金剛三昧經論 2.143

2.143

論曰：此下問答別顯。問中有二：先問、後難。答中亦二：先答、後通。答中有三：牒數、列名、次第辨相。此中理入者，順理信解，未得證行，故名理入，位在地前。行入者，證理修行，入無生行，故名行入，位在地上。理入文中有其四句。深信已下乃至翳障，是十信入。不一者，謂眾生相不異真性而非一故。不共者，非亦一亦異故。第二句言不去不來凝住覺觀者，是十住入，悟眾生空故不來去，於人空門靜住其心，覺察佛性無去來故。第三句言諦觀佛性不有不無者，是十行入，已得法空，依法空門諦觀佛性，不有法相不無空性故。第四句言無己無他凡聖不二等者，是明十迴向位，理入已得自他平等空故，心如金剛堅住不退。《梵網經》中名十金剛，《仁王經》中名十堅心，是十迴向之異名也。

The commentary says: From here on is the distinct clarification through question and answer. In the question there are two: first the question, and later the objection. In the answer there are also two: first the answer, and later the resolution. In the answer there are three: repeating the number, listing the names, and sequentially discerning their characteristics. Here, 'entry through principle' means according with the principle in faith and understanding, not yet having attained realized practice; hence it is called entry through principle, its stage being prior to the bhūmis. 'Entry through practice' means practicing through realization of principle, entering into unproduced practice; hence it is called entry through practice, its stage being on the bhūmis. In the text on entry through principle there are four phrases. From 'deeply having faith' down to 'obscured and blocked' is the entry of the ten faiths. 'Neither one' means that the characteristics of sentient beings are not different from true nature, yet they are not identical. 'Nor combined' means that they are not both one and different. The second phrase, stating 'neither departing nor arriving, one abides steadily in awareness and observation,' is the entry of the ten abidings: having awakened to the emptiness of sentient beings, there is no arriving or departing; within the gate of the emptiness of persons, one's mind abides quietly, observing that buddha-nature has no departing or arriving. The third phrase, stating 'clearly contemplating that buddha-nature is neither existent nor nonexistent,' is the entry of the ten practices: having already attained the emptiness of dharmas, relying on the gate of the emptiness of dharmas one clearly contemplates buddha-nature, not having the characteristics of dharmas nor lacking empty nature. The fourth phrase, stating 'without self and without other, ordinary beings and sages not being two' and so forth, clarifies the stage of the ten dedications: having attained the emptiness of equality of self and other through entry by principle, the mind is like vajra, firmly abiding without regress. In the Brahmā Net Sūtra they are named the 'ten vajras'; in the Benevolent Kings Sūtra they are named the 'ten firm minds'—these are alternative names for the ten dedications.