金剛三昧經論 3.45

3.45

論曰：此是第二廣釋。於中有四：一者對相以明離相、二者對動以顯離動、三者結義、四者結名。初中，先舉諸禪取相。諸禪觀者，世間八禪。言故想者，不離古執無始妄想，取諸相故。下顯離相。是如非復彼者，入如來觀，能所平等，名為如故。以如觀如實者，平等之智達如實故。不見觀如相者，不見能觀之智、所觀之如差別之相，平等一味故。既忘能所，見相不起，故言諸相已寂滅。寂滅無異故，即是如義也。如彼已下，對動顯離動。先舉其動。謂世間禪取相心起即是動念，動念非靜，故非真禪也。下顯真禪離諸動相。言非染者，謂非能染，非動念故。非所染者，非動所染，本來靜故。言非法者，非能緣心法故。非影者，非所現影像故。由是義故，離諸動也。離諸分別本義義故者，第三結義。離分別者，結離相義，由離分別不取相故。本義義者，結離動義，由本來靜，不起動故。如是觀定乃名為禪者，第四結名。離相離動乃得禪名，禪是靜慮之稱故。彼世間定名為禪者，是假號禪，非真禪故。是一品內有二分中，為利根者多文廣說。六分之文竟在於前。

The commentary states: This is the second part, the extensive exposition. In it there are four aspects: first, contrasting with characteristics to explain freedom from characteristics; second, contrasting with movement to reveal freedom from movement; third, concluding the principle; fourth, concluding the name. In the first, it first adduces the various dhyānas grasping characteristics. "Those various dhyāna-contemplations" are the eight mundane dhyānas. "Past conceptualization" means not departing from ancient grasping and beginningless false conceptualization, grasping various characteristics. Below, it reveals freedom from characteristics. "This thusness is no longer those" means that entering the Tathāgata's contemplation, where the apprehending subject and the apprehended object are equal, is called thusness. "Through thusness one contemplates real thusness" means that equal cognition penetrates real thusness. "Does not see the characteristics of contemplating thusness" means that one does not see distinct characteristics of the contemplating cognition and the contemplated thusness, because they are equal and of a single taste. Since subject and object are forgotten, perceptual characteristics do not arise; therefore it says, "all characteristics are already extinguished." Because extinction has no difference, it is precisely the meaning of thusness. From "Is not… like that" onward, it reveals freedom from movement by contrasting it with movement. First, it adduces its movement. When in mundane dhyāna a mind grasping characteristics arises, it is precisely a moving thought; a moving thought is not calm, and therefore is not true dhyāna. Below, it reveals that true dhyāna is free from all characteristics of movement. "Neither defiling" means not being an agent of defilement, because it is not a moving thought. "Nor defiled" means not being defiled by movement, because it is originally calm. "Neither dharma" means not being a mental dharma that grasps conditions. "Nor shadow" means not being a reflected image that is manifested. By this principle, it is free from all movements. "Free from all discriminations, because the original reality is the real" is the third, concluding the principle. "Free from discriminations" concludes the meaning of freedom from characteristics, because by being free from discriminations one does not grasp characteristics. "Because the original reality is the real" concludes the meaning of freedom from movement, because by being originally calm, movement does not arise. "Contemplation and concentration such as this is truly called dhyāna" is the fourth, concluding the name. Only by being free from characteristics and free from movement does one attain the name of dhyāna, because dhyāna is a designation for calm contemplation. That mundane concentrations are called dhyāna is merely a provisional designation of dhyāna, because they are not true dhyāna. In this chapter there are two parts; for those of sharp faculties, it was expounded extensively with many words. The texts of the six sections have ended above.