---
title: "大品經義疏 · 集散品第九"
description: "大品經義疏由隋唐高僧吉藏撰寫，是對《大品般若經》的重要註釋著作。吉藏是三論宗的創始人，以中觀思想聞名，該疏融合了龍樹中觀學說與中國佛教特色，系統闡釋般若空性思想。內容涵蓋經文逐句解析、名相辨析及修行實踐指導，展現了隋唐佛教義學的嚴密邏輯。作為中國佛教史上關鍵的般若經典疏解，它不僅推動了三論宗的發展，也為後世研究大乘空觀提供了權威依據，在漢傳佛教思想史中佔有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxdogak03slk404kq24z9qb"
---

### 集散品第九

> Chapter 9: Gathering and Scattering

上可一品將說般若，故前秤歎勸學，則出巧學之方。今第二十八品餘經，正為菩薩說般若，令菩薩如說學，亦是上大乘聞秤歎般若，故今為說也。又勸學品正論菩薩生無生觀，則是說般若，以就勸學門說，今更就三門說耳。上略說，今廣說也。復為三品，就三解脫門為菩薩說般若，次從句義至會宗，十三品秤歎門為菩薩說般若，十無無生二品餘經，就無生門說般若，字義門說三無生，則還明菩薩字義無生也。以從三假至會宗，皆明菩薩字及菩薩字義，一句以例諸句，可謂無量句一句，一句無量句也。何故只從一句？答：命說大眾，正以無教教無說為端明。問：何故無菩薩，菩薩字義為無教端明？答：云無生，物無生故得異生，既詺無生故語言斷，物無生故總除，如傳也。又眾生只在名相中，如善達品上但破其名相也。然三耶是道可惡門，破病可良術，故經起大小，小緣所行名小法，大緣所行名大法，行大法故故名大人，得小故故名小人，故開二乘也。就菩薩摩訶薩能行行大人所行大法，歎教如此大人大法以說般若，故第二就秤歎門為菩薩說般若。若復有大人可得能行大法，不可得復名法例，故第三明人法畢竟無生，有人無人方是人人不實也，了我無我乃不理也，故就無生門說般若。就初三解脫門說般若則三品，三品三假，初集散品明眾緣和合有有無所有則就空門，就第二相行品釋一切相不可得無相門說，第三約學品明無作之心故就無作門說。初就三解脫門說般若，可為三人亦可人三囀，為見多者就空解脫門說，為愛多者說無相門，為愛見等就無作門說。又為樂真實者既就空門說，樂善寂者就無相門說，樂捨離者就無作門說。無者空門破有，無相門破空，此句泯境猶有作觀，故無作門息觀也。初有三門：一謙讓門說般若，二不住門說般若，三思惟門說般若。生起佛前為菩薩說，今明名本，品體之本應名不學，不得有菩薩體，則是無有菩薩名，今化名字則乖我觀心，故謙悔則第六也。雖云不說經是為菩薩說，令菩薩住般若，故第二破住就不住門說般若。上說雖言廣說，必須識般若體及般若功能般若所對，方是受命說般若，菩薩識此三種，然後乃解學般若也，故第三就思惟門說般若也。

