金剛般若波羅蜜經 分十五 持經功德分
佛在這一分擺出一場幾乎不近人情的較量：一個人一天三時、各拿恒河沙那麼多的身命去布施，這樣盡無量百千萬億劫地捨身——捨得又難、又多、又久；可是另一個人，只是聽到這部經、信心不逆，福就勝過了他。較的不是多少，是兩種福的體性。捨身再大，仍是有所得的福，在生死裡打轉，於菩提隔了一層；聽聞受持這部經，卻在心地裡熏下了趣向佛果的種子，朝著轉依走出了第一步。所以佛說，能受持讀誦、為人解說的人，「則為荷擔如來阿耨多羅三藐三菩提」——用肩把成佛這副重擔，整個擔了起來。要緊的是這一點：成佛的正因，不在你給出了多少，而在你向哪裡承當。捨身的福會用盡，荷擔的人千載不墜，因為他擔的不是一椿功德，是菩提本身。經所在的地方，便如一座塔，天人都來禮敬——不為紙墨，為這一肩承當的法。
In this division the Buddha lays out a comparison almost beyond human reach: a person who, in the morning, midday, and evening of a single day, gives away in each of the three periods as many bodies and lives as the sands of the Ganges, and goes on giving up his body like this through measureless hundreds of thousands of millions of eons—giving that is at once hard, and vast, and long-sustained. Yet another person merely hears this sūtra and, with a faith that does not turn against it, gains merit that surpasses his. What is weighed is not the amount, but the very nature of the two kinds of merit. However great the giving of one's body, it remains a merit of something-attained, turning round within birth-and-death, set off by one layer from bodhi; whereas hearing, receiving, and keeping this sūtra perfumes into the ground of the mind a seed inclined toward the fruit of buddhahood, and takes the first step out along the road toward transformation of the basis (轉依, āśraya-parāvṛtti). And so the Buddha says that the one able to receive, keep, read, recite, and explain it for others 「則為荷擔如來阿耨多羅三藐三菩提」(shoulders the Tathāgata's unsurpassed, perfect, complete awakening)—taking up on his own shoulders the whole heavy burden of becoming a buddha. This is the point: the true cause of buddhahood lies not in how much you have given out, but in the direction in which you take up the burden. The merit of giving the body will be used up; the one who shoulders the burden does not fall away for a thousand ages, because what he shoulders is not one item of merit but bodhi itself. The place where the sūtra is becomes like a stūpa, and gods and humans alike come to pay reverence—not for the paper and ink, but for the Dharma that this single shoulder takes up.
Shi Huijing · Zhiyue · jingang · Division 15 · The Merit of Upholding the Sūtra · essence · Spring 2026
〔一〕三時捨身較量：盡劫捨身，不如聞經信心不逆
經曰：
「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。
「須菩提！假如有善男子、善女人，在一天的頭一段時辰裡，拿等同恒河沙那麼多的身命去布施，中間一段時辰裡，又拿等同恒河沙那麼多的身命去布施，末後一段時辰裡，也拿等同恒河沙那麼多的身命去布施；像這樣一直布施，經過無量無數百千萬億劫，都拿身命去布施。可是另外有一個人，只是聽到這部經，心裡生起信心、不違逆，這人的福德就勝過前面那位捨身的人了——何況他還能書寫、受持、讀誦、又為別人解說呢。」
〔二〕經有無邊功德，受持之人則為荷擔如來菩提
經曰：
「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提。
「須菩提！簡要地說，這部經有著想不到、量不盡、沒有邊際的功德。如來是為發起大乘心的人而說的，是為發起最上乘心的人而說的。如果有人能夠受持、讀誦、又廣為別人講說，如來都清清楚楚知道這個人、看見這個人，他們都能成就那無法計量、無法稱說、沒有邊際、不可思議的功德；像這樣的人，就等於是用肩把如來的無上正等正覺，整個擔負了起來。」
〔三〕樂小法者不能受持，經所在處則為是塔
經曰：
何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。「須菩提！在在處處若有此經，一切世間天、人、阿修羅所應供養；當知此處則為是塔，皆應恭敬、作禮、圍繞，以諸華香而散其處。
「為什麼這樣說呢？須菩提！如果一個人只喜歡小乘的法，又執著有『我』、有『人』、有『眾生』、有『壽者』這些見解，那他對這部經，就沒辦法去聽、去受、去讀誦、去為別人解說了。須菩提！無論在什麼地方，只要有這部經，一切世間的天、人、阿修羅都應當來供養；要知道這個地方就如同一座佛塔，大家都應該恭敬它、向它禮拜、繞著它行禮，並且用種種香花撒在這個地方。」
〔1〕Weighing the gift of one's body through the three watches: a whole age of giving the body cannot match hearing the sūtra with faith unopposed
The sūtra says:
「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。
"Subhūti! Suppose a good man or good woman were, in the first watch of the day, to give away bodies as many as the sands of the Ganges; and in the midday watch were again to give away bodies as many as the sands of the Ganges; and in the last watch were likewise to give away bodies as many as the sands of the Ganges; and were to go on giving the body like this through measureless hundreds of thousands of millions of billions of eons. And suppose there were another person who merely heard this sūtra, and in whose mind faith arose without opposing it — this person's merit would surpass that of the one who gave away his body. How much more so if he could also copy it out, receive and keep it, recite it, and explain it to others."
