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舍诸烦恼者。不如二乘二二生中速断尽故。如泥华所出者。由所留惑入不调地。于中具修菩萨行故。因是能证菩提果故云行三聚。在文可知。 经曰。我今住不住如佛之所说来所还复来具足然后出复令诸众生如我一无二前来后来者悉令登正觉。 论曰。此是第二陈自发心。于中有二。初之二句陈今发心之位。后一颂半表其后修之行。我今住不住者。今闻佛说已发大心即住不住寂地之心故。来所还复来者。无始流转之来之处我先所离。今还复来来入三界度众生故。边际定力延所受身随其所宜而示现故。具足然后出者。具足菩萨一切行后出离此身得佛身故。言前来者。过去善根已成熟者也。言后来者。于未来世方成熟者也。穷未来际不休息故。 经曰。尔时佛告舍利弗言不可思议汝当于后成菩萨道无量众生超生死海。 论曰。第二述成。印其所说。 经曰。尔时大众皆悟菩提诸小众等入五空海。 论曰。此是大分第四时众得益。言大众者。是大乘众。悟菩提者。悟入一地菩提心故。诸小众者。谓声闻众。得入三种真如门故。 金刚三昧经论卷中 大正藏第 34 册 No. 1730 金刚三昧经论 金刚三昧经论卷下 新罗国沙门元晓述 真性空品 现代汉语译本 舍弃诸烦恼的人，不如二乘（声闻乘和缘觉乘）之人，因为他们能在二二生中迅速断尽烦恼。如同从泥土中生出的莲花，由于所留下的惑使进入不调和之地，于其中具足修习菩萨行。因为这个原因，能够证得菩提果，所以说修行三聚（律仪戒、摄善法戒、饶益有情戒），这在经文中可以得知。 经文说：‘我现在安住于不住之地，如佛所说，从何处来，还复从何处来，具足一切后才出离，又令诸众生如我一样，没有差别，先前来的和后来者，都令他们登上正觉。’ 论中说：这是第二部分，陈述自己发心。其中有两点。最初的两句陈述现在发心的地位。后面一颂半表达其后修行的行为。‘我现在安住于不住之地’，现在听闻佛的教说，已经发了大心，即安住于不住寂灭之地的心。‘从何处来，还复从何处来’，从无始流转的来处，我先前所离开的地方，现在还复从那里来，来入三界度化众生。以边际定力延续所受的身体，随着众生的根器而示现。‘具足一切后才出离’，具足菩萨的一切行持后，出离此身，得到佛身。‘先前来的’，是指过去善根已经成熟的人。‘后来者’，是指在未来世方才成熟的人。穷尽未来际，永不休息。 经文说：‘这时，佛告诉舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）说：不可思议！你应当在将来成就菩萨道，无量众生将超越生死之海。’ 论中说：这是第二部分，述说成就，印证他所说的话。 经文说：‘这时，大众都领悟了菩提，诸小众等进入五空海。’ 论中说：这是大分第四部分，当时的大众得到利益。‘大众’，指的是大乘的听众。‘领悟菩提’，指的是领悟进入一地菩提心。‘诸小众’，指的是声闻的听众。得到进入三种真如门。 《金刚三昧经论》卷中 大正藏第 34 册 No. 1730 《金刚三昧经论》 《金刚三昧经论》卷下 新罗国沙门元晓 述 真性空品
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English version Those who abandon all afflictions are not as good as the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), because they can quickly cut off all afflictions in two or two lives. Like a lotus flower that emerges from the mud, due to the remaining delusions, one enters an unharmonious state, in which one fully cultivates the Bodhisattva path. Because of this reason, one can attain the fruit of Bodhi, so it is said that one practices the three aggregates of morality (Śīla-samvara, Kuśala-dharma-saṃgraha, Sattvārtha-kriyā), which can be understood in the text. The Sutra says: 'I now abide in the non-abiding, as the Buddha has said, from whence I came, and return again, fully equipped before departing, and causing all beings to be like me, without difference, those who come before and those who come after, all shall ascend to perfect enlightenment.' The Treatise says: This is the second part, stating one's own aspiration. There are two points in it. The first two sentences state the position of the present aspiration. The latter one and a half verses express the behavior of subsequent cultivation. 'I now abide in the non-abiding', now hearing the Buddha's teachings, one has already made a great aspiration, that is, abiding in the mind of non-abiding quiescence. 