御注金剛般若波羅蜜經宣演 2.226

2.226

經。須菩提若有人以滿至持用布施　演曰。下明不染行住。於中復二。初說法不染。復流轉不染。此初也。前語具足不取言說。所詮體義與名相屬真俗雙明。明所取無。今此處明不取教法。取教法者即為法取法取即染。此能取心令不染彼體故。又不令求供養信敬等。復云不染其施設大利法總明法施未明不染。今此明之故與前別。文分為二。初校量說勝。二正明不染。前文又二。初舉施福後正校量。彼論為斷第二十七化說無量福疑。疑云。前說化身有去來故既非真佛。又前頌言非說法者。既爾化佛所說之經持說無福故。為斷此疑而有斯文。明化雖示現所說之法持說經等非無盡福故。重以喻而為校量。論雖不敘疑起所由。准頌及釋當知定爾故頌云。

Sūtra: Subhūti, if someone, filled with, up to: takes them and gives them in charity. Exposition: Next, it clarifies uncorrupted practice and abiding. In this there are also two parts: first, uncorrupted teaching of the Dharma; second, uncorrupted saṃsāric transmigration. This is the first. Previously, when words were complete, one did not grasp verbal expressions; the signified nature and meaning belong with names, clarifying both ultimate and conventional, clarifying that what is grasped does not exist. Now this passage clarifies not grasping the teaching of the Dharma. To grasp the teaching of the Dharma is to have attachment to dharmas, and attachment to dharmas is defilement. This is to cause that apprehending mind not to be defiled by that entity, and also not to seek offerings, faith, respect, and so on. Furthermore, saying 'uncorrupted'—the previously established great beneficial Dharma generally clarified the gift of the Dharma but had not yet clarified being uncorrupted; now this clarifies it, so it is different from before. The text is divided into two: first, weighing and explaining its superiority; second, directly clarifying uncorruptedness. The preceding text also has two parts: first, raising the merit of giving; later, directly weighing it. That treatise is meant to eliminate the twenty-seventh doubt regarding the immeasurable merit of nirmāṇa-teachings. The doubt asks: 'Previously it was said that the nirmāṇakāya has coming and going, so it is not the true Buddha; also, a previous verse stated that it is not a teacher of the Dharma. Since it is so, does upholding and reciting the sūtras spoken by a nirmāṇa Buddha have no merit?' To sever this doubt, this text exists, clarifying that although the nirmāṇa is an apparition, upholding and reciting the sūtras and teachings it speaks is not without endless merit; hence it weighs it again with an analogy. Although the treatise does not recount the origin of the doubt, based on the verse and commentary one should know it is certainly so. Therefore the verse says: