仁王護國般若波羅蜜多經疏 1.233

1.233

解曰：不唯於行令心不住，觀佛菩薩亦令不住。若心分別見相見如，此即所治，令無分別。雖佛菩薩勝無與等，無分別位起分別心，即令對治住無相故。若爾，應離相求？此亦不然。即相觀無，相即無相，非謂相外別更求無。若更別求，此即為病。然佛菩薩勝功德聚，若稱念者，障滅河沙。於勝義心，故令不住，非謂世諦事相撥無。若起此心成大邪見，豈符經意無相觀耶？

Exposition: Not only with regard to practices does one cause the mind not to abide, but in observing the buddhas and bodhisattvas one also causes it not to abide. If the mind discriminates and sees characteristics or sees suchness, this is what is to be remedied, causing it to be without discrimination. Although the buddhas and bodhisattvas are superior and without equal, when a discriminative mind arises in a state of non-discrimination, it is immediately remedied so that one abides in signlessness. If that is so, should one seek [the truth] apart from characteristics? This also is not so. Right within characteristics one contemplates non-existence; characteristics are themselves signless—it does not mean that outside of characteristics one separately seeks non-existence. If one were to seek separately, this itself would be a disease. However, buddhas and bodhisattvas are aggregates of superior virtues; if one recites and is mindful of them, hindrances as numerous as the sands of the Ganges are extinguished. Regarding the paramārtha mind, one is therefore caused not to abide, which does not mean that the phenomenal characteristics of worldly truth are negated. If one aroused such a mind, it would become a great wrong view; how could that accord with the sūtra's meaning of signless contemplation?