金剛三昧經論 3.169

3.169

論曰：此下第二廣宣。於中有二：是前三頌廣不動義、其後二頌宣得入義。初中亦二，謂前二頌推本無得以顯不動、後之一頌逐末無得以顯不動。初中有三，謂標、釋、結。初言是諸緣起法是法緣不生者，標諸果法其緣不生。次有四句釋不生義。因緣生滅無者，明諸因緣生滅不住，故無生果之功能也。生滅性空寂者，以不住故即無生滅，性空寂故亦不生果。緣性能所緣者，因緣種子冥伏名性，增上緣根能對境界故名能緣，所緣境界根所對故名為所緣，次第緣法滅故不論。如是種子性緣并其能所二緣，皆是本緣之所起故，故言是緣本緣起。是即其本，諸緣亦同前說，生滅性空故無生用。由是三義緣無生義。故法起非緣者，結果法起非緣所生。緣無起亦爾者，結緣無起亦同其果。次有一頌，逐末無得以顯不動。因緣所生法是法是因緣者，明諸果法亦為因緣，望後生法而作緣故。是諸果法既為因緣，即同前說生滅性空，故言因緣生滅相彼即無生滅。前略說時直顯果空故，今廣時就因緣說，欲顯諸法因果不動即是平等菩提之道，非此法外別求菩提。是謂此偈之大意也。如肇法師言：「道遠乎哉？觸事而真。聖遠乎哉？體之即神矣。」

The commentary says: Below is the second part, the detailed proclamation. In it there are two: the first three verses broaden the meaning of unmoving; the subsequent two verses proclaim the meaning of attaining entry. Within the first part there are also two: the first two verses investigate the root and find nothing to obtain so as to show the unmoving; the subsequent one verse pursues the branch and finds nothing to obtain so as to show the unmoving.\nIn the first part there are three: the proposition, the explanation, and the conclusion. First, 'all these dependently arisen dharmas are dharmas that are not produced by conditions' proposes that the fruition dharmas are not produced by conditions. Next, there are four lines explaining the meaning of non-production.\n'The arising and ceasing of causes and conditions are non-existent' clarifies that because causes and conditions arise and cease without abiding, they lack the efficacy of producing fruition.\n'Arising and ceasing are in their nature empty and quiescent' means that because they do not abide, there is no arising and ceasing; because their nature is empty and quiescent, they also do not produce fruition.\n'The nature of conditions comprises grasper and grasped': the seeds of cause-conditions lying dormant are named 'nature'; the sense-faculties as predominant conditions can face objective realms, hence they are named 'grasper'; the objective realms that are grasped are faced by the sense-faculties, hence they are named 'grasped'. As for contiguous conditions, since dharmas have ceased, they are not discussed. In this way, the nature-condition of seeds together with the two conditions of grasper and grasped all arise from fundamental conditions; therefore it says, 'these conditions fundamentally arise from conditions.' This means that as for their foundation, all conditions are also as previously explained: because arising and ceasing are empty in nature, they have no function of producing. By these three meanings, conditions have the meaning of non-production.\n'Therefore the arising of dharmas is not due to conditions' concludes that the arising of fruition dharmas is not produced by conditions.\n'And the non-arising of conditions is likewise so' concludes that the non-arising of conditions is also the same as their fruitions.\nNext there is one verse that pursues the branch and finds nothing to obtain so as to show the unmoving.\n'Dharmas produced by causes and conditions—these dharmas are causes and conditions' clarifies that fruition dharmas also serve as causes and conditions, because they act as conditions with respect to subsequently produced dharmas. Since these fruition dharmas serve as causes and conditions, they are identical to what was previously said: arising and ceasing are empty in nature; therefore it says, 'the signs of arising and ceasing of causes and conditions—they are without arising and ceasing.'\nWhen explaining briefly earlier, he directly revealed the emptiness of fruition; now, when expanding, he speaks in terms of causes and conditions, wishing to show that the unmoving causes and fruitions of all dharmas are precisely the path of equal bodhi, and that one does not seek bodhi apart from these dharmas. This is the general meaning of this verse. As Master Zhao said: 'Is the Dao far away? Touching things, one meets the real. Is the Sage far away? Embodying him, one is immediately spiritual.'