維摩經略疏 10.63

10.63

第二從「男女受持此經則為供養去來今佛去」，是述其歎人。就此為四：初格量功德、二問、三答、四正格量。就前格量中為二：一格現在供養佛、二格滅後起塔。第二、問，如文。第三、答，為二：一答多矣、二釋其不可盡所以。大乘經中多格量供養生身不及法身。何以故？如此正言生身之福不動不出，法身功德能動能出。出離生死，故言福不趣菩提。二能趣菩提。於實名了因，於餘名生因生因是緣因，福德不動不出不至菩提，功德有盡。於實名了因，實即實相，了因照了。與實相相應能趣菩提，功德不盡同虛空等法界。豈得與前福德不動不出有限之法為量？供養生身名為生因，不趣菩提。供養法身實名了因，能趣菩提。是故格量不可限極。《金剛般若》云「住相布施，如人入闇則無所見。不住相布施，如人有目，日光明照見種種色。」東方虛空不可思量，南西北方亦難測度。法供養為最。復次《大品》云「實相是三世諸佛之母。母若得病，諸子憂愁。」若實相之法不廣被眾生，約眾生故言實相病。若止供養一佛，於餘佛無功德。若謗一佛，於餘佛無罪。若供養佛母實相之相，即於三世十方佛所俱得功德。若毀謗佛母，則於諸佛為怨。是故述天帝云「諸佛菩提皆從是生，菩提之相不可限量。」第四正格量中亦述其上歎信法兩行。「聞是不思議之經信解」，是述成上信行人。「修行福多」，即是述上法行。

Second, from 'If a good man or good woman accepts and upholds this sūtra, they make offerings to the Buddhas of the past, future, and present' onward, this confirms his praise of the person. Within this there are four parts: first, measuring the merit; second, the question; third, the answer; fourth, the actual measurement. Within the former measuring, there are two parts: first, measuring offerings to the living Buddha; second, measuring the erection of stūpas after his extinction. Second, the question, as in the text. Third, the answer, which has two parts: first, answering 'It is great'; second, explaining the reason why it cannot be exhausted. In the Mahāyāna sūtras, measuring the offerings to the birth body as inferior to the dharmakāya is frequently done. Why is that? This directly states that the blessings of the birth body do not move and do not transcend; the merit of the dharmakāya can move and can transcend. Transcending birth and death, it is therefore said that [such] blessings do not lead to bodhi. The second can lead to bodhi. In terms of the real, it is called the revealing cause; in terms of the rest, it is called the producing cause. The producing cause is an auxiliary cause; its blessed virtue does not move, does not transcend, and does not reach bodhi, so its merit has an end. In terms of the real, it is called the revealing cause; the real is true reality, and the revealing cause illuminates it. Responding in accord with true reality, it can lead to bodhi; its merit is inexhaustible, equal to empty space and the dharmadhātu. How could it be measured against the limited phenomena of the previous blessed virtue that does not move and does not transcend? Making offerings to the birth body is called a producing cause and does not lead to bodhi. Making offerings to the dharmakāya is truly called a revealing cause and can lead to bodhi. Therefore, the measurement is boundless and limitless. The Diamond Prajñā Sūtra says: 'If a bodhisattva gives while abiding in signs, it is like a person entering darkness who sees nothing. If a bodhisattva gives without abiding in signs, it is like a person with eyes in the bright light of the sun, seeing various forms.' The space of the east cannot be conceived, nor can the south, west, or north be measured. The offering of the Dharma is supreme. Furthermore, the Dàpǐn states: 'True reality is the mother of the Buddhas of the three periods of time. If the mother falls ill, all the sons are grieved.' If the Dharma of true reality is not broadly extended to sentient beings, on account of sentient beings it is called the illness of true reality. If one only makes offerings to one Buddha, there is no merit regarding the other Buddhas. If one slanders one Buddha, there is no offense regarding the other Buddhas. If one makes offerings to the mother of Buddhas, the mark of true reality, then one equally attains merit before the Buddhas of the three periods of time and ten directions. If one defames the mother of Buddhas, one is an enemy to all Buddhas. Therefore, endorsing the Heavenly Lord, it says: 'The bodhi of all Buddhas is born from this, and the mark of bodhi cannot be measured.' In the fourth part, the actual measurement, it also endorses his above praise of both the practice of faith and the practice of Dharma. 'Hearing this inconceivable sūtra and believing and understanding it' confirms the above practitioner of faith. 'Cultivating it brings greater blessings' confirms the above practitioner of Dharma.