御注金剛般若波羅蜜經宣演 2.176

2.176

經。莫作是念　演曰。第二遮止莫作是念。趣菩薩乘無餘涅槃得真法身。諸勝無漏一切皆滅。論云。於法不說斷滅者。謂如所住法而通達。不斷一切生死影像法。於涅槃自在行利益眾生事。此中為遮一向寂靜故。顯示不住涅槃。演曰。所住法者謂即真如。真如雖在生死不為苦逼。雖處涅槃不同惑斷。故云如所住法而通達也。不斷一切生死法者。非如二乘厭苦欣滅。從初發心多劫生死廣行妙行。若至佛果示現生死以利群生即是不住無為不盡有為。此應料簡無住涅槃菩薩得不。

Sūtra: “Do not have this thought.”
Exposition: The second part is the prohibition: “Do not have this thought.” [One should not think that] in proceeding toward the bodhisattva vehicle's nirvāṇa without remainder and attaining the true dharmakāya, all supreme undefiled [qualities] are entirely extinguished. The treatise says: “Not speaking of the annihilation of phenomena means penetrating phenomena in accordance with the way they abide; not cutting off all phenomenal reflections of saṃsāra, while within nirvāṇa acting freely to benefit sentient beings. Here, in order to preclude one-sided quiescence, it shows non-abiding in nirvāṇa.” Exposition: “Phenomena in accordance with the way they abide” refers to tathatā. Although tathatā is in saṃsāra, it is not oppressed by suffering; although it abides in nirvāṇa, it is not identical to the cessation of afflictions. Therefore it says, “penetrating phenomena in accordance with the way they abide.” “Not cutting off all phenomena of saṃsāra” means not being like the two vehicles, which detest suffering and rejoice in cessation; from the initial aspiration through many eons in saṃsāra, one extensively practices wondrous deeds, and upon reaching the Buddha-fruit, one manifests in saṃsāra to benefit the multitude of living beings. This is not abiding in the unconditioned and not exhausting the conditioned. Here one should examine whether bodhisattvas attain apratiṣṭhita-nirvāṇa or not.