金剛般若經旨贊 2.248

2.248

Sūtra: “Subhūti, down to giving.” / Commentary: Next, three [passages] clarify the purity of non-defiled practice and abiding. Herein there are also two: first, non-defilement in preaching the Dharma; second, non-defilement in saṃsāra. First, non-defilement in preaching the Dharma severs the twenty-eighth doubt, that the transformation body's preaching lacks merit, causing one to train in the pure practice of preaching the Dharma. Previously, it caused one to contemplate the emptiness of the essence of the five aggregates and arouse supernormal powers to benefit and deliver all classes of beings. If one does not preach the Dharma, benefiting and delivering cannot be accomplished; if one necessarily wishes to benefit beings, one should preach without defilement. That is, one is untainted by grasping onto the phrasing and meaning, and at the time of preaching one is untainted by fame and gain. Bodhisattvas who cannot train in undefiled preaching conversely doubt that the Dharma preached by the Buddha's transformation is not genuine preaching and therefore of no benefit. If they think that matters such as coming, going, and preaching the Dharma are all apparitional displays and not the true Dharma body, then since they are not real, how could they benefit creatures? When people know it is an apparitional preaching, they will not generate faithful minds; even if I uphold and preach it, how could it bring about my benefit? Due to defilement, although one preaches, it does not achieve superior benefit; due to doubt, one is not [attentive to] the Buddha's preaching and cannot deliver beings. Now, wishing to sever that mind of doubt and grasping, it is shown that although it is an apparitional preaching, it is also a genuine preaching and can bring about vast benefit for sentient beings. That is, the Buddha's teachings flow forth from truth and can bring to fruition the supramundane seeds of sentient beings. Even for those who hear without faith, it still serves as a cause for buddhahood; if those with faith hear it, how could it not be of great benefit? How much more so when undefiled preaching equals the merit of the Buddha! One should simply be diligent and not doubt the genuine versus the transformed. To reveal this wondrous purport and inspire their minds, the treatise and sūtra once again raise giving for comparison. Asaṅga, in terms of upholding and preaching while being free from attachment, calls it undefiled preaching of Dharma. Vasubandhu, with respect to severing doubt and encouraging upholding, calls it severing [the doubt that] the transformation's preaching lacks merit. The text is divided into two: first, a comparison revealing superiority; second, directly clarifying non-defilement. The former text also has two: first, raising material merit; second, the direct comparison. This is the first. In order to reveal that the merit of upholding and preaching the sūtra is vast and abundant, it therefore first raises the giving of vast wealth.