金剛般若經旨贊 2.124

2.124

經。是故佛說至無壽者　贊曰。此結會諸法非但菩薩無差實法。我明一切諸法亦然。人法二乘二俱無故。人法既空不應生會。若不盡此起眾生會。則不得成妙身大身。是故不得名菩薩也。即由初地入見道時。離上別慢名為淨心。心淨得智名為證道。而經廣明信行佛地。略說初地見道淨心不明十地證淨心者。經宗為明佛種不顯佛果菩提。是其所紹發心。已知是能紹繼舉果令求廣明佛地。地前雖修廣身令學。若入見道十地自成剋紹佛果成種不顯故。略十地而不廣明。由此名為金剛般若。以初後中闊狹異故。

Sūtra: “Therefore the Buddha says: [...] no life-span.”
Commentary: This concludes by uniting all dharmas: not only is a bodhisattva devoid of any differentiated, real dharma; I clarify that all dharmas are also like this. Both persons and dharmas, the two vehicles, are both non-existent. Since persons and dharmas are both empty, one should not generate conception. If one does not eliminate this and gives rise to the conception of sentient beings, one will not achieve the wondrous body or great body; therefore, one cannot be called a bodhisattva. That is, from the first ground, upon entering the path of seeing, abandoning superior discrimination and pride is called the “pure mind.” When the mind is purified and one attains wisdom, it is called the “path of realization.” While the sūtra broadly clarifies the ground of faithful practice and the Buddha ground, briefly speaking of the pure mind of the path of seeing on the first ground without explaining the pure mind of realization on the ten grounds, it is because the principle of the sūtra is to clarify the Buddha-seed and not to reveal the fruit of bodhi. That which inherits it is the generation of the mind; having known that this is what can carry on the succession, it presents the fruit to cause them to seek, broadly clarifying the Buddha ground. Although one cultivates the vast body prior to the grounds to cause them to learn, if one enters the path of seeing, the ten grounds are naturally accomplished, truly succeeding to the Buddha-fruit and forming the seed without being explicitly revealed. Therefore, the ten grounds are abbreviated and not broadly explained. For this reason it is named the Vajracchedikā Prajñā, because of the differences in breadth and narrowness between the beginning, end, and middle.