金光明最勝王經疏 4.520

4.520

贊曰：下合喻。初合愚人不了喻，有二：初合不了幻本喻、後合初見執實喻。言愚癡異生者，為簡大乘見道已前雖是異生，能分作唯識觀等了知幻等，亦是未得出世本後二空慧眼故。今簡却二乘，雖得生空慧眼了人我無，然未能得出世法空慧眼故不了法我無，不知一切法之真如性離諸相不可說，故不了幻本。據全無者，說愚癡異生。或可有分異生性故，即此愚癡異生所攝，故《成唯識論》云「凡謂無性，愚謂趣寂。」

The commentary says: Below is the application of the similes. First, it applies the simile of the foolish person not discerning, which has two parts: first, applying the simile of not discerning the source of the illusion; second, applying the simile of grasping reality upon first seeing. Regarding 'foolish ordinary worldlings': this excludes those in the Great Vehicle prior to the Path of Vision who, although ordinary worldlings, can partially perform vijñaptimātra contemplation and the like to discern illusion and so forth; it is also because they have not yet attained the supramundane eye of wisdom of the two emptinesses—fundamental and subsequent. Now it also sets aside the two vehicles: although they have attained the eye of wisdom of the emptiness of persons and discern that the personal self is non-existent, nevertheless, because they have not yet been able to attain the supramundane eye of wisdom of the emptiness of phenomena, they do not discern that the self of phenomena is non-existent, and do not know that the nature of tathatā of all phenomena is free from all characteristics and is ineffable; therefore, they do not discern the source of the illusion. Based on those entirely lacking [this wisdom], it speaks of 'foolish ordinary worldlings'. Or it may be that because they possess a portion of ordinary worldling nature, they are subsumed under these 'foolish ordinary worldlings'. Hence the Cheng weishi lun says: 'Ordinary refers to lacking the nature; foolish refers to those heading toward quietude.'