御注金剛般若波羅蜜經宣演 2.184

2.184

經。須菩提菩薩所作福德至不受福德　演曰。第三為釋。魏本云。言須菩提菩薩受福德不取福德。是故菩薩取福德。論云。以方便故應受而不應取。受之與取通名相似。若依別義。受謂領受。取謂貪著。故經論中隨舉取受。或別或通故。貞觀云。所應攝受不應攝受是故說名所應攝受。演曰。與魏本經文別義同。雖受福德。而不取著取著福德即同有漏。沈淪生死故。受福德故。不住涅槃。非如二乘永寂滅故。不取福德不住生死。不同凡夫增染著故。前卷論釋此云。受者說有故。取者修彼道故。如福聚及果中皆不應著。更勘餘論。彼論頌文。

Sūtra: “Subhūti, the merit that a bodhisattva creates […] not receive merit.”
Exposition: The third part provides the explanation. The Wei translation says: “Subhūti, a bodhisattva accepts merit but does not grasp merit; therefore a bodhisattva grasps merit.” The treatise says: “By means of expedient methods, one should accept it, but one should not grasp it.” “Accepting” (shou) and “grasping” (qu) have similar general designations. But according to their distinct meanings, “accepting” means to receive, while “grasping” means greedy attachment. Therefore, in the sūtras and treatises, whichever of grasping or accepting is mentioned, they are either distinct or interchangeable. Hence Zhenguan says: “What should be gathered is what should not be gathered; therefore it is called what should be gathered.” Exposition: The text differs from the Wei translation, but the meaning is the same. Although one accepts merit, one does not grasp or attach to it; for grasping and attaching to merit is identical to defilement, sinking into saṃsāra. Because one accepts merit, one does not abide in nirvāṇa, unlike the eternal extinction of the two vehicles. Because one does not grasp merit, one does not abide in saṃsāra, unlike ordinary people who increase defiled attachment. The treatise's explanation in the previous fascicle says of this: “‘Accepting’ is said because it exists; ‘grasping’ is because one cultivates that path. Just as in the accumulation of merit and its fruit, one should not attach in either.” Let other treatises be examined further. The verse of that treatise states: