金剛三昧經論 3.39

3.39

論曰：此下如來述成。於中有三：先總述、次別述、後即總成。總述成者，如是如是故。別中亦二：先述到因滿義、後述到果圓義。初中即顯等覺三地。何等名為等覺三地？一者百劫位、二者千劫位、三者萬劫位。如《本業經》言「佛子！摩尼瓔珞字者，等覺性中一人，其名金剛慧菩薩，住頂寂定，以大願力住壽百劫。修千三昧已，入金剛三昧，同一切法性，二諦一諦一合相。復住壽千劫學佛威儀，乃至入佛行處，坐佛道場超度三魔。復住壽萬劫化現成佛，乃至現同古昔諸佛常行中道，大樂無為而生滅為異故。」今此文言真如空性者，即是第一同一合相，謂同一切有無諸法，即二諦法同融一諦，一諦即是一合相故，如是名為真如空性也。性空智火燒滅諸結者，即是第二超度三魔。滅諸結者，滅煩惱魔，滅煩惱故；陰魔不繫；滅二魔故，天魔自伏；但有不思議變易死魔耳。平等平等者，即是第三常行中道不墮二邊，故曰平等。為顯常行，故重言平等。等覺三地者，總前三地，此中前二述大神呪，其第三地述大明呪也。妙覺已下，明到圓果。言三身者，一名法身、二者應身、三者化身。一切諸佛三身道同，是述無等等呪句也。於九識中皎然明淨無有諸影者，是述無上明呪之句。前等覺位猶有生滅未盡心源，故在八識；今到妙覺，永離生滅，窮歸本覺一心之源，故入第九識中明淨。又前因位有仰緣義，所以其心影像相現；今歸心源體彼本質，由是諸影一切相盡，以之故言無有諸影。如《本業經》言「佛子！水精瓔珞內外明徹，妙覺常住湛然明淨，名一切智地常處中道，一切法上越過四魔，非有非無一切相盡，頓解大覺窮化體神，二身常住為化有緣。」案云：彼經立二身者，一法性身、二應化法身，合餘二身為一身故。今此經中開此為二，故說三身，三之與二平等平等。上來別述到彼岸義。

The treatise says: From here down, the Tathāgata confirms and approves. Within this, there are three parts: first, general confirmation; next, distinct confirmation; afterwards, general completion. General confirmation is 'so it is, so it is.' In the distinct [confirmation], there are also two parts: first, confirming the meaning of the fulfillment of the cause; afterwards, confirming the meaning of the perfection of the fruition. The first reveals the three grounds of equal awakening. What are the three grounds of equal awakening? First, the stage of a hundred kalpas; second, the stage of a thousand kalpas; third, the stage of ten thousand kalpas. As the Benye jing says: 'Disciples of the Buddha! One who bears the name Mani Garland is a person among the nature of equal awakening; his name is Vajramati Bodhisattva. Abiding in the samādhi of the crown of the head, through the power of his great vow he abides for a lifespan of a hundred kalpas. Having cultivated a thousand samādhis, he enters the vajrasamādhi, which is identical with all dharma-natures, the composite mark of the two truths and the single truth. Again he abides for a lifespan of a thousand kalpas, training in the Buddha's deportment, up to entering the sphere of the Buddha's practice, sitting at the Buddha's site of awakening, and transcending the three Māras. Again he abides for a lifespan of ten thousand kalpas, manifesting as a fully enlightened buddha, up to manifesting identically with the buddhas of antiquity, constantly practicing the middle way, in great unconditioned bliss, with arising and ceasing being different.' Now, when this text says 'the emptiness-nature of true thusness,' this is the first: identical with the single composite mark, meaning identical with all dharmas of existence and nonexistence—the dharmas of the two truths fuse identically into the single truth, for the single truth is precisely the composite mark; such is called 'the emptiness-nature of true thusness.' 'The fire of cognition of emptiness-nature burns away all fetters' is the second: transcending the three Māras. Extinguishing all fetters means extinguishing the defilement-Māra, for by extinguishing defilement, the aggregate-Māra does not bind; having extinguished these two Māras, the heavenly Māra naturally submits; there is only the Māra of inconceivable death of transformative change. 'Equally equal' is the third: constantly practicing the middle way without falling into the two extremes, hence called 'equal.' To show constant practice, 'equal' is repeated. 'The three grounds of equal awakening' sums up the previous three grounds; within this, the first two confirm the 'great spiritual mantra,' while the third ground confirms the 'great bright mantra.' From 'wondrous awakening' downward, it clarifies the perfection of the fruition. 'Three bodies' means: first, the dharma body; second, the retribution body; third, the transformation body. In all buddhas, the path of the three bodies is identical; this confirms the phrase 'the unequaled mantra.' 'Within the nine consciousnesses, brilliantly clear and pure, without any reflections' is the phrase that confirms the 'unexcelled mantra.' In the previous stage of equal awakening, there was still arising and ceasing, not having exhausted the mind's source; hence it was in the eighth consciousness. Now having arrived at wondrous awakening, one forever transcends arising and ceasing, fully returning to the source of the one mind of innate awakening; hence it enters into the ninth consciousness, clear and pure. Furthermore, the previous causal stage had the aspect of aspiring toward conditions, which is why cognitive reflections appeared in the mind; now, having returned to the mind's source, it takes that intrinsic nature as its essence; through this, all reflections and all signs are exhausted; on this account, it is said that 'there are no reflections.' As the Benye jing says: 'Disciples of the Buddha! The crystal garland is clear and transparent inside and out; wondrous awakening is permanently abiding, serene, clear, and pure; it is called the ground of all-knowledge, constantly dwelling in the middle way, surpassing the four Māras regarding all dharmas, neither existent nor nonexistent, with all signs exhausted; suddenly understanding the great awakening, exhausting transformation and embodying the spirit, the two bodies permanently abide to transform those who have karmic affinity.' Note: that sūtra posits two bodies: first, the dharma-nature body; second, the retribution-and-transformation dharma-body, combining the other two bodies into one body. Now, in this sūtra, it unfolds this into two, thus speaking of three bodies; three and two are equally equal. Above, the distinct confirmation of the meaning of reaching the other shore is concluded.