金剛經纂要刊定記 2.65

2.65

二因等者。真身由前慧因證得，應身由前福因證得也。前段中云：故須福慧二嚴等，即是約果說因。今云：故此發明等，即是望因說果。如是說者。意令眾生修二種因、證二種果也。然前五門展轉相躡，謂說《般若經》本除二執，故有第一，二執雖遣兩疑猶存，故有第二，縱使無疑爭奈先業，故有第三，惡業既滅無漏因成，故有第四，因既昭然果證何遠，故有第五，由是一經大意極此五重矣。

As for "the two causes" and so forth: The true body is realized through the preceding cause of wisdom, and the responsive body is realized through the preceding cause of merit. In the preceding passage it says, "therefore one must have the two adornments of merit and wisdom," etc., which is explaining the cause in terms of the fruit. Now it says, "therefore this elucidates," etc., which is explaining the fruit in view of the cause. Speaking in this way aims to cause sentient beings to cultivate the two kinds of causes and realize the two kinds of fruits. Now, the preceding five approaches follow one another in succession: the *Prajñā Sūtra* was originally spoken to eliminate the two attachments, hence there is the first; though the two attachments are dispelled, the two doubts still remain, hence there is the second; even granted that there are no doubts, how to deal with past karma? Hence there is the third; once evil karma is eradicated, the uncontaminated cause is accomplished, hence there is the fourth; once the cause is distinct, how far could the realization of the fruit be? Hence there is the fifth. From this, the great purport of the entire sūtra culminates in these five tiers.