金剛三昧經論 3.173

3.173

論曰：此是第四領解。此三頌中即有二分：前一頌半結前決疑之利、後一頌半申後普化之行。一子地者，初地已上已證一切眾生平等，視諸眾生如視一子，是名清淨增上意樂，寄喻表心名一子地。而住於煩惱者，菩薩雖得諸法平等，而以方便力不捨煩惱。若捨一切煩惱隨眠，便入涅槃，違本願故。如《瑜伽論》三摩呬多決擇中云「滅盡等至當言無漏，由與煩惱不相應故，非相應故、無所緣故，非諸煩惱之所生故。是出世間一切異生不能行故，唯除已入遠地菩薩。菩薩雖能起出世法令現在前，然由方便善巧力故不捨煩惱。」案云：此中言不捨者，非究竟捨如羅漢等，故曰不捨；非全不捨，故言不捨。於中委悉，如二障章說。由不捨故言住煩惱，由是不入涅槃、普化十方界故。此一卷經有三分中，第二正說竟在於前也。

The treatise says: This is the fourth part, comprehension. Within these three verses there are two divisions: the first verse and a half concludes the benefits of the preceding resolution of doubts, and the latter verse and a half sets forth the subsequent practice of universal transformation. Regarding the 'stage of an only child,' from the first bhūmi upward one has already realized the equality of all sentient beings, looking upon sentient beings just as one looks upon an only child. This is termed pure supreme intention (adhyāśaya); employing a metaphor to express the mind, it is called the 'stage of an only child.' Regarding 'and abides in the afflictions,' although a bodhisattva has attained the equality of all dharmas, through the power of skillful means they do not abandon the afflictions. If they were to abandon all latent afflictions, they would enter nirvāṇa, contradicting their original vows. As the Viniścayasaṃgrahaṇī on Samāhita in the Yogācārabhūmi-śāstra states: 'Cessation-attainment should be declared undefiled because it is not associated with afflictions, is without association, has no cognitive object, and is not produced by any afflictions. It is supramundane; all ordinary beings are unable to practice it, with the sole exception of bodhisattvas who have already entered the far-reaching bhūmi. Although bodhisattvas are able to arouse supramundane dharmas and make them manifest before them, nevertheless through the power of skill in means, they do not abandon the afflictions.' We remark: Here 'not abandoning' means they do not abandon them definitively like the arhats and the like; hence it is said 'not abandoning.' It does not mean they do not abandon them at all; hence it is said 'not abandoning.' The details of this are as explained in the chapter on the two obstacles. Because they do not abandon them, it is said that they abide in the afflictions; because of this, they do not enter nirvāṇa and universally transform the realms of the ten directions. In the three divisions of this one-fascicle sūtra, the second, the main teaching, has ended above.