金剛般若論會釋 3.24

3.24

經文有四，初、問，次、答，第三、佛為述成，「若福聚」下，第四、破尋名執。什本無述成文，又別以福德無故下文，論文有二，初、標名屬經，次、逐難解。云何能以滿三千界七寶布施者，《大品經》說，阿毘跋致菩薩能以七寶滿三千世界布施。第三十八中又云，菩薩或以三千世界珍寶施與三尊，次以衣服、飲食、國城、妻子、頭目、身肉等施，及法施、無畏施，隨喜迴向，乃至孝養父母、師長供養，慈悲喜捨等福，與法界虛空量等。今且七寶滿三千佛，施悲、敬二田為問也。若言若有人者，舉過去修福業人，逐難解中，恐人尋福德名起執故，安立福德第一義，教請菩薩修福而不取，離增減二失。世親論云，「以此福德聚是有漏，所以如來不說福德聚」。又解意云，若道分善福德聚者，即福德聚；若非道分福德聚者，如來不說為智慧根本，由福分、道分，或有、無漏別，故經中重言福聚也。

The sūtra text has four parts: first, the question; second, the answer; third, the Buddha's endorsement; fourth, from "if there were an accumulation of merit" onward, refuting attachment to words and designations. Kumārajīva's version lacks the passage of endorsement and also differs below in having "because merit does not exist." The treatise text has two parts: first, identifying the name and relating it to the sūtra; second, explaining it by addressing the difficulty. As for "how one could give the seven precious jewels filling the trichiliocosm in generosity": the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra explains that an avaivartika bodhisattva can give the seven precious jewels filling the three-thousandfold great chiliocosm in generosity. In its thirty-eighth chapter, it also states that a bodhisattva may give the precious jewels of a trichiliocosm to the Three Jewels, and next gives clothing, food and drink, kingdoms, wives, children, heads, eyes, flesh, and so forth, as well as the gift of Dharma, the gift of fearlessness, rejoicing, and dedicating merit, up to dutifully serving parents, honoring masters, and merits of benevolence, compassion, sympathetic joy, and equanimity, which are equal in measure to the dharmadhātu and space. Here, the question simply poses giving seven precious jewels filling the trichiliocosm to the two fields of compassion and respect. If it says "if there were someone," it adduces a person in the past who cultivated meritorious karma. In addressing the difficulty, fearing that people might generate attachment by pursuing the name "merit," it establishes merit in the ultimate truth, instructing the petitioning bodhisattvas to cultivate merit without clinging, thus avoiding the two faults of increase and decrease. Vasubandhu's treatise states: "Because this heap of merit is tainted, the Tathāgata does not speak of a heap of merit." Another explanation states: If it is a heap of merit consisting of wholesome factors belonging to the path, then it is a heap of merit; if it is not a heap of merit belonging to the path, the Tathāgata does not describe it as the basis of wisdom. Because there are distinctions between the factors of merit and the factors of the path, or tainted and untainted, the sūtra therefore reiterates "heap of merit."