〔2〕The sūtra has boundless merit, and one who keeps it takes up the Tathāgata's awakening
The sūtra says:
「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提。
"Subhūti! To put it briefly, this sūtra has merit that is unthinkable, immeasurable, and without bound. The Tathāgata expounds it for those who have set out on the Great Vehicle, expounds it for those who have set out on the Supreme Vehicle. If there is a person who can receive and keep it, recite it, and explain it widely to others, the Tathāgata fully knows this person and fully sees this person, and they all accomplish merit that cannot be measured, cannot be reckoned, has no bound, and is unthinkable. Such people, then, take upon their shoulders the whole of the Tathāgata's supreme, perfect awakening."
〔3〕Those who delight in the lesser Dharma cannot receive and keep it; wherever the sūtra is, that place is a stūpa
The sūtra says:
何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。「須菩提！在在處處若有此經，一切世間天、人、阿修羅所應供養；當知此處則為是塔，皆應恭敬、作禮、圍繞，以諸華香而散其處。
"Why is this said? Subhūti! If a person delights only in the lesser Dharma, and clings to a view of self, a view of a person, a view of a being, a view of a life-span, then toward this sūtra he cannot listen and receive it, recite it, or explain it to others. Subhūti! In any and every place where this sūtra is found, all the gods, humans, and asuras of the whole world should come and make offerings; you should know that this place is itself a stūpa, and all should reverence it, bow to it, circle around it, and scatter every kind of flower and incense over that place."
Shi Huijing · Zhiyue · jingang · Division 15 · The Merit of Upholding the Sūtra · vernacular · Spring 2026
這一分通篇沒有一句「即非」，所以這裡的唯識不是拿三性去拆一句話，而是看：佛拿「捨身」與「持經」較量，較的到底是哪兩種福；又「荷擔菩提」一語，怎麼正落在唯識「向轉依」的機上。
本分的眼：不在「即非」，在「較量反顯」
前面幾分密集連發「即非」，到這一分忽然換了一種說法。佛不再以「即非是名」遣一個名相，而是擺出一場較量：一個人在一天的早、午、晚三段時辰，各拿等同恒河沙那麼多的身命去布施，這樣盡無量百千萬億劫地捨身——捨得又難、又多、又久，三重都到了極處；可是另一個人只是聽到這部經、信心不逆，他的福就勝過了前者。古德四家都把這一段判作「較量」「校量」「福多」之文（吉藏「三時捨身格量功德」、智顗「福多」、窺基「正校量」）。所以這一分的眼目，不在遣一個名相，而在以捨身福之多，反顯持經福之勝。用唯識的眼看下去，這一場較量，較的正是兩種體性全然不同的福。
捨身福：有漏依他，事大時大而不契菩提
先看被比下去的那一邊。捨身布施是不是福？是大福。智顗說它「施重又多，功德彌曠」，世親的論也承認這捨身福「以事大、時大」——一天之中尚且捨那麼多身，又經那麼長的時劫，論事論時都極大。
