金剛般若波羅蜜經略疏 2.20

2.20

就第二、行德分量，文中有五：初問答定其法數；二佛言須菩提下，問答現世多少；三佛告須菩提下，類成心數分齊，有三句可知；四須菩提於意云何下對境成行，有四句可知；五須菩提若福聚有實下，成行分量。文言如來說諸心住皆為非心住者，此句示現遠離四念處故。此以何義？心住者，住彼念處故。又文言若福德聚有實如來即不說者，有實福德聚是有漏故，是其顛倒，故不說也。福德聚福德聚者，無漏福德聚為智慧根本，故即為福德聚。

Regarding the second, the measure of the virtues of practice, there are five points in the text: first, question and answer determining the number of dharmas; second, from 'The Buddha said, "Subhūti"' downward, question and answer on the quantity of worlds; third, from 'The Buddha told Subhūti' downward, analogously establishing the scope of the number of minds, which has three clauses that can be understood; fourth, from 'Subhūti, what do you think?' downward, establishing practice in relation to the object, which has four clauses that can be understood; fifth, from 'Subhūti, if the heap of merit had real existence' downward, establishing the measure of practice. When the text says 'The Tathāgata speaks of all abidings of mind as non-abidings of mind,' this clause demonstrates detachment from the four applications of mindfulness. What does this mean? 'Abidings of mind' means abiding in those applications of mindfulness. Moreover, when the text says 'if the heap of merit had real existence, the Tathāgata would not speak [of it],' having a real heap of merit is contaminated and inverted, and therefore he does not speak [of it]. 'A heap of merit, a heap of merit' means that an uncontaminated heap of merit is the root of wisdom, and therefore it is a heap of merit.