金剛般若論會釋 1.54

1.54

重釋欲願中有三，初、顯勝，二、顯行，三、顯不說。初文意說，欲說利行，先欲希願滿足，次修正行。修正行者，應於定、散一切時位，伏除執障；執障不除，行不能修；行不能修，欲願不滿；故以欲願攝諸住處而為最勝，進善滅惡之勝首故。顯行中但行無相、無分別定滅諸執障，行諸住處與定相應，其所欲願決定成滿。住有分別，不除執障，謂浪自濟生，隨自後生廣大欲願，無由滿足，顯文不說欲願勝義，其文可知。若依天親，上來合是唯答初問云何住。

In the re-explanation of desire and aspiration there are three parts: first, revealing supremacy; second, revealing practice; and third, revealing what is not stated. The meaning of the first text says: if one wishes to explain beneficial practice, one must first wish for aspirations to be fulfilled, and next cultivate correct practice. As for cultivating correct practice, one should subdue and eliminate grasping hindrances at all times and states, whether in concentration or distraction; if grasping hindrances are not eliminated, practice cannot be cultivated; if practice cannot be cultivated, desires and aspirations will not be fulfilled. Therefore, embracing all abodes with desire and aspiration is supreme, because it is the supreme head for advancing in good and eradicating evil. In revealing practice, merely practicing the signless, non-conceptual concentration eliminates all grasping hindrances; practicing all abodes in correspondence with concentration, one's desires and aspirations are definitively fulfilled. If one abides in conceptualization and does not eliminate grasping hindrances, thinking that one vainly saves sentient beings on one's own, then following upon this one generates vast desires and aspirations without any way to fulfill them; the text revealing that which is not stated concerns the supreme meaning of desire and aspiration, and its text is intelligible. If one relies on Vasubandhu, the preceding combined is solely answering the first question: 'How should one abide?'