御注金剛般若波羅蜜經宣演 2.48

2.48

經。若復有人至其福勝彼　演曰。校聞經福有二。初舉劣校量後況福勝行。此初也。於拾法行各起四行。一自作二教他三讚勵四慶慰。慶慰即隨喜。即是此中信心不逆。逆者謗也。餘本有勝彼無量無數。釋云。以第一百六數名無量數數一百四。又解但言無量無數何必即是彼之數也。上來至此四重校量。如彼論說漸化義故直聞說多。或生不信故。彼論云漸化眾生令生信心上妙義故。依此論中所對位地轉勝轉上故。校量福漸以深勝。是故已下不約身財。但依然燈行等而為校量。

Sūtra: 'If, moreover, there is a person…' up to '…his merit surpasses that.'
Exposition: Comparing the merit of hearing the sūtra has two parts: first, citing the inferior to make the comparison; later, highlighting by comparison the superior practice of merit. This is the first. Toward the ten practices of the Dharma, each gives rise to four practices: first, doing it oneself; second, teaching others; third, praising and encouraging; fourth, rejoicing. Rejoicing is precisely empathetic joy. This is precisely what is here called 'faith without opposition'. 'Opposition' means slander. Other editions have 'surpasses that by measureless and numberless'. The explanation says: taking the one-hundred-and-sixth number as 'measureless', and the one-hundred-and-fourth number as 'numberless'. Another explanation is: it simply says 'measureless and numberless'; why must it be specifically those numbers? Up to this point, there are four levels of comparison. As that treatise explains, because of the meaning of gradual transformation, directly hearing of so much might give rise to disbelief. Thus that treatise says: 'Gradually transforming living beings to cause them to give rise to faith in the supreme and sublime meaning.' According to this treatise, because the corresponding stages become ever more superior and ever higher, the comparison of merit gradually becomes deeper and more supreme. Therefore, below, it is no longer framed in terms of physical bodies or wealth, but rather makes the comparison relying on Dīpaṃkara's practices and so forth.