金剛般若經贊述 1.133

1.133

述曰，此第四勸信也。謂勸令如佛所教，行無相施，福定無邊，不久當成廣大果也。此意云，汝等雖復未解，但應如佛所教，後證之時，方自了達也。上來依世親釋竟。依無著者，就此一段明淨住處中，初、正明淨住處；次、「不住相」已下，為令堪故。世尊顯示不住行施，福德最多也。謂或有菩薩，聞說無相施故，不生堪忍、欲樂、修習；而作是說，本所行施，求自體殊勝，及以得恩竝諸果報；既無相施，何所得耶？謂但貪有相施福德而求自體等，於無相施不能堪樂。故俗有言曰：「少不學，長無能；有不施，思所窮；老不教，死無名。」所以有菩薩貪其福德也。

The commentary says: This is the fourth [part], which encourages faith. It means encouraging [them] to practice signless giving as taught by the Buddha, so that their merit will certainly be boundless, and before long they will accomplish vast fruit. The meaning here is: "Though you have not yet understood, you should only abide as taught by the Buddha; later, when you realize it, you will personally comprehend it." The above concludes the explanation according to Vasubandhu. As for [the explanation] according to Asaṅga: in this section clarifying the purified ādhāra, first it directly clarifies the purified ādhāra; next, from "not abiding in signs" onward, it is to make them capable. The Bhagavat reveals that practicing giving without abiding yields the greatest merit. That is to say, perhaps there are bodhisattvas who, hearing signless giving expounded, do not give rise to forbearance, desire, joy, and cultivation; rather, they say: "The giving originally practiced was to seek an excellence of one's own embodiment, as well as to obtain gratitude and various retributions. Now that giving is signless, what is to be obtained?" This means they merely crave the merit of sign-possessing giving to seek embodiment and the like, and are unable to endure and delight in signless giving. Thus a popular saying goes: "If one does not learn when young, one has no ability when grown; if one does not give when having [wealth], one's thoughts will be impoverished; if one does not teach when old, one will have no name when dead." This is why some bodhisattvas crave its merit.