'From whence I came, and return again', from the place of beginningless transmigration, the place I left before, now I return from there again, entering the three realms to liberate sentient beings. With the power of the ultimate Samādhi, I extend the body I have received, manifesting according to the capacity of sentient beings. 'Fully equipped before departing', after fully practicing all the practices of the Bodhisattva, one departs from this body and attains the Buddha's body. 'Those who come before' refers to those whose good roots in the past have already matured. 'Those who come after' refers to those who will mature in the future. Exhausting the future, never resting. The Sutra says: 'At this time, the Buddha told Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): Inconceivable! You shall attain the Bodhisattva path in the future, and countless beings will transcend the sea of birth and death.' The Treatise says: This is the second part, stating the accomplishment, confirming what he said. The Sutra says: 'At this time, the great assembly all awakened to Bodhi, and the lesser assemblies entered the five empty seas.' The Treatise says: This is the fourth part of the great division, the benefit gained by the assembly at that time. 'The great assembly' refers to the Mahāyāna audience. 'Awakened to Bodhi' refers to awakening and entering the Bodhicitta of the first ground. 'The lesser assemblies' refers to the Śrāvaka audience. They attained entry into the three kinds of Suchness gates. The Diamond Samadhi Sutra Treatise, Volume Middle Taisho Tripitaka Volume 34, No. 1730, Diamond Samadhi Sutra Treatise The Diamond Samadhi Sutra Treatise, Volume Lower Composed by Śramaṇa Wonhyo of Silla The Chapter on the Emptiness of True Nature --------------------------------------------------------------------------------
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论曰。真如之法具诸功德。与诸行德而作本性。故言真性。如是真性绝诸名相。以之故言真性空也。又此真性离相离性。离相者离妄相。离性者离真性。离妄相故妄相空也。离真性故真性亦空。以之故言真性空也。今此品中显是二义。故依是义立品名也。 经曰。尔时舍利弗而白佛言尊者修菩萨道无有名相三戒无仪云何摄受为众生说愿佛慈悲为我宣说。 论曰。别明观行有六分中第四遣虚入实分竟。此下第五明诸圣行出真性空。就此品中大分有二。一为利根者多文广说。二为钝根者少文略摄。前广说中即有六分。一者明三聚戒从真性成。二者明道品行从真性立。三者明如来教当如理说。四者明菩萨位从本利出。五者明大般若绝诸因缘。六者明大禅定超诸名数。初三戒中文有五分。一问二答三请四说五者领解。此即初问。言修菩萨道无名相者。通举诸行。三戒无仪者。别牒戒行。如前品言。入三聚戒不住其相。是即三戒无相无仪。云何自摄受及为他说耶。此舍利弗既始入大。初发修行以戒为本。故问三学之中初行。又此身子从身而生。今此品中说诸行法从法身生。故寄身子而发问也。 经曰。佛言善男子汝今谛听为汝宣说善男子善不善法从心化生一切境界意言分别制之一处众缘断灭何以故善 现代汉语译本 论曰：真如之法具备各种功德，与各种修行之德作为根本性质，所以称为‘真性’。这样的真性超越一切名相，因此说‘真性空’。并且，这真性远离‘相’和‘性’。远离‘相’，是远离虚妄之相；远离‘性’，是远离真实的自性。因为远离虚妄之相，所以虚妄之相是空的；因为远离真实的自性，所以真实的自性也是空的。因此说‘真性空’。现在这一品中阐明的就是这两种意义，所以根据这个意义来立品名。 经曰：这时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）对佛说：‘尊者，修菩萨道没有名相，三戒（三聚戒）没有仪轨，如何摄受自己，又如何为众生说法呢？愿佛慈悲，为我宣说。’ 论曰：分别阐明观行有六个部分，第四部分‘遣虚入实’已经结束。下面第五部分阐明诸圣贤之行出自真性空。在这一品中，大体分为两部分：一是为利根之人用较多文字广泛解说；二是为钝根之人用较少文字简略概括。前面的广泛解说又分为六个部分：一是阐明三聚戒从真性而成；二是阐明道品之行从真性而立；三是阐明如来的教导应当如理宣说；四是阐明菩萨的果位从根本利益中产生；五是阐明大般若（Mahāprajñā，伟大的智慧）超越一切因缘；六是阐明大禅定（Mahādhyāna，伟大的禅定）超越一切名数。最初的三戒部分，文中有五个部分：一问，二答，三请，四说，五领解。这里是最初的提问。所说‘修菩萨道没有名相’，是总括地指一切修行。‘三戒没有仪轨’，是分别地指戒行。如前一品所说，‘进入三聚戒而不执着于它的相’，这就是三戒没有相和仪轨。‘如何自己摄受，又如何为他人说法呢？’这舍利弗既然是刚刚进入大乘，最初发起修行以戒为根本，所以提问三学（戒、定、慧）之中的最初的修行。并且，这舍利弗是从身而生，现在这一品中说各种修行之法从法身而生，所以借舍利弗来发问。 经曰：佛说：‘善男子，你现在仔细听，我为你宣说。善男子，善和不善之法从心化生，一切境界由意念言语分别，制约于一处，各种因缘断灭。为什么呢？善……’
