御注金剛般若波羅蜜經宣演 2.113

2.113

經。須菩提至以是因緣得福多不　演曰。智見淨中第三福自在具足。所以智後明福身者。智為能導福為所導。福為能資智為所資。以二相須故次明之。又顯見智別有總依福。若不具見智無總所依處故。有以此文屬下好身相身者。不然以前卷科配無上見智淨云乃至。若此三千大千世界如是等。又科隨形好身具足。但牒應以色身成就見如來等文論自配屬。故知此文定屬智見。彼論自下為斷第十五福得非善疑。論云。向說心住顛倒。若如是福德亦是顛倒　若是顛倒何名善法。為斷此疑示現心住。雖顛倒福德非顛倒。頌云。

Sūtra: Subhūti, [...] by reason of this, would that person attain much merit? The Exposition says: Within the purity of knowledge and vision, this is the third [topic]: the complete endowment of sovereign merit. Why is the body of merit explained after knowledge? Knowledge is the guide, and merit is what is guided. Merit is the support, and knowledge is what is supported. Because the two are mutually dependent, it is explained next. Furthermore, it reveals that knowledge and vision have a distinct, overall basis in merit; if one does not possess knowledge and vision, there would be no overall basis. Some ascribe this passage to the endowment of minor characteristics and marks below, but that is not so: the rubric of the previous fascicle correlated the purity of unsurpassed knowledge and vision, saying: "and even 'if [a person filled] this great trichiliocosm' and so forth"; and the rubric on the complete endowment of the body of minor characteristics merely cited the passages "should one view the Tathāgata by means of the perfection of the physical body" and so on, which the treatise itself assigns. Hence we know that this passage definitely pertains to knowledge and vision. From here down, that treatise resolves the fifteenth doubt, that merit is not good. The treatise says: "Previously it was said that the mental abiding is inverted. If so, merit would also be inverted. If it is inverted, how can it be called a wholesome dharma?" To sever this doubt, it shows that although mental abiding is inverted, merit is not inverted. The verse says: