御注金剛般若波羅蜜經宣演 2.141

2.141

經。須菩提若三千至持用布施　演曰。下第三施設大利法。前已學佛證得正覺法報二身。次當學佛以所得法施與群生設大福利。前語具足。但令於語不執定能詮著於法未教被生。今此令自得勝覺。已廣為餘生施大法利故有此文。彼論為斷第二十無記非因疑。疑云。若一切善法滿足得阿耨菩提者。則所說法不能得大菩提。何以故。以所說法無記法故。演曰。小乘師等執名句等性無記故。故有此疑。云何修學無記教法得大菩提　頌曰。

Sūtra: “Subhūti, if in the three-thousand […] using them for giving.”
Exposition: Third below, provisionally establishing the dharma of great benefit. Previously, one has emulated the Buddha in realizing the two bodies of dharma and retribution through correct awakening. Next, one should emulate the Buddha in bestowing the attained dharma upon sentient beings, establishing great happiness and benefit. Previously, the words were fully set forth, merely causing one not to grasp determinately onto words as signifiers or cling to dharmas, without yet teaching the benefit of sentient beings. Now, this causes one, having attained superior awakening oneself, to broadly bestow the great benefit of the Dharma upon other living beings; hence there is this text. In that treatise, it is to sever the twenty-first doubt that the indeterminate is not a cause. The doubt says: “If by fulfilling all wholesome dharmas one attains anuttarabodhi, then the expounded Dharma cannot attain great bodhi. Why? Because the expounded Dharma is an indeterminate dharma.” Exposition: Hīnayāna masters and the like cling to names, phrases, and the like as being indeterminate by nature; hence there is this doubt: “How could cultivating and studying indeterminate teaching dharmas attain great bodhi?” The verse says: