金剛般若論會釋 1.50

1.50

第三段解常心中分三，初、解經牒已所度生，次、正顯常行，後、釋成常義。初文可知，「無有眾生得涅槃者」下，顯經常行。初牒經文問可知。解云，如菩薩自得涅槃，無別眾生，雖度入滅，如菩薩身自入涅槃，不見身外別有眾生，故是常行。何以故？「若菩薩」等者，第三釋成常行，初牒經文問可知。唯言有眾生想，對自明他，故唯說一，不說餘名。解云，若菩薩於眾生所起他身想，不作攝他同已想者，不名菩薩。下解證道等中，由諸菩薩證真智，後得攝諸有情同自性意，令初發心設雖未證亦依此解，由無此彼，不生勞倦，故能常度。若見身外有別眾生，無同體意，執生勞倦，便不能度，設度不常。故《辨中邊》十六空中畢竟空云，「為常益有情」，由觀有情畢竟皆空，故能常益，此亦如是，不見身外有眾生故。

The third section, explaining the constant mind, is divided into three parts: first, explaining the sūtra's citing of the sentient beings already delivered; second, directly revealing the constant practice; and third, explaining and establishing the meaning of constancy. The first text is understandable. From "no sentient beings attain nirvāṇa" downward reveals the sūtra's constant practice. First, citing the sūtra text, the question is understandable. The explanation says: Just as a bodhisattva attains nirvāṇa for himself without distinct sentient beings, though delivering them into cessation, it is like the bodhisattva's own body entering nirvāṇa, not seeing any distinct sentient beings outside his body; therefore it is a constant practice. For what reason? "If a bodhisattva" and so forth is the third part, explaining and establishing constant practice; first, citing the sūtra text, the question is understandable. It only says "conception of a sentient being": contrasting oneself with others to clarify them, it therefore speaks of only one, not mentioning the other terms. The explanation says: If a bodhisattva gives rise to the conception of another body with respect to sentient beings, and does not form the thought of subsuming others into identity with oneself, he is not called a bodhisattva. Below, in explaining the path of realization and so forth: because the bodhisattvas realize true wisdom, they subsequently attain the mental disposition of subsuming all sentient beings into their own nature; even if those who first generate the mind have not yet realized it, they are caused to rely on this understanding; because there is no "this" and "that", weariness and fatigue do not arise, and therefore they can constantly deliver beings. If one sees distinct sentient beings outside one's body, without the thought of shared identity, grasping gives rise to weariness and fatigue, and one cannot deliver them, or even if delivering them, it is not constant. Therefore, the *Madhyāntavibhāga*, on ultimate emptiness among the sixteen emptinesses, says: "in order to constantly benefit sentient beings"; by contemplating that sentient beings are ultimately empty, one can constantly benefit them. This is also like that, because one does not see sentient beings outside one's body.