御注金剛般若波羅蜜經宣演 2.56

2.56

經。何以故須菩提若樂小法至為人解說　演曰。四簡非根。先徵後簡。總徵前意。何所以故法行可歎。成大福聚為荷菩提。答中有二。一樂小乘法者。謂二乘人唯信人空不信法空。有法執故。志意狹劣不堪聞大。論云。不能聞者。謂聲聞獨覺乘者故。二著我見等。外道凡夫先執有我自謂菩薩人法執縛不求二空。亦不能受返顯能受是大乘人無人我者故能成就。如前功德。彼論不釋。此段文者。以前釋最上乘中因解信小乘等則不能聞。前已釋訖故不重釋。理必如是。不爾此文何故不解。

Sūtra: Why is this? Subhūti, if one delights in inferior dharmas, up to and explaining it for others. Exposition: Fourth, excluding those of unfit capacity. First questioning and then excluding. It generally questions the preceding intention: for what reason is the practice of the Dharma praiseworthy, accomplishing a great accumulation of merit and shouldering bodhi? In the reply there are two [parts]: First, "those who delight in the teachings of the Small Vehicle" refers to people of the two vehicles, who only believe in the emptiness of persons and do not believe in the emptiness of dharmas; because they possess dharmagrāha, their aspiration is narrow and base, and they are incapable of hearing the Great [Vehicle]. The treatise states: "'Those who are unable to hear' refers to those of the śrāvaka and pratyekabuddha vehicles." Second, "attached to the view of a self and so forth": non-Buddhists and ordinary persons who previously grasped that there is a self, calling themselves bodhisattvas, are bound by grasping at persons and dharmas and do not seek the two emptinesses; they also cannot accept it. By inverse implication, this reveals that those who can accept it are persons of the Great Vehicle who are free from a person and a self, and therefore can accomplish the aforementioned merit. That treatise does not comment on this passage of text because earlier, in explaining the Supreme Vehicle, it already explained that "because of believing in the Small Vehicle and so forth, they are unable to hear"; since it was already explained earlier, it is not repeated. The principle must be like this; otherwise, why would this text not be commented on?