說無垢稱經疏 2.52

2.52

贊曰：歎獲無住涅槃功德。生死緣起難可破壞猶如金剛，能損眾生如刀如杖。謂緣起法如似金剛、為刀為杖，能損眾生，難可破壞。或惡趣是苦果，深坑是彼因，沒而難出。故此緣起法，總談生死。皆已永離菩薩，久離分段生死，或定能離一切緣起，證得涅槃而不住中，常思三有四有七有九有二十五有，五趣四生示現隨類而教導之。永棄緣起，大智為先，不住生死；常思示現，隨類教導，大悲為先，不住涅槃。舊云「而生五道以現其身」，雖有大悲，無大智中能棄緣起。

Commentary: This praises the virtue of attaining non-abiding nirvāṇa. The dependent origination of saṃsāra is difficult to break, like vajra, and can harm sentient beings like knives and clubs. That is, the dharma of dependent origination is like vajra, like a knife, like a club, capable of harming sentient beings and difficult to break. Or evil destinies are the suffering results, and deep pits are their causes, sinking into which it is difficult to escape. Therefore this dharma of dependent origination generally discusses saṃsāra. All having been forever abandoned by the bodhisattvas, they have long abandoned portion-and-phase saṃsāra, or can definitely abandon all dependent origination, realizing nirvāṇa without abiding in it; constantly mindful of the three realms of existence, four realms of existence, seven realms of existence, nine realms of existence, twenty-five realms of existence, five destinies, and four modes of birth, manifesting in accordance with each category to teach and guide them. Forever abandoning dependent origination takes great wisdom as foremost, not abiding in saṃsāra; constantly mindful of manifesting and teaching according to categories takes great compassion as foremost, not abiding in nirvāṇa. The old text said: 'yet being born in the five paths to manifest their bodies'—though having great compassion, it lacked the ability within great wisdom to abandon dependent origination.