金剛般若波羅蜜經略疏 2.29

2.29

就第二、校量文中，大分有三。所以教興者，疑者云：若一切善法得菩提，即所說法不能得成佛，以無記法故。為斷此疑，故今教興。雖所說法是無記，而能成佛，以遠離所說法不能得佛故。又此無記語，同小乘說；今此大乘是善，非無記。汎言校量勝者，有四種：一數勝、二力勝、三不相似勝、四因勝也。數勝者，如文百千分不及一等也；力勝者，如經歌羅分不及也；不相似勝者，此福德中數不似也；因勝者，因果不相似，如經乃至優波尼沙陀分不及一也。

Regarding the second [part], the text of comparative appraisal, there are broadly three sections. As for why this teaching arose: doubters say, 'If all wholesome dharmas attain bodhi, then the Dharma that is spoken cannot achieve Buddhahood, because it is an indeterminate (avyākṛta) dharma.' To sever this doubt, this teaching has now arisen. Although the Dharma that is spoken is indeterminate, it is nonetheless capable of achieving Buddhahood, because being separate from the Dharma that is spoken, one cannot attain Buddhahood. Furthermore, this language of 'indeterminate' accords with the Hīnayāna exposition; now, in this Mahāyāna, it is wholesome and not indeterminate. Speaking generally of the superiority in comparative appraisal, there are four kinds: first, superiority in number; second, superiority in power; third, superiority in dissimilarity; fourth, superiority in cause. 'Superiority in number' is as in the text's 'does not reach one-hundred-thousandth part,' etc. 'Superiority in power' is as in the sūtra's 'does not reach a kalā part.' 'Superiority in dissimilarity' means that in this merit, the numbers are not alike. 'Superiority in cause' means cause and effect are not alike, as in the sūtra's 'even unto not reaching an upaniṣad part.'