金剛般若論會釋 1.106

1.106

結中重言「福聚」者，以持、說於經是一福聚，布施大千世界七寶是一福聚，雙二福故，說重言「福德聚」。「即非福聚」者，天親云，「福不趣菩提，二能趣菩提」故，布施之福不趣菩提，感世果故，持、說福聚能趣菩提，是持、說之福勝彼布施非趣菩提之福，故牒之言，布施福德即非趣菩提之福德，後便雙結福德聚、福德聚。《能斷經》中初雙牒二福，次單非一布施福，後雙結二福。佛法亦爾。然世俗言福德、福德，佛亦如是，於諸經中，數數宣說福德、福德，今牒數說言福聚、福聚。結亦如是，但可單非安立勝義，布施之福不趣菩提，名第一義，此非迴向施故，不作菩提因。天親又云，聚有二種，一積聚，如重擔，二進趣，如收質；布施如重擔，故名為聚，無收質義；持、演如收質故，與福聚名。如世收質，數進利得，故《俱舍》云，「汝三蘊還，我當與汝」，是收質義。顯現易了，故不重釋。

In the conclusion, the reason "mass of merit" is stated twice is that upholding and explaining the sūtra is one mass of merit, and giving as a gift the seven precious jewels of a great trichiliocosm is another mass of merit; because there are both of these two merits, it repeats the phrase "mass of merit". As for "is not a mass of merit", Vasubandhu states: "Merit does not tend toward bodhi, while the two can tend toward bodhi." Therefore, the merit of giving does not tend toward bodhi because it brings about a mundane fruit, whereas the mass of merit from upholding and explaining can tend toward bodhi; this merit of upholding and explaining surpasses that merit of giving which does not tend toward bodhi. Thus, restating it, he says that the merit of giving is precisely not merit that tends toward bodhi, and subsequently concludes both: mass of merit, mass of merit. In the *Vajracchedikā-sūtra*, it first restates both merits together, next negates solely the single merit of giving, and finally concludes both merits together. The Buddha's dharmas are also like this. However, in worldly convention one says "merit, merit", and the Buddha does likewise, repeatedly proclaiming "merit, merit" across the sūtras; here, restating these repeated proclamations, he says "mass of merit, mass of merit". The conclusion is also like this: one can only singly negate the established ultimate truth, so that the merit of giving does not tend toward bodhi is called the primary truth; because this is not a dedication of gift, it does not serve as a cause of bodhi. Vasubandhu further states that there are two kinds of masses: first, accumulation, like a heavy burden; second, proceeding onward, like collecting interest. Giving is like a heavy burden and is therefore called a mass, lacking the meaning of collecting interest; upholding and expounding are like collecting interest, and are therefore given the name "mass of merit". Like collecting interest in the world, where gains repeatedly accrue, the *Abhidharmakośa* says: "When your three aggregates return, I shall give them to you"—this is the meaning of collecting interest. It is clear and easy to understand, so it is not explained again.