御注金剛般若波羅蜜經宣演 2.34

2.34

經。若菩薩心不住法至見種種色　演曰。有智證如不著事施即能治行。初法後喻。論云。彼無明夜過惠日出已。種種爾涅槃如實見之。喻言如人即有智者言有目者。惠俱心等日光明照即喻智惠。種種色者喻真如等種種理事。所除闇相即前無智。餘本說。為夜分已盡由不住絕得無限果受用無乏。又釋若住於事執有實境不見過患而受用之。於中生忍如人入闇。若不住法不執境有。於中行忍如目得自見種種物。由見過患生知。是故雖乏不苦故。能對治乏受用苦。起安受苦忍。前釋據當果受用不乏。此解據現雖乏不苦。彼論頌云。

Sūtra: "If a bodhisattva's mind does not abide in dharmas [...] sees all kinds of forms." / Exposition: Those with wisdom realize tathatā and give without clinging to phenomena, which is precisely the counteracting practice. First dharmas, then similes. The treatise says: "When that night of ignorance has passed and the sun of wisdom has arisen, all such nirvāṇas are truly seen." The simile says "like a person," which is one who has wisdom; saying "one with eyes" means the mind accompanied by wisdom and so forth; the bright shining of the sun's light is a simile for wisdom. "All kinds of forms" is a simile for the various principles and phenomena of tathatā and so forth. The eliminated marks of darkness are the former lack of wisdom. Other versions say: "as the night has ended." Because of non-abiding and cutting off [attachments], one attains limitless fruit and enjoyment and use are not lacking. Another explanation: if one abides in phenomena, grasps real objects, does not see faults, and yet enjoys them, generating forbearance therein is like a person entering darkness. If one does not abide in dharmas, does not grasp objects as existent, and practices forbearance therein, it is like having eyes and seeing all kinds of things for oneself. Through seeing faults, knowledge arises; therefore, although lacking, one does not suffer; hence, one is able to counteract the suffering of lacking enjoyment and use, and generate the forbearance that peacefully endures suffering. The former explanation is based on the future fruit's enjoyment and use not being lacking; this explanation is based on not suffering in the present even if lacking. The verse of that treatise says: