金剛般若經旨贊 2.181

2.181

經。須菩提至我當度眾生　贊曰。此下安立第一義教授。顯第三十一佛能度生疑。令其行真利樂行。謂設法利度眾生時。而起生凡。依第一義教授。地上諸菩薩類。應如如來度諸眾生。無實生相。而諸菩薩不能學佛。依第一義而度生故。返疑如來有實度生。非是依於第一義諦。若說真如是法平等諸何更有度眾生。既有度生明非平等。由迷故雖度而不成真利。由疑故總不欲度生。今欲顯彼疑執之心。令其依真而度生故。故說無實眾生可度。無著約遣迷而真度名第一義教授。天親就顯疑而體真名顯佛能度生疑。文下有四。問遮徵釋。此初也。作念於真理有度生耶。

Sūtra: "Subhūti... 'I shall save sentient beings'..." / Commentary: Next is establishing instruction on the ultimate truth, revealing the thirty-first doubt, that 'the Buddha is able to save sentient beings,' causing them to practice the practice of true benefit and happiness. That is, when establishing Dharma benefit to save sentient beings, one gives rise to ordinary conceptions of beings. Based on the instruction on the ultimate truth, the class of bodhisattvas on the grounds should, like the Tathāgata, save sentient beings without any mark of actual beings. Yet bodhisattvas are unable to learn from the Buddha to save beings based on the ultimate truth; hence they conversely doubt whether the Tathāgata actually saves beings, not basing it upon the ultimate truth. If one says that tathatā is the equality of dharmas, why would there be saving of sentient beings? Since there is saving of beings, it clearly is not equal. Due to delusion, although they save, they do not accomplish true benefit; due to doubt, they do not wish to save beings at all. Wishing now to reveal that mind of doubt and attachment and cause them to save beings based on the true [nature], it is therefore said that there are no actual sentient beings to be saved. Asaṅga, in terms of dispelling delusion and truly saving, calls this 'instruction on the ultimate truth'; Vasubandhu, with respect to revealing doubt and realizing the true, calls this 'revealing the doubt that the Buddha can save sentient beings.' The text below has four parts: question, prohibition, demand, and explanation. This is the first: conceiving whether in the true principle there is saving of beings.