金剛三昧經論 1.3

1.3

第一述大意者，夫一心之源離有無而獨淨、三空之海融真俗而湛然，湛然融二而不一、獨淨離邊而非中，非中而離邊故，不有之法不即住無、不無之相不即住有；不一而融二故，非真之事未始為俗、非俗之理未始為真也。融二而不一故，真俗之性無所不立、染淨之相莫不備焉；離邊而非中故，有無之法無所不作、是非之義莫不周焉。爾乃無破而無不破、無立而無不立，可謂無理之至理、不然之大然矣。是謂斯經之大意也。良由不然之大然故，能說之語妙契環中；無理之至理故，所詮之宗超出方外。無所不破，故名金剛三昧；無所不立，故名攝大乘經。一切義宗無出是二，是故亦名無量義宗。且舉一目以題其首，故言金剛三昧經也。

As for the first, explaining the overarching purport: The source of the one mind is apart from existence and nonexistence and is uniquely pure; the ocean of the threefold emptiness merges the ultimate and conventional and is serenely clear. Serenely clear, it merges the two and yet is not one; uniquely pure, it is apart from extremes and yet is not the middle. Because it is not the middle yet apart from extremes, phenomena that do not exist do not straightaway abide in nonexistence, and characteristics that are not nonexistent do not straightaway abide in existence. Because it is not one yet merges the two, events that are not ultimate have never been conventional, and principles that are not conventional have never been ultimate. Because it merges the two and yet is not one, the natures of the ultimate and conventional are everywhere established, and the characteristics of defilement and purity are fully present in it. Because it is apart from extremes and yet is not the middle, phenomena of existence and nonexistence operate everywhere, and the meanings of right and wrong are thoroughly complete. Thus, there is nothing it refutes yet nothing it does not refute, nothing it establishes yet nothing it does not establish. It may be called the ultimate principle of no-principle, the great so-ness of un-so-ness. This is the overarching purport of this sūtra. Truly, because it is the great so-ness of un-so-ness, the spoken words wondrously accord with the center of the ring; because it is the ultimate principle of no-principle, the tenet it explicates transcends boundaries. Because there is nothing it does not refute, it is named the Vajrasamādhi; because there is nothing it does not establish, it is named the Mahāyānasaṃgraha-sūtra. Since all tenets of meaning do not exceed these two, it is therefore also named the Tenet of Immeasurable Meanings. Moreover, taking one title to head it, it is therefore called the Vajrasamādhi-sūtra.