金剛般若經旨贊 1.32

1.32

經。若菩薩至不可思量　贊曰。下釋疑情。於中分三。初標福廣。次喻校量。後勸修住。此初也　夫善以順理為義。若取相則乖背於真乘。必能離相而修行。乃玄契於如義。法性之體。既自無邊順性而修。福乃無限。亦何必取相而有大福耶。故應捨儒末之小心。從江海之大志。勿謂無福。固滯相迷。是答前徵。是斷疑意也故下半頌。釋此經文。謂於此中非但降伏。及下諸文。斷種種疑。下文所斷二十九疑。疑非一故。故云種種其下諸文。亦如此中。防其初後取相之心。故言及斷種種疑亦防生成心。

Sūtra: “If a bodhisattva […] is immeasurable.”
Commentary: Below, he resolves the doubtful thoughts. In this there are three parts: first marking the vastness of merit, next using an analogy for comparative measurement, and finally exhorting cultivation and abiding. This is the first. Wholesomeness takes according with principle as its meaning. If one grasps marks, one contradicts the true vehicle; if one can depart from marks and cultivate practice, one profoundly tallies with the meaning of suchness. Since the essence of dharma-nature is itself boundless, when cultivating in accord with nature, merit is infinite; why must one grasp marks to have great merit? Therefore, one should abandon the narrow mind of petty scholars and follow the grand aspiration of the rivers and seas; do not say there is no merit and remain stubbornly fixated on delusion by marks. This answers the preceding inquiry and is the intention to sever doubt. Hence the second half of the verse explains this sūtra text: it means that here, not only is there subduing, but down through the texts below, various doubts are severed. The twenty-nine doubts severed in the text below are not single, hence called “various.” The texts below also, just like here, guard against the initial and subsequent minds of grasping marks, hence it says, “and sever various doubts, also preventing the arising of [such a] mind.”