金剛般若論會釋 3.23

3.23

自下第二名福具足，明佛有大福德莊嚴。何故與見、智同一住處者，此福德是前佛智根本，非顛倒福德，由有大福德莊嚴故，見、智皆淨，勝過一切。天親菩薩論同，天親自下子段破第三疑，疑云，「向說心住顛倒，若如是，福德亦是顛倒；若是顛倒，何名善法？」為顯福德非顛倒故，偈言，「佛智慧根本，非顛倒功德，以是福德相，故重說譬喻」，自下所有舉福校量其福，皆是佛慧之因，十地轉轉勝故。或復自下唯舉地上勝福，還自校量持、說功德，不同上來非慧福行。

From here below, the second is called endowment with merit, clarifying that the Buddha possesses the adornment of great merit. Why does it belong to the same abode as vision and cognition? This merit is the foundation of the preceding Buddha cognition and is not inverted merit; because he possesses the adornment of great merit, both vision and cognition are pure, surpassing all others. Bodhisattva Vasubandhu's treatise is the same. Below, Vasubandhu's subsection refutes the third doubt. The doubt says: 'Earlier it was said that the abiding of mind is inverted; if so, merit is also inverted; and if it is inverted, how can it be called a wholesome dharma?' To reveal that merit is not inverted, the verse says: 'The foundation of the Buddha's wisdom, / Merits that are not inverted; / Because of such characteristics of merit, / The similes are spoken again.' All the citations below comparing merit are causes of the Buddha's wisdom, becoming progressively superior across the ten stages. Or furthermore, from here below it only cites the superior merit on the stages to compare again the merit of upholding and expounding, unlike the meritorious practices above that were not accompanied by wisdom.