金剛般若經旨贊 1.23

1.23

經。何以故至即非菩薩　贊曰。此不顛倒利益心。答降伏問。前令修行無相定慧。起同體相。而常度生。此恐散亂起顛倒心。取自他相。故相為遮止。於此文中。有徵有釋。徵之意者。何所以故。滅度眾生。不取度相。釋之意云。若有自他二相不亡。則於自他身。而起我相。亦於他身。起人等相。是有顛倒之心。寧得名為菩薩。既無同體悲智。豈能常度眾生。且身本無我。孰為能度。眾生本空。曷為所度。妄生取相。見自他耶。故淨名云。譬如幻士。為幻人說法。當達是意。夫真菩薩者。一於自身。無其我相。二者於眾生。離其法相。故能常度一切眾生。汝今發心。欲度眾生。故應不起自身我相。亦不於他起人等相。若能如是。名真菩薩。方能濟度一切眾生。則是共見正行。對治遠離我。能不住相故。亦即同前是顯現。心除自他相。了真如故。亦是所住不顛倒心。遠離我等顛倒相故。又是菩薩大捨無量。能離自他。住平等故。離自他相。既有此能。菩薩應當如是降伏。勿起妄念而有自他。若能如是菩薩則能攝菩提心。攝取眾生。正是菩薩四利益心。別修行相之總住處。豈唯別答前之三問。及是總答云何住義。故天親論。頌此義云。廣大第一常。其心不顛倒。利益深心住。此乘功德滿。

Sūtra: “Why is this? […] then they are not a bodhisattva.” Commentary: This refers to the non-perverted mind of benefit, answering the question on subduing. Previously, one was told to practice markless samādhi and wisdom, give rise to the mark of identical essence, and constantly liberate sentient beings. Here, fearing that distraction would give rise to a perverted mind grasping the marks of self and other, the marks are therefore precluded. In this text, there is a query and an explanation. The intent of the query is: for what reason, in liberating sentient beings through extinction, does one not grasp the mark of liberation? The intent of the explanation says: if the two marks of self and other are not forgotten, then one gives rise to the mark of a self in regard to the bodies of self and other, and also gives rise to the marks of a person, and so on, in regard to others' bodies. This is a perverted mind; how could one be called a bodhisattva? Lacking the compassion and wisdom of identical essence, how could one constantly liberate sentient beings? Furthermore, the body is fundamentally without a self; who is the one capable of liberating? Sentient beings are fundamentally empty; what is there to be liberated? How could one falsely give rise to grasped marks and see self and other? Therefore, the Vimalakīrtinirdeśa says: “Just as a phantom magician expounds the Dharma to phantom people, one should understand this meaning.” The true bodhisattva, first, has no mark of a self in regard to one's own body; second, is free from marks of phenomena in regard to sentient beings; hence one can constantly liberate all sentient beings. You have now aroused the aspiration, wishing to liberate sentient beings; therefore, you should not give rise to the mark of a self in your own body, nor give rise to the marks of a person, and so on, in regard to others. If one can be like this, one is called a true bodhisattva, and only then can one save all sentient beings. This is the correct practice of shared view, an antidote to being far removed from [the conceit] “I am capable,” not abiding in marks. It is also the same as the preceding manifestation: the mind eliminates the marks of self and other, understanding tathatā. It is also the non-perverted mind in which one abides, being far removed from perverted marks of a self, and so on. It is also the bodhisattva's immeasurable great equanimity, being able to transcend self and other and abide in equality. Since transcending the marks of self and other has this capability, the bodhisattva should subdue [the mind] in this way, not giving rise to false thoughts of self and other. If one can be like this, the bodhisattva can gather the bodhicitta and gather in sentient beings. This is precisely the general abiding place for the specific practice marks of the bodhisattva's four minds of benefit. How could it merely answer the previous three questions separately? It is also the comprehensive answer to the meaning of how to abide. Therefore, Vasubandhu's treatise states this meaning in verse: “Vast, foremost, and constant, / With a mind that is non-perverted, / Abiding in the profound mind of benefit, / The virtues of this vehicle are perfected.”