金剛般若經旨贊 2.206

2.206

經。發阿耨至斷滅相　贊曰。此釋也。發菩提者能住真如。真如在纏不為苦逼。雖處涅槃不同惑斷故。發心者得勝忍智。如所住法。而能通達不厭生死。不欣涅槃說。初發心多劫生死廣行妙行。若至佛果示現生死以利群生。利眾生時必憑勝福。福於佛果雖非親因。於能證智而有助力故。得法身不失福業。由是亦說斷滅相狀。論假此義而作頌云。

Sūtra: [“Those who] give rise to [the mind of unexcelled, perfect enlightenment do not speak of dharmas as having] the mark of total annihilation.” / Praise: This is the explanation. Those who give rise to bodhi are able to abide in tathatā. When tathatā is entangled, it is not oppressed by suffering; although dwelling in nirvāṇa, it is not the same as the severing of afflictions. Therefore, those who give rise to the mind attain superior patience and wisdom; conforming to the dharmas in which they abide, they can penetrate them, neither loathing saṃsāra nor delighting in nirvāṇa. It is said that upon first giving rise to the mind, through many kalpas of saṃsāra they broadly practice wondrous actions; upon reaching the Buddha fruit, they manifest saṃsāra to benefit sentient beings. When benefiting sentient beings, they must rely on superior merit. Although merit is not the direct cause for the Buddha fruit, it is an auxiliary power for the wisdom capable of realization; therefore, upon obtaining the Dharma-body, karmic merit is not lost. For this reason, neither is the mark of annihilation spoken of. Relying on this meaning, the treatise makes a verse, saying: