金剛三昧經論 3.5

3.5

論曰：別明觀行有六分中，第四遣虛入實分竟。此下第五明諸聖行出真性空。就此品中大分有二：一為利根者多文廣說、二為鈍根者少文略攝。前廣說中即有六分：一者明三聚戒從真性成、二者明道品行從真性立、三者明如來教當如理說、四者明菩薩位從本利出、五者明大般若絕諸因緣、六者明大禪定超諸名數。初三戒中文有五分：一問、二答、三請、四說、五者領解。此即初問。言修菩薩道無名相者，通舉諸行。三戒無儀者，別牒戒行。如前品言「入三聚戒不住其相」，是即三戒無相無儀。云何自攝受及為他說耶？此舍利弗既始入大，初發修行以戒為本，故問三學之中初行。又此身子從身而生，今此品中說諸行法從法身生，故寄身子而發問也。

The treatise says: Among the six divisions specifically explaining contemplative practice, the fourth division on banishing the unreal and entering the real is concluded. Below, this is the fifth: explaining that all noble practices emerge from the emptiness of the true nature. Within this chapter there are two major divisions: first, explaining at length with extensive text for those of sharp faculties; second, summarizing briefly with concise text for those of dull faculties. In the former extensive explanation there are six divisions: first, explaining that the three clusters of precepts are accomplished from the true nature; second, explaining that the practices of the path factors are established from the true nature; third, explaining that the Tathāgata's teaching should be spoken in accord with the principle; fourth, explaining that the bodhisattva stages emerge from the original benefit; fifth, explaining that great prajñā is cut off from all causes and conditions; sixth, explaining that great dhyāna-meditation transcends all names and numbers. In the first part on the three precepts, the text has five divisions: first, question; second, answer; third, request; fourth, explanation; fifth, expressing understanding. This is the first, the question. Stating that 'the cultivation of the bodhisattva path is without names or characteristics' brings up all practices in general. 'The three precepts are without deportment' specifically notes the practice of the precepts. As stated in the previous chapter, 'entering the three clusters of precepts without abiding in their characteristics'—this means that the three precepts are without characteristics and without deportment. How does one undertake them oneself and preach them to others? Since this Śāriputra has just entered the Great [Vehicle], at the initial generation of cultivation he takes the precepts as the foundation; hence he asks about the primary practice among the three trainings. Furthermore, this Śāriputra was born from the body; now in this chapter it is explained that all dharmas of practice are born from the dharmakāya; hence the question is raised through the persona of Śāriputra.