金剛般若論會釋 3.21

3.21

自下第二釋非住中有二，初、標配經安立第一義，次、釋經文推三世心皆無實體言。「何以故」者，第二文中，先、徵，後、釋也。《大論》釋此責有二，一、佛心常樂空寂，云何遍知一切眾生心？二、佛心一心何能知爾多心？故言「何以故」。次經文釋知所以，由佛證諸心，故言非心，由見諸心通體故，能悉知諸心故。《無性攝論》云，若於一切法真如總相，即遍知一切法，名一切智；若歷法而知，雖經多時，不能知一切法。《大品經》中佛亦自問，云何佛知眾生染心？佛釋云，佛依諸法實相故知。《大論》釋云，眾生心雖多種，不離諸法實相，依理照事，故能悉知眾生諸心。《摩訶衍品》又云，若一切眾生心、心數法是實有非虛妄者，佛不能知一切眾生種種諸心；以眾生心法虛妄無來處無去處故，佛能知眾生諸心。又云，若分別取相，則不見實法，不見實法故，不能通達一切。若不取相，心無分別，則得法實性，得法實性故，能悉照知一切法。此中釋意亦如是，說諸心住皆非心故，能照知眾生若干種心。次釋經文推三世心皆無實體，諸經論中推現在法多以念念滅釋，未免諍，謂住相未滅，何妨是有？今以第一義推之，剎那住相亦不可得。

From here below, the second part, explaining 'non-abiding', has two parts: first, designating and matching the sūtra to establish the ultimate truth; next, explaining the sūtra text's deducing that minds in the three periods of time are all without substantial entity. As for 'Why is this?': in the second text, first it questions, and next it explains. The Dazhidu lun's explanation of this objection has two points: 1. The Buddha's mind constantly delights in emptiness and quiescence; how could he completely know all sentient beings' minds? 2. The Buddha's mind is a single mind; how could it know so many minds? Therefore it says, 'Why is this?' Next, the sūtra text explains the reason for knowing: because the Buddha realizes all minds [as emptiness], it therefore says they are 'not mind'; and because he sees the common essence of all minds, he is able to know all minds completely. The Mahāyānasaṃgrahopanibandhana says: 'If one [realizes] the universal characteristic of the tathatā of all dharmas, one completely knows all dharmas, which is called omniscience; if one knows by going through dharmas one by one, even passing through much time, one cannot know all dharmas.' In the Pañcaviṃśatisāhasrikā, the Buddha also asked himself: 'How does the Buddha know the defiled minds of sentient beings?' The Buddha explained: 'The Buddha knows by relying on the true nature of all dharmas.' The Dazhidu lun explains: 'Although sentient beings' minds are of many kinds, they are not separate from the true nature of all dharmas; by illuminating phenomena relying on principle, he is able to completely know sentient beings' various minds.' The 'Mahāyāna Chapter' also says: 'If all sentient beings' minds and mental factors were truly existent and not illusory, the Buddha could not know all sentient beings' various minds; because sentient beings' mental dharmas are illusory, without a place of coming and without a place of going, the Buddha can know sentient beings' various minds.' It also says: 'If one discriminates and grasps at characteristics, one does not see true reality; because one does not see true reality, one cannot penetrate all things. If one does not grasp at characteristics and the mind is free of discrimination, one attains the true nature of dharmas; because one attains the true nature of dharmas, one can completely illuminate and know all dharmas.' The intention of the explanation here is also like this: by explaining that all abidings of mind are not mind, he can illuminate and know sentient beings' various minds. Next, explaining the sūtra text deducing that minds in the three periods of time are all without substantial entity: when various sūtras and treatises deduce present dharmas, they mostly explain it by momentary perishing, which has not avoided dispute, saying that while the characteristic of abiding has not perished, what prevents it from existing? Now, deducing it by ultimate truth, even the characteristic of abiding for a single moment cannot be found.