金剛般若經旨贊 2.66

2.66

經。須菩提至則無所見　贊曰。次顯對治之受用苦因緣。即斷第十證如不證疑。令作經起安受苦忍。前雖令離相違苦相。若心住於乏受用想。亦不精勤數生退轉。而諸菩薩心有所住不契真如。有苦想故返疑真如不遍時處。聖人若以真如得名。此一切時一切處有。而人何故有得不得。而證真者如何要以不住心得住者。不得由住故。雖修而契證。由疑故不修無苦之因。今欲斷彼疑住之心。令具證如而起真忍故。說心住為入闇等。無著約令不住名治乏受用苦想。天親就斷疑情名證如不證。疑文中有二。初法喻明無智妄住。後法喻明有智不住。此初也。謂真如理萬德皆圓無住。內證則無所少有住。外念即為所之由。諸菩薩心有所住無明染故。不見真如。由此便於現在世中見乏受用而生苦想。凡所修行求當樂果。若爾豈唯現乏生苦當果亦乏苦想。不亡真如。既實遍於時處。智人不住心淨故。得愚者住法染故。不得如人入闇。則無所見不見真故。而見現乏。設於當果寧免苦耶。如彼愚人投闇覓物無所見。得始終乏故。故心住著。即是所治乏受用因應離之。故天親論遣疑頌云。

Sūtra: “Subhūti … he sees nothing at all.” Commentary: Next reveals the causes and conditions for counteracting [the suffering of] the lack of necessities for enjoyment; that is, it severs the tenth doubt, the doubt over realizing versus not realizing tathatā, causing them to use the sūtra to give rise to the forbearance of accepting suffering peacefully. Although previously he caused them to abandon the mark of the suffering of adversity, if the mind abides in the notion of lacking necessities for enjoyment, they will also not be diligent and will frequently fall into regression. Yet because the minds of bodhisattvas have an abiding, they do not tally with tathatā; having the notion of suffering, they conversely doubt whether tathatā is pervasive in time and place: “If the sages obtain their designation by means of tathatā, this exists at all times and in all places; why then do people have attainment and non-attainment? And how is it that those who realize truth must do so with a non-abiding mind, while those who abide do not attain it?” Because of abiding, although they cultivate, they fail to tally with realization; because of doubt, they do not cultivate the cause of non-suffering. Now, wishing to sever their doubting, abiding mind, causing them to fully realize tathatā and give rise to true forbearance, he speaks of the mind that abides as entering darkness and the like. Asaṅga regards leading them not to abide as counteracting the notion of the suffering of lacking necessities for enjoyment. Vasubandhu, with respect to severing the doubting attitude, names it the doubt over realizing versus not realizing tathatā. Within the text, there are two parts: first, teaching and metaphor clarifying how lack of wisdom results in delusional abiding; second, teaching and metaphor clarifying how possessing wisdom results in non-abiding. This is the first. That is, the principle of tathatā is complete with ten thousand virtues; internally realized without abiding, there is nothing lacking; outwardly clinging with abiding, it becomes a cause of lack. Because bodhisattvas have a mind that abides, contaminated by ignorance, they do not see tathatā; due to this, they see a lack of necessities for enjoyment in the present world and give rise to the notion of suffering. All their cultivation seeks future pleasant fruits. If so, how could they only give rise to the suffering of present lack? The future fruit would also lack, and the notion of suffering would not be extinguished. Since tathatā truly pervades time and place, the wise do not abide, and because their minds are pure, they attain it; the foolish abide in phenomena, and because they are defiled, they do not attain it. Like a person entering darkness, they see nothing at all, for they do not see the truth and thus see present lack. Even regarding future fruits, how could they escape suffering? Just like that foolish person who plunges into darkness searching for things, seeing and attaining nothing, being in lack from beginning to end. Therefore, the mind’s abiding and attachment is precisely the cause of the lack of necessities to be counteracted and should be abandoned. Hence Vasubandhu’s treatise, in clearing away the doubt, provides a verse saying: