金剛般若經旨贊 2.124

2.124

Sūtra: “Therefore the Buddha says: [...] no life-span.”
Commentary: This concludes by uniting all dharmas: not only is a bodhisattva devoid of any differentiated, real dharma; I clarify that all dharmas are also like this. Both persons and dharmas, the two vehicles, are both non-existent. Since persons and dharmas are both empty, one should not generate conception. If one does not eliminate this and gives rise to the conception of sentient beings, one will not achieve the wondrous body or great body; therefore, one cannot be called a bodhisattva. That is, from the first ground, upon entering the path of seeing, abandoning superior discrimination and pride is called the “pure mind.” When the mind is purified and one attains wisdom, it is called the “path of realization.” While the sūtra broadly clarifies the ground of faithful practice and the Buddha ground, briefly speaking of the pure mind of the path of seeing on the first ground without explaining the pure mind of realization on the ten grounds, it is because the principle of the sūtra is to clarify the Buddha-seed and not to reveal the fruit of bodhi. That which inherits it is the generation of the mind; having known that this is what can carry on the succession, it presents the fruit to cause them to seek, broadly clarifying the Buddha ground. Although one cultivates the vast body prior to the grounds to cause them to learn, if one enters the path of seeing, the ten grounds are naturally accomplished, truly succeeding to the Buddha-fruit and forming the seed without being explicitly revealed. Therefore, the ten grounds are abbreviated and not broadly explained. For this reason it is named the Vajracchedikā Prajñā, because of the differences in breadth and narrowness between the beginning, end, and middle.