[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 2.20 # 金剛般若論會釋 2.20 金剛般若論會釋 2.20 - **Language:** Classical Chinese ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1816.2.20) 第七為離不具福資糧故者，夫修正道，福慧雙修，《莊嚴論》說「福德、智慧二資糧，菩薩善修無邊際，於法思量善決已，速了意解如言義」，故闕福德，非具資糧。由有法執、慳貪等故，不樂善友，不行供養，便不遇諸佛，闕福德之因，為離此障，故有下經。此說由癡、慳等故，闕行福德因。前卷說由慧悟無貪、嗔等，故樂逢善友，親近供養，行正行故，有下經文，故言為供養給侍如來，亦不相違。此攝二行，初、親近善友即給侍如來，二、供養諸佛即供養如來，親近供養種諸善根，植福德故。云何名為親近善友？《善戒經》云，戒無穿缺，多聞修證，哀愍無畏，堪忍無倦，言詞辨了，名善友相。求施利樂，於此正知有力有能，善權饒益不捨大悲，無偏無儻名為善友。所作不虛，威儀圓滿，言行敦肅，無倦不嫉，儉畜隨捨，諫舉令憶，教授教戒，能為說法，是名善友。可為依信，具上三相，當稱善友，況復如來？有病無病，愛敬供侍，翹問迎禮，修和敬業，四事什物不闕應時，詣承事問，問許無動，名為親近，由此義故，經稱給侍。云何供養如來？有十供養，一、現前，二、不現前，三、現前、不現前，四、自，五、他，六、俱，七、財敬，八、廣大，九、無染，十、正行供養，皆廣如《菩薩地》。前九供養修福德因，第十一種修智因。為修福因，親近供養如來之時，勿取諸相以為如來親近供養，法身如來是真佛故。《無垢稱》說，佛問無垢，云何觀如來乎？如彼廣說觀如來，此亦應爾。依天親論，有四因緣校量勝劣，此為第四持、說得菩提，及以諸相、施福不爾。論云，何說此持、說經福德，能成佛菩提，及成就丈夫相？福德中勝故，施福不爾。又此福降伏施福，故持、說經福最近、最勝，意言，持、說雖得諸相，諸相非為真菩提體，不應取為真如來相，亦同此論。由為外遇良緣，親近供養如來，故持、說經時，不應取諸相以為佛之真身，三十二相狀身，非法身之體相故，即顯持、說因得真實法身菩提外現諸相，及持、說故當得聖道，能斷施福，施福不爾，故持、說勝，施福為劣。 > Seventh, regarding 'in order to separate from lacking the provision of merit': In cultivating the noble path, both merit and wisdom are cultivated together. The Mahāyānasūtrālaṃkāra says: 'Merit and wisdom, the two provisions: / When the bodhisattva has cultivated them boundlessly, / having well reflected and determined upon dharmas, / he swiftly realizes the meaning understood as spoken.' Therefore, if one lacks merit, one does not have complete provisions. Because of clinging to dharmas, stinginess, and greed, one does not delight in good spiritual friends and does not practice making offerings; consequently, one does not encounter the Buddhas, thereby lacking the cause of merit. In order to separate from this obstacle, the subsequent scripture text appears. This means that due to delusion, stinginess, and the like, one lacks the cause for practicing merit. The previous fascicle explained that through the awakening of wisdom one is free from greed, anger, and the like, and thus delights in meeting good spiritual friends, drawing close to and making offerings to them, and practicing correct conduct, which is why the subsequent scripture text appears. Hence, the statement that it is 'for making offerings and attending upon the Tathāgata' is also not contradictory. This encompasses two practices: first, drawing close to good spiritual friends, which is attending upon the Tathāgata; second, making offerings to the Buddhas, which is making offerings to the Tathāgata. Through drawing close and making offerings, one plants all roots of goodness and cultivates merit. What is meant by drawing close to a good spiritual friend? The Śīlavān-bodhisattva-sūtra says: 'Unbroken and flawless in precepts, learned through listening and cultivated to realization, compassionate and fearless, patient without fatigue, and clear and discerning in speech—such are the characteristics of a good spiritual friend. Seeking to bestow benefit and joy, with correct knowledge, power, and capability in this, skillfully benefiting and never abandoning great compassion, impartial and unbiased—this is called a good spiritual friend. Their deeds are not in vain, their deportment is perfect, their speech and actions are earnest and solemn, without fatigue or jealousy, living frugally and relinquishing readily, admonishing and reminding, giving instruction and preceptual guidance, and able to preach the Dharma—this is called a good spiritual friend.' One who may be relied upon with faith and possesses the above three characteristics should be called a good spiritual friend, how much more so the Tathāgata! Whether \[the Tathāgata\] is ill or not ill, serving and attending with love and reverence, inquiring diligently, welcoming and paying homage, cultivating harmonious and respectful deeds, providing the four requisites and utensils without deficiency at the appropriate times, approaching to attend upon and inquire of him, and not wavering when permitted to inquire—this is called drawing close. For this reason, the scripture calls it attending upon. What is making offerings to the Tathāgata? There are ten kinds of offerings: 1. In his presence; 2. Not in his presence; 3. Both in his presence and not in his presence; 4. By oneself; 5. By others; 6. By both; 7. Material offerings and reverence; 8. Vast; 9. Untainted; 10. Correct practice offerings. All are detailed as in the Bodhisattvabhūmi. The first nine offerings cultivate the cause of merit; the tenth cultivates the cause of wisdom. When drawing close to and making offerings to the Tathāgata to cultivate the cause of merit, one must not seize upon characteristics as being the Tathāgata in drawing close and making offerings, because the dharmakāya Tathāgata is the true Buddha. The Vimalakīrtinirdeśa states that the Buddha asked Vimalakīrti, 'How do you contemplate the Tathāgata?' As detailed there regarding contemplating the Tathāgata, here it should also be likewise. According to Vasubandhu's treatise, there are four reasons for comparing superiority and inferiority; this is the fourth: upholding and reciting attains bodhi and all characteristics, whereas the merit of giving does not. The treatise states: 'Why is it said that the merit of upholding and expounding this scripture can accomplish the Buddha's bodhi and achieve the marks of a great person? Because it is supreme among merits; the merit of giving is not like this.' Moreover, this merit subdues the merit of giving, so the merit of upholding and expounding the scripture is the most proximate and supreme. The meaning is: although upholding and expounding attains the marks, the marks are not the true body of bodhi, and one should not seize upon them as the true marks of the Tathāgata—this also accords with this treatise. Because of encountering excellent external conditions to draw close to and make offerings to the Tathāgata, when upholding and expounding the scripture, one should not seize upon marks as the true body of the Buddha, since the body with the thirty-two marks is not the essential characteristic of the dharmakāya. This reveals that the cause of upholding and expounding attains the true dharmakāya bodhi which externally manifests the marks, and because of upholding and expounding, one will attain the noble path and be able to sever the merit of giving; the merit of giving cannot do this. Therefore, upholding and expounding is superior, and the merit of giving is inferior. > — English (machine translation) (machine translation) - [Previous: 2.19](https://indike.org/pramana/in.bauddha.taisho.1816.2.19) - [Next: 2.21](https://indike.org/pramana/in.bauddha.taisho.1816.2.21) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1816.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.2.20) — English, machine translation ## Linked texts (2) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.10.437) — Classical Chinese - [般若波羅蜜多心經幽贊](https://indike.org/pramana/in.bauddha.taisho.1710.1.82) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.2.20](https://indike.org/pramana/in.bauddha.taisho.1816.2.20) · Pramāṇa