金剛三昧經論 3.73

3.73

論曰：此下大分第二入行入智因果差別。於中有四：一者入行差別、二者入智差別、三者入因事用、四者入果常住。初中有三：一者總標。住一佛道者，初地已上名住佛道，具三種智、達三行故。二者問。三者答。答中有二：別明、總釋。別明中言隨事取行者，謂依四諦十二緣起，隨因果事，取道品行故。隨識取行者，謂諸眾生唯一心作，隨唯識理，取四攝行故。隨如取行者，謂一切法悉皆平等，隨平等如，取六度行故。攝行屬心，故名為取，非謂能所分別之取。

The commentary says: From here down is the second major division, the causal and fruition distinctions in entering practice and entering cognition. In it there are four parts: first, distinctions in entering practice; second, distinctions in entering cognition; third, the functioning of affairs in entering the cause; fourth, permanent abiding in entering the fruition. In the first part there are three: first, the general indication. “Abiding in the one Buddha-path” means that from the first ground onward it is called abiding in the Buddha-path, because one possesses the three kinds of cognition and reaches the three practices. Second is the question. Third is the reply. In the reply there are two: specific clarification and general explanation. In the specific clarification, “the practice of engaging according to affairs” means that relying on the four truths and the twelvefold conditioned arising, in accordance with the affairs of cause and fruition, one engages in the practices of the factors of awakening. “The practice of engaging according to consciousness” means that all sentient beings are made solely of the one mind; in accordance with the principle of consciousness-only, one engages in the practices of the four means of embracing. “The practice of engaging according to thusness” means that all dharmas are completely equal; in accordance with equal thusness, one engages in the practices of the six perfections. To subsume practice into mind is therefore called “engaging” (取); it does not mean the grasping (取) of subject-object discrimination.