金剛般若論會釋 2.58

2.58

親近者，供養故，已如前說。親近善友不空過者，不離供養故，行法供養，常不離故，彼行福行，此智因故，不可校量。依天親釋，此下示第四速證菩提法故，以多福德莊嚴速疾滿足故，觀此即同《法花》挍量，實相、觀照同一乘故，正是中道。多力中，一、為狂因，生狂病故，二、復不狂，亦生心亂果，故不具說，以經文有狂、亂二言，故作別釋。何人能說中，福體及果二既難測，唯佛能知，以外不測。天親論此為第五成大勢力，得大妙果報，所謂攝受四天王、釋、梵等果，成就勢力故，即是顯得地前生彼四王天等，十地得彼十王果等。若聞此事心迷亂者，以彼果報不可思議皆為勝妙故，示非思量智境界故。上來總顯彼修行中，成是功德修行業等。

'Approaching' means making offerings, as was already stated before. To approach good friends without doing so in vain means never being separated from making offerings; practicing the Dharma offering, one is never separated from it. Their practice was the practice of merit, whereas this is the cause of wisdom; therefore they cannot be compared. According to Vasubandhu's commentary, from here downward it shows the fourth: the dharma of quickly realizing bodhi, because through the adornment of abundant merit and virtue it is swiftly perfected. Observing this, it is identical to the comparison in the Lotus Sūtra: true reality and contemplative illumination are the same single vehicle, which is precisely the Middle Way. Under 'great power': first, it serves as a cause of madness, giving rise to the disease of madness; second, even if not mad, it also brings about the fruit of a confused mind; therefore it is not explained in full. Because the sūtra text contains the two words 'mad' and 'confused', they are explained separately. Under 'who is able to speak it': since both the essence of merit and its fruit are difficult to fathom, only the Buddha is able to know them, and beyond him they cannot be fathomed. Vasubandhu's treatise regards this as the fifth: accomplishing great majesty and power, and attaining great, wondrous retribution—namely, the fruits of embracing the Four Heavenly Kings, Śakra, Brahmā, and so forth, because of accomplishing power. This reveals that prior to the bhūmis one is born among those Four Heavenly Kings and so forth, and on the ten bhūmis one attains the fruits of the ten kings and so forth. If upon hearing these matters one's mind becomes confused, it is because those retributions are inconceivable, all being supreme and wondrous, showing that they are not the cognitive realm of deliberative wisdom. The above collectively reveals that within that cultivation, one accomplishes such merit, virtue, karmic practice, and so forth.