金剛三昧經論 3.111

3.111

論曰：此下第二長者演說。於中八頌即有三意：初二頌半判佛教意、次有五頌破二邊執、最後二句亦無二觀。初中有二：前二頌明墮二邊教、後二句顯離二邊教。初中言名相者，謂名句字。句是名所成，字是名所資，皆能表名，合為名相也。分別事者，謂諸有漏心心法事。言及法者，謂除前二所有法相，名句所詮分別所緣，謂十色處及法處中色、不相應等諸法相也。是三一類明雜染相，所以別說名為三也。言真如者，謂正智境。正妙智者，本、後二智。言及彼者，及彼前三。此二及彼三，合成於五事，是舉三乘教門法相。我今知是法斷常之所繫者，明彼教門所說五事，不離斷常二見所著。所以然者？彼四種法帶生滅相，不離斷見所著之境；其真如法是常住性，不離常見所取之境，故入於生滅道。是斷非是常者，別明前三及正智法皆帶四相入生滅道，直是斷邊異於常邊，即顯真如入常有道，直是常邊異斷邊也。如來說空法遠離於斷常者，明一乘教說三空法，遠離斷常二邊過失。所以然者？如前所說，空相亦空、空空亦空、所空亦空。如是三空，不壞真俗、不存真俗，雖離動靜，不住中間，所以遠離斷常邊也。

The treatise states: From here below is second, the elder's elaboration. Within this, the eight verses have three intents: the first two and a half verses determine the intent of the Buddha's teachings; next, five verses refute attachment to the two extremes; the final two lines show that there is also no dual contemplation. In the first there are two: the first two verses clarify teachings falling into the two extremes; the latter two lines reveal the teaching free from the two extremes. In the first, as for 'name and mark,' it refers to names, phrases, and syllables. Phrases are formed by names, syllables support names, and all can express names; together they are 'name and mark.' 'Discriminated entities' refers to all defiled minds and mental factor entities. As for 'together with dharmas,' it refers to all phenomenal marks apart from the former two, which are expressed by names and phrases and are the cognitive conditions of discrimination, namely the ten form-bases and the forms, non-concurring [dharmas], etc. within the dharma-base. These three, as one class, clarify the marks of affliction; therefore they are spoken of separately and 'called the three.' 'True thusness' refers to the object of correct cognition. 'Correct wondrous cognition' refers to the fundamental and subsequent cognitions. 'Together with those' means together with those preceding three. These two together with those three combine to form the five entities; this presents the doctrinal marks of the Three Vehicles. As for 'I now know that these dharmas are bound by annihilation and permanence,' it clarifies that the five entities expounded in those doctrinal teachings do not depart from attachment to the two views of annihilation and permanence. Why is this? Those four dharmas possess marks of arising and ceasing, and do not depart from the objective realm grasped by the annihilation view; while the dharma of true thusness has an enduring nature, and does not depart from the objective realm apprehended by the permanence view; therefore they 'enter the path of arising and ceasing.' 'This is annihilation, not permanence' distinctly clarifies that the former three together with the dharma of correct cognition all possess the four marks and enter the path of arising and ceasing; this is strictly the extreme of annihilation, distinct from the extreme of permanence, which reveals that true thusness enters the path of permanent existence, strictly the extreme of permanence, distinct from the extreme of annihilation. 'The Tathāgata expounds the Dharma of emptiness, far removed from annihilation and permanence' clarifies that the One Vehicle teaching expounds the Dharma of threefold emptiness, far removed from the faults of the two extremes of annihilation and permanence. Why is this? As explained previously, the mark of emptiness is also empty, the emptiness of emptiness is also empty, and that which is emptied is also empty. Such threefold emptiness neither destroys ultimate and conventional nor preserves ultimate and conventional; although free from movement and stillness, it does not abide in the middle; therefore it is far removed from the extremes of annihilation and permanence.