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English version Treatise: The Dharma of Suchness (Tathatā) possesses all merits and serves as the fundamental nature for all virtuous practices. Hence, it is called 'True Nature'. This True Nature transcends all names and forms, therefore it is said to be 'Empty of True Nature'. Furthermore, this True Nature is separate from both 'form' and 'nature'. Separation from 'form' means separation from illusory forms; separation from 'nature' means separation from true nature itself. Because of separation from illusory forms, illusory forms are empty; because of separation from true nature, true nature is also empty. Therefore, it is said to be 'Empty of True Nature'. This chapter elucidates these two meanings, hence the chapter name is established based on this meaning. Sutra: At that time, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) said to the Buddha: 'Venerable One, if the Bodhisattva path has no names or forms, and the Threefold Precepts (Trisamvara) have no rituals, how does one embrace them oneself and how does one teach them to sentient beings? May the Buddha have compassion and explain this to me.' Treatise: The detailed explanation of contemplation and practice has six parts, and the fourth part, 'Abandoning the False and Entering the Real', is now complete. The fifth part below elucidates the practices of the sages arising from the emptiness of True Nature. Within this chapter, there are two main divisions: first, a detailed explanation with extensive text for those of sharp faculties; second, a concise summary with less text for those of dull faculties. The preceding detailed explanation is further divided into six parts: first, elucidating that the Threefold Precepts are formed from True Nature; second, elucidating that the practices of the Paths are established from True Nature; third, elucidating that the Buddha's teachings should be expounded according to reason; fourth, elucidating that the Bodhisattva's stages arise from fundamental benefit; fifth, elucidating that Great Wisdom (Mahāprajñā) transcends all conditions; sixth, elucidating that Great Dhyana (Mahādhyāna) surpasses all numerical designations. In the initial section on the Three Precepts, there are five parts in the text: first, the question; second, the answer; third, the request; fourth, the explanation; and fifth, the comprehension. This is the initial question. The statement 'cultivating the Bodhisattva path without names or forms' refers generally to all practices. 