金剛般若經旨贊 1.23

1.23

Sūtra: “Why is this? […] then they are not a bodhisattva.” Commentary: This refers to the non-perverted mind of benefit, answering the question on subduing. Previously, one was told to practice markless samādhi and wisdom, give rise to the mark of identical essence, and constantly liberate sentient beings. Here, fearing that distraction would give rise to a perverted mind grasping the marks of self and other, the marks are therefore precluded. In this text, there is a query and an explanation. The intent of the query is: for what reason, in liberating sentient beings through extinction, does one not grasp the mark of liberation? The intent of the explanation says: if the two marks of self and other are not forgotten, then one gives rise to the mark of a self in regard to the bodies of self and other, and also gives rise to the marks of a person, and so on, in regard to others' bodies. This is a perverted mind; how could one be called a bodhisattva? Lacking the compassion and wisdom of identical essence, how could one constantly liberate sentient beings? Furthermore, the body is fundamentally without a self; who is the one capable of liberating? Sentient beings are fundamentally empty; what is there to be liberated? How could one falsely give rise to grasped marks and see self and other? Therefore, the Vimalakīrtinirdeśa says: “Just as a phantom magician expounds the Dharma to phantom people, one should understand this meaning.” The true bodhisattva, first, has no mark of a self in regard to one's own body; second, is free from marks of phenomena in regard to sentient beings; hence one can constantly liberate all sentient beings. You have now aroused the aspiration, wishing to liberate sentient beings; therefore, you should not give rise to the mark of a self in your own body, nor give rise to the marks of a person, and so on, in regard to others. If one can be like this, one is called a true bodhisattva, and only then can one save all sentient beings. This is the correct practice of shared view, an antidote to being far removed from [the conceit] “I am capable,” not abiding in marks. It is also the same as the preceding manifestation: the mind eliminates the marks of self and other, understanding tathatā. It is also the non-perverted mind in which one abides, being far removed from perverted marks of a self, and so on. It is also the bodhisattva's immeasurable great equanimity, being able to transcend self and other and abide in equality. Since transcending the marks of self and other has this capability, the bodhisattva should subdue [the mind] in this way, not giving rise to false thoughts of self and other. If one can be like this, the bodhisattva can gather the bodhicitta and gather in sentient beings. This is precisely the general abiding place for the specific practice marks of the bodhisattva's four minds of benefit. How could it merely answer the previous three questions separately? It is also the comprehensive answer to the meaning of how to abide. Therefore, Vasubandhu's treatise states this meaning in verse: “Vast, foremost, and constant, / With a mind that is non-perverted, / Abiding in the profound mind of benefit, / The virtues of this vehicle are perfected.”