金剛般若經旨贊 1.36

1.36

經。須菩提至不可思量　贊曰。此正顯校量也。然以虛空總有三義。故無著說有三因緣。若具而言。有其六義。與無相福。正為校量。一周遍礙非礙。無住施福。通感色法。有相無相。二身果故。二含容色非色。無住施福。所有因果。含有為無為一切德故。三該通情非情。無住施福。所有因果。通於凡聖染淨心故。四不為塵垢染。無住施福。所有因果。淳淨無有業惑染故。五畢竟無變異。無相施福。所有因果。究竟常住。無變異故。六無有窮盡時。無住施福。所有因果。所成利樂。無盡期故。論以義類同故。合之為三。此以具義別故。開之為六。由此諸義。猶如虛空。亦復不可意思量得邊際也。故勝天般若經云。若此福德。有形相者。空界不受。且以虛空。為少分喻。然無住福。出過虛空。不舉虛空。無所喻故。

[Sūtra:] "Subhūti, ... is also incalculable."
[Commentary:] This directly shows the comparative measurement. Now, because space has three meanings in all, Asaṅga states that there are three causes and conditions. If spoken of fully, there are six meanings that directly provide a comparative measurement with the signless merit:
First, it is all-pervading in obstructing and non-obstructing [things]. This is because the merit of non-abiding giving comprehensively brings about the fruit of the two bodies—material dharmas, having signs and signless.
Second, it contains both material and non-material [things]. This is because all causes and fruits of the merit of non-abiding giving contain all the virtues of the conditioned and unconditioned.
Third, it extends throughout the sentient and insentient. This is because all causes and fruits of the merit of non-abiding giving extend to the defiled and pure minds of ordinary persons and noble ones.
Fourth, it is not defiled by dust and filth. This is because all causes and fruits of the merit of non-abiding giving are pure, without the defilement of karma and afflictions.
Fifth, it is utterly without change. This is because all causes and fruits of the merit of signless giving are ultimately eternal and free from change.
Sixth, it has no time of exhaustion. This is because the benefit and joy accomplished by all causes and fruits of the merit of non-abiding giving have no period of termination.
In the treatise [by Asaṅga], because the categories of meaning are identical, they are combined into three; here, because the complete meanings are distinct, they are expanded into six. By virtue of these meanings, just like space, [the merit] also cannot be mentally thought of or measured to reach its bounds. Therefore, the Suvikrāntavikrami-paripṛcchā Prajñāpāramitā Sūtra says: "If this merit had physical form, the realm of space could not contain it." Space is provisionally used as a partial analogy; however, non-abiding merit surpasses space—if space were not adduced, there would be nothing to serve as an analogy.