金剛般若論會釋 3.63

3.63

自下大文第三論名不染行住淨，此不染中有二，初、長行中明佛於說法中不染，次、偈文明佛於流轉中不染。初中復二，初、以大施多福，比校不如無染說法福多，欲令諸說法人學佛以無染心說法；次、「云何為人說」下，問答釋不染說法相。前中復二，初、舉大施多福，次、「善男子」下，以彼多福比，顯不如無染心說法。論文有二，初、標名屬經，次、正解文義。隨前判經亦為二段，義顯易知。《勝天王般若》中，佛自以兩義釋，一、以財施有竭，法施無盡，此顯行施時施財有限故施必有盡，法無限故說而不盡。二、以財施但得世間果報，昔曾已得，即已墮落，今雖更得，必還退失；若以無染心說法，未得決定當得證大涅槃，得已不失，自利利人，永無究盡，此明得果時異。《大論》文云，財施得有量果，得欲界繫果，得三界繫果；法施得無量果，得三界繫、不繫果。彼文皆據有相財施以對法施，今此見智淨下，凡所舉福皆無相施，果亦無量，然比法施，法施猶勝福德，智慧名之為導，正是道法，福為助故，有此大益，故佛勸修。論云，「有如是大利益故，決定應演說，如是演說，而無所染」。受、持、讀誦是說法因，是以兼舉。

From here below, the third major division is named in the treatise the purification of abiding in unsoiled practice. Within this unsoiled [practice] there are two parts: first, in the prose, clarifying that the Buddha is unsoiled in teaching the Dharma; next, in the verse text, clarifying that the Buddha is unsoiled in transmigration. Within the first there are again two: first, using the great merit of giving material wealth to show by comparison that it is not equal to the greater merit of teaching the Dharma without defilement, wishing to make all Dharma teachers emulate the Buddha in teaching the Dharma with an unsoiled mind; next, from "How should it be explained to others?" onward, explaining the characteristics of teaching the Dharma without defilement through question and answer. Within the first there are again two: first, bringing up the great merit of great giving; next, from "good son" onward, using that great merit as a comparison to show that it is not equal to teaching the Dharma with an unsoiled mind. The text of the treatise has two parts: first, indicating the names and assigning them to the sūtra; next, properly explaining the meaning of the text. Following the previous division of the sūtra, it is also divided into two sections, the meaning of which is clear and easy to understand. In the Suvikrāntavikramiparipṛcchā Prajñāpāramitā Sūtra, the Buddha himself explains this with two meanings: First, giving wealth has an end, while giving Dharma is inexhaustible; this shows that when practicing giving, given wealth is limited and therefore giving it must come to an end, whereas the Dharma is limitless and therefore explaining it is never exhausted. Second, giving wealth only obtains worldly retribution: having obtained it in the past, one then fell; even if one obtains it again now, one must regress and lose it again; if one teaches the Dharma with an unsoiled mind, one who has not attained it is determined to realize great nirvāṇa, and having attained it one does not lose it, benefiting oneself and benefiting others, eternally without end; this clarifies that the times of obtaining the fruit are different. The text of the Da zhidu lun says: the gift of wealth obtains a measurable fruit, obtains a fruit bound to the desire realm, and obtains a fruit bound to the three realms; the gift of Dharma obtains an immeasurable fruit, and obtains fruits both bound and unbound to the three realms. Those texts are all based on the gift of wealth with signs in contrast to the gift of Dharma; now, from here under the purification of seeing and cognition, all the merits brought up are gifts without signs, and the fruit is also immeasurable; yet compared to the gift of Dharma, the gift of Dharma is still superior to merit and virtue. Wisdom is called its guide and is precisely the Dharma of the path, while merit is an auxiliary; because there is this great benefit, the Buddha encourages its cultivation. The treatise says: "Because there is such great benefit, one should definitely expound it; expounding it in this manner, there is nothing defiled." Receiving, holding, reading, and reciting are the causes of teaching the Dharma, and therefore they are cited along with it.