御注金剛般若波羅蜜經宣演 2.236

2.236

上二句明無住道以答前疑。下二句釋此所由。正觀故示初文。論云。以諸佛得涅槃。化身說法示現世間行。為利益眾生故。此明諸佛以不住涅槃不住世間故。此意非有為故不住生死。不離有為故不住涅槃。何故能示耶。以觀有為如幻等故。疑意以佛受生說法應拘生死。云何言佛入涅槃耶。若入涅槃應同二乘如何。復言受生說法。答以佛般涅槃非有為法。亦不離有為法。何故能然得無住道。由何得無住道。以正觀有為故。二開合者。總名有為由滯三相表是有為緣起之法。此論為四。一自性相。謂初三喻。二著所住味相。謂次一喻。三隨順過失相。謂露泡二喻。四隨順出離相。謂後三喻。彼論為三。一觀相謂初三。二觀受用謂次三。三觀三世事謂後三。故頌云。

The first two lines clarify the non-abiding path in order to answer the preceding doubt. The latter two lines explain the reason for this. 'Because of correct contemplation' indicates the first text. The treatise says: 'Because the Buddhas attain nirvāṇa, their nirmāṇakāyas teach the Dharma and demonstrate worldly conduct in order to benefit sentient beings.' This clarifies that because the Buddhas neither abide in nirvāṇa nor abide in the world—this meaning is: because it is not saṃskṛta, they do not abide in saṃsāra; because it is not apart from saṃskṛta, they do not abide in nirvāṇa. Why can they demonstrate this? Because they contemplate saṃskṛta phenomena as like illusions, etc. The doubt implies: 'Because the Buddha takes birth and teaches the Dharma, he should be bound by saṃsāra; why is it said that the Buddha enters nirvāṇa? If he enters nirvāṇa, he should be identical to the two vehicles; why is it further said that he takes birth and teaches the Dharma?' Answer: because the Buddha's parinirvāṇa is not a saṃskṛta dharma, nor is it apart from saṃskṛta dharmas. Why can it be so? Because he attains the non-abiding path. Whereby does he attain the non-abiding path? Because he correctly contemplates saṃskṛta phenomena. Second, opening and combining: generally called saṃskṛta, by clinging to the three marks it is indicated to be a conditioned, dependently arisen dharma. This treatise divides them into four: first, marks of intrinsic nature, meaning the first three analogies; second, marks of savoring attachment to dwelling places, meaning the next one analogy; third, marks of conforming to faults, meaning the two analogies of dew and bubble; fourth, marks of conforming to renunciation, meaning the last three analogies. That treatise divides them into three: first, contemplating marks, meaning the first three; second, contemplating enjoyment, meaning the middle three; third, contemplating past, present, and future events, meaning the last three. Therefore the verse says: