金剛般若經贊述 1.62

1.62

述曰，此大文第二發請，正說分中依世親科文有其二，謂從此唱至「果報亦不可思議」是初周說，次「爾時，須菩提」乃至「云何應住」已下，訖至「應作如是觀」是第二周說也。謂初周中三問，未發心者如何成發心，乃至已修行者如何斷障。第二周中說者，若菩薩於自身三種修行生如是心，云我能發心，乃至云我能斷障，為除如是增上慢故，第二周說也。謂即初周說法，明未發心者教發；第二周說法者，謂已發心者言我能發，故為說也。或修行、斷障二周別釋，舊釋云，初周為生是善，第二周為斷障，障即所知也，故下論云「於內心修行，存我為菩薩」，即障於不住道也。謂菩薩不住道中，無分別智內冥真理，方證得故，非起我能心也。又解為利鈍兩機、初後二眾，故作兩周說也。

The commentary says: This second major section is "Formulating the Request". In the section of "Directly Expounding", according to Vasubandhu's division of the text, there are two parts: from this utterance up to "the fruit and retribution are also inconceivable" is the first cycle of preaching; next, from "At that time, Subhūti…" down to "how should one abide…" through to "one should view it thus" is the second cycle of preaching. In the first cycle there are three questions: how those who have not yet generated the mind can successfully generate it, down to how those who have already practiced can sever obstacles. What is spoken in the second cycle is: if a bodhisattva gives rise to such a thought regarding the three kinds of practice in his own person, saying "I can generate the mind", down to saying "I can sever obstacles", it is in order to eliminate such arrogance that there is the second cycle of preaching. That is, the teaching of the first cycle clarifies instructing those who have not yet generated the mind to generate it; the teaching of the second cycle is preached because those who have already generated the mind say "I can generate it". Alternatively, the two cycles are explained separately as practice and the severing of obstacles. The older explanation says that the first cycle is to give rise to this goodness, and the second cycle is to sever obstacles, obstacles being the cognitive [obstruction]; thus the subsequent treatise says: "Practicing within the internal mind, retaining a self as a bodhisattva", which obstructs the non-abiding path. That is, when a bodhisattva is on the non-abiding path, non-conceptual wisdom is internally fused with the true principle, and only then is it realized; one does not give rise to the thought of "I can". Another explanation is that it is for the two types of capacities—the sharp and the dull—and the two assemblies, the initial and the subsequent, that the two cycles are preached.