金剛般若論會釋 3.20

3.20

正釋經中論文有二，初、解心住及若干種，次、釋經中心住即為非住。言心住者，唐本云流注，以心住言有過失故，據尋此心竟無有住，故云流注，即三世中念念流注，生滅相續，不離三世。若干種者，約前多生，顯令生類有多種心，論文易解。《十地經》說，菩薩他心智能知一切眾生有貪、無貪等二十二種心。彼論義束為八，初有貪、嗔、癡及離貪、嗔、癡六心，名隨煩惱心。第七染心、第八不染心名使心，言如是與餘相應心。第九小心、第十廣心、十一大心、十二無量心，此四名生心，約生為別；生四天下者知見小故名小心，六欲天知見稍廣名廣心，生色界知見更大名大心，生無色知見無量名無量心。十三攝心、十四不攝心，名學三昧心，學三昧心者名攝心，不學三昧者名不攝心。十五定心、十六不定心，名得三昧心，入三昧時名定心，不入時名不定心。十七解脫心、十八不解脫心，名具縛、離縛心。十九求心、二十不求心，名妄行心，此是作業心。二十一自上心、二十二無上心，名增上慢心。此二十二心中小、廣、大、無量四心皆通染淨，餘十八心皆一染一淨。此等諸心不可具說，故總言若干種心。論言世者，謂過去等分者，有一期三世、剎那三世。染淨諸心念念生滅，不離三世，顯心雖多，如來總知，故經說言如來悉知。世親云，「何者是顛倒？偈言，『種種顛倒識，以離於實念，不住彼實智，是故說顛倒』」，謂四念處是，是為住不住，四念是顛倒也。

In properly explaining the sūtra, the treatise has two parts: first, explaining the abiding of minds and the various kinds; next, explaining the sūtra's statement that the abiding of mind is non-abiding. As for 'the abiding of mind': the Tang translation says 'stream-flow', because saying 'the abiding of mind' has faults; considering and examining this mind, it ultimately has no abiding, hence it is called 'stream-flow', which is the moment-to-moment stream-flow in the three periods of time, arising and perishing in succession, not separate from the three periods of time. As for 'various kinds': based on the preceding multitude of sentient beings, it reveals that kinds of sentient beings have various minds; the treatise text is easy to understand. The Daśabhūmika-sūtra says that a bodhisattva's cognition of others' minds can know the twenty-two kinds of minds of all sentient beings, such as with greed, free of greed, and so forth. That treatise synthesizes their meaning into eight: first, the six minds of with-greed, with-anger, with-delusion, and free of greed, anger, and delusion are called minds of secondary afflictions. The seventh, the defiled mind, and the eighth, the undefiled mind, are called latent-disposition minds, referring to minds associated in this way with the rest. The ninth, the small mind; the tenth, the extensive mind; the eleventh, the great mind; the twelfth, the immeasurable mind: these four are called minds according to rebirth, distinguished according to rebirth; those born in the four continents have small knowledge and vision, hence called the small mind; the six heavens of desire have slightly more extensive knowledge and vision, called the extensive mind; those born in the form realm have even greater knowledge and vision, called the great mind; those born in the formless realm have immeasurable knowledge and vision, called the immeasurable mind. The thirteenth, the gathered mind, and the fourteenth, the ungathered mind, are called minds practicing samādhi: those practicing samādhi are called gathered minds, while those not practicing samādhi are called ungathered minds. The fifteenth, the concentrated mind, and the sixteenth, the unconcentrated mind, are called minds attaining samādhi: when entering samādhi, it is called a concentrated mind; when not entering, it is called an unconcentrated mind. The seventeenth, the liberated mind, and the eighteenth, the unliberated mind, are called minds fully bound and freed from bonds. The nineteenth, the seeking mind, and the twentieth, the non-seeking mind, are called minds of erroneous activity; these are minds that perform karma. The twenty-first, the mind with higher above it, and the twenty-second, the unsurpassed mind, are called minds of overweening pride. Among these twenty-two minds, the four minds—small, extensive, great, and immeasurable—all pertain to both defiled and pure; the remaining eighteen minds are each one defiled and one pure. These various minds cannot be fully expounded, hence they are collectively called 'various minds'. The treatise says 'periods of time', meaning the divisions of past and so forth: there are the three periods of a single life-span and the three periods of a single moment. All defiled and pure minds arise and perish from moment to moment, not separate from the three periods of time; revealing that although minds are many, the Tathāgata knows them all; hence the sūtra says the Tathāgata knows them all. Vasubandhu says: 'What is inversion? The verse says: "Various inverted consciousnesses, / Because they are free from real mindfulness, / Do not abide in that real cognition; / Therefore they are spoken of as inversion."' It refers to the four applications of mindfulness; this is abiding and non-abiding: the four mindfulnesses are inversions.