金剛般若經贊述 1.124

1.124

述曰，依世親釋答第三問中，上來正答前徵竟，自下釋疑文有其四，初、法說，次、喻說，次、合說，後、勸信，此初也。謂有疑曰：「若三事體空故而行施者，如何能成施福？」如來為釋此疑，故答云，若無住相施，其福最多也。何以故者，佛語須菩提云，我何以教令無住相施故？謂有相施者，是順世間施，可破壞故，可毀責故；得世間果，不堅住故，是可思議，是可計量。無相施者，順出世間，不可破壞，當得出世菩提果故，堅牢久住，情不能思，算數所不能量也。又有相施者，有其分限，是有拘礙；無相施者，無其分限，寬廣無邊，無有拘礙，是故得福最多，故不可以情思算數計量多少也。

Commentary: Within the answer to the third question according to Vasubandhu's explanation, the direct answer to the previous question has been concluded above. Below, the text resolving doubts has four parts: first, exposition in terms of doctrine; second, exposition in terms of analogy; third, drawing the comparison; fourth, exhorting faith. This is the first. That is, someone doubts: "If one practices giving because the three matters are empty in their substance, how can the merit of giving be accomplished?" In order to resolve this doubt, the Tathāgata answered that if one gives without abiding in marks, the merit is greatest. "Why is this?" The Buddha said to Subhūti: "Why do I instruct them to give without abiding in marks? Giving with marks conforms to the worldly; because it can be destroyed and because it can be censured, and because the worldly fruit obtained does not abide stably, it is conceivable and measurable. Giving without marks conforms to the supramundane; because it cannot be destroyed and because one will attain the supramundane fruit of bodhi, it is firm and long-abiding, incomprehensible to discursive thought, and unmeasurable by calculation. Furthermore, giving with marks has its limits and is obstructed; giving without marks has no limits, is vast and boundless, and has no obstruction. Therefore the merit attained is greatest, and its quantity cannot be measured by thought or calculation."