金剛般若經贊述 1.134

1.134

世尊為令堪故，而以虛空為喻也。謂說猶如虛空，有三因緣。一者、遍一切處，謂於住、不住相中福生故。解云，此說虛空遍一切處，無間有色、無色之處，皆能遍故；不同於色，不遍一切，亦不長久。行無相施，其若虛空，成佛已去，周遍一切，福量圓滿，長久不絕也。於住、不住相中福生故者，謂行無相施時，近即感得十王果報，遠能獲悟菩提法身。其十王果為住福也，菩提法身是不住福。若有相行施尚不得十王報，寧得佛菩提？二者、寬廣、高大、殊勝故者，謂虛空能廣能高又復殊勝，風所不飄，水所不溺，火所不燒，物所不壞，但由高、廣、殊勝故；行無相施，亦復如是。三者、無盡、究竟不窮故者，謂如虛空畢竟常住，永無窮盡；無相施福，亦復如是，無限、無盡，不窮竭故。

The Bhagavat uses empty space as a metaphor in order to make them capable. Saying "like empty space" has three conditions: First, it pervades all places, meaning that merit arises in both abiding and non-abiding signs. The explanation says: this states that empty space pervades all places; without distinction between places with form and formless places, it can pervade all of them. It is unlike form, which does not pervade all and is also not long-lasting. Practicing signless giving is like empty space; once Buddhahood is attained, it completely pervades all, its measure of merit is consummate, and it is long-lasting without end. As for "merit arises in both abiding and non-abiding signs," it means that when practicing signless giving, in the near term one is rewarded with the retribution of the ten kings, and in the long term one is able to attain awakening to the bodhi dharmakāya. The retribution of the ten kings is the merit of abiding; the bodhi dharmakāya is the merit of non-abiding. If one who gives with signs does not even obtain the retribution of the ten kings, how could they attain the Buddha's bodhi? Second, it is broad, high, and supreme. This means that empty space can be vast, high, and moreover supreme: it is not blown away by wind, not drowned by water, not burned by fire, and not destroyed by objects; this is solely due to its being high, vast, and supreme. Practicing signless giving is also like this. Third, it is endless and ultimately inexhaustible. This means that just as empty space is ultimately permanent and eternally without end, the merit of signless giving is also like this, because it is boundless, endless, and does not run dry.