金剛般若論會釋 3.39

3.39

From here below is the fifth major section of the treatise, titled 'Non-abiding in Saṃsāra and Nirvāṇa'. If based on Vasubandhu's Mahāyānasaṃgraha[-bhāṣya] and the like, being assisted by compassion and wisdom is termed 'non-abiding', in order to distinguish [bodhisattvas] from the two [types of] ordinary beings. If based on the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra and the purport of this sūtra, it is not merely assistance by the two practices, but also because by prajñā one does not see any saṃsāra or nirvāṇa in which to abide; hence it is termed 'non-abiding'. The sūtra text has two parts: first it explains that the bodhisattva does not see any afflictions to be severed, and therefore does not see any nirvāṇa in which to abide, revealing that the Buddha does not abide in nirvāṇa. Why does this text come here? When the assembly at that time heard that the Buddha did not attain bodhi by means of the marks as causes, they came to cling to the view that the Buddhas are the same as the two vehicles in abiding in [nirvāṇa] with remainder by severing afflictions, and only upon relinquishing this body do they abide in [nirvāṇa] without remainder. In order to refute this clinging, it next clarifies that the Buddha does not abide in nirvāṇa. Herein there are three parts: first, a question; second, a negation; third, an interrogation and explanation. In the question of the Wei translation, it says: 'Does a bodhisattva who has generated bodhicitta state that dharmas have the characteristic of cessation?' which already explains that the bodhisattva does not say there are afflictions to be severed; this was an error by the translator. If based on Paramārtha's translation, it says: 'Do you say that the Tathāgata states that persons practicing the bodhisattva vehicle have dharmas that can be extinguished or severed?' This then clarifies that the Buddha does not say bodhisattvas have afflictions that can be extinguished or severed. If based on the Tang translation, it directly asks whether one who generates the practice of the bodhisattva vehicle has any dharma whatsoever that is destroyed or severed; this directly clarifies that the bodhisattva does not see any affliction that can be extinguished or severed. Paramārtha explains: 'extinguishing' means extinguishing the origin [of suffering], indicating abiding in [nirvāṇa] with remainder; 'severing' means severing suffering, indicating abiding in [nirvāṇa] without remainder. If one sees suffering and origin as capable of being extinguished and severed, one then sees a nirvāṇa in which to abide. Now, bodhisattvas are instructed not to see suffering and origin as capable of being severed and extinguished; thus they do not see any nirvāṇa in which to abide. Hence this question is asked.