可是它再大，唯識看它仍是一種有漏的依他起之福。所謂依他起，就是依眾緣而生起的緣生事相；捨身布施這件事，宛然是有的，事相分明。但它落在「有所得」上——心裡還存著一個「我在捨、有福可得」的取相，這一層取相正是遍計所執，是凡夫在緣生的善行上妄加的一層實執。世親一語道破它的限度：這福「不趣菩提」（吉藏引論「福不趣菩提」）。窺基說得更具體：在生死當中縱然捨身捨命，「終無能契菩提法身」——它不能契入法身。為什麼不能契？因為它是有漏的、未經轉依的福，種子習氣仍在識田裡隨生死流轉，並不向著無漏的果地走。事大、時大，是「量」上的大；不契菩提，是「體」上的隔。較量的第一層意思，就在這裡：把「量」極大化，正為反顯「量」再大也不等於「體」的轉。
持經福：聞熏引無漏智，向轉依而為菩提正因
再看勝出的那一邊。一個人只是「聞此經典，信心不逆」，福就勝過盡劫捨身——這不是說聽一聽就比捨命還省力划算，而是這一「聞」的體性不同。唯識說，聽聞正法、受持讀誦，會在阿賴耶識裡熏成一類無漏的種子（這叫「聞熏習」——由聽聞正法所熏下、能引生出世智慧的習氣）。窺基正是這樣讀的：雖只生淨信、還未及受持讀誦，但「由信故，因即聽聞，生長智慧，定當成佛」。一邊是有漏福、不契菩提；一邊是聞熏所引、定當成佛的無漏智之因。較的不是多少，是「趣不趣菩提」——吉藏引論點得最齊整：受持、為人說「二能趣菩提」，而施福「有所得不能趣菩提」。
所以「信心不逆」雖只是初門的淨信，已經站到了向上的那條路上：由聞而熏、由熏而生智、由智而轉依、由轉依而成佛。捨身福停在生死裡打轉，持經福則是朝著轉依走的第一步。較量之的，由「捨身福之有量」，反顯「持經所引之無漏智的無量」。
荷擔如來菩提：受持妙法即菩提正因，即向轉依的承當
較量之後，佛說出本分最重的一句：能受持讀誦廣為人說的人，「則為荷擔如來阿耨多羅三藐三菩提」。「荷擔」就是用肩把重擔擔起來——這不是一個具象的物喻，而是「以肩持重」的取譬：受持妙法的人，等於用肩把「成佛」這副重擔承當了起來。世親逕讀「受持法者，即是荷擔大菩提」「由彼持法即是持菩提」；無著說這是「肩負菩提重擔」；窺基說受持之人「當能證獲菩提，雖現未得，後必得故，故言荷擔」。
用唯識的眼看，這一「荷擔」正接著上文的聞熏說下來。受持妙法不只是積一樁福事，它是菩提的正因——窺基稱它「是正報菩提之因，真法供養」。捨身布施是身外財物身命之施（縱是捨身，仍落在「所捨之物」上），於菩提隔了一層；受持正法則直接熏成趣向佛果的無漏種子，所以說它「荷擔菩提」。這「擔」之所以擔得起、擔得不墜（智顗「千載不墜，由於人弘，任持、運行」），正因為它是向著轉依的承當：受持之人在識田裡所熏的，是能轉捨染污、轉得菩提的因。荷擔之「持」，就是聞熏向轉依的那一分承持。
不可思議·不可稱量：佛智自證之境，非凡情比度
佛又說這部經有「不可思議、不可稱量、無邊功德」，是「為發大乘者說，為發最上乘者說」。何以「不可思議·不可稱量」？無著釋得乾淨：「不可思者，唯自覺故；不可稱者，無有等及勝故」——不可思議，是因為這是佛智自證之境，唯佛自覺，不是凡夫的思量所能及；不可稱量，是因為它無與倫比，沒有能等同、能勝過它的。這不是說它大得「我們算不出來」而已，而是它本就不在凡情比度的範圍裡，是轉依所顯的果境。
而「大乘」與「最上乘」之分，窺基讀作「定性大乘」與「不定性大乘」；無著則就此點出一層更深的義理：餘乘不及它，所以「最上」；而它之為「最勝」，是因為煩惱障、智障淨故。這一句最堪注意——無著逕以「二障俱淨」判這經所被之機的「最勝」。煩惱障障解脫、所知障（智障）障遍知成佛；唯有二障俱遣，才是最上乘的究竟。這也正與釋慧鏡讀§17「前半遣煩惱障、後半遣所知障」的綱目相通：持經所引的無漏智，終要落在這二障俱淨的轉依上。
樂小法者不能受：二障未遣，便受持不得這部經
接著佛說：「若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。」吉藏分得清楚：「樂小法者」是小乘，「著我見」者通外道——這部經兼明人法二空，所以耽著小法、執著我見的人不信、受不進去。
用唯識說，這正是上文「最勝＝二障淨」的反面：一個人若還執著有實在的「我」（這是人我執，是煩惱障的根），又只樂著小乘自了的法（於法上少了向佛果遍知的願求，所知障未動），他的心地裡熏不下這向轉依的無漏種子，自然也就「不能聽受」這部為最上乘所說的經。能受持的人與不能受持的人，分野不在資質聰鈍，而在二障遣與不遣、心是否向著轉依而轉。
經所在則為是塔：法所在處，即所尊之處
末後佛說：凡有這部經的地方，一切世間天、人、阿修羅都應供養，「當知此處則為是塔」。塔本是供奉舍利、瞻禮佛身之處；經之所在何以也堪如塔一般供養？古德判：正因受持這部經即是真法供養、是菩提正因（窺基「真法供養，所有世間財寶供養如來所不能及」），所以法之所在，即如佛身之所在，是世間所應尊禮之處。較量到此收束：捨身之福尚不及持經，則經之所在，自然為天人所應恭敬圍繞——這一供養，仍是承著前文「持經為菩提正因」的分量而來。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的聞熏、轉依之說從金剛經流出——聞熏習、無漏種、轉依、二障之說，自有其經源（解深密、瑜伽）與論本，般若另是一系；而是同一「捨有得之福、向無得之菩提」之旨，金剛經以經語（捨身不如持經·荷擔菩提）說，唯識以論語（有漏福不趣菩提·聞熏引無漏智·向轉依·二障俱淨）說，兩相對照，其義益顯。三十頌說聞熏習、說無漏種、說轉依，與本分「捨身不契菩提、持經定當成佛」相印；攝大乘論於增上慧學分說聞熏習、說向法身，與「持經即荷擔如來菩提（法身）」相應；辯中邊論說十法行（書寫、受持、讀誦、為人開演……）功德勝施，正與本分「受持讀誦為人解說」之福勝捨身相通；般若一系的心經說「無智亦無得」，與本分「捨身有得而不趣菩提、持經無得而荷擔菩提」同一「無得」之門。一句收束：金剛經以經語說的「不如聞此經、則為荷擔如來菩提」，成唯識論以「聞熏習·無漏種·轉依·斷二障」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
This division has not a single “is-not” throughout, so the Yogācāra here is not a matter of taking the three natures to dismantle a sentence, but of seeing: in the Buddha’s weighing of “giving up the body” against “upholding the sūtra,” which two kinds of merit are actually being weighed; and how the single phrase “shouldering awakening” falls just upon the Yogācāra trigger of “turning toward the transformation of the basis.”
The Eye of the Division: Not in the “Is-Not,” but in “the Comparison That Conversely Discloses”
The preceding divisions fired the “is-not” densely; by this division the manner of statement suddenly changes. The Buddha no longer dispels a name-and-mark with “is-not, that is what is called,” but lays out a weighing: a person, in the morning, midday, and evening watches of a single day, gives up bodies and lives as many as the Ganges sands in each watch, and so, through measureless hundreds of thousands of millions of kalpas, gives up the body — given up so hard, so much, and so long that all three reach the utmost; yet another person merely hears this sūtra and, in faith, does not contradict it, and his blessing surpasses the former’s. Four ancient masters all judge this passage as a text of “weighing,” “measuring,” “much merit” (Jizang, 「三時捨身格量功德」, “measuring the merit of giving up the body in the three watches”; Zhiyi, “much merit”; Kuiji, 「正校量」, “proper weighing”). So the eye of this division lies not in dispelling a name-and-mark, but in using the much-ness of the body-giving blessing to conversely disclose the superiority of the upholding-the-sūtra blessing. Read on with the Yogācāra eye, this weighing weighs precisely two blessings of wholly different substance.
The Body-Giving Blessing: With-Outflow 依他, Great in Event and Great in Time, yet Not Joining Awakening
First look at the side that is outweighed. Is giving up the body in giving a blessing? It is a great blessing. Zhiyi says 「施重又多，功德彌曠」 (“the giving is weighty and much, the merit vaster still”); Vasubandhu’s treatise too grants that this body-giving blessing is 「以事大、時大」 (“great in event and great in time”) — within a single day to give up so many bodies, and through so long a span of kalpas: in both event and time it is utterly great.
Yet however great, Yogācāra sees it as still a kind of with-outflow 依他起 blessing. What is called 依他起 is the conditionally-arisen phenomenon that arises in reliance on a manifold of conditions; the event of giving up the body in giving is manifestly there, its phenomenon distinct. But it falls upon “having attainment” — within the mind there still abides a grasping-at-marks, “I am giving, there is a blessing to attain,” and this layer of grasping-at-marks is precisely 遍計所執, the layer of real clinging that the ordinary person adds onto a conditionally-arisen good act. Vasubandhu states its limit in a phrase: this blessing 「不趣菩提」 (“does not advance toward awakening”) (Jizang cites the treatise, 「福不趣菩提」, “the blessing does not advance toward awakening”). Kuiji puts it more concretely: even should one give up body and life within birth-and-death, 「終無能契菩提法身」 (“one can in the end never join the awakening Dharma-body”) — it cannot enter into the Dharma-body. Why can it not join? Because it is with-outflow, a blessing not yet passed through the transformation of the basis; its seed-habits still turn within the consciousness-field along the current of birth-and-death, and it does not head toward the unsullied fruit-ground. Great in event, great in time, is greatness in “quantity”; not joining awakening is a gap in “substance.” The first sense of the weighing lies just here: to maximize “quantity” is precisely to conversely disclose that, however great the quantity, it does not equal the turning of “substance.”
The Upholding-the-Sūtra Blessing: the Perfuming of Hearing Draws Unsullied Wisdom, Turning Toward the Basis as the Very Cause of Awakening
Now look at the side that prevails. A person merely 「聞此經典，信心不逆」 (“hears this sūtra, and in faith does not contradict it”), and his blessing surpasses giving up the body through whole kalpas — this is not to say that listening once is more economical than giving up one’s life, but that the substance of this one “hearing” is different. Yogācāra says: to hear the true Dharma, to receive, keep, read, and recite it, perfumes into the 阿賴耶識 (ālaya-vijñāna) a class of unsullied seeds (this is called 「聞熏習」, the perfuming of hearing — the habit-energy perfumed in by hearing the true Dharma, able to draw forth world-transcending wisdom). Kuiji reads it just so: though one only gives rise to pure faith and has not yet come to receiving, keeping, reading, and reciting, still 「由信故，因即聽聞，生長智慧，定當成佛」 (“by faith, the cause is just hearing, which grows wisdom, and one is bound to become a Buddha”). On one side is a with-outflow blessing that does not join awakening; on the other is the cause of unsullied wisdom, drawn by the perfuming of hearing, bound to become a Buddha. What is weighed is not much-or-little, but “advancing or not advancing toward awakening” — Jizang cites the treatise most neatly: receiving, keeping, and expounding for others are “the two that can advance toward awakening,” while the giving-blessing “has attainment and cannot advance toward awakening.”
So although “in faith does not contradict” is only the pure faith of the entry-gate, it already stands on the upward road: by hearing, perfuming; by perfuming, the arising of wisdom; by wisdom, the transformation of the basis; by the transformation of the basis, becoming a Buddha. The body-giving blessing halts and circles within birth-and-death; the upholding-the-sūtra blessing is the first step heading toward the transformation of the basis. What the weighing aims at is, by “the measured-ness of the body-giving blessing,” conversely to disclose “the measurelessness of the unsullied wisdom drawn forth by upholding the sūtra.”
