金剛經纂要刊定記 5.86

5.86

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?