金剛般若經疏論纂要 1.3

1.3

鏡心本淨、像色元空，夢識無初、物境成有，由是惑業襲習、報應綸輪，塵沙劫波莫之遏絕。故我滿淨覺者現相人中，先說生滅因緣，令悟苦、集、滅、道，既除我執、未達法空，欲盡病根方談般若。心境齊泯即是真心，垢淨雙亡一切清淨。三千瑞煥，十六會彰，今之所傳即第九分，句偈隱略、旨趣深微，慧徹三空、檀含萬行，住一十八處，密示階差，斷二十七疑，潛通血脈，不先遣遣，曷契如如？故雖策修，始終無相，由斯教理皆密、行果俱玄，致使口諷牛毛、心通麟角，或配入名相著事乖宗，或但云一真望源迷派，其餘胸談臆注不足論矣。河沙珍寶、三時身命喻所不及，豈徒然哉？

The mirror-mind is fundamentally pure, and forms and appearances are originally empty; yet dreaming consciousness has no beginning, and objective realms come to exist. Consequently, delusions and karmas are repeated and reinforced, retribution wheels round in cycles, and across kalpas as numerous as dust and sand it never ceases. Therefore our fully and purely Awakened One manifested his marks among humans, first expounding the causes and conditions of arising and ceasing so as to bring about the realization of suffering, origination, cessation, and the path. Although grasping at self was eliminated, emptiness of dharmas was not yet realized; wishing to extinguish the very roots of the disease, he then expounded prajñā. When mind and realm both vanish, that is the true mind; when defilement and purity are both extinguished, all is pure. Three thousand auspicious omens shone brilliantly, and sixteen assemblies were made manifest; that which is transmitted now is the ninth assembly. Its sentences and verses are concise and abbreviated, its doctrinal purport deep and subtle: its wisdom penetrates the three emptinesses, its generosity encompasses the myriad practices; abiding in eighteen stations, it secretly indicates the stages of advancement; severing twenty-seven doubts, it latently connects the doctrinal lineage. If one does not first discard the discards, how can one accord with tathatā? Thus, though one is spurred to cultivation, from beginning to end there are no characteristics. Because of this, both teaching and principle are esoteric, and practice and fruit are alike profound, so that those chanting it with their mouths are as many as cow hairs, while those who comprehend it in their minds are as rare as unicorn horns. Some match it to names and characteristics, clinging to phenomena and running counter to the ultimate principle; or others merely speak of the One Reality, looking toward the source while losing sight of its streams; as for the rest, their arbitrary discussions and subjective commentaries are not even worth addressing. That treasures as numerous as the sands of the Ganges, or giving up body and life across the three periods of the day, do not match it in metaphor—how could this be in vain?