金剛三昧經論 3.59

3.59

論曰：別明觀行有六分中，顯一切行出真性空竟在於前。此下第六明無量法入如來藏。就文有二：一明諸法諸行同入一處、二顯入行入智因果差別。初中亦二：先明諸法入一實義、後明諸行入一佛道。初中有四：一問、二答、三領、四述。問中有二：先領前說、後問所疑。此中問者名梵行者，是人形雖俗儀，心住一味。以是一味攝一切味，雖涉諸味之穢塵俗，不失一味之梵淨行。此中顯如是義，所以令其發問。從本際起者，聞佛所說即入本際，今欲發問從彼而起。生義不滅者，是領下半是義生非滅故。滅義不生者，是領上半是義滅非生故。如是如義者，總領一偈，不滅不生無二義故。如是無二義諸佛所覺道，故言即佛菩提。覺順無二不分不別，故言即無分別。由其無所分別，乃能無不分別，故言無分別智分別無窮。所以分別無窮者，只由滅諸分別故。言無窮之相唯分別滅，如是義相離言絕慮，故不思議。不思議中心言絕故乃無分別，如是領前所說偈義。

The commentary states: Among the six sections distinctly explaining contemplative practice, the section revealing that all practices emerge from true nature-emptiness has ended above. Below this, the sixth section explains that immeasurable dharmas enter the tathāgatagarbha. In terms of the text there are two parts: first, explaining that all dharmas and all practices identically enter a single place; second, revealing the differences between cause and fruition regarding entering practice and entering wisdom. Within the first there are also two: first, explaining that all dharmas enter the one real meaning; second, explaining that all practices enter the one Buddha-path. Within the first there are four parts: first the question, second the answer, third the apprehension, and fourth the exposition. In the question there are two: first apprehending what was expounded before, and then questioning what is doubted. The questioner here is named Brahmacārin: this person's physical appearance is that of a conventional householder, but his mind abides in the single taste. Since this single taste subsumes all tastes, though he treads among the defiled dust and mundane world of various tastes, he does not lose the pure brahma-conduct of the single taste. Here such meaning is revealed, which is why he is made to raise the question. "Arose from the original limit" means that having heard what the Buddha expounded, he immediately entered the original limit, and now, wishing to ask a question, arose from it. "The meaning of production is non-extinction" apprehends the lower half-verse, "this meaning is produced, not extinct." "The meaning of extinction is non-production" apprehends the upper half-verse, "this meaning is extinct, not produced." "Such a meaning of thusness" generally apprehends the single verse, because non-extinction and non-production are non-dual meanings. Such non-dual meaning is the path realized by all buddhas; therefore it says, "is precisely the Buddha's bodhi." Awakening accords with non-duality without dividing or discriminating; therefore it says, "is precisely non-discrimination." Because it discriminates nothing, it can discriminate everything; therefore it says, "non-discriminative wisdom discriminates boundlessly." The reason it discriminates boundlessly is solely due to the extinction of all discriminations; hence it says, "boundless characteristics are solely the extinction of discrimination." Such characteristics of meaning transcend words and cut off deliberation; therefore they are inconceivable. Because within the inconceivable mind and speech are cut off, there is non-discrimination. In this way he apprehends the meaning of the verse expounded before.