金剛般若疏 4.12

4.12

「汝若作是念」下，第十二章經來者，論生起云「若言不以色相好見法身者，則修相好業不得菩提。若爾，應無福德之因、福德之果。為破此疑故，明汝勿言無福因及福果。」佛有二種莊嚴：福因得相好果，此是福莊嚴；修智慧因得智慧果，是慧莊嚴。如來具有福慧二莊嚴，何故無相好果耶？汝若作是念，發菩提心，說諸法斷滅。又疑：菩薩得無生忍、出世間智慧，爾時捨肉身、受法身，則應無復福德因福德果。為破此疑故，明菩薩得無生忍，得妙智慧妙福德，豈失福德因果墮斷滅中耶？問：此中云發菩提心，何故釋云得無生忍耶？答：初得無生忍，亦名初發心也。又此中明從初發心不習斷滅觀，亦不起常觀，後心皆爾，故初後不二，如云「發心、畢竟二不別」也。前明佛果非有相非無相，今明因非斷非常，可謂因果皆是正觀、皆離斷常。問：若爾，因果何異？答：明晦不同，故開因果耳。「以滿恒河沙世界七寶布施」者，問：上已恒沙格竟，何故重說？答：前周從三千至恒沙，後周亦爾，兩會之義不失也。又來意異，前為格量持經四句，今為格量菩薩無我忍也。此是人法無我，故名無我忍也。「不受福德」者，不受有所得福德故此菩薩勝前菩薩，前菩薩受有得福德故不及後菩薩也。次、問答料簡不受之義。問：菩薩既作福德，云何不貪著耶？答：菩薩以無受心作故不生貪心，多非作福德，然復不貪也。

From "If you give rise to this thought" onward is the arrival of the twelfth chapter of the sūtra. The commentary's contextual arising states: "If one says that one does not see the dharmakāya by means of bodily marks, then cultivating the karma of the marks does not attain bodhi. If so, there would be no cause of merit and no fruit of merit. To refute this doubt, it explains: You must not say there is no cause of merit and fruit of merit." A Buddha has two kinds of adornment: through the cause of merit one attains the fruit of the major marks—this is the adornment of merit; through cultivating the cause of wisdom one attains the fruit of wisdom—this is the adornment of wisdom. The Tathāgata fully possesses both adornments of merit and wisdom; why would there be no fruit of the major marks? "If you give rise to this thought, [that one who] generates the bodhicitta speaks of all dharmas as annihilated..." There is also the doubt: When a bodhisattva attains the acceptance of the non-arising of dharmas and supramundane wisdom, at that time he abandons the physical body and receives the dharmakāya, and so there should no longer be a cause of merit and fruit of merit. To refute this doubt, it explains that when a bodhisattva attains the acceptance of non-arising, he attains wondrous wisdom and wondrous merit; how could he lose the cause and fruit of merit and fall into annihilation? Question: Here it says "generating the bodhicitta"; why is it interpreted as attaining the acceptance of non-arising? Answer: Initially attaining the acceptance of non-arising is also called initial generation of the mind. Furthermore, this passage explains that from the initial generation of the mind, one does not practice the contemplation of annihilation, nor does one give rise to the contemplation of permanence; subsequent minds are all likewise. Therefore, the beginning and the end are not two, just as it is said: "Initial resolve and ultimate [realization] are not two or different." Previously it was explained that the Buddha-fruit is neither endowed with marks nor devoid of marks; now it is explained that the cause is neither annihilated nor eternal; it can be said that cause and fruit are both correct contemplation, and both are free from annihilation and eternity. Question: If so, what is the difference between cause and fruit? Answer: Clarity and obscurity differ, so cause and fruit are distinguished. As for "giving dāna of the seven treasures filling worlds as numerous as the sands of the Ganges": Question: Above, the comparative evaluation with the sands of the Ganges was already completed; why is it spoken again? Answer: In the first cycle it went from the trichiliocosm to the sands of the Ganges, and in the second cycle it is also like this; the meaning of both assemblies is not lost. Furthermore, the reason for its appearance differs: previously it was to evaluate upholding four lines of the sūtra, whereas now it is to evaluate the bodhisattva's acceptance of selflessness. This is the selflessness of persons and dharmas, hence it is called the acceptance of selflessness. As for "does not accept merit": because he does not accept merit that involves apprehension, this bodhisattva surpasses the former bodhisattva; the former bodhisattva accepts merit that involves apprehension, and so does not equal the latter bodhisattva. Next, question and answer analyze the meaning of non-acceptance. Question: Since the bodhisattva produces merit, why is he not attached to it? Answer: Because the bodhisattva produces it with a mind free of acceptance, he does not give rise to a mind of greed; it is mostly not a matter of not producing merit, yet he is not greedy for it.