御注金剛般若波羅蜜經宣演 2.33

2.33

彼釋意云。真如雖復遍於時處。無智者住法故不得。有智者不住法故得。此答初問。又心住法者。不清淨故不得。不住法者清淨故得。此答後問。彼總結云。以是義故。諸佛如來清淨真如得名。是故住心不得佛菩提。彼破疑心以生文。此約修行以起說。既以不住得彼真如。當果無限不乏受用二論無違。文中有二。初法喻明無智不得。後法喻明有智證得。若依此論。初明有相著果報施即是所治乏受用因。後明無相不著事施即能治行。此初也。初法後喻。論云。若為果報布施便著於事而行捨施。彼於異施欲樂苦受中不解出離。猶如入闇不知我何所趣。彼欣樂欲樂亦爾。演曰。欲樂苦受是當來果。與施異時名為異施。彼當欲樂是勝義苦。有漏皆苦故名苦受。非是三受之苦受也。經言如人喻。無智者由無智故著果行施名為入闇。無所見者喻不見真理故。不求出離如在闇室無所見故。盤旋在中莫知所趣。無智亦爾。由著相施當果有限受用匱乏。

The meaning of that commentary says: although tathatā pervades all times and places, those without wisdom abide in dharmas and therefore do not attain it, while those with wisdom do not abide in dharmas and therefore attain it. This answers the first question. Furthermore, when the mind abides in dharmas, because it is not pure, it does not attain it; when it does not abide in dharmas, because it is pure, it attains it. This answers the latter question. It concludes in summary: "For this reason, all Buddhas, the Tathāgatas, obtain their name through pure tathatā; therefore, an abiding mind does not attain the Buddha's bodhi." That [treatise] gives rise to its text by shattering doubting minds, while this [commentary] raises its explanation in terms of practice. Since one attains that tathatā through non-abiding, the future fruit is limitless and does not lack enjoyment and use; the two treatises do not conflict. In the text there are two parts: first, dharmas and similes clarify that those without wisdom do not attain it; later, dharmas and similes clarify that those with wisdom realize and attain it. If one follows this treatise, first it clarifies that giving with marks and clinging to fruition is precisely the cause of lacking enjoyment and use that is to be counteracted; later it clarifies that giving without marks and not clinging to phenomena is precisely the counteracting practice. This is the first part, with dharmas first and similes later. The treatise says: "If one gives for the sake of karmic fruition, one clings to phenomena and practices giving. In different giving, within desire-pleasure and painful feeling, one does not understand how to escape, just like entering darkness and not knowing where one is going. Their longing for desire-pleasure is also like this." Exposition: Desire-pleasure and painful feeling are the future fruit; being at a different time from giving, it is called "different giving." That future desire-pleasure is suffering in the ultimate sense; because all defiled phenomena are suffering, it is called "painful feeling," not the painful feeling among the three kinds of feeling. The sūtra's words "like a person" are a simile: those without wisdom, because they lack wisdom, practice giving while clinging to the fruit, which is called "entering darkness." "Sees nothing at all" is a simile for not seeing the true principle; not seeking renunciation is like being in a dark room and seeing nothing, circling around inside without knowing where to go. Those without wisdom are also like this: because they give while clinging to marks, their future fruit is limited and enjoyment and use are deficient.