金剛經纂要刊定記 5.86

5.86

論云下。釋盡其意。意云：碎界為塵，塵上不起煩惱，寶施得福，即有貪瞋五欲自娛，無惡不造。故相傳云：布施是第三生怨，所以塵界勝於寶施，且塵界但不起過尚得為勝，況受持此經定招佛果，豈可以為劣哉。由是相望便有三重勝劣，謂寶施不及塵界，塵界不及持經；持經尚勝於塵界，豈得不如寶施。如百姓不如宰相，宰相不如天子；天子尚勝於宰相，豈得不如百姓。喻中天子最勝也。法中持經最勝也。經勝所以，豈不昭然。

The commentary states: [...] This fully explains the meaning. The meaning is: if one reduces a world to dust motes, defilements do not arise upon dust motes; whereas through the gift of treasures one gains merit, [from which] there arise greed, anger, and self-indulgence in the five desires, leaving no evil uncommitted. Therefore, tradition says: "Giving is the enemy in the third life." Hence dust motes and worlds are superior to gifts of treasure. Furthermore, dust motes and worlds are superior merely by not giving rise to faults; how much more so is upholding this sūtra, which inevitably brings about the fruit of Buddhahood—how could it ever be considered inferior? Therefore, viewing them in mutual comparison, there are three tiers of superiority and inferiority: gifts of treasure are inferior to dust motes and worlds; dust motes and worlds are inferior to upholding the sūtra. Since upholding the sūtra is superior even to dust motes and worlds, how could it fail to surpass gifts of treasure? It is like commoners being inferior to the prime minister, and the prime minister being inferior to the emperor; since the emperor is superior even to the prime minister, how could he fail to surpass the commoners? In the metaphor, the emperor is the most supreme; in the Dharma, upholding the sūtra is the most supreme. Is not the reason for the sūtra's superiority entirely evident?