金剛經疏 1.9

1.9

經曰。是故須菩提至三菩提心者。自下第二更防其過也。夫見苦而行苦者。則心疲而退沒。忘苦而行苦者。則心輕而進昇。為防退沒之行所以。教發無住之心也。文中有四。一示無住心。二示無住境。三示無住障。四示無住行。此明無住心也。夫菩提以無住為體。若能忘相發心。心即泯同無住。所以離相發心。即無住之體也。無著云。為顯示流轉苦對治故說應離一切想等。案流轉者謂生死流轉。若著相行施。則於流轉中有疲乏之苦。今為對治言離一切相也。偈曰。

From the sūtra's 'Therefore, Subhūti…' up to '[anuttarā samyak-]saṃbodhi-citta', below is the second [part], which further guards against faults. Indeed, if one perceives suffering and practices through suffering, the mind becomes fatigued and regresses; if one forgets suffering and practices through suffering, the mind becomes buoyant and advances. In order to prevent the practice of regression, it therefore instructs one to generate the non-abiding mind. In the text there are four [aspects]: first, showing the non-abiding mind; second, showing the non-abiding objective realm; third, showing the non-abiding obstacles; fourth, showing the non-abiding practice. This clarifies the non-abiding mind. Bodhi takes non-abiding as its essence. If one can forget marks and generate the mind, the mind then merges in identity with non-abiding. Therefore, generating the mind free from marks is itself the essence of non-abiding. Asaṅga says: 'In order to demonstrate the antidote to the suffering of saṃsāra, it is said that one should be free from all notions, and so forth.' Note that saṃsāra refers to the cycle of birth and death. If one practices giving while clinging to marks, one experiences the suffering of exhaustion within saṃsāra. Now, as an antidote, it says to be free from all marks. The verse says: