金剛般若經旨贊 1.22

1.22

經。如是滅度至得滅度者　贊曰。此常利益心。答修行問也。如是滅度者。牒前第一心。無量等者。牒前廣大心。三世言之則無量。十方求之乃無邊。種類言之即無數。故言無數無量無邊等也。實無等者。釋成常義。二論意云。由依無相相應定慧。觀一切法。平等真如。生死涅槃本來不異。眾生諸佛。性自無差。由妄想故。菩提為煩惱。若了悟也。生死即涅槃。由此言之。凡聖一如。眾生我身。實無別體。豈我身外。別有眾生。由得如是同體大悲。他縛即我縛。他度即我度。由無彼此。不生勞倦。故能常度一切眾生。如是皆因得無相定慧。悟無相理。此即菩薩菩薩邪行對治。遠離執著。我能度故。亦是遠離增益之邊。不執實有眾生度故。亦名安立。第一義諦。第一義中。無生度故。亦則名為甚深之行。廣度眾生。無度相故。亦名顯現。二量顯了。證真如理。無度相故。既為菩薩常利益心。亦即名為大喜無量。無相定慧。既有此能。是故菩薩。應如是修相應定慧無相之行。

Sūtra: “Having thus liberated through extinction […] none who has attained liberation through extinction.” Commentary: This refers to the mind of constant benefit, answering the question on practice. “Having thus liberated through extinction” reiterates the preceding foremost mind. “Immeasurable,” and so on, reiterates the preceding vast mind. In terms of the three times, they are immeasurable; sought throughout the ten directions, they are boundless; in terms of categories, they are numberless. Hence it says “numberless, immeasurable, and boundless,” and so on. “In reality, none […]” explains and establishes the meaning of constancy. The intention of the two treatises states: Relying on the samādhi and wisdom associated with marklessness, one contemplates all phenomena as equal tathatā; birth-and-death and nirvāṇa are fundamentally not different, and sentient beings and all buddhas are by nature without distinction. Due to false conceptualization, bodhi becomes affliction; if one realizes and awakens, birth-and-death is itself nirvāṇa. From this perspective, ordinary and noble are of one suchness; sentient beings and my own body have truly no distinct essence. How could there be other sentient beings outside my own body? By attaining such great compassion of identical essence, another's bondage is my bondage, and another's liberation is my liberation. Because there is neither other nor self, weariness and exhaustion do not arise; hence one can constantly liberate all sentient beings. All of this is due to attaining the markless samādhi and wisdom and awakening to the markless principle. This is the bodhisattva's antidote to perverse practice, being far removed from attachment to “I can liberate”; it is also being far removed from the extreme of superimposition, not clinging to really existent sentient beings to be liberated; it is also called establishing the supreme-truth limit, because in the supreme truth there are no sentient beings to be liberated; it is also called profound practice, because in extensively liberating sentient beings, there is no mark of liberation; it is also called manifestation, because the two valid cognitions clearly manifest and one realizes the principle of tathatā without marks of liberation. Since it is the bodhisattva's mind of constant benefit, it is also called the immeasurable great joy. Since the markless samādhi and wisdom possess this capability, the bodhisattva should cultivate in this way the markless practice of associated samādhi and wisdom.