金剛三昧經論 1.121

1.121

論曰：具離空寂者，應化受生遍三有故。不住諸空者，不滯五空，恒化十方故。此明教化眾生禪也。心處無者，雖身涉於三有，心常處於理無。理無者，理絕三有之相也。在大空者，雖恒化於十方，而心在於大空。大空者，十方大相之空也。此顯成就佛法禪也。身雖起作，心寂不動，即是上言性等金剛。然大空義略有五種：一者人法二空名為大空，如《雜阿含．大空經》說，《瑜伽論》中亦同是說。二者般若波羅密空名為大空，如《大涅槃經》說，《楞伽經》中亦同是說。三者器世界空名為大空，如《解深密經》說，《中邊論》中亦同是說。四者阿梨耶識空名為大空，如《十地論》說。五者十方相空名為大空，如《智度論》說。今此經文在於第五，且隨意便作是說耳。

The treatise says: 'Completely departing from emptiness and quietude' means that responsive transformation takes birth throughout the three realms of existence. 'Not abiding in the various emptinesses' means not being stagnant in the five emptinesses, constantly transforming [beings throughout] the ten directions. This explains the dhyāna of teaching and transforming sentient beings. 'With the mind dwelling in non-existence' means that although the body traverses the three realms of existence, the mind constantly dwells in the non-existence of principle. The 'non-existence of principle' means that the principle transcends the signs of the three realms of existence. 'Residing in the great emptiness' means that although constantly transforming [beings throughout] the ten directions, the mind resides in the great emptiness. 'Great emptiness' means the emptiness of the great signs of the ten directions. This reveals the dhyāna that accomplishes the Buddha-dharma. Although the body engages in activity, the mind is quiescent and unmoving; this is precisely what was referred to above as 'its nature is equal to vajra'. Now, the meaning of 'great emptiness' briefly has five kinds: First, the twofold emptiness of persons and dharmas is called 'great emptiness', as spoken in the Mahāśūnyatā-sūtra of the Saṃyuktāgama and likewise spoken in the Yogācārabhūmi-śāstra. Second, the emptiness of prajñāpāramitā is called 'great emptiness', as spoken in the Mahāparinirvāṇa-sūtra and likewise spoken in the Laṅkāvatāra-sūtra. Third, the emptiness of the vessel-world is called 'great emptiness', as spoken in the Saṃdhinirmocana-sūtra and likewise spoken in the Madhyāntavibhāga-śāstra. Fourth, the emptiness of the ālayavijñāna is called 'great emptiness', as spoken in the Daśabhūmika-śāstra. Fifth, the emptiness of the signs of the ten directions is called 'great emptiness', as spoken in the Mahāprajñāpāramitopadeśa. Now, the text of this sūtra rests on the fifth; it is merely spoken thus according to convenience.