> \*\*Part One, Chapter One: Explaining Prajna through the Gate of Encouragement and Practice\*\* The first section explained Prajna and encouraged its study, presenting the skillful methods for practice. Now, in the remaining verses of the twenty-eighth chapter, the Buddha directly explains Prajna for bodhisattvas, urging them to study and practice it as taught. This continues the earlier praise of Prajna in the Mahayana, providing the teaching that follows from that praise. Furthermore, the chapter on Encouraging Practice focused on the bodhisattva’s contemplation of arising and non-arising—that is, explaining Prajna from the perspective of encouraging practice. Now, the teaching is expanded through three additional gates. The earlier explanation was brief; this one is detailed. This section is divided into three chapters, corresponding to the three gates of liberation through which Prajna is explained for bodhisattvas: \* From "Sentence Meaning" to "Meeting the Essential," thirteen chapters explain Prajna through the gate of praise. \* The two chapters "Ten Non-Arising" and "No Birth" explain Prajna through the gate of non-arising. \* The chapter on "Word Meaning" teaches the three kinds of non-arising, clarifying that the word "bodhisattva" and its meaning are themselves non-arising. From the "Three Conventional Truths" to "Meeting the Essential," all teachings clarify the word "bodhisattva" and its meaning. Using one sentence as an example for all sentences, it can be said that countless sentences are but one sentence, and one sentence is countless sentences. \*\*Why focus on just one sentence?\*\* Because the core teaching begins with instructing the assembly through a non-teaching that is itself a teaching, taking the ineffable as the starting point. \*\*Question:\*\* Why is the non-existence of both "bodhisattva" and the meaning of "bodhisattva" the foundation of this non-teaching? \*\*Answer:\*\* Because "non-arising" is said to be so. Things are non-arising, so we can distinguish them as "different." Since they are named "non-arising," words are cut off. Because things are non-arising, all distinctions are removed—like a transmission of silence. Moreover, sentient beings are trapped only in names and forms. In the chapter on "Skillful Means," only their names and forms are dismantled. Yet the Three Poisons themselves are the path—a fearsome gate, but a fine medicine for curing illness. Therefore, the scriptures distinguish great and small. The practices of those with small potential are called small dharmas; the practices of those with great potential are called great dharmas. One who practices great dharmas is called a great person; one who attains only small dharmas is called a small person. Thus, the Two Vehicles are distinguished. \*\*Concerning the Bodhisattva-Mahasattva:\*\* The bodhisattva-mahasattva is one who practices the great dharmas of a great person. This teaching praises such a great person and great dharma as it explains Prajna. Hence, the second gate—the gate of praise—explains Prajna for bodhisattvas. If there were truly a great person who could practice a great dharma, that would be an impossibility—then the dharma itself would be merely a name. Therefore, the third gate clarifies that both person and dharma are ultimately non-arising. Only when there is no person and no dharma can the person be considered real. Only by understanding the self and selflessness can there be true principle. Thus, the gate of non-arising is used to explain Prajna. \*\*The first gate: the three gates of liberation, explained through three chapters.\*\* These three chapters correspond to the three conventional truths (prajñapti-satya): 1. The chapter on "Assembling and Dispersing" clarifies that all things arise through the combination of causes and conditions—existence is non-existence. This teaches the gate of emptiness. 2. The chapter on "Characteristics and Practice" explains that all characteristics are unobtainable, teaching the gate of signlessness. 3. The chapter on "Study and Practice" clarifies the mind of non-doing, teaching the gate of wishlessness (non-aspiration). \*\*Who benefits from each gate?\*\* The three gates of liberation can be taught either to three types of people or as three turns of the wheel for one person: \* For those with strong views (attachment to views), teach the gate of emptiness. \* For those with strong desires (attachment to feelings), teach the gate of signlessness. \* For those with equal attachment to views and desires, teach the gate of wishlessness. Alternatively: \* For those who delight in truth, teach the gate of emptiness. \* For those who delight in serene goodness, teach the gate of signlessness. \* For those who delight in letting go, teach the gate of wishlessness. \*\*Understanding the three gates relationally:\*\* The gate of emptiness breaks attachment to existence. The gate of signlessness breaks attachment to emptiness itself. At this stage, the mind still engages in conceptual observation. Therefore, the gate of wishlessness brings observation to rest. \*\*The second main section has three further gates:\*\* 1. The gate of humility: explaining Prajna. 2. The gate of non-dwelling: explaining Prajna. 3. The gate of reflection: explaining Prajna. \*\*Explanation:\*\* When the Buddha previously explained Prajna for bodhisattvas, it is now clarified that the very basis of the chapter's essence should be called "non-study." Since there is no inherently existing bodhisattva-body, there is likewise no inherently existing bodhisattva-name. If we cling to these names, we contradict the practice of contemplating the mind. Therefore, the initial act of humble confession is the sixth \[of the six perfections\]. Although it is said that the scriptures are not a teaching, they are still taught \*for\* bodhisattvas, enabling them to abide in Prajna. Hence, the second gate breaks dwelling and explains Prajna through the gate of non-dwelling. \*\*The necessity of comprehensive understanding:\*\* Although we speak of explanation, one must recognize the essence of Prajna, its functions, and its objects. Only then can one be entrusted to explain Prajna. A bodhisattva who understands these three aspects can then truly comprehend and study Prajna. Therefore, the third gate explains Prajna through the gate of reflection.

