[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛經纂要刊定記](https://indike.org/pramana/in.bauddha.taisho.1702) › 1.28 # 金剛經纂要刊定記 1.28 金剛經纂要刊定記 1.28 - **Language:** Classical Chinese ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1702.1.28) 本淨者喻則可知。法中有二意：一則此心從本已來，性畢竟空故。二則現為煩惱所纏而無染故。此當《起信論》中真如門也。故《大集經》云：「善男子！一切眾生心性本淨。心本淨故，煩惱諸結不能染著。猶如虛空不可玷污，心性空性等無有二」等。像即鏡中所現萬像，色即本淨之心所現諸法。然所現法不出色心，今唯言色而不言心者，一為文句窄故，二為影在下故，三為以初攝後故。前二可知，後意者一切諸法不出五蘊，色之一字貫五之初，今言色者舉初攝後也。故《大般若》中，每例諸法皆以色字為初。如云：「善現！般若波羅蜜多清淨故色清淨，色清淨故一切智智清淨」等。由是文雖標色而意兼於心，色心既彰萬法備矣。 > Regarding "originally pure": in the metaphor, it can be understood. In the Dharma, there are two meanings: first, from the very beginning, the nature of this mind has been ultimately empty; second, presently, although entangled by afflictions, it remains undefiled. This corresponds to the gate of tathatā in the \*Treatise on the Awakening of Faith\*. Hence the \*Mahāsaṃnipāta Sūtra\* states: "Good sons! The mind-nature of all sentient beings is originally pure. Because the mind is originally pure, the afflictions and bonds cannot defile it. Just like empty space, which cannot be stained, the nature of the mind and the nature of emptiness are equal and without duality," and so forth. "Image" refers to the myriad images manifested in the mirror; "form" refers to the dharmas manifested by the originally pure mind. However, the dharmas manifested do not exceed form and mind. Now, mentioning only form and not mind is: first, because the phrasing of the text is restricted; second, because \[mind\] is implicitly reflected in the clause below; third, because the first subsumes the rest. The first two can be known; the latter meaning is that all dharmas do not fall outside the five aggregates, and the single word "form" heads the five; in mentioning "form" now, the first is cited to subsume the rest. Therefore, in the \*Large Prajñāpāramitā Sūtra\*, whenever dharmas are listed, they invariably take the word "form" as the first. As it says: "Subhūti! Because the perfection of prajñā is pure, form is pure; because form is pure, the knowledge of all aspects is pure," and so forth. Thus, although the text marks "form," the intention encompasses "mind"; when form and mind are made clear, the myriad dharmas are complete. > — English (machine translation) (machine translation) - [Previous: 1.27](https://indike.org/pramana/in.bauddha.taisho.1702.1.27) - [Next: 1.29](https://indike.org/pramana/in.bauddha.taisho.1702.1.29) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1702.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1702~en-mt.1.28) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1702.1.28](https://indike.org/pramana/in.bauddha.taisho.1702.1.28) · Pramāṇa