金剛三昧經論 2.157

2.157

論曰：此下第四所入離邊。於中有二：先明佛性離一異邊、後顯如如離有無邊。初中有二：略明、廣顯。此即略明。此中亦二：先離一異、後釋離異。離一異者，謂眾生與佛性不一亦不異故。言佛性者，真如佛性。如《涅槃經》言「佛性者名第一義空」故，若一若異皆有過故。眾生之性本無生滅者，此下釋離異義，不一之義易可見故。此句明人不異佛性。生滅之性性本涅槃者，是明生死不異涅槃故。性相本如如無動故者，眾生人性生滅法相本來是如，故不異也。

The commentary states: Below, this is the fourth section, that which is entered being free from extremes. In this there are two: first, clarifying that buddha-nature is free from the extremes of oneness and difference; and second, revealing that thusness as it is is free from the extremes of existence and non-existence. In the first part there are two: a brief explanation and an extensive revelation. This is the brief explanation. In this there are also two: first, freedom from oneness and difference; and second, explaining the freedom from difference. 'Freedom from oneness and difference' means that sentient beings and the buddha-nature are neither one nor different. Stating 'buddha-nature' refers to the buddha-nature of true thusness. As the Nirvāṇa Sūtra says, 'Buddha-nature is named supreme-truth emptiness,' because both oneness and difference entail faults. 'The nature of sentient beings originally lacks birth and cessation': below, this explains the meaning of freedom from difference, because the meaning of not being one is easily seen. This line clarifies that the person is not different from buddha-nature. 'The nature of birth and cessation is in its nature originally nirvāṇa' clarifies that saṃsāra is not different from nirvāṇa. 'Nature and characteristics are originally thus, because thusness is unmoving': the human nature of sentient beings and the phenomenal characteristics of birth and cessation are originally thus, and therefore are not different.