金剛般若波羅蜜經略疏 2.4

2.4

問：何故須約行說？答：學者於聞思雖復明了，於修不進不發有迷，故須重明也。就第二段、廣答顯相文中，大分有二：初約行釋三種般若體相；二佛言須菩提如來得阿耨菩提已下，約行釋其餘疑。就初文中，大分有五：初約眾生界釋三種般若；二須菩提於意云何如來於然燈佛所已下，引彼往昔行事證成；第三須菩提若有人言已下，辨行真偽；四須菩提譬如有人已下，顯行分量；五須菩提若菩薩作是言我莊嚴佛土下，會相入實。今此所以對行廣明三種修行者，為前起解我能如是修三種行，不免喧雜分別；為除此惑，故須約行辨三種也。

Question: Why must it be explained in terms of practice? Answer: Although practitioners have clarity regarding hearing and thinking, they are confused about not progressing or not setting forth in practice; hence it must be explained again. In the second passage, answering extensively to reveal the marks, there are broadly two parts: first, explaining the essence and marks of the three kinds of prajñā in terms of practice; second, from "The Buddha said: 'Subhūti, the Tathāgata attaining anuttarā bodhi..." onward, explaining the remaining doubts in terms of practice. In the first part, there are broadly five sections: first, explaining the three kinds of prajñā in terms of the realm of sentient beings; second, from "Subhūti, what do you think? Did the Tathāgata at the place of Dīpaṃkara Buddha..." onward, citing past practices as proof; third, from "Subhūti, if someone says..." onward, distinguishing the true and false in practice; fourth, from "Subhūti, just like a person..." onward, revealing the measure of practice; fifth, from "Subhūti, if a bodhisattva says: 'I shall adorn the Buddha lands'..." onward, integrating the marks into the real. Now, the reason for extensively clarifying the three kinds of practice with respect to practice is that previously one generated the understanding: 'I can practice the three kinds of practice like this,' which does not escape noisy, confused conceptualization; in order to eliminate this delusion, one must distinguish the three in terms of practice.