Shouldering the Tathāgata’s Awakening: to Receive and Keep the Wondrous Dharma Is the Very Cause of Awakening, the Bearing That Turns Toward the Basis
After the weighing, the Buddha speaks this division’s weightiest line: the one who can receive, keep, read, recite, and widely expound it for others 「則為荷擔如來阿耨多羅三藐三菩提」 (“is then shouldering the Tathāgata’s supreme perfect awakening”). 「荷擔」 is to take up a heavy load on the shoulder — not a concrete object-simile, but the figure of “bearing weight with the shoulder”: the one who receives and keeps the wondrous Dharma is as one who, with the shoulder, has taken up the heavy load of “becoming a Buddha.” Vasubandhu reads straightaway 「受持法者，即是荷擔大菩提」 (“the one who receives and keeps the Dharma is just shouldering great awakening”), 「由彼持法即是持菩提」 (“because his keeping the Dharma is just keeping awakening”); Asaṅga says this is 「肩負菩提重擔」 (“bearing the heavy load of awakening on the shoulder”); Kuiji says the one who receives and keeps 「當能證獲菩提，雖現未得，後必得故，故言荷擔」 (“will be able to realize and gain awakening; though not now attained, it must be attained later, and so it is called ‘shouldering’”).
To the Yogācāra eye, this “shouldering” follows on just from the perfuming of hearing above. To receive and keep the wondrous Dharma is not merely to accumulate a single matter of blessing; it is the very cause of awakening — Kuiji calls it 「是正報菩提之因，真法供養」 (“the cause of the right-recompense awakening, the true Dharma-offering”). Giving up the body in giving is a giving of wealth, body, and life external to oneself (even giving up the body still falls upon “the thing given up”), and is one layer removed from awakening; whereas receiving and keeping the true Dharma directly perfumes into the unsullied seeds heading toward the Buddha-fruit, and so is said to “shoulder awakening.” The reason this “load” can be borne, and borne without falling (Zhiyi, 「千載不墜，由於人弘，任持、運行」, “for a thousand years it does not fall, because people propagate it — bearing it up, carrying it on”), is precisely that it is the bearing that turns toward the transformation of the basis: what the one who receives and keeps perfumes within the consciousness-field is the cause that can turn away the defiled and turn toward awakening. The “keeping” of shouldering is just that measure of bearing-up by which the perfuming of hearing turns toward the basis.
Inconceivable · Beyond Measure: the Realm of the Buddha-Wisdom’s Self-Awareness, Not for the Ordinary Mind to Reckon
The Buddha further says this sūtra has 「不可思議、不可稱量、無邊功德」 (“inconceivable, beyond-measure, boundless merit”), and is 「為發大乘者說，為發最上乘者說」 (“spoken for those who give rise to the Great Vehicle, spoken for those who give rise to the supreme Vehicle”). Why “inconceivable · beyond measure”? Asaṅga interprets it cleanly: 「不可思者，唯自覺故；不可稱者，無有等及勝故」 (“inconceivable, because it is self-awareness alone; beyond measure, because there is none equal to or surpassing it”) — inconceivable because this is the realm of the Buddha-wisdom’s self-awareness, awakened by the Buddha alone, beyond the reach of the ordinary person’s reckoning; beyond measure because it is without compare, with none able to equal or to surpass it. This is not merely to say it is so great that “we cannot calculate it,” but that it is from the start not within the range of the ordinary mind’s reckoning — it is the fruit-realm disclosed by the transformation of the basis.
And the distinction of “Great Vehicle” and “supreme Vehicle,” Kuiji reads as 「定性大乘」 (“the determinate-nature Great Vehicle”) and 「不定性大乘」 (“the indeterminate-nature Great Vehicle”); Asaṅga, however, points out here a deeper layer of meaning: the other vehicles do not match it, hence “supreme”; and its being “most superior” is because the affliction-hindrance and the cognitive-hindrance are purified (煩惱障、智障淨故). This line is most worthy of note — Asaṅga straightaway judges the “most superior” of the capacity this sūtra addresses by 「二障俱淨」 (“both hindrances alike purified”). The affliction-hindrance (煩惱障) hinders liberation; the cognitive-hindrance (所知障, the wisdom-hindrance) hinders the all-knowing of becoming a Buddha; only when both hindrances are alike dispelled is it the ultimate of the supreme Vehicle. This accords just with Shi Huijing’s reading of §17, that “the first half dispels the affliction-hindrance, the second half dispels the cognitive-hindrance” — the unsullied wisdom drawn forth by upholding the sūtra must in the end fall upon this transformation of the basis in which both hindrances are alike purified.
