金剛三昧經論 3.79

3.79

論曰：是第二答。於中有三，所謂總標、別釋、總明。總標中言其智無窮者，所達無邊故，其智亦無窮。但以義類相對，總略而說有四而已。別顯中言定智者，平等性智唯在正觀，不作方便，故名定智。對治末那我我所執，隨觀平等，故曰隨如。不定智者，妙觀察智在第六識，方便進取，故名不定。方便道時，推求摧破名事等相，故曰摧破。此智實通方便正觀，但為別定智故，略舉方便耳。涅槃智者，成所作智，能現八相而作佛事，舉最後相名涅槃智。除滅五識而得此智，以是義故名除電覺。電覺者，謂五識乍起乍滅如電光故。究竟智者，大圓鏡智，唯究竟位得此智故，於一切境無不窮故。入一實義故名入實，無境不現名具足道。總明中言四大事用者，用無不周故。諸佛所說者，諸佛道同故。大橋梁者，以是四智，載三乘人令到一乘之彼岸故。大津濟者，用此四智遍涉六道，示出世道，度愛河故。是故化者應用是智也。

The commentary says: This is the second [part], the reply. In it there are three parts, namely, general indication, specific explanation, and general clarification. In the general indication, the words “its cognitions are inexhaustible” mean that because what is penetrated is boundless, its cognitions are also inexhaustible. But when categorized and paired by their meanings, they are spoken of collectively and briefly as merely four. In the specific clarification, “determinate cognition” refers to the cognition of equality: it is exclusively in right contemplation and does not perform skillful means; hence it is called “determinate cognition”. It remedies the grasping to self and what belongs to self of the manas, and in accordance [with it] contemplates equality; hence it is said to “follow thusness”. “Indeterminate cognition” refers to the cognition of marvelous observation: it resides in the sixth consciousness and advances through skillful means; hence it is called “indeterminate”. At the time of the path of skillful means, it investigates and crushes signs such as names and matters; hence it is said to “crush”. This cognition actually extends through both skillful means and right contemplation, but merely to distinguish it from determinate cognition, skillful means is briefly mentioned. “Nirvāṇa cognition” refers to the cognition of accomplishing actions: it is able to manifest the eight aspects [of a Buddha's life] to perform the Buddha's work; mentioning the final aspect, it is called “nirvāṇa cognition”. Eliminating the five consciousnesses, one attains this cognition; for this reason it is called “eliminating lightning-like awareness”. “Lightning-like awareness” refers to the five consciousnesses arising suddenly and perishing suddenly like a flash of lightning. “Ultimate cognition” refers to the great perfect mirror cognition: because one attains this cognition only at the ultimate stage, and because there is no objective realm that it does not exhaust. Entering the one real meaning, it is called “entering reality”; there being no objective realm that does not manifest, it is called “completing the path”. In the general clarification, the words “four great functionings of affairs” are used because their functioning is all-pervading. “Spoken by the buddhas” is because the path of all buddhas is the same. “A great bridge” means that by means of these four cognitions, one conveys the people of the three vehicles, causing them to reach the other shore of the one vehicle. “A great ferry crossing” means that using these four cognitions, one traverses the six paths everywhere, showing the supramundane path to cross over the river of desire. Therefore, one who transforms should apply these cognitions.