金剛三昧經論 3.81

3.81

論曰：此下第三入因事用。於中有二：長行、重頌。初中有三：略明、重顯、三者領解。初中有四：一者總標、二者別解、三者合明、四者結勸。總標中言用是大用者，舉前所說四智大用，位在地上乃至佛果。復有三事者，能成四智之事有三，此在地前四位中。行此三事者，初定、次慧、第三定慧俱行大悲為體。初言定者，即三三昧。此有多門，左右異說，或言空、無相、無願，或言無作、無相、空空，或言空、無作、無相。隨宜安立，皆無障礙。或名三解脫，唯在無漏故。或名三三昧，亦通有漏故。於中別義，下文當說。而言內外不相奪者，內識外境共相現發，取違順相奪諸善根，今達皆空不令奪故。於大義科隨道擇滅者，謂於四大及三法門，隨理簡擇摧破諸相，伏滅本識戲論種子。前三三昧伏其現纏，此簡擇慧損伏種子，由是遂成四智之時，能拔種子得轉八識故。於如慧定以悲俱利者，前慧及定皆順如理，是故說名於如慧定。於中亦修大悲相應，自利利他，故言俱利。所以然者？若離大悲直修定慧，墮二乘地障菩薩道；設唯起悲不修定慧，墮凡夫患非菩薩道。故修三事遠離二邊，修菩薩道成無上覺，故言如是三事成就菩提。若不俱行此三事者，即住生死及著涅槃，不能流入四智大海，即為四魔所得便也。此是合明。下即勸修，為第四門也。

Commentary: Below this is the third [section], entering into the causal practices and functions. Within this there are two parts: the prose and the reiterative verses. In the first part there are three: a brief explanation, an expanded clarification, and thirdly, an understanding and reception. In the first of these there are four: first, a general introduction; second, an individual explanation; third, a combined clarification; and fourth, a concluding exhortation. In the general introduction, stating 'employing these great functions' adduces the previously explained great functions of the four cognitions, whose stages are on the grounds and up to the fruition of buddhahood. Stating 'there are furthermore three great matters' means that the practices capable of accomplishing the four cognitions are three, and these reside within the four stages prior to the grounds. Among these three practices, the first is concentration, the next is wisdom, and the third takes great compassion in simultaneous practice with concentration and wisdom as its essence. First, regarding 'concentration', this refers to the three samādhis. Regarding this there are multiple approaches and differing explanations in various contexts: some speak of emptiness, signlessness, and wishlessness; some speak of non-action, signlessness, and emptiness of emptiness; and some speak of emptiness, non-action, and signlessness. Being posited according to expediency, none encounter any obstruction. Alternatively, they are called the three liberations, because they reside exclusively in the undefiled; or they are called the three samādhis, because they also extend to the defiled. Their distinct meanings will be explained below. Stating 'the internal and external do not rob one another' means that internal consciousness and external sense objects co-arise and stimulate one another, seizing discordant and accordant characteristics to rob one of good roots; now, realising that all are empty, one does not let them rob one. Regarding 'following the path to attain cessation through deliberation regarding the great items of meaning': it means that with regard to the four great elements and the threefold dharma gates, one selects and discords in accord with principle to crush all characteristics, subduing and extinguishing the seeds of conceptual proliferation within the fundamental consciousness. The preceding three samādhis subdue their manifest entanglements; this deliberative wisdom undermines and subdues their seeds. Thus, when the four cognitions are consequently accomplished, they are able to eradicate the seeds and transform the eight consciousnesses. Regarding 'in accordance with thusness, wisdom and concentration simultaneously benefit through compassion': the preceding wisdom and concentration both accord with the principle of thusness; therefore they are called 'wisdom and concentration in accordance with thusness'. In their midst one also cultivates harmony with great compassion, benefiting both self and others; hence it says 'simultaneously benefit'. Why is this? If one departs from great compassion and directly cultivates only concentration and wisdom, one will fall into the stages of the two vehicles and obstruct the bodhisattva path; if one merely arouses compassion without cultivating concentration and wisdom, one falls into the afflictions of ordinary beings, which is not the bodhisattva path. Therefore, cultivating these three matters remains distant from the two extremes, cultivates the bodhisattva path, and accomplishes unexcelled awakening; hence it says 'such three matters accomplish bodhi'. If one does not practice these three matters together, one will abide in saṃsāra and cling to nirvāṇa, unable to flow into the great ocean of the four cognitions, and will then be taken advantage of by the four māras. This is the combined clarification. Below is the exhortation to practice, which is the fourth section.