Those Who Delight in the Small Dharma Cannot Receive It: with the Two Hindrances Undispelled, One Cannot Receive and Keep This Sūtra
Then the Buddha says: 「若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說」 (“if one delights in the small Dharma and clings to the view of self, person, sentient being, and life-span, then with this sūtra one cannot listen and receive, read and recite, or expound it for others”). Jizang distinguishes it clearly: “those who delight in the small Dharma” are the Lesser Vehicle, and “those who cling to the view of self” extends to the outer paths — because this sūtra clarifies both the emptiness of person and the emptiness of dharma, those who indulge in the small Dharma and cling to the view of self do not believe it and cannot take it in.
Said in Yogācāra, this is just the reverse of the “most superior = both hindrances purified” above: if a person still clings to a really existent “self” (this is the self-in-person clinging, the root of the affliction-hindrance), and moreover delights only in the Lesser Vehicle’s self-liberating Dharma (lacking, with respect to dharmas, the aspiration toward the all-knowing of the Buddha-fruit, the cognitive-hindrance unmoved), then within his mind-ground the unsullied seeds heading toward the transformation of the basis cannot be perfumed in, and so naturally he “cannot listen and receive” this sūtra spoken for the supreme Vehicle. The dividing-line between the one who can receive and keep and the one who cannot lies not in dull or sharp endowment, but in whether the two hindrances are dispelled or not, whether the mind turns toward the transformation of the basis.
Where the Sūtra Is, There Is a Stūpa: Where the Dharma Is, Is the Place to Be Revered
Last the Buddha says: wherever this sūtra is, all worldly devas, humans, and asuras should make offerings, 「當知此處則為是塔」 (“know that this place is then a stūpa”). A stūpa is originally where relics are enshrined and the Buddha’s body is reverently beheld; why is the place of the sūtra also worthy of offering as a stūpa? The ancient masters judge: precisely because to receive and keep this sūtra is the true Dharma-offering, the very cause of awakening (Kuiji, 「真法供養，所有世間財寶供養如來所不能及」, “the true Dharma-offering, which all the world’s offering of wealth and jewels to the Tathāgata cannot match”), where the Dharma is, is as where the Buddha’s body is, the place the world should revere and pay homage to. The weighing closes here: since the body-giving blessing does not match upholding the sūtra, the place of the sūtra is naturally to be reverently surrounded by devas and humans — and this offering, too, follows from the weight of the foregoing “upholding the sūtra is the very cause of awakening.”
Yogācāra as Mirror: One and the Same Reality, in the Sūtra’s Words and the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say Yogācāra’s teaching of the perfuming of hearing and the transformation of the basis flows out of the Diamond Sūtra — the doctrines of the perfuming of hearing, the unsullied seeds, the transformation of the basis, and the two hindrances have their own scriptural sources (the Saṃdhinirmocana, the Yogācārabhūmi) and treatise-witnesses; prajñā is another lineage. Rather, it is one and the same purport — “casting off the blessing of attainment, turning toward the nothing-attained awakening” — which the Diamond