金剛三昧經論 3.25

3.25

論曰：此明思位亦有二句：先明無相尋思觀、後顯無生如實智。初言觀者，思量觀察。唯是意言者，所取外境無所有故。隨意顯現者，似外相分不離見故。非我本識者，離識已外所見境界，既非我識故無所有。此中言本識者，謂第六識，三有本故。如提婆菩薩所說頌言「意識三有本，諸塵是其因；若見塵非有，有種自然滅。」上來通顯無相尋思及如實智，自下明其無生道理。知此本識非法非義者，非能詮法、非所詮義，知名與義互為客故。非所取非能取者，所取塵既無，能取不成故。能取之義必待所取，既無所待即無能待故。此是通顯無生尋思及如實智。始從十解已上乃至世第一法，修此尋思如實智觀，於中亦有修慧觀察，而皆未離思察分別，所以通名為思位也。

The Commentary says: In explaining the stage of reflection, there are also two sentences: first clarifying signless inquisitive contemplation, and second revealing unborn knowledge of reality. In the first, "contemplates" means reflecting and observing. "Solely mental speech" means that the external objects grasped do not exist. "Manifest in accordance with the mind" means that the appearance-aspect resembling the external is not apart from the seeing[-aspect]. "Are not my fundamental consciousness" means that the sensory realms seen outside of consciousness, since they are not my consciousness, do not exist. Here, "fundamental consciousness" refers to the sixth consciousness, because it is the root of the three realms of existence. As the verse spoken by Bodhisattva Āryadeva says: 'The mental consciousness is the root of the three realms of existence; the sensory dusts are its causes. / If one sees that the sensory dusts do not exist, the seeds of existence naturally perish.' The above generally reveals signless inquiry and the knowledge of reality; from here down clarifies its principle of being unborn. As for "knows that this fundamental consciousness is neither phenomenon nor meaning," it is neither the expressing phenomenon nor the expressed meaning, knowing that name and meaning are mutually guests. As for "neither grasped nor grasper," since the grasped sensory dusts are non-existent, the grasping agent is not established. The meaning of the grasping agent necessarily depends on the grasped object; since there is nothing depended upon, there is nothing that depends. This generally reveals unborn inquiry and the knowledge of reality. From the ten understandings on up to the worldly supreme dharmas, one cultivates this contemplation of inquiry and knowledge of reality; within it there is also observation by wisdom born of cultivation, but none has yet departed from reflection and conceptual distinction, which is why it is generally named the stage of reflection.