金剛般若波羅蜜經略疏 1.22

1.22

就初、解文，大分有二：初顯解三種般若體德分量；二爾時須菩提白佛言世尊當何名此法門下，舉行顯解明解非妄。就初文中大分有二：初明顯解般若離妄堅固；二復次佛告慧命須菩提下，釋其餘疑辨解決定。就初文中大分有二：初約眾生界等以答上問，即決四疑，謂上菩提心所住修行降伏等，即三般若體；第二須菩提於意云何東方虛空可思量不下，明般若德用。就初文中大分有四：初約眾生發心即有四義：一、廣大；二、我皆令入下，即第一也；三、如是滅度無量下，即常也；四、何以故須菩提若菩薩有眾生相下，明其心不顛倒。所以發此四心，為顯深心功德滿足故，即廣上第一總發菩提心。問：何以偏約眾生者？答：顯捨自愛，生眾生愛，慈悲大順；翻彼二乘及凡夫見，宜便故也。

Within the first section of explanation, there are broadly two parts: first, revealing the nature, virtues, and measures of understanding the three kinds of prajñā; second, from "At that time Subhūti said to the Buddha: World-Honored One, what should this dharma gate be called?" onward, presenting the practice to reveal understanding and clarifying that understanding is not erroneous. Within the first passage, there are broadly two parts: first, clearly revealing that the understanding of prajñā is free from error and steadfast; second, from "Furthermore, the Buddha told the wise Subhūti" onward, resolving remaining doubts and discerning definite understanding. Within the first passage, there are broadly two parts: first, answering the questions above in terms of the realm of sentient beings and so forth, which resolves four doubts—namely, that the abiding, practicing, subjugating, and so forth of the bodhicitta mentioned above are the essence of the three prajñās; second, from "Subhūti, what do you think? Can the space in the eastern direction be conceived or not?" onward, clarifying the virtues and functions of prajñā. Within the first passage, there are broadly four parts: first, the arising of the mind with respect to sentient beings contains four meanings: 1. vast; 2. from "I shall cause them all to enter..." onward, which is the foremost; 3. from "Having thus delivered immeasurable..." onward, which is permanence; 4. from "Why? Subhūti, if a bodhisattva has the notion of a sentient being..." onward, clarifying that their mind is not inverted. The reason for giving rise to these four minds is to reveal the fulfillment of the merit of the profound mind; this expands upon the first general arising of bodhicitta above. Question: Why is it formulated specifically in terms of sentient beings? Answer: To reveal the abandoning of self-love and the generation of love for sentient beings, complying greatly with compassion; it counters the views of the Two Vehicles and ordinary beings, and is thus fitting and expedient.