金剛三昧經論 2.127

2.127

論曰：如其次第答前二問，五空即顯三種真如。何等為三？一流轉真如、二實相真如、三唯識真如。是義具如《顯揚論》說。此中前二空即前二真如，後三空是第三真如。是義云何？初三有是空者，由三有愛流轉三界，三界流轉無前後性，剎那無住空無所得，即是流轉真如門也。第二六道影是空者，由善惡業各二品故，六道果報似本現影，影無離本、空無所得，即是實相真如門也。後三唯識真如門者，前二是遣所取義名，名義互客不成實故；後一是遣能取心識，能所相待不獨立故。唯識道理最難可入，故開三空遣其能所，能所空故得無分別。菩薩已下答第二問。如是等空者，總舉五空辨其理智。空不住空者，空智無住，與理平等故。空無空相者，空理無相，與智平等故。理智平等無能所相，何容取捨於其間哉？所以入中即入三空。無取地者，謂十地也。

The treatise states: In proper order, this answers the preceding two questions. The five emptinesses reveal the three kinds of thusness. What are the three? First, the thusness of transmigration; second, the thusness of real marks; third, the thusness of consciousness-only. These meanings are fully explained in the Prakaraṇāryavācā-śāstra. Here, the first two emptinesses are the first two thusnesses, and the latter three emptinesses are the third thusness. What does this mean? First, "the three states of existence are empty": due to craving for the three states of existence, there is transmigration in the three realms; transmigration in the three realms has no prior or posterior nature, and being moment to moment non-abiding, it is empty and unobtainable. This is the gate of the thusness of transmigration. Second, "the reflections of the six destinies are empty": due to the two grades of good and evil karma, the retributions of the six destinies appear like reflections based on an original; reflections cannot be separated from their original, being empty and unobtainable. This is the gate of the thusness of real marks. The latter three are the gate of the thusness of consciousness-only: the first two eliminate the object grasped, namely referent and name, because names and referents are mutually guest-like and do not form reality; the last one eliminates the grasping mind and consciousness, because grasping and grasped are mutually dependent and do not stand independently. The principle of consciousness-only is the most difficult to enter; therefore the three emptinesses are opened to eliminate grasping and grasped. Because grasping and grasped are empty, one attains non-discrimination. From "Bodhisattva" onwards, it answers the second question. "Such emptinesses as these" gathers the five emptinesses in general to distinguish their principle and cognitive acuity. "Emptiness does not abide in emptiness": the cognitive acuity of emptiness does not abide, because it is equal with the principle. "Emptiness has no mark of emptiness": the principle of emptiness has no marks, because it is equal with cognitive acuity. When principle and cognitive acuity are equal, there are no marks of grasping and grasped; how could grasping and abandoning find room between them? Therefore, entering among them is immediately entering the threefold emptiness. "The stage of non-grasping" refers to the ten grounds.