金剛經纂要刊定記 5.229

5.229

果體者。佛菩提也。測量，即思議也。以福田佛果皆無相故。然科云總結幽邃，準疏所判但局第十疑中，今若詳之，兼該三七之二，以始自第三乃至第十，邐迤次第五度校量，謂外財兩度、內財兩度、佛因一度。且第一以□三千界七寶布施校量不及持說，第二以無量三千界寶施校量不及，第三以一河沙數身命布施校量不及，第四以無量河沙數身命布施校量不及，第五以如來因地供養諸佛功德校量不及。至此第五是校量之極，更無譬喻可以比況，故云乃至算數譬喻所不能及。苟或具說，人必生疑，故復云：「我若具說者，或有人聞，心則狂亂，狐疑不信。」自此之後讚校都絕，所以望前數段，故總結云：當知是經義不可思議等也。

"The essence of the fruit": the Buddha's bodhi. "To measure" means to conceive and discuss. This is because both the field of merit and the Buddha's fruit are markless. However, the outline says that this summarizes the profound and secluded; according to the commentary's determination, it is limited to the tenth doubt. If we examine it closely now, it also covers the second of the twenty-one: starting from the third up to the tenth, there are successively five comparisons—namely, two of external wealth, two of internal wealth, and one of the Buddha's cause. The first comparison showed that giving the seven jewels of [a thousand] three-thousandfold worlds cannot match upholding and explaining; the second showed that giving the jewels of immeasurable three-thousandfold worlds cannot match it; the third showed that giving the life of bodies as many as the sands of a river cannot match it; the fourth showed that giving the life of bodies as many as the sands of immeasurable rivers cannot match it; the fifth showed that the merit of the Tathāgata making offerings to all Buddhas on the causal ground cannot match it. Reaching this fifth is the culmination of comparison, where there is no further metaphor that can illustrate it; hence it says: 'even numbers and metaphors cannot match it.' If it were spoken fully, people would certainly generate doubts; therefore it further says: 'If I were to speak fully, some people hearing it would have their minds disturbed and would have fox-like doubts without faith.' From here onward, praise and comparison cease entirely; therefore, looking back on the preceding sections, it concludes generally: 'One should know that the meaning of this sūtra is inconceivable,' and so forth.