金剛般若論會釋 1.53

1.53

解攝住處中第二段指答三問中分二，初、指文，後、重釋次願，即攝廣大、第一二文為欲願。答初問，正求思念故，以常心為等至；答第二問，略無經文。「實無眾生得滅度者」，若依羅什，無初重「即非菩薩」文，便無此答。正起無分別定，故答修行，後翻「不名菩薩」，設住散心，無分別。答第三問文有三，初、配文，次、釋義，後、成前。釋中爾涅槃者，境界也，定位觀諸境相，都無自他故，在散位如在定中住觀境界，亦無他相，後却成前修行，云「是故無眾生得涅槃者」，此義得成就。

In explaining the abode of embracing, the second section pointing to the answers to the three questions has two parts: first, pointing out the text; and second, re-explaining the aspiration. That is, embracing the two texts on vastness and supremacy constitutes the desire and aspiration. Answering the first question, because of correctly seeking and mindfulness, it takes the constant mind as meditative attainment; answering the second question, it is abbreviated and lacks sūtra text. 'Truly there are no sentient beings who attain extinction'—if one relies on Kumārajīva, which lacks the initial repeating text of 'he is not a bodhisattva,' then this answer is absent. Correctly giving rise to non-conceptual concentration, it therefore answers practice; afterward, reversing it to 'is not called a bodhisattva,' even if abiding in a distracted mind, is non-conceptual. The text answering the third question has three parts: first, matching the text; second, explaining the meaning; and third, establishing what preceded. In the explanation, 'such nirvāṇa' refers to the cognitive object: in the state of concentration, contemplating all object characteristics, there is utterly no self or other; therefore, in the distracted state, as if abiding in concentration contemplating the cognitive object, there are also no characteristics of others; afterward, it turns back to establish the preceding practice, saying 'Therefore there are no sentient beings who attain nirvāṇa,' and this meaning is accomplished.