金剛三昧經論 3.15

3.15

The commentary states: This is the second major section, explaining that the practices of the factors of awakening are established from the true nature. Herein there are two parts: first the question, and second the answer. In the question, "in this contemplation-awakening" refers to the conforming contemplation. When the conforming contemplation and the conformed-to innate awakening are equalized in terms of subject and object, within this contemplation-awakening one should be endowed with the thirty-seven practices of the factors of awakening. In the answer there are two parts: first the assent, and second the explanation. From "Why is this?" downward is the second part, the explanation. Within it there are two: a direct explanation and a further clarification. In the first part, "many names but a single referent" means that the referent designated by the thirty-seven factors is only this single contemplation-awakening, for there are not two dharmas. "Neither one nor different" means that contemplation and awakening are not identical yet not distinct; thus, from the perspective of non-distinctness, it is said to have "a single referent." From "Because of their names and numbers" downward is the further clarification, within which there are four points: first, setting aside distinct referents; second, revealing the single referent; third, explaining that the single referent is endowed with all dharmas; fourth, explaining that the single referent is free from all faults. In the first point, "because of their names and numbers, they are mere names and mere words; no dharma can be grasped" means that as for the practices of the factors of awakening cultivated in the world, in accordance with names and numbers there are thirty-seven; yet when the bodhisattva's awakening wisdom seeks their designated referent, none of the thirty-seven dharmas can be grasped. In the second point, "a dharma that cannot be grasped has a single referent and is without letters" means that when one seeks those distinct dharmas and cannot grasp them, these dharmas have a single taste and transcend all letters and words. In the third point, "the character of being without letters is the true and real emptiness" means that the contemplating mind which cannot grasp distinct dharmas transcends all letters and words and is free from differentiated characteristics. "The meaning of emptiness is thusness just as it is" means that this contemplating mind's meaning of freedom from all characteristics is not different from the principle of thusness of true reality. Such a principle of thusness of innate awakening already contains the dharmas of cultivating and perfecting the factors of awakening, just as cast gold contains the complete and fine bodily marks; hence it is said that "the principle of thusness is endowed with all dharmas." Once one abides in the principle of thusness and is endowed with all virtues, one is immediately free from all faults of affliction; hence it is said that "one who abides in the principle of thusness crosses over the ocean of the three sufferings." This is the fourth point, freedom from all faults. Here, briefly explaining the meaning of the factors of awakening, it is differentiated with four propositions: first, subsuming the thirty-seven into ten dharmas; second, subsuming the ten dharmas into four dharmas; third, subsuming the four dharmas into a single referent; fourth, explaining that the single referent is endowed with the thirty-seven. First, subsuming the thirty-seven into ten dharmas: The *Dazhidulun* says, "The thirty-seven factors have ten dharmas as their basis," and so on, extensively expounding. One should know that opening up the ten establishes the thirty-seven; but if one discusses their essential substance, there are only ten dharmas. What are the ten? They are morality, intention, sensation, mindfulness, and concentration, along with wisdom, faith, diligence, tranquility, and equanimity. How does one open the ten into thirty-seven? One opens morality into three: right speech, right action, and right livelihood. In the category of intention, one is established: right thought. In sensation, one is also established: the awakening-factor of joy. One opens mindfulness into four: the faculty of mindfulness, the power of mindfulness, the awakening-factor of mindfulness, and right mindfulness. One opens concentration into eight: the four bases of psychic power, the faculty of concentration, the power of concentration, the awakening-factor of concentration, and right concentration. Wisdom is also opened into eight: the four foundations of mindfulness, the faculty of wisdom, the power of wisdom, the awakening-factor of discrimination of dharmas, and right view. Diligence is also opened into eight: the four right exertions, the faculty of energy, the power of energy, the awakening-factor of energy, and right energy. In faith, two are established: the faculty of faith and the power of faith. For tranquility and equanimity, each has one established: the awakening-factor of tranquility and the awakening-factor of equanimity. Summarizing them, there are five patterns: first, opening into eight has three types—namely, concentration, wisdom, and diligence—those twenty-four being subsumed by these three. Second, opening into four has one type—namely, mindfulness—so those four are subsumed by one, mindfulness. Third, opening into three has one type—namely, morality—so those three are subsumed by one, morality. Fourth, opening into two has one type—namely, faith—faith subsuming those two. Fifth, establishing one has four types—intention, sensation, tranquility, and equanimity each subsuming its own intrinsic nature. In this way, the ten dharmas subsume the thirty-seven. Second, subsuming the ten dharmas into four types: first, morality is subsumed under material form dharmas, namely, manifest and unmanifest form. Second, intention and sensation are subsumed under the omnipresent mental factors. Third, mindfulness, concentration, and wisdom are subsumed under the distinct objective realm mental factors. Fourth, the four including faith are subsumed under the wholesome mental factors. Third, subsuming the four dharmas into a single referent: when awakening wisdom inquires into these four dharmas, whether the first material dharma has spatial extension or lacks spatial extension, it cannot be grasped at all; and whether the latter three mental factors have temporal duration or lack temporal duration, none can be grasped. Thus, although they are not non-existent dharmas, there is no graspable dharma that can be grasped; being equal in a single taste, one should know that the four dharmas are simply a single referent; for this reason it is said, "many names but a single referent." Fourth, explaining that the single referent is endowed with the thirty-seven: regarding the meaning of the single taste wherein subject and object are equal, contemplating the body and so forth as empty is the four foundations of mindfulness; being free from all indolence is the four right exertions; the cessation of discursive thought is the bases of psychic power; freedom from lack of faith and so forth is the faculties and powers; the extinction of ignorance and so forth is the seven limbs of awakening; and freedom from the eight wrong practices is the eightfold noble path. Being thus far removed from all afflictions, the single referent is completely endowed with immeasurable virtues; hence it is said, "in this contemplation-awakening, should it be endowed with the thirty-seven factors of awakening," and further said, "the principle of thusness is endowed with all dharmas."