廣弘明集 18.116

18.116

臣言。上通不住法住般若義云。眾生所以不階道者。有著故也。聖心玄詣誠無不盡。然至乎標位六度。而以無著為宗。取之於心誠如明誨。即之于事脫有未極。夫無著雖妙似。若有不即真兩冥。有不即真兩冥。恐是心忘之謂耳。竊尋玄教如更有以。謹牒成言以攄愚見。故經云。以無所捨法具足檀波羅蜜。以此三事不可得故。三者既冥有無。無當無當之理即同幻化。以此而推。恐不住之致。非直忘彼我遺所寄而已。

Your subject says: The previous explanation on 'abiding in non-abiding dharmas is abiding in prajñā' states that the reason sentient beings do not ascend to the Way is that they have attachment. The profound reach of the sage's mind is indeed exhaustive. However, coming to the setting forth of the positions of the six pāramitās, it takes non-attachment as the fundamental principle. If taken in the mind, it is indeed as Your clear instruction says; but if approached in concrete matters, it might perhaps not be ultimate. Non-attachment, though wondrous, seems as though existence does not immediately obscure both the real [and the unreal]. If existence does not immediately obscure both [the real and the unreal], I fear this is merely what is meant by the mind forgetting them. Secretly examining the abstruse teachings, there seems to be a further reason. I respectfully quote established sayings to express my foolish view. Thus the sūtra says: 'By means of the dharma of nothing to be renounced, one fulfills the dāna-pāramitā. This is because these three things cannot be apprehended.' Since the three are already eclipsed into non-existence and existence, they lack any correspondence; the principle of lacking correspondence is identical to illusions and transformations. Deducing from this, I fear that the purport of 'non-abiding' is not simply forgetting self and other, or discarding that upon which one relies. Your subject speaks.