金剛三昧經論 1.3

1.3

As for the first, explaining the overarching purport: The source of the one mind is apart from existence and nonexistence and is uniquely pure; the ocean of the threefold emptiness merges the ultimate and conventional and is serenely clear. Serenely clear, it merges the two and yet is not one; uniquely pure, it is apart from extremes and yet is not the middle. Because it is not the middle yet apart from extremes, phenomena that do not exist do not straightaway abide in nonexistence, and characteristics that are not nonexistent do not straightaway abide in existence. Because it is not one yet merges the two, events that are not ultimate have never been conventional, and principles that are not conventional have never been ultimate. Because it merges the two and yet is not one, the natures of the ultimate and conventional are everywhere established, and the characteristics of defilement and purity are fully present in it. Because it is apart from extremes and yet is not the middle, phenomena of existence and nonexistence operate everywhere, and the meanings of right and wrong are thoroughly complete. Thus, there is nothing it refutes yet nothing it does not refute, nothing it establishes yet nothing it does not establish. It may be called the ultimate principle of no-principle, the great so-ness of un-so-ness. This is the overarching purport of this sūtra. Truly, because it is the great so-ness of un-so-ness, the spoken words wondrously accord with the center of the ring; because it is the ultimate principle of no-principle, the tenet it explicates transcends boundaries. Because there is nothing it does not refute, it is named the Vajrasamādhi; because there is nothing it does not establish, it is named the Mahāyānasaṃgraha-sūtra. Since all tenets of meaning do not exceed these two, it is therefore also named the Tenet of Immeasurable Meanings. Moreover, taking one title to head it, it is therefore called the Vajrasamādhi-sūtra.