金剛般若論會釋 3.44

3.44

From here below is the third meaning and the second textual passage, clarifying that because the Buddha has no cause of abiding in saṃsāra by grasping merit, he does not undergo the suffering of saṃsāra. Herein there are three parts: first, transitioning to instructing bodhisattvas not to grasp merit, revealing that the Buddha has no cause of abiding in saṃsāra by grasping merit; second, Subhūti's question; third, the Tathāgata's explanation. Because of an error by the translators of both the Kumārajīva and Wei versions, which contradicts the preceding evaluation of greater merit, they directly say: 'Because bodhisattvas do not grasp merit', which had already explained the reason for the preceding greater merit. Paramārtha and the Tang version both say differently: 'Bodhisattvas should not receive the heap of merit.' The treatise in the previous fascicle cited this text and also said that regarding the heap of merit, bodhisattvas should neither receive nor grasp. It also explained: ''Receiving' means asserting existence; 'grasping' means cultivating that path.' That is to say, when cultivating merit, asserting that an entity of merit can be received, and clinging that merit can grasp the fruits of good destinies—cultivating merit with such a mind is a cause of abiding in saṃsāra. Now bodhisattvas are instructed that when cultivating merit they should not see an entity of merit that can be received, nor see meritorious karma as capable of grasping good retribution; therefore, toward both the entity of merit and its fruit, they should not be attached; hence it is called 'neither receiving nor grasping the heap of merit'. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says: 'Instruct bodhisattvas, when practicing generosity, not to be attached to generosity. Why? If they are attached to generosity, they will further receive a body; if they have a body, they cannot escape birth, old age, sickness, and death.' Is this not undergoing the suffering of saṃsāra due to grasping merit? From the time the Buddha met Dīpaṅkara Buddha and attained the markless and unarisen onward, although he constantly cultivated merit, he did not see an entity of merit that could be received, nor did he see merit as capable of grasping good retribution; having no cause of abiding in saṃsāra, the Buddha does not abide in saṃsāra. The treatise's explanation of this text is simple, so I will not elaborate. Next is explaining Subhūti's question: 'Because the World-Honoured One in other places said that one should receive the heap of merit.' That is, in the various places above, it was said that the merit of cultivating this sūtra is boundless and limitless; why does he here conversely instruct bodhisattvas neither to receive nor to grasp merit? Next is explaining the Tathāgata's explanatory text: when I say 'not receiving', it does not mean not cultivating merit, but rather being without attachment; hence it says 'receiving without grasping'. The treatise says: 'By means of skillful means one should receive, but one should not grasp.' Having no cause of abiding in saṃsāra by grasping merit, he does not abide in saṃsāra. Vasubandhu's treatise says: 'Not producing the two kinds of marks of selflessness, therefore receiving without grasping.' That is, when bodhisattvas attain the endurance of dharmas, they can comprehend that the two selves of persons and dharmas are non-existent, yet regarding these two non-existences they do not produce the two marks; this is called 'receiving without grasping'. Clinging to merit and seeking tainted fruit is called 'grasping'. This grasping at good destinies has fault; it is identical to the fault of grasping at non-virtuous destinies below; hence it is called 'like grasping at a non-path'. If one does not grasp at wholesome merit and obtain tainted fruits, when cultivating in this way, it is called 'receiving merit without grasping'.