金剛般若經旨贊 1.117

1.117

經。須菩提至是身為大不　贊曰。次下第四離捨眾生障。即十八中。成熟眾生住處。斷其第八法王取身疑。令修成熟眾生妙行。前令遠離小念修道。隨順無為。修淨土行。土不虛設。必有眾生故。次令離捨眾生障。而修成熟眾生真行。然雖度生應觀空理。離眾生相。而成熟之。故大品云。不見生相。方於眾生常利益。縱於欲界。成熟眾生。大如修羅。量如須彌。尚不分別為大身相。由證無為。無取說故。何況其餘一切眾生。而諸菩薩。不順無為。執實身相。返疑報佛有其自取。若順無為。無取無說。不見眾生大身相者。何故受樂報佛。取自法王身。世間復取彼是法王身。既見能化報身。應見所度生相。云何不見所度生耶。既因執著。而起疑心。由此便是捨眾生障。今欲斷彼疑執之心故。說大身如山王喻。既以二意。而說此文。由是論者。各明一義。無著約除所度之執。名離捨眾生障。天親就遣能度之疑。名斷法王取身文中有四。問答徵釋。此初也。所化身如修羅。其量如彼高山王。是身為大不。

Sūtra: Subhūti […] is that body large or not? / Commentary: Next below is the fourth [section], abandoning the obstacle of abandoning sentient beings. That is, among the eighteen, this is the abiding-place of maturing sentient beings; it severs the eighth doubt, [the doubt of] the Dharma King grasping at a body, causing [the bodhisattva] to cultivate the wondrous practice of maturing sentient beings. Previously, [the sūtra] caused [bodhisattvas] to abandon cultivating the path with minor thoughts, to accord with the unconditioned, and to cultivate pure land practice. A land is not established in vain; there must be sentient beings. Therefore, it next causes the abandoning of the obstacle of abandoning sentient beings and the cultivation of the true practice of maturing sentient beings. Yet, although delivering sentient beings, one should contemplate the principle of emptiness, being free from the marks of sentient beings while maturing them. Therefore the Large Prajñāpāramitā says: "Not seeing marks of sentient beings, only then does one constantly benefit sentient beings." Even if, in the desire realm, one matures sentient beings as large as asuras and in measure like Mount Sumeru, one still does not discriminate them as the mark of a large body, because by realizing the unconditioned, there is neither grasping nor speaking. How much more so for all other sentient beings! Yet bodhisattvas, not according with the unconditioned, cling to real bodily marks and turn around to doubt that the reward Buddha has his own self-grasping: "If, according with the unconditioned, there is neither grasping nor speaking, and one does not see the mark of large bodies of sentient beings, why does the reward Buddha who experiences bliss grasp at his own Dharma King body, and the world further grasps that he is a Dharma King body? Since one sees the reward body that can transform, one should see the marks of sentient beings who are delivered; why does one not see the sentient beings who are delivered?" Since they give rise to doubtful thoughts through clinging, this is precisely the obstacle of abandoning sentient beings. Now, wishing to sever their minds of doubt and clinging, the metaphor of a large body being like the king of mountains is spoken. Since this passage was spoken with two intentions, the commentators each clarify one meaning: Asaṅga, in terms of eliminating clinging to those who are delivered, calls it abandoning the obstacle of abandoning sentient beings; Vasubandhu, with regard to dispelling the doubt regarding the one who can deliver, calls it severing [the doubt that] the Dharma King grasps at a body. In the text there are four parts: question, answer, query, and explanation. This is the first: Is a body that is transformed, being like an asura and in measure like that high king of mountains, a large body or not?