金剛經纂要刊定記 1.83

1.83

若據前正敘歎中，約教義分能詮所詮。今於所詮之中，別開行果，即四法足矣。然教密如前句偈隱略，理密如前旨趣深微。行果二玄前文未顯，故宜別明。行玄者，夫菩薩行不出二種，謂隨相行、離相行也。隨相即同前策修，離相即同前無相。玄者妙也。若二行抗行，或先或後，不名為玄。二行同時不相妨閡，乃名為玄。若唯隨相即同凡夫，若唯離相即同二乘，二行相資宛符中道，即觀空而萬行沸騰，涉有而一道清淨，是菩薩行矣。果立者，果即佛果也。此中佛果總有二種，所謂真身、應身。應身有相，真身無相。玄者。若二身各異，相無相殊，不名為玄。以相即無相、無相即相，真應無閡，故曰玄也。所以經中，若以相觀佛，則是人行邪道，不以具足相發心，則墮斷滅，以此真身應身不一不二故使然也。

If we base ourselves on the previous main introductory praise, teaching and principle are distinguished in terms of signifier and signified. Now within the signified, practice and fruit are separately distinguished, so that the four dharmas are complete. Now, the esoteric nature of the teaching is like the aforementioned hiddenness and brevity of the phrases and verses; the esoteric nature of the principle is like the aforementioned depth and subtlety of the purport. The two mysteries of practice and fruit were not made manifest in the preceding text, so they should be specifically explained. As for the mystery of practice: the practices of a bodhisattva do not exceed two kinds, namely practice in accordance with marks and practice free from marks. Practice in accordance with marks corresponds to the aforementioned vigorous cultivation; practice free from marks corresponds to the aforementioned signlessness. "Mysterious" means marvelous. If the two practices oppose each other, or if one precedes and the other follows, it is not called mysterious. Only when the two practices are simultaneous and do not obstruct each other is it called mysterious. If one only follows marks, one is identical to an ordinary person; if one is only free from marks, one is identical to the two vehicles. When the two practices support each other, they perfectly match the Middle Way: contemplating emptiness while the myriad practices surge forth, and engaging with existence while the single path remains pure—this is the practice of a bodhisattva. As for "the fruit is established": the fruit is the Buddha-fruit. Herein the Buddha-fruit comprises two kinds in total: the true body and the responsive body. The responsive body has marks; the true body is without marks. "Mysterious": if the two bodies were distinct from each other, differing in marks and signlessness, it would not be called mysterious. Because marks are identical to signlessness, and signlessness is identical to marks, the true and the responsive are unobstructed; hence it is called mysterious. Therefore in the sūtra, if one perceives the Buddha through marks, that person walks a false path; yet if one does not generate the aspiration by means of the complete marks, one falls into annihilationism. This is because the true body and the responsive body are neither one nor two.