金剛般若論會釋 2.20

2.20

Seventh, regarding 'in order to separate from lacking the provision of merit': In cultivating the noble path, both merit and wisdom are cultivated together. The Mahāyānasūtrālaṃkāra says: 'Merit and wisdom, the two provisions: / When the bodhisattva has cultivated them boundlessly, / having well reflected and determined upon dharmas, / he swiftly realizes the meaning understood as spoken.' Therefore, if one lacks merit, one does not have complete provisions. Because of clinging to dharmas, stinginess, and greed, one does not delight in good spiritual friends and does not practice making offerings; consequently, one does not encounter the Buddhas, thereby lacking the cause of merit. In order to separate from this obstacle, the subsequent scripture text appears. This means that due to delusion, stinginess, and the like, one lacks the cause for practicing merit. The previous fascicle explained that through the awakening of wisdom one is free from greed, anger, and the like, and thus delights in meeting good spiritual friends, drawing close to and making offerings to them, and practicing correct conduct, which is why the subsequent scripture text appears. Hence, the statement that it is 'for making offerings and attending upon the Tathāgata' is also not contradictory. This encompasses two practices: first, drawing close to good spiritual friends, which is attending upon the Tathāgata; second, making offerings to the Buddhas, which is making offerings to the Tathāgata. Through drawing close and making offerings, one plants all roots of goodness and cultivates merit. What is meant by drawing close to a good spiritual friend? The Śīlavān-bodhisattva-sūtra says: 'Unbroken and flawless in precepts, learned through listening and cultivated to realization, compassionate and fearless, patient without fatigue, and clear and discerning in speech—such are the characteristics of a good spiritual friend. Seeking to bestow benefit and joy, with correct knowledge, power, and capability in this, skillfully benefiting and never abandoning great compassion, impartial and unbiased—this is called a good spiritual friend. Their deeds are not in vain, their deportment is perfect, their speech and actions are earnest and solemn, without fatigue or jealousy, living frugally and relinquishing readily, admonishing and reminding, giving instruction and preceptual guidance, and able to preach the Dharma—this is called a good spiritual friend.' One who may be relied upon with faith and possesses the above three characteristics should be called a good spiritual friend, how much more so the Tathāgata! Whether [the Tathāgata] is ill or not ill, serving and attending with love and reverence, inquiring diligently, welcoming and paying homage, cultivating harmonious and respectful deeds, providing the four requisites and utensils without deficiency at the appropriate times, approaching to attend upon and inquire of him, and not wavering when permitted to inquire—this is called drawing close. For this reason, the scripture calls it attending upon. What is making offerings to the Tathāgata? There are ten kinds of offerings: 1. In his presence; 2. Not in his presence; 3. Both in his presence and not in his presence; 4. By oneself; 5. By others; 6. By both; 7. Material offerings and reverence; 8. Vast; 9. Untainted; 10. Correct practice offerings. All are detailed as in the Bodhisattvabhūmi. The first nine offerings cultivate the cause of merit; the tenth cultivates the cause of wisdom. When drawing close to and making offerings to the Tathāgata to cultivate the cause of merit, one must not seize upon characteristics as being the Tathāgata in drawing close and making offerings, because the dharmakāya Tathāgata is the true Buddha. The Vimalakīrtinirdeśa states that the Buddha asked Vimalakīrti, 'How do you contemplate the Tathāgata?' As detailed there regarding contemplating the Tathāgata, here it should also be likewise. According to Vasubandhu's treatise, there are four reasons for comparing superiority and inferiority; this is the fourth: upholding and reciting attains bodhi and all characteristics, whereas the merit of giving does not. The treatise states: 'Why is it said that the merit of upholding and expounding this scripture can accomplish the Buddha's bodhi and achieve the marks of a great person? Because it is supreme among merits; the merit of giving is not like this.' Moreover, this merit subdues the merit of giving, so the merit of upholding and expounding the scripture is the most proximate and supreme. The meaning is: although upholding and expounding attains the marks, the marks are not the true body of bodhi, and one should not seize upon them as the true marks of the Tathāgata—this also accords with this treatise. Because of encountering excellent external conditions to draw close to and make offerings to the Tathāgata, when upholding and expounding the scripture, one should not seize upon marks as the true body of the Buddha, since the body with the thirty-two marks is not the essential characteristic of the dharmakāya. This reveals that the cause of upholding and expounding attains the true dharmakāya bodhi which externally manifests the marks, and because of upholding and expounding, one will attain the noble path and be able to sever the merit of giving; the merit of giving cannot do this. Therefore, upholding and expounding is superior, and the merit of giving is inferior.