金剛般若經旨贊 2.204

2.204

經。須菩提至莫作是念　贊曰。次下第五不住生死涅槃心。斷第二十五失福及果疑。令其學佛無住妙行故。令學佛以無相智正觀正證攝取法身。非得法身便永寂滅。次令學佛起報化身。不顯福業不住涅槃。不著物福業不住生死。而諸菩薩不能學佛行無住道契大涅槃。返疑福業有捨有取。作是疑云。既說如來唯智如來非福因。得則應證得法身之時所修相好福德應失福德。失故無所感果。豈非證寂為斷滅。般若非斷滅。不住涅槃。則取福德應住生死。若證寂滅便同二乘住生死故。則同凡數。如何能得無住涅槃。由執故不契無住之理。由疑故不修無住之因。今欲斷彼疑執之心。令成無住大涅槃果故。說發心不說斷滅。所作福德不應貪著。無著約除執而成無住名不住生死涅槃心。天親就遣疑而修行因名斷失福及果疑。文分為二。初不住涅槃。後不住流轉。初文後四問遮徵釋。此初二也。發趣大乘初心菩薩。尚不欲住寂滅涅槃。況我如來得無住道。故令菩薩知佛果德而以行求速成大果。然諸菩薩意行虛空法界等盡我行方盡故不可說。同於二乘捨大悲心而求斷滅。便遮止云莫作是念。

Sūtra: [“Subhūti, you might think: ‘Those who give rise to the mind of unexcelled, perfect enlightenment speak of the total annihilation of dharmas.’] Do not harbor such a thought.” / Praise: Below is the fifth [mind], the mind that does not abide in saṃsāra or nirvāṇa, severing the twenty-fifth doubt concerning the loss of merit and fruit, so as to cause them to emulate the Buddha's wonderful non-abiding practice. Thus he causes them to emulate the Buddha in using markless wisdom to correctly contemplate and correctly realize the apprehension of the Dharma-body, not meaning that upon obtaining the Dharma-body one is permanently extinguished. Next, he causes them to emulate the Buddha in giving rise to the reward and transformation bodies: by not making karmic merit manifest, one does not abide in nirvāṇa; by not clinging to material merit, one does not abide in saṃsāra. Yet the bodhisattvas, unable to emulate the Buddha in practicing the non-abiding path and attuning to great nirvāṇa, conversely doubt whether karmic merit is to be abandoned or seized, giving rise to this doubt: “Since it is said that the Tathāgata is solely wisdom and not attained through merit-causes, then at the time one realizes the Dharma-body, the merit of the cultivated marks and characteristics should be lost. Because merit is lost, there would be no fruit induced; would not realizing quiescence be total annihilation? Prajñā is not annihilation. Not abiding in nirvāṇa, one would take up merit and should abide in saṃsāra. If one realizes quiescence, one is identical to the two vehicles; if one abides in saṃsāra, one is numbered among ordinary beings. How could one attain unlocated nirvāṇa?” Due to attachment, they do not attune to the principle of non-abiding; due to doubt, they do not cultivate the cause of non-abiding. Now, desiring to sever that mind of doubt and attachment and cause them to accomplish the fruit of unlocated great nirvāṇa, he speaks of giving rise to the mind and not speaking of annihilation, and that one should not greedily cling to the merit that is performed. Asaṅga, in terms of removing attachment to accomplish non-abiding, calls it “the mind that does not abide in saṃsāra or nirvāṇa”; Vasubandhu, in terms of dispelling doubt to cultivate the practice-cause, calls it “severing the doubt concerning the loss of merit and fruit.” The text is divided into two: first, not abiding in nirvāṇa; second, not abiding in transmigration. The first text has four parts: asking, prohibiting, querying, and explaining; these are the first two. A bodhisattva of initial aspiration who sets out toward the Great Vehicle does not even wish to abide in quiescent nirvāṇa, much less our Tathāgata who has attained the non-abiding path. Therefore he causes bodhisattvas to know the Buddha's fruit-virtues and through practice seek the swift accomplishment of the great fruit. Yet because the intentional practice of bodhisattvas is equal to empty space and the dharma realm, my practice will only end when they end; hence it cannot be said that, identical to the two vehicles, they abandon great compassion and seek annihilation. Thus he prohibits it, saying: “Do not harbor such a thought.”