金剛三昧經論 3.83

3.83

論曰：此是第二重顯。有二問答，顯前二門。此顯初門。是三差別略有三義：一體用相故、二心因果故、三識見相故。體用相者，凡一切法莫過此三，法體空故立空三昧，無作用故無作三昧，無相狀故無相三昧。心因果者，因果所起興於心行，心行空故立空三昧，諸因無所有故立無作三昧，諸果不可得故立無相三昧。識見相者，諸識自體空故立空三昧，遣見分故立無作三昧，遣相分故立無相三昧。是第三門順前內外不相奪文。

Commentary: This is the second [part], the expanded clarification. There are two question-and-answer exchanges clarifying the preceding two sections. This clarifies the first section. The distinctions among these three have broadly three meanings: first, in terms of essence, function, and characteristics; second, in terms of the mind, cause, and fruition; third, in terms of consciousness, subjective aspect, and objective aspect. In terms of essence, function, and characteristics: of all dharmas, none exceed these three; because the essence of dharmas is empty, the emptiness samādhi is established; because there is no function, the non-action samādhi is established; because there are no characteristics, the signless samādhi is established. In terms of the mind, cause, and fruition: cause and fruition arise from the mental activities of the mind; because mental activities are empty, the emptiness samādhi is established; because all causes are non-existent, the non-action samādhi is established; because all fruitions cannot be attained, the signless samādhi is established. In terms of consciousness, subjective aspect, and objective aspect: because the intrinsic essence of the consciousnesses is empty, the emptiness samādhi is established; to eliminate the subjective aspect, the non-action samādhi is established; to eliminate the objective aspect, the signless samādhi is established. This third approach accords with the preceding text stating 'the internal and external do not rob one another'.