金剛三昧經論 1.49

1.49

The treatise says: This clarifies the non-dual mark of the correct contemplation, because it is free from the duality of what is grasped and that which grasps. "Free from what is grasped" means being free from all marks of persons and phenomena. This has two kinds: first, dispelling and separating; second, extinguishing and separating. "Dispelling and separating" means that marks previously grasped are now eliminated; as the sūtra says, "Cause those sentient beings to completely separate from mind and self." "Extinguishing and separating" means that the marks previously grasped are originally empty; as the sūtra says, "All mind and self are originally empty and quiescent." As for "mind and self," the person is called "self," and phenomena are called "mind," because mind is the master upon which all phenomena depend. When one penetrates that all persons and phenomena are originally empty, the marks previously grasped do not arise at this time; therefore, both separations are accomplished simultaneously. Having explained freedom from what is grasped, how is there freedom from that which grasps? It refers to being free from all conceptual discrimination that grasps. This also has two kinds: first, original freedom; second, initial freedom. "Original freedom" means that when one penetrates that mind and self are originally empty, one directly realizes the empty and quiescent mind of innate awakening. This empty and quiescent mind is originally free from grasping; because it is free from grasping, it is originally not an illusory transformation. As the sūtra says, "If one attains the empty mind, the mind is not an illusory transformation." "Not an illusory transformation" means that it is not false. "Initial freedom" means that when one attains this empty and quiescent mind of innate awakening, grasping conceptual discrimination can no longer arise, because in accordance with the mind that has been attained, there is no illusion or transformation. As the sūtra says, "Without illusion and without transformation, one then attains non-arising." Having thus initially attained the non-arising mind, one accords with the principle of original emptiness, quiescence, and absence of transformation; therefore, it is said that "the non-arising mind resides in the absence of transformation." Mind and object are provisionally stated, hence words are applied to say "resides." However, initially being free from grasping is the meaning of initial awakening; originally being free as the empty mind is the meaning of innate awakening. Although the meanings are two, they blend into one single awakening, equally free from subject and object, and free from new and old. As the treatise says: "Because initial awakening is identical to innate awakening." One should know that this awakening is eternally free from marks such as arising, cessation, beginning, and end; from the first stage up to the Buddha stage, there are only differences of partial and complete. As stated in the primary division of the Daśabhūmika-śāstra: "Its self-nature is originally empty; existence is non-dual and inexhaustible," and so on at length. Furthermore, this single awakening has the aspects of innate and initial: because innate awakening has the sense of manifesting fruition, the discourse of genuine cultivation is also reasonable; because initial awakening has the sense of being accomplished through cultivation, the discussion of newly cultivated practice is also reasonable. If one clings to one side, there is an inadequacy. Let us pause this tangential discussion and return to explaining the text. Broadly expounding the signless contemplation has been completed above.