就初門有三：第一正明善求不可得故，若為人說則恐生悔；第二釋悔因緣；第三章知人不可得故得利。言集散品者，行般若知無集散有：一無生故無集，無滅故無散；二無來故無集，無去故無散；三諸法畢竟故無集，業因果不失故無散。此是二諦㸦彈用。四知世間滅諦故無集，知集諦故無散㸦彈用。如智者見生則滅無見，見滅則滅有見也。初不得菩薩者，向品中已明菩薩菩薩字不可得，今何故復言不可得義？三假亦略陳所悟，為菩薩說請如來印，成既竟故初學，學既竟今還字說也。所以還明不見菩薩字，不見覺有菩薩菩薩可得，故云不覺不得。上是略說，今是廣說；上是標，今是釋。以正觀求不覺有故不得，非是智慧小故不得也。二者眾生有四者：一欲愛，得不淨觀便易可破；二有愛，則難破，障不淨並見是有；三有愛，知諸法有善，此非有；四法愛，愛諸法乃至無生畢竟淨互相著，此病難破。須菩提上雖復破，故須更破也。如大樹非一斧可斷，今不淨菩薩者亦不得。須菩提令誰說耶？佛不可得誰命耶？此非是行般若始不可得，諸法從來本來不可得也。

> For beginners, there are three aspects: First, clearly explaining that seeking goodness is inherently impossible—if one were to explain this to others, it might cause regret. Second, explaining the causes of that regret. Third, recognizing that because no fixed person exists, benefit can still arise. As for the chapter on "Gathering and Scattering": When practicing Prajñā wisdom, one understands that there is no gathering or scattering in existence. Specifically: (1) Because there is no birth, there is no gathering; because there is no cessation, there is no scattering. (2) Because there is no coming, there is no gathering; because there is no going, there is no scattering. (3) All phenomena are ultimately empty, so there is no gathering; yet the cause and effect of karma remain unfailing, so there is no scattering. This illustrates the interplay between the two truths—relative and absolute. (4) Understanding the truth of cessation in the world means no gathering; understanding the truth of origination means no scattering—again showing their interplay. Just as a wise person, upon seeing birth, eliminates the view of non-existence, and upon seeing cessation, eliminates the view of existence. Regarding the initial point that "no bodhisattva is found": in the previous chapter, it was already clarified that neither a bodhisattva nor the concept of a bodhisattva can be grasped. So why discuss this "ungraspable" meaning again? The earlier explanation of the three provisional designations briefly conveyed the insight. The bodhisattva then asked the Buddha for confirmation, and once this was completed, the chapter's teaching for beginners came to an end. Now, after the practice has been completed, the teaching is restated in words. The reason for restating the "no bodhisattva" principle is to clarify that one neither perceives nor grasps a bodhisattva as a real entity. Thus it is said: one does not realize or obtain. The earlier explanation was brief; now it is expanded. The earlier part was a statement; now it is an explanation. Because investigation through correct insight yields no realization, there is no "obtaining"—it is not a matter of having insufficient wisdom. Secondly, living beings have four types of attachment: (1) attachment to sensual desire—easily overcome through the contemplation of impurity; (2) attachment to existence—harder to break, as it hinders impurity and sees everything as real; (3) attachment to existence as possessing goodness—this is not genuine; (4) attachment to the Dharma itself—clinging even to the ultimate, birthless, unchanging purity, a deep-seated affliction that is very difficult to uproot. Although Subhūti had already refuted these, a further refutation was necessary. Just as a large tree cannot be felled with a single axe stroke, now even the concept of "impure bodhisattva" is also ungraspable. For whom is Subhūti speaking? Who is it that cannot be found to give instructions? This does not mean that only with the practice of Prajñā does something become ungraspable; rather, all phenomena have never been graspable from the very beginning.

