金剛般若經贊述 2.292

2.292

無著云，自下明心具足中第五為不住生死涅槃故。於中有二，初、明不捨生死，次、「若菩薩以滿」下，明不捨涅槃。上來初文竟。謂不捨生死，故不住涅槃也；不捨涅槃，故不住生死，為令得此，故有此文。「於法不說斷滅」者，謂發心菩薩知因說果，去離斷常，故不說斷滅也。謂雖得涅槃，還住生死，然不令斷生死，若斷滅生死者，即同二乘，住涅槃故，以此故名不說斷滅相也。

Asaṅga says: Below this clarifies, within the perfection of mind, the fifth [aspect]: not abiding in saṃsāra or nirvāṇa. Within this there are two parts: first, clarifying the non-abandonment of saṃsāra; next, from “If a bodhisattva, with [seven treasures] filling…” onward, clarifying the non-abandonment of nirvāṇa. The preceding first passage is now complete. That is, not abandoning saṃsāra, one therefore does not abide in nirvāṇa; not abandoning nirvāṇa, one therefore does not abide in saṃsāra; it is to bring about the attainment of this that this text appears. “Does not, with respect to dharmas, speak of annihilation” means that a bodhisattva who has given rise to the aspiration knows the cause and speaks of the fruit, leaving behind annihilation and permanence, and therefore does not speak of annihilation. That is, although attaining nirvāṇa, they return to abide in saṃsāra, yet do not cause saṃsāra to be annihilated; if they were to annihilate saṃsāra, they would be identical to the two vehicles who abide in nirvāṇa; for this reason it is called “not speaking of the characteristic of annihilation.”