金光明最勝王經疏 3.151

3.151

贊曰：不見生相者，對前滅相，應是諸法生相。由入八地樂觀寂滅，故不見有緣生之相，約總相說。然第八地於利他中猶不欲行，即不別見有眾生，捨益眾生行故。第八地論云「諸佛七勸方出，無相觀故。第八地能伏此不見眾生障，得入九地。」又釋：由不見眾生異於身有，彼生即我故，不見身外有別眾生，以此故能常益。今八地初見身外有別眾生故，障此不見眾生相，故名為障。即不見眾生之障，名不見眾生障。故《辨中邊論》云「為常益有情，故觀畢竟空。」《成唯識》亦云「九於利他中不欲行障，故入九地能畢竟斷。」

The commentary says: As for 'the non-perception of the mark of origination,' in contrast to the previous mark of cessation, it should be the mark of origination of phenomena. Because upon entering the eighth bhūmi one delights in contemplating quiescence, one does not perceive the mark of dependent origination; this is spoken of in terms of the general mark. However, in the eighth bhūmi, one still does not wish to act for the benefit of others; that is, one does not distinctly perceive sentient beings, thereby relinquishing actions that benefit sentient beings. As the treatise on the eighth bhūmi states: 'Only through the sevenfold exhortation of the buddhas does one emerge, on account of signless contemplation. The eighth bhūmi can subdue this obstacle of not perceiving sentient beings, thereby gaining entry into the ninth bhūmi.' Alternatively explained: because one does not perceive sentient beings as existing separate from oneself—those living beings being oneself—one does not perceive distinct sentient beings outside oneself; through this, one is able to benefit them constantly. Now, at the beginning of the eighth bhūmi, because one perceives distinct sentient beings outside oneself, this obstructs the non-perception of the mark of sentient beings; hence it is called an obstacle. That is, the obstacle to not perceiving sentient beings is called the obstacle of the non-perception of sentient beings. Thus the Madhyāntavibhāga-śāstra states: 'In order to constantly benefit sentient beings, one contemplates ultimate emptiness.' The Cheng weishi lun also states: 'The ninth is the obstacle of not wishing to act for the benefit of others; therefore, upon entering the ninth bhūmi, one can sever it definitively.'