[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) › [金剛三昧經論](https://indike.org/pramana/in.bauddha.taisho.1730) › 1.26 # 金剛三昧經論 1.26 金剛三昧經論 1.26 - **Language:** Classical Chinese ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1730.1.26) 正說之中大分為二，謂前六品別顯觀行，〈總持〉一品總遣疑情。別顯之中即為六分：一〈無相法品〉明無相觀、二〈無生行品〉顯無生行、三〈本覺利品〉依本利物、四〈入實際品〉從虛入實、五〈真性空品〉辨一切行出真性空、六〈如來藏品〉顯無量門入如來藏，如是六門觀行周盡。所以然者？凡諸妄想無始流轉，只由取相分別之患。今欲反流歸源，先須破遣諸相，所以初明觀無相法。雖遣諸相，若存觀心，觀心猶生不會本覺，故泯生心，所以第二顯無生行。行既無生方會本覺，依此化物令得本利，故第三明本覺利門。若依本覺以利眾生，眾生即能從虛入實，所以第四明入實際。內行即無相無生，外化即本利入實，如是二利以具萬行，同出真性、皆順真空，是故第五明真性空。依此真性萬行斯備，入如來藏一味之源，所以第六顯如來藏。既歸心源即無所為，無所為故無所不為，故說六門以攝大乘。又此六品亦有異意，謂初品示所觀之法，法謂一心如來藏體；第二品明能觀之行，行謂六行無分別觀；第三〈本覺利品〉顯一心中之生滅門；第四〈入實際品〉顯一心中之真如門；第五〈真性空品〉雙遣真俗，不壞二諦；第六〈如來藏品〉遍收諸門同示一味。以此二重六門攝大乘義周盡。又此六品合為三門，前二品攝觀行始終，次二品者教化本末，其後二門攝因成果。又前二品遣相歸本，中間二品從本起行，後二品者雙顯歸起。以此二三攝大乘盡。又此六品只是二門，相生都泯是本覺利，實際真空是如來藏。又前門者遣妄顯因，其後門者顯真成果。如是二二之門亦攝大乘周盡。又此六品唯是一味。所以然者？相生無性、本覺無本、實際離際、真性亦空，何由得有如來藏性？如下〈如來藏品〉中言「是識常寂滅，寂滅亦寂滅。」〈總持品〉言「七五不生，八六寂滅，九相空無。」如是無所得之一味，正為此經之宗之要。但以無所得故無所不得，所以諸門無所不開，故作無量義之宗也。雖是一味而開六門，故依六分科文而釋。 > The correct exposition is broadly divided into two: the first six chapters distinctively reveal contemplative practice, while the single chapter on "Dhāraṇī" comprehensively dispels doubts. The distinctive revelation comprises six divisions: first, the chapter "Signless Dharma" clarifies the contemplation of the signless; second, the chapter "Non-arising Practice" reveals non-arising practice; third, the chapter "Benefiting through Innate Awakening" benefits beings by relying on the innate \[awakening\]; fourth, the chapter "Entering the Reality-Limit" proceeds from the unreal into reality; fifth, the chapter "True Nature as Empty" distinguishes all practices as emerging from the true nature as empty; sixth, the chapter "Tathāgatagarbha" reveals the immeasurable approaches entering the tathāgatagarbha. In this way, the contemplative practices of the six approaches are completely exhaustive. Why is this? All deluded thoughts revolve from beginningless time solely due to the affliction of grasping at marks and discriminating. Now, wishing to turn back the flow and return to the source, one must first break down and dispel all marks; therefore, one initially clarifies the contemplation of the signless dharma. Although all marks are dispelled, if the contemplating mind remains, the contemplating mind still arises and does not unite with innate awakening; thus, the arising mind is extinguished, and so the second \[chapter\] reveals non-arising practice. Once practice is without arising, it can then unite with innate awakening, and by relying on this, beings are transformed and caused to attain the original benefit; hence the third \[chapter\] clarifies the approach of benefiting through innate awakening. If one relies on innate awakening to benefit sentient beings, sentient beings can then proceed from the unreal into reality; therefore, the fourth \[chapter\] clarifies entering the reality-limit. Internal practice is signless and non-arising, while external transformation is original benefit and entering reality; through these two benefits all myriad practices are complete, jointly emerging from the true nature and wholly according with true emptiness; therefore, the fifth \[chapter\] clarifies that the true nature is empty. Relying on this true nature, the myriad practices are fully prepared, entering the source of the single taste of the tathāgatagarbha; therefore, the sixth \[chapter\] reveals the tathāgatagarbha. Once one returns to the source of the mind, there is nothing done; because nothing is done, there is nothing not done. Thus the six approaches are spoken of to subsume the Mahāyāna. Moreover, these six chapters also have another significance: the first chapter indicates the dharma that is contemplated, the dharma being the essence of the one mind and the tathāgatagarbha; the second chapter clarifies the practice of the contemplating subject, the practice being the non-discriminative contemplation of the six practices; the third chapter, "Benefiting through Innate Awakening," reveals the gate of arising and ceasing within the one mind; the fourth chapter, "Entering the Reality-Limit," reveals the gate of suchness within the one mind; the fifth chapter, "True Nature as Empty," dispels both the ultimate and conventional without destroying the two truths; the sixth chapter, "Tathāgatagarbha," universally gathers the various approaches to jointly demonstrate the single taste. Through these twofold six approaches, the meaning of the Mahāyāna is subsumed completely. Furthermore, these six chapters are combined into three approaches: the first two chapters subsume the beginning and end of contemplative practice; the next two chapters \[subsume\] the root and branch of teaching and converting; the latter two approaches subsume the cause yielding the fruit. Again, the first two chapters dispel marks to return to the root; the middle two chapters arise in practice from the root; the latter two chapters jointly reveal returning and arising. Through these two triads, the Mahāyāna is fully subsumed. Furthermore, these six chapters are simply two approaches: the marks and arising being completely extinguished is the benefit of innate awakening; the reality-limit and true emptiness are the tathāgatagarbha. Again, the former approach dispels delusion to reveal the cause, while the latter approach reveals the true to accomplish the fruit. Such twofold approaches also subsume the Mahāyāna exhaustively. Furthermore, these six chapters are only a single taste. Why is this? Marks and arising have no nature; innate awakening has no origin; the reality-limit is free from limits; the true nature is also empty. From what, then, could there be a nature of the tathāgatagarbha? As the "Tathāgatagarbha" chapter below states: "This consciousness is ever tranquil and extinct; tranquility and extinction are also tranquil and extinct." The chapter on "Dhāraṇī" states: "The seven and five do not arise, the eight and six are tranquil and extinct, and the nine characteristics are empty and non-existent." Such a single taste of non-attainment is precisely the core and essential tenet of this sūtra. But because there is non-attainment, there is nothing not attained; therefore, none of the various approaches is left unopened, thus constituting the Tenet of Immeasurable Meanings. Although it is a single taste, it opens into six approaches; hence the text is divided into six sections and explained according to them. > — English (machine translation) (machine translation) - [Previous: 1.25](https://indike.org/pramana/in.bauddha.taisho.1730.1.25) - [Next: 1.27](https://indike.org/pramana/in.bauddha.taisho.1730.1.27) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1730.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1730~en-mt.1.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1730.1.26](https://indike.org/pramana/in.bauddha.taisho.1730.1.26) · Pramāṇa