分不得諸集散相；第二、須明出心悔因緣。以一切法無集散，豈有菩薩？實無菩薩而我言有，即是妄語，故悔也。就此為二：初、就非住非不住求菩薩字不可得；二者、就不可說門求菩薩名字不可得。初門有二：前總明一切法集散不可得，次別明無集散也。是字不住者，上求集散不可得，故無有字；今說強為作無住無不住，求物不可得，故字不住。物既無物，故亦非不住，無住是有不住，如是四句。又名與物不一，相不住，一則境口；名與物不異，呼火來，故非不住。又第一義諦故，無物可應名，無名可住物；世諦故，不失名物也。世諦無名物，物故無住，而住第一義名物，無名物住無所住也。

> First, there is no distinction between gathering and dispersing among all phenomena. Second, one must understand the mind's remorse and its causes. Since all phenomena have no gathering or dispersing, how could there be a bodhisattva? Claiming there is a bodhisattva when there truly is none is a falsehood, hence the remorse. This is discussed in two parts: first, seeking the label "bodhisattva" is impossible from the perspective of neither dwelling nor not-dwelling; second, seeking the label "bodhisattva" is impossible from the perspective of the ineffable. The first part has two aspects: first, it generally states that the gathering and dispersing of all phenomena are unattainable; second, it specifically states that there is no gathering or dispersing. "This label does not dwell" means that since the gathering and dispersing sought above are unattainable, there is no label. Now, forcibly creating a non-dwelling and non-non-dwelling, and seeking an entity, it is found to be unattainable, hence the label does not dwell. Since the entity is no entity, it is also not non-dwelling. Non-dwelling means there is no dwelling, thus forming these four statements. Moreover, the label and the entity are not identical, so their characteristics do not dwell together. If they were identical, object and concept would conflate. The label and the entity are not different; for instance, calling "fire" brings flame, hence it is not non-dwelling. Also, from the perspective of ultimate truth, there is no entity that can correspond to a label, and no label that can dwell in an entity. From the perspective of conventional truth, the labels and entities are not lost. In conventional truth, there are no inherent labels or entities, so there is no dwelling. Yet, in ultimate truth, labels and entities dwell without dwelling.

不見色集散相下，第二、別明集散不可得，為三：初、明法無集散；二、明人無集散；三、明非人非法諸法實相。法中二：初、別明世出世等法無集散；次、今明世出世無集散。別明中兩：雙明出無集散；次、明虗實法無集散也。初如文。如夢五陰下，第二、雙更明虗妄五陰不生離等為實，亦無集散也。離有四種：一、身離，離妻子出家閑靜；二、心離，離結使故法。兩明此二離也。次二種離：一、名離物；二、物自相空故離物自體。今正明此二種離也。諸不善下，第二、合明世出世無集散也。我不得佛下，第二、明人無集散也。不得實相下，第三、非人非法亦無集散。世尊！諸法因緣和合色一無法可說，第二、就不可說門明無菩薩名字，釋亦心悔因緣也。不可說門有四：初、法說；二、喻說；三、合譬；四、釋結。法說中有兩破：初、別破，有是五求，破論云文；次、和合中亦無可說，明因緣和合亦無所有。前破性，今破假，譬如夢譬說也。如地下，合譬。合譬中有二：初、別明世出法不可說；次、總明一切不可說。先明四大不可說，此間身本尚空，說身尚空，持戒是身，業亦空云。下云佛住壽恒沙劫，說菩薩名字不可得也。

> One does not see the arising or ceasing of form. Next, the second section separately explains that arising and ceasing are ungraspable. This has three parts: First, it clarifies that phenomena have no arising or ceasing; second, it clarifies that the self has no arising or ceasing; third, it clarifies that neither self nor phenomena constitute the true nature of reality. Within the first part, there are two sub-sections: First, it separately explains that worldly and transcendent phenomena have no arising or ceasing; second, it explains that both worldly and transcendent phenomena have no arising or ceasing. Within the separate explanation, there are two parts: It first explains that both have no arising or ceasing; then it explains that illusory and real phenomena have no arising or ceasing. The first part is as stated in the text. "Like the five aggregates in a dream" — this is the second part, which further explains that the illusory five aggregates have no birth, no separation, and so forth, as being real, and also have no arising or ceasing. There are four kinds of separation: First, physical separation — leaving spouse and children to dwell in quietude; second, mental separation — leaving afflictions. Both types of separation are explained. Then two more types: first, separation from the name of an object; second, separation from the object’s own essence, because its nature is empty. Now these two types are being clarified. "All unwholesome states..." — this is the second part, which together explains that worldly and transcendent phenomena have no arising or ceasing. "I do not attain Buddhahood..." — this is the second section, clarifying that the self has no arising or ceasing. "One does not attain the true mark..." — this is the third section, clarifying that neither self nor phenomena have any arising or ceasing. "World-Honored One! All phenomena arise from causes and conditions. As for form, not even a single phenomenon can be spoken of." This is the second section, which, from the perspective of ineffability, clarifies that there is no name for a bodhisattva, and also explains the reason for regret. The teaching of ineffability has four parts: First, exposition in principle; second, exposition through simile; third, the analogy; fourth, explanation and conclusion. The exposition in principle has two refutations: First, a specific refutation — the fivefold seeking refutes the argument presented in the treatise; second, it explains that even within the combination of causes and conditions, nothing can be spoken of, clarifying that causes and conditions also have no inherent existence. The first refutes inherent nature; the second refutes conventional designation — "It is like a dream" is the simile. "Like the earth..." — this is the analogy. The analogy has two parts: First, it specifically explains that worldly and transcendent phenomena cannot be spoken of; second, it generally explains that all phenomena cannot be spoken of. First, it explains that the four great elements cannot be spoken of. If the body itself is empty, then the spoken-of body is also empty. Upholding precepts involves the body, so karma is also empty. The text says: "Even if the Buddha dwells in the world for eons as numerous as the sands of the Ganges, speaking of the name of a bodhisattva remains impossible to obtain."

