金剛般若論會釋 1.69

1.69

彼諸波羅蜜有二種果下，解經文中三不住施差別有三，初、標列，次、隨釋，後、配經。隨別釋中，施得大福報謂多財富增上果，戒得自身釋梵等生尊貴身異熟果，忍行得大伴、大眷屬，精進得果不斷，定得身不可壞，並增上果；慧得根利是等流果。多悅樂果有二，一、無為離繫果，二、大眾中得自在士用果。現在果有二，一、得信敬供養，是增上、等流、士用三果。昔施於他，今得他施，位等流果。二、得現法涅槃，謂世間六行所得非擇滅似無為等現法涅槃。法謂道理，現世滅麁重，得非擇滅理，是士用果故，前說言丈夫力得故。又現法涅槃有五，一、現得五欲樂，餘四引得色界四靜慮現在前，與輕安俱，除少麁重，亦名現法涅槃，俱名現在果。隨其所應施等所得，配經三不住施中有三，施未來果為一，餘五度未來果為一，現在果為一。然色等五塵與法塵別，遂離為二，信敬供養等五塵攝故，五現涅槃法塵攝故。解攝持中，經言應行布施者，即上來說三應行布施。解安立中，「不住行施」者，亦是上來三不住也。文分為二，初、屬經文，後、釋初第一義相。「以不住故」者，無住著是第一義故。「如所有事第一義」者，即三種施中不住是第一義。「如所有事」者，謂前說一於事施不住，二無所住施，三於六塵施不住，如此三種所有事中，皆不住施，名第一義。故論結云，「所不住物等，是所有事等」言，顯示舉初事，等取無所住、於六塵施，合此三種，名所有事。於此三事等中不住，名第一義諦故。

From "those pāramitās have two kinds of fruits" downward, it explains the differences among the three non-abiding givings in the sūtra text in three parts: first, listing [the items]; next, explaining in turn; and finally, matching with the sūtra. In the turn-by-turn explanation: giving obtains a great reward of merit, meaning the sovereign fruit of abundant wealth; discipline obtains one's own rebirth as Śakra, Brahmā, and so forth, which is the vipāka fruit of a noble body; the practice of endurance obtains great companions and a great retinue; vigour obtains an uninterrupted fruit; concentration obtains an indestructible body—all of which are sovereign fruits; wisdom obtains sharp faculties, which is a conformity fruit. The fruits of abundant joy are twofold: first, the unconditioned fruit of disconnection; second, the virile fruit of attaining mastery amid the great assembly. Present fruits are twofold: first, obtaining faithful veneration and offerings, which comprises the three fruits of sovereign, conformity, and virile. Having given to others in the past, one now receives giving from others, which belongs to the conformity fruit. Second, obtaining present-life nirvāṇa, meaning the apratisaṃkhyā-nirodha obtained through the six worldly practices, which resembles the unconditioned and is called present-life nirvāṇa. "Dharma" means principle: in the present world, by extinguishing gross heaviness, one obtains the principle of apratisaṃkhyā-nirodha, which is a virile fruit, and hence it was stated above that it is obtained by manly effort. Furthermore, present-life nirvāṇa has five kinds: first, presently obtaining the pleasures of the five desires; the other four lead to the four dhyānas of the form realm manifesting in the present, being associated with pliancy and removing minor gross heaviness, which are also called present-life nirvāṇa—both are termed present fruits. According to what is appropriate, what is obtained through giving and so forth is correlated with the three non-abiding givings in the sūtra as three: the future fruit of giving is one; the future fruits of the other five pāramitās are one; and the present fruit is one. However, the five sense-objects of visible form and so forth are different from the object of mind, and thus are separated into two, because faithful veneration, offerings, and so on are subsumed under the five sense-objects, whereas the five present nirvāṇas are subsumed under the object of mind. In explaining the embracing, where the sūtra states "one should practice giving," this refers to the three instances of "one should practice giving" stated above. In explaining the establishing, "practicing giving without abiding" likewise refers to the three non-abidings above. The text is divided into two: first, connecting to the sūtra text; later, explaining the characteristics of the initial ultimate truth. Regarding "because of non-abiding," this is because non-attachment is the ultimate truth. Regarding "the ultimate truth of things just as they are," this means that among the three kinds of giving, non-abiding is the ultimate truth. Regarding "things just as they are," this refers to what was explained before: first, not abiding in things when giving; second, giving with nothing to abide in; third, not abiding in the six sense-objects when giving. Among all such things of these three kinds, giving without abiding is called the ultimate truth. Therefore the treatise concludes: "The objects and so forth in which one does not abide are the things and so forth," words that reveal that by citing the initial thing, it includes by "and so forth" the giving with nothing to abide in and the giving in the six sense-objects; uniting these three kinds, they are termed "things just as they are." Not abiding within these three things and so forth is called the ultimate truth.