金剛三昧經論 2.125

2.125

論曰：此下第二廣顯道理。於中即以四門分別：一顯實際義、二明趣入義、三開入之階位、四示入之方便。初中亦四：一名五空、二明三空、三明空是真、四明真是如。初中有二：先問、後答。問者名大力者，此人得入實際法門，遍周法界無所不為，得大自在，故名大力，故於是門開發顯揚。言如如者，佛所說言契當如理故。前如是當義，後如是道理，先領、後問。問其二義：一問五空法門、二問無取捨義。

The treatise states: From here below, the second part broadly reveals the principle. Herein it is differentiated through four gates: first, revealing the meaning of the reality-limit; second, explaining the meaning of entering; third, setting forth the stages of entry; fourth, demonstrating the expedients of entry. The first also has four [parts]: first, naming the five emptinesses; second, explaining the threefold emptiness; third, explaining that emptiness is the real; fourth, explaining that the real is thusness. In the first there are two: first a question, then an answer. As for the questioner being named Mahābalavān: this person has attained entry into the dharma-gate of the reality-limit, universally pervad[ing] the dharma-realm with nothing left undone, having attained great mastery; therefore he is named Mahābalavān (Great Power). Thus he raises and illuminates this gate. When he says "in accord with thusness" (ruru), it is because what the Buddha has spoken accords with the principle of thusness. The former "as" (ru) has the meaning of "according with," and the latter "thusness" (ru) is the principle of thusness. First he accepts, then he asks. He asks about two meanings: first, he asks about the dharma-gate of the five emptinesses; second, he asks about the meaning of neither grasping nor abandoning.