若菩薩聞作是說下，第三、求菩薩不可得者，使得利益也。

色中不應住下，第二、不住門說般若，結須淨識。經中住、不住語，結具有住、不住。今不以住為非，不住為是；亦不以不住為非，住為是。若俱應般若，則俱是，不應即非。今亦明住、不住，俱應般若，亦應、不應；俱住般若，亦應、不應；俱不住般若，善須得其意義。應無所應，住無所住；無所住而住，無所應而應云云。就文為四：第一、正明無住行；第二、明有住行為失；第三、明無住行為得；第四、舉小說大。初以復次，今為四雙：初、明不住世間、出世法。以世間、出世間法畢竟空，故無可住；亦非是破法別有畢竟，故不住。只此法，則是畢竟空，無可為住。初中三：標、釋、結。下諸科例爾也。第二、不住禪、慧。諸字門即慧，神通即是禪。論云：有二菩薩：一、智慧，分別一切經書文字；二、坐禪，得神通。此二皆不可得，故不應著此，故無所住也。一字門如他，一字、一語如地，各語二字、二語如水，名周監。又一字門如阿字，即知一切法無生；二字門如頭佉，即知一切苦，生悲心也。色是無常，不應住。上單捨不應住，此明兩捨亦不住。上橫論萬法不應住，今竪論不住。第三、雙緣觀無所有，故不應住。初、明一切觀不可得，故不住；次、明如、實際等，即是緣不可得，故不應住。第四、雙明三昧門、陀羅尼門。畢竟以緣觀淨，故得。三昧門中，此得實無得，今不應住。

世尊如菩薩下，第二章，明無方便作住行。為色作行者，以著色故業名為作行也。

何以故？色是不受。第三、舉得明失。問：二乘亦得無受，云何不與二乘共？答：二乘無廣大，不用不除，不利不堅固。又二乘得羅漢時，不受菩薩初心，即知一切法本來寂滅不著也。若望大經，二乘無無所得，但是有所得故，菩薩方有無所得。若爾，常不應大乘初地、小乘苦忍同會真諦，四句俱亡，與菩薩無異也。論又云：二乘有習氣，有礙有障故，非是無受，菩薩不爾。

