金光明最勝王經疏 3.638

3.638

下後正教迴向中，第三教作心想成前迴向。於中復二：初如佛修、次「又如過去」下如菩薩修。如佛修中有三：初迴施、次「願皆獲得」下發願、後「共諸眾生」下迴向。初迴施中，初舉佛所行、次「我亦如是」下同佛作想不住相心。如天親《般若經論》云「自身及報恩，果報斯不著。防求於異事，護存已不施。」若著自身及財，護惜財物為存活故，不能行施。若求果報及報恩，便捨菩提別求異事，是故不住相。不捨相心者，不住空見而不修斷，都無所住應修其心。

Below, in the second [part], which directly teaches dedication, the third is teaching the generation of mental visualization to accomplish the preceding dedication. Within this, there are also two parts: first, cultivating like the Buddha; next, from "Moreover, just as in the past" onward, cultivating like a bodhisattva. Within cultivating like the Buddha, there are three: first, dedicating and bestowing; next, from "May all obtain" onward, making vows; last, from "Together with all sentient beings" onward, dedicating. In the first, dedicating and bestowing: first, it adduces the practice of the Buddha; next, from "I too, likewise" onward, one forms visualizations identical to the Buddha, with a mind that does not abide in marks. As Vasubandhu's Prajñā-sūtra-śāstra says: "To one's own body and to requital of gratitude, / and to fruit and retribution, one is not attached. / Preventing seeking after extraneous matters, / preserving and guarding [it], one does not give it away." If one is attached to one's own body and wealth, guarding and begrudging material goods for the sake of survival, one cannot practice giving. If one seeks fruit and retribution or requital of gratitude, one then abandons bodhi and separately seeks extraneous matters; therefore, one does not abide in marks. As for "a mind that does not abandon marks," one does not abide in the view of emptiness and fail to cultivate and sever; one should cultivate one's mind with nothing whatsoever upon which to abide.