金剛三昧經論 2.109

2.109

The treatise states: This is the third turn, which dispels the third doubt and clarifies the path that is capable of remedying it. Regarding "cause those sentient beings": this refers to all sentient beings prior to the ten faiths. Regarding "to sit stably with mind and spirit": this means that from the ten abidings onward, settling the mind in the threefold emptiness is definitively non-retrogressing, which is called "sitting stably." Regarding "abide on the vajra ground": from the first bhūmi onward, one realizes and attains the dharmakāya, being free from all destruction and ruin like a vajra. Regarding "stilling thoughts so that none arise": in the rank of equal awakening, one awakens to the fact that stirring thoughts are originally quiescent, causing them not to arise. Regarding "the mind ever safe and tranquil": reaching the rank of wondrous awakening, one comes to see the source of the mind as devoid of arising and cessation, having originally no stirring thoughts, without beginning and without end. Because there is no arising or cessation, it is "ever"; because there is no stirring thought, it is "safe"; because there is no beginning or end, it cannot but be "tranquil." Practicing in this manner, one attains ultimate awakening, whereupon there is no single thought of the four characteristics of saṃsāra; therefore it is said, "there is no single thought." To reveal this meaning, the Awakening of Faith says: "Bodhisattvas of initial intention and so forth awaken to the differentiation of thought, [yet] thought has no mark of differentiation; because they discard the marks of coarse discrimination and grasping, it is called approximate awakening. Bodhisattvas of the dharmakāya and so forth awaken to the abiding of thought, [yet] thought has no mark of abiding; because they are free from the marks of coarse thoughts of discrimination, it is called partial awakening. When a bodhisattva exhausts the bhūmis and fulfills the expedients, in a single thought corresponding [with reality], they awaken to the mind's initial arising, [yet] the mind has no initial mark; because they are far removed from subtle thoughts, they come to see the nature of the mind, and the mind is ever-abiding, which is called ultimate awakening." Note: Here, "coming to see the nature of the mind and the mind being ever-abiding" explains the sentence in this sūtra, "the mind ever safe and tranquil." The remaining sentences should be understood in the same manner as previously explained. The above concludes the broad division expounding innate awakening.