是相若受若修可得者下，第四、引先尼為說。以須菩提上來兩說法畢竟空，聞者驚都不受故，今明小乘法中尚說法空有人信受，況大乘中不明法空而不信耶？次遠說一食也。文有二：一、取先尼為論；二、結明菩薩般若。為菩薩故引先尼，先尼先竟結明菩薩般若也。初二：一、反釋；二、順釋出其所悟；三、結其所悟也。是相者，即明佛法中有一豪定相可得，則先尼不生信也。云何可信下，第二、順釋出意所信。此中二觀：一、作不受人法觀；二、作離四句觀。初言云何信者，其有二信：初位佛能令其得聖道；二、信諸法無生也。此中正出其無生信。言不受色者，釋上信義，則若婆羅門能相一切種人，見女作乳糜、舅作一兩丈，此婆羅門言：一切智人能消此食耳。先尼是其舅，先尼是出家道，故秤梵志廣讀經書坐禪求道，每至於堂以求智慧。諸人樂論云：六師中初師是富蘭那，其弟子死，大小皆不說其生處。五師有弟子死，大小皆說其生處。佛則不爾，弟子死後，生處大者不說生處，是以先尼來佛所具問上事。佛三義責不？而色是分不？二、雜色有我不？智、無色有我不？四陰亦爾也。便悟無我，無我故不受我，既不受我即不受五陰，我無故陰則無屬，便得生法二空。此中但出其不受五陰，示明其得法空故也。佛以三問責不然，後而分別上事。小弟子我慢未斷故有生處，大我慢已斷故無生處。先尼聞是得初道，後得羅漢也。非內觀故下，第三、離四句觀。為初總就一切法明離四句，次別明離四句。是智慧者，則是無生正慧也。自身為內，他身為外，自他合為內外。又六入為內，內外合為內外。又觀心為內，外境為外，智觀合為內外。此三畢竟不可得，故離此三方得無生不慧。第四句，二不見無智慧。上三句明不有，第四句明不無也。皆釋上非有相非無相也。何以故釋離四句？不意知者是能知。可人云：法是能知之智，知處是所知境。非內色中，第二、別約五陰明離四句。論云：此是觀五陰無常慧。然且據無常為語，然則上是無生空慧也。三句明不即五陰，次一句明不離陰，即離二見故得無生慧。所以無即離者下，解釋內外空故也。先尼梵志下，第三、結其正悟。心得信者，信佛是大師也，是悟後信。不捨不受者，正歎其語也。知煩惱見不可得故不捨，知智慧六清淨故不受也。是名菩薩波若下，第二、結明菩薩波若也。受從有到無相方是度，今知相是無相、非相非無相、非此非彼，何所度耶？

應如是思惟下，第三、思惟門說般若。論云：上以謙讓門不住得默，今說般若體。上雖為菩薩說般若位，猶未般若體，則不知何心行故。今明般若體，文有二：初、列三義；二、釋三義。一者、初般若即實相般若，須名觀照般若。第三、二般若所屬所明思惟門者，上來是散說，今觀思惟知此三義，是來說般若也。人三句為兩雙：初、名、體、人、法也。實相般若即正法實相，不知何以自不強名實相，實相發生正觀即照般若，即照般若非境非智假名為智，實相非境非智假名為境。問：作由來真諦境為實相，亦多取地論法界圓體，今直明陰入等無所有，即是實相也。論問云：所先說實相名波若，今云何智慧名般若？答：果中說因者，實相能生般若，般若是果，實相為因。名般若為實相，此是果中說因；名實相為般若，是因中說果也。第二、復次云：般若非因非果，非境非智，汝不應難。若爾，文受般若為果，實相為因，並得無名失相假說耳。問：實相般若、方便般若、文字般若云何？答：若能生為實觀，智為方便，即境為實相智，說境智為文字也。若境智能所以並是方便，實相正般若未曾因果境智也。約三慧判，實慧為實相般若，方便生方便般若，所受教為方便也。□□是誰般若，第三明般若屬人即屬菩薩，般若非因非果、非人非法、非樂非不樂，強假名說示菩薩，說意返爾，凡夫煩惱不淨，不淨不屬凡夫也。二乘不能遍照法性，無大悲、無方便，不屬二乘，得般若反為薩婆若，故不屬佛。若下，第二釋三義，前釋第一實相般若，次問答如文也。釋三義中為二：初釋三義，二明得果。釋三義即三別，前釋實相般若者，自上來諸經皆從雖入為初，後明出世等法也。今此經文先從般若為始，明般若無所有，般若方酬一切法也。以般若無所有易解，以諸法無所有難解，如水中月空易、天上月空難解，故從易以說難也。又此中正釋般若，故從般若起也。如是思惟如是觀下，釋觀照也，以思實相即名實觀也。心不󳷥下，釋即屬人，正為菩薩行般若不離般若，故屬菩薩也。然觀文勢觀照與屬人，今釋菩薩作如法觀，即觀照屬菩薩，故名屬人也。就得果中為三：初明得正果，次明方便果，三明成就二果生處自在方便利益。就初又二：第一明正因，二明得正果。今是初文也。舍利弗問須菩提言如是下，第二明得正果。身子問何因緣成就不可得，第二明得方便果。從佛土知其佛土下，第三具明二果成就生處自在方便利益也。