金剛般若論會釋 2.47

2.47

第十為離闕少智資糧者，菩薩二因，上來已勸修福資，下勸修智慧資糧，前福資糧有三，初、勸親近如來，引供養因；次、勸修福因時少欲精勤、勿貪利養、勿退勿懈；後、勸聞證法諦察他惱害，以無嗔逢苦緣，以安忍修因不息，福德當滿。所以者何？常行供養，攝因行以果生，善友恒遇，好聞勝法；淨土果圓，珍饒樂滿。少欲、精勤等故，舉手摩空，皆成七寶，明珠、寶柱處處皆有；所為究竟，好為勝事。由聞法以忍察，為他說法，所言誠諦，他皆信受；忍他害故，菩薩天龍多善眷屬，三十二相八十隨好，嚴以其身；逢苦緣以安受，雖行無生，隨類化生，生死不拘，無苦惱逼。故修福業，有上三文，勸修三行。

Tenth, regarding abandoning a deficiency in the provisions of wisdom: of the bodhisattva's two causes, the above has already encouraged cultivating the provisions of merit, while the text below encourages cultivating the provisions of wisdom. The preceding provisions of merit had three parts: first, encouraging drawing near to the Tathāgata, introducing the cause of offering; second, encouraging few desires and diligence when cultivating the cause of merit, not coveting material gain, and neither falling back nor slacking; third, encouraging hearing the realized Dharma to closely examine others' harassment, encountering painful conditions with non-anger, and practicing causes ceaselessly with peaceful endurance, so that merit will be fulfilled. Why is this? By constantly making offerings, one gathers causal practices so that fruits arise, always encounters spiritual friends, and delights in hearing supreme Dharma; the fruit of the pure land is perfected, and abundance of treasures and bliss is filled. Due to few desires, diligence, and so forth, when raising a hand and rubbing the sky, all turns into the seven precious jewels, with luminous pearls and jeweled pillars present everywhere; what one undertakes is fully accomplished, and one delights in superior affairs. By hearing the Dharma and examining it with endurance, when preaching the Dharma for others, one's words are sincere and true, and others all believe and accept them; because of enduring others' harm, the bodhisattva has many excellent retinues of devas and nāgas, and adorns their body with the thirty-two marks and eighty minor signs; by bearing with peaceful endurance when encountering painful conditions, although practicing the unarisen, one manifests births according to category, unconstrained by saṃsāra, without being afflicted by suffering. Therefore, for cultivating wholesome karma, there are the three texts above encouraging the cultivation of the three practices.