金剛般若論會釋 3.40

3.40

論文分二，初、標名屬經，次、正釋經。正釋經中，初、解不住涅槃中第三文，次、解不住生死文，然徵釋文義亦不正，如問中解，應取唐本為定。如所住法而通達者，謂能通達所住涅槃無定實法而可住也。不斷生死影像法者，顯生死幻化猶如影像，又是識變之影像相，教諸菩薩不於涅槃而有住著，故留煩惱，助願受生，住在生死影像法內，故名不斷。由得涅槃，雖居生死，而能自在行利益事，不同二乘一向寂靜，由此顯示不住涅槃。

The treatise text is divided into two: first, stating the title and correlating it with the sūtra; second, properly explaining the sūtra. In the proper explanation of the sūtra: first, it explains the third passage under 'non-abiding in nirvāṇa'; next, it explains the passage on 'non-abiding in saṃsāra'. However, the meaning of the interrogation and explanation text is also not proper; as explained in the question, the Tang translation should be taken as definitive. 'Penetrating dharmas according to how they abide' means being able to penetrate that the nirvāṇa in which one abides has no fixed, real dharma in which one can abide. 'Not severing the image-dharmas of saṃsāra' reveals that saṃsāra is illusory and magical, just like a reflected image, and is moreover the image-aspect transformed by consciousness. It instructs all bodhisattvas not to have abiding attachment to nirvāṇa; therefore, they retain afflictions, assist vows to undergo rebirth, and abide within the image-dharmas of saṃsāra; hence it is called 'not severing'. By having attained nirvāṇa, although dwelling in saṃsāra, they are able to perform beneficial deeds with sovereign mastery, unlike the two vehicles who are exclusively quiescent. Through this, non-abiding in nirvāṇa is revealed.