般若波羅蜜多心經幽贊 2.18

2.18

贊曰：勝空者言，此上略說破二執、顯二空能度眾苦，既照性空，離諸分別，如蛾出繭，永離纏裹，便度苦厄，疾證涅槃。雖依勝義無度、無得，隨世俗中有度、有得。如應者言，由照性空，能越生死，顯先修益，第三練磨心也。謂觀轉依深妙難證，若生退屈，應練磨心。世間有情行麁施等，於命終位尚招勝果，況我今修無障妙善，當來不證度苦轉依？如彼行慧已度苦厄，捨麁重依得無麁重，我亦應爾，勵已增修，不應自輕而生退屈。

The commentary says: Those of the Superior Emptiness school say: Above, it was briefly explained that refuting the two graspings and revealing the two emptinesses can transcend all suffering; having illuminated the emptiness of nature and departed from all conceptual discriminations, like a moth emerging from a cocoon, forever freed from entanglement, one immediately transcends suffering and distress and swiftly realizes nirvāṇa. Although according to the ultimate truth there is no transcendence and no attainment, in accordance with conventional truth there is transcendence and attainment. Those of the Appropriate Response school say: Due to illuminating the emptiness of nature, one can transcend saṃsāra, showing the benefit of prior cultivation, which is the third [kind of] tempering of the mind. That is, contemplating that the transformation of the basis (āśraya-parivṛtti) is profound, subtle, and difficult to realize, if discouragement arises, one should temper the mind: worldly sentient beings practicing coarse generosity and the like still harvest superior results at the point of death, how much more so when I now cultivate unobstructed wondrous wholesomeness — will I not in the future realize the transformation of the basis that transcends suffering? Just as they who practiced wisdom have already transcended suffering and distress, abandoning the heavy and coarse basis and obtaining that which is free from coarse heaviness, I should do likewise, encouraging myself to increase cultivation and not disparaging myself to give rise to discouragement.