金剛三昧經論 3.91

3.91

論曰：此下長者廣頌，有八行偈，即為五分：一者二頌正演前義；二者二頌破諸邪解；三者一頌申己正取；四者二頌禮正說者；五者一頌請說未聞。此即第一正演前偈，於中有三：一者二句演彼下半；二者二句演彼上半；三者一頌總演二義。初言諸法本寂滅者，謂陰界等法本來寂滅故。寂滅亦無生者，非但諸法本來寂滅，寂滅之理亦無生故。第二中言是諸生滅法者，謂陰界等世俗法故。是法非無生者，從分別動有生起故，是就真俗非一之門以顯動靜不雜亂義。第三中言彼即不共此者，謂彼寂滅無生之法，不與此生滅法共並故。為有斷常故者，若彼與此共並有者，此法生滅即有斷邊，彼法常寂即有常邊，同二乘過，乖中道故。然佛所說一偈之義，不墮斷常故。此即離於二，不無動靜故，亦不在一住。不在一住者，不守一實一心性故。離於二者，舉體動靜非二法故。當知是事不可思議。

Commentary: Below this, the elder's expanded verses consist of eight lines of verse, which form five divisions: first, two verses directly elaborating the preceding meaning; second, two verses refuting various heterodox understandings; third, one verse expressing his own correct apprehension; fourth, two verses paying homage to the one who speaks correctly; and fifth, one verse requesting the exposition of what has not yet been heard. This is the first [division], directly elaborating the preceding verse, within which there are three parts: first, two lines elaborating its lower half; second, two lines elaborating its upper half; and third, one verse comprehensively elaborating both meanings. First, stating 'All dharmas are originally tranquil and ceased' means that dharmas such as the aggregates and realms are originally tranquil and ceased. 'And tranquility and cessation are also unarisen' means that not only are all dharmas originally tranquil and ceased, the principle of tranquility and cessation is also unarisen. In the second part, stating 'These various dharmas of arising and ceasing' refers to worldly dharmas such as the aggregates and realms. 'This dharma is not unarisen' means that because of the movement of discrimination there is arising; this is in terms of the approach where the ultimate and conventional are not identical, demonstrating the meaning that movement and tranquility are not conflated. In the third part, stating 'That [dharma] does not coexist with this' means that the tranquil, ceased, and unarisen dharma does not coexist side-by-side with this dharma of arising and ceasing. Stating 'because there would be annihilation and permanence' means that if that [dharma] and this coexisted, this dharma of arising and ceasing would involve the extreme of annihilation, and that permanently tranquil dharma would involve the extreme of permanence, sharing the flaw of the two vehicles and conflicting with the middle way. However, the meaning of the single verse spoken by the Buddha does not fall into annihilation or permanence. 'This is free from the two' because movement and tranquility are not non-existent, and 'nor does it abide in oneness'. 'Nor does it abide in oneness' means that it does not preserve the singular, real nature of the one mind. 'Free from the two' means that the entirety of movement and tranquility is not two dharmas. One should know that this matter is inconceivable.