金剛三昧經論 3.5

3.5

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.