'The Three Precepts without rituals' refers specifically to the precepts. As stated in the previous chapter, 'entering the Threefold Precepts without dwelling on their form', this means the Three Precepts have no form or rituals. 'How does one embrace them oneself and how does one teach them to others?' Since this Śāriputra is just entering the Mahayana and initially undertaking practice with the precepts as the foundation, he asks about the initial practice among the Three Learnings (precepts, concentration, and wisdom). Furthermore, this Śāriputra is born from the body, and this chapter speaks of the various practices arising from the Dharma body, so he uses Śāriputra to raise the question. Sutra: The Buddha said: 'Good man, listen carefully now, I will explain it to you. Good man, good and unwholesome dharmas arise from the mind, all realms are distinguished by intentional speech and thought, restrained in one place, and various conditions are extinguished. Why? Good...' --------------------------------------------------------------------------------
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男子一本不起三用无施住于如理六道门杜四缘如顺三戒具足。 论曰。此是第二略答。于中有二。先答通问。善不善法从心化生者。三业因行皆是心作故。一切境界意言分别者。六道果境无非意变故。由心乱动不能制故。变作因果流转苦海。是故欲度苦海。修菩萨道制心一如众缘断灭。所以菩萨修无名相。何以故下次答别问。虽复总说未闻别行。所以更问何以故也。一本不起者。三戒之本是一本觉本来寂静故曰不起。三用无施者。既依本觉成三戒用。用离威仪施作相故。无施作故。顺住一本故。言住于如理。既住如理消除有因故言六道门杜。于一如理具四缘力。能顺一如即具三戒。故言四缘如顺三戒具足。 经曰。舍利弗言云何四缘如顺三戒具足。 论曰。此是第三重请。 经曰。佛言四缘者一谓作择灭力取缘摄律仪戒二谓本利净根力所集起缘摄善法戒三谓本慧大悲力缘摄众生戒四谓一觉通智力缘顺于如住是谓四缘善男子如是四大缘力不住事相不无功用离于一处即不可求善男子如是一事通摄六行是佛菩提萨般若海。 论曰。此是第四广说。于中有二。一者正答明戒因缘。二者乘显摄一切行。初中言四缘者。谓于一心本觉利中具四力用作三戒缘。一灭依止缘。二生依止缘。三摄依止缘。 现代汉语译本： ‘男子一本不起三用无施住于如理六道门杜四缘如顺三戒具足。’ 论曰：这是第二次简要回答。其中有两点：首先回答普遍的问题，即善与不善的法从心中产生，因为身、口、意三业的行为都是由心所造作；一切境界都是意念分别的结果，六道轮回的果报境界没有不是由意念变化而来的。由于心念的混乱动荡而无法控制，因此变现出因果，在苦海中流转。所以想要脱离苦海，修习菩萨道，就要控制心念，使其达到一如，断灭一切因缘。因此菩萨修习无名相。为什么呢？接下来回答特别的问题，虽然已经总体上说了，但还没有听到特别的修行方法，所以进一步询问原因。 ‘一本不起’，是指三戒的根本是‘一本觉’，本来就是寂静的，所以说‘不起’。‘三用无施’，是指既然依靠本觉成就了三戒的作用，这作用就远离了威仪和施作的相，因为没有施作，所以顺应安住于‘一本’，因此说‘住于如理’。既然安住于如理，就能消除产生有为法的因，所以说‘六道门杜’。在一如的真理中具备四种因缘的力量，能够顺应一如，就具备了三戒，所以说‘四缘如顺三戒具足’。 经曰：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）问：‘云何四缘如顺三戒具足？’ 论曰：这是第三次重复请求（佛陀进一步解释）。 经曰：佛说：‘四缘是指：第一，通过作择灭（Taktva-nirodha）的力量，取缘而摄持律仪戒（Śīla）；第二，通过原本的利益和清净的根基的力量，所聚集生起的因缘，摄持善法戒（Kuśala-dharma-śīla）；第三，通过原本的智慧和大悲的力量，因缘而摄持众生戒（Sattva-śīla）；第四，通过一觉通智（Eka-bodhi-jñāna）的力量，因缘而顺应安住于真如。这就是四缘。善男子，像这样四大因缘的力量，不住于事相，并非没有功用，离开任何一处都不可求得。善男子，像这样一件事就能通摄六度万行，是佛菩提萨般若海（Buddha-bodhi-sattva-prajñā-sāgara）。’ 论曰：这是第四次详细解说。其中有两点：一是正面回答，阐明戒的因缘；二是借此显示包含一切修行。首先，在‘四缘’中，是指在‘一心本觉’的利益中具备四种力量，作为三戒的因缘。一是灭除依止的因缘，二是生起依止的因缘，三是摄持依止的因缘。