金剛三昧經論 2.179

2.179

論曰：此下第二得供勝利。得三勝德，堪作福田，一切道俗所應供故。就文有三：先明菩薩福田、次顯二乘不見、後顯菩薩能見。初中即現三種福田。入涅槃宅心起三界者，是三解脫存三之用。三界空寂名涅槃宅，安心栖託之淨處故。三解脫觀入三界空而不取證，還起俗心普化三界，故言心起三界。起三界心而不染著，即是存用。著如來衣入法空處，即是守一心如之觀。謂涉三界普化之時，著忍辱衣而不疲倦，還入法空守一心如。如《法華經》言「柔和忍辱衣」故。坐菩提座登正覺一地者，是如來禪理觀之心。謂坐法空，進修方便，得登初地正覺真觀。如《法華經》言「諸法空為座」故。如是三位皆觀二空，人我法我二執伏滅，故言心超二我。超二我故斷德具足，修三觀故智德亦備，故能堪作道俗福田也。

The commentary states: Below, this is the second, the benefit of receiving offerings. Having attained the three superior virtues, they are worthy to serve as a field of merit and should receive offerings from all, whether religious or secular. Regarding the text, there are three parts: first, explaining the bodhisattva as a field of merit; next, revealing that the two vehicles do not see it; finally, revealing that bodhisattvas are able to see it. In the first part, three kinds of fields of merit are presented. 'Entering the house of nirvāṇa, their mind gives rise to the three realms' is the preservation and function of the three in the three liberations. The three realms being empty and quiescent is called the house of nirvāṇa, because it is the pure place where one settles one's mind and takes refuge. Through the contemplation of the three liberations, one enters the emptiness of the three realms without seizing realization, and returns to arouse the conventional mind to universally transform the three realms; hence it says, 'their mind gives rise to the three realms.' Arousing the mind of the three realms without defiled attachment is precisely the preservation of function. 'Wearing the Tathāgata's robes, they enter the place of the emptiness of phenomena' is precisely the contemplation of guarding the one mind's thusness. That is to say, when wading through the three realms to universally transform beings, one puts on the robe of forbearance without fatigue, and returns to enter the emptiness of phenomena to guard the one mind's thusness, as the Lotus Sūtra says, 'the robe of gentle forbearance.' 'Sitting on the seat of awakening, they ascend to the single ground of correct awakening' is the mind of the contemplation of principle in the Tathāgata-dhyāna. That is to say, sitting in the emptiness of phenomena and advancing in the practice of skillful means, one attains ascent to the true contemplation of correct awakening of the first ground, as the Lotus Sūtra says, 'the emptiness of all dharmas is the seat.' Because these three states all contemplate the two emptinesses, the two grasping views of a personal self and a phenomenal self are subdued and eliminated; hence it says, 'the mind transcends the two selves.' Because they transcend the two selves, the virtue of severance is complete; because they cultivate the three contemplations, the virtue of wisdom is also fully possessed. Therefore, they are worthy to serve as a field of merit for both the religious and the secular.