金剛般若論會釋 3.20

3.20

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.