Sūtra states in the sūtra’s words (giving up the body does not match upholding the sūtra · shouldering awakening), and which Yogācāra states in the treatise’s words (the with-outflow blessing does not advance toward awakening · the perfuming of hearing draws unsullied wisdom · turning toward the basis · both hindrances alike purified); set side by side, the sense of each shows the clearer. The Thirty Verses speak of the perfuming of hearing, the unsullied seeds, and the transformation of the basis, sealing with this division’s “giving up the body does not join awakening, upholding the sūtra is bound to become a Buddha”; the Mahāyāna-saṃgraha, in its chapter on the training in higher wisdom, speaks of the perfuming of hearing and of turning toward the Dharma-body, answering to “upholding the sūtra is just shouldering the Tathāgata’s awakening (the Dharma-body)”; the Madhyānta-vibhāga speaks of the ten Dharma-practices (copying, receiving and keeping, reading, reciting, expounding for others…) whose merit surpasses giving, connecting just with this division’s “the blessing of receiving, keeping, reading, reciting, and expounding for others surpasses giving up the body”; and in the prajñā lineage itself, the Heart Sūtra says 「無智亦無得」 (“no wisdom and no attainment”), which is one and the same gate of “nothing-attained” as this division’s “giving up the body has attainment yet does not advance toward awakening, upholding the sūtra has nothing-attained yet shoulders awakening.” To close in a line: what the Diamond Sūtra states in the sūtra’s words as “not equal to hearing this sūtra · is then shouldering the Tathāgata’s awakening,” the Cheng weishi lun states in the technical words “the perfuming of hearing · the unsullied seeds · the transformation of the basis · cutting off the two hindrances” — and it is one and the same matter 〔this reconciliation Shi Huijing has already clarified in purport in From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 15 · The Merit of Upholding the Sūtra · exposition · Spring 2026
考據Apparatus
一、科判定位（福德較量·荷擔 · 加「較量結構」小目）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分十五 持經功德分 |
| 釋慧鏡 §17 二分 | 前半（眾生空·破四相·煩惱障；捨身較量·持經荷擔，第一周） |
| 道安 三分 | 正宗分 · 第一周 · 校量持經功德之三（三時捨身較量） |
| 無著十八住 T1510 | 第十四住 離寂靜味（十八住第十四「離寂靜味」[0757b11–12]；錨經「於此法門受持」[0757c19–20]）；八住攝之歸離障礙住處第十「離闕少智資糧」（窺基引無著「即十二離障中第十為離闕少智資糧」T1700 [0142b12–13]）；與法相應五種勝功德：如來憶念親近·攝福德·讚歎法及修行·天等供養·滅罪 [0763b07–c05]（前四屬本分，滅罪屬分十六） |
| 世親 三問偈 T1511/T1513 | 「於何法修行·得何福德·成何業」三問（T1511 [0789b23–24]／義淨「由如是正行，獲如是福量；於法正行者，業用今當說」T1513 [0880a20–21]）——以三種修行（受持·讀誦·演說）·勝挍量福德（捨身福不及持經）·勝業（荷擔妙法）逐項答之 |
| 吉藏（三論）T1699 | 「『分』下，第二、三時捨身格量功德也，為二：初、明格量；第二、稱歎勸修」[0117a04–05]；稱歎開四：歎法·歎人·重歎法·重歎人 [0117a24–25] |
| 智顗（天台）T1698 | 「『日三時捨』下，是第三、福多」[0080c14]；「以要言之」下「此文有十」（十不可思議：經·大乘最上乘·三乘不堪·在處如塔·轉障·當得菩提·勝佛往行·若具說狂亂·義不可思議·果報不可思議）[0081a03–b09] |
| 窺基（唯識）T1700 | 第三段第四校量中「上來別破三疑竟，自下第二正校量」[0142b07–08]；依世親「自下釋二釋所以，中有六復次」（希聞生信·受持荷擔·在處尊重·遠離諸障·速證菩提·成就勢力）[0142c13–c15]；依無著「自下第十四為離寂靜味……五種勝功德」[0142b11–16] |
較量結構：本分立「三時捨身／持經」之對較——正面舉捨身福德之極（日三時各捨恒河沙等身、盡無量百千萬億劫），陡然以「聞此經信心不逆，其福勝彼，何況受持讀誦為人解說」翻轉，以捨身福之多反顯持經之無得。古德四家俱判此為「格量／校量／福多」之文（吉藏「三時捨身格量功德」、智顗「福多」、窺基「正校量」）。其反顯之理，世親一語道破：捨身福於菩提不能契而持經受持即荷擔菩提（窺基「謂於生死中雖捨身命，終無能契菩提法身；一生信心……定當成佛，其福即多」[0142c07–10]）。較量之眼，由「捨身福德之有量」轉「持經荷擔之無量」；「荷擔如來菩提」者，受持妙法即荷負菩提重擔——此分之眼，由「福德之較量」轉「荷擔之承持」。本分無「即非」式（見目三）。
二、異譯對勘（六漢譯 · 三時捨身較量·荷擔·塔 一段）
要句：初日分/中日分/後日分各以恒河沙等身布施 / 無量劫以身布施 / 聞此經信心不逆其福勝彼 / 受持讀誦為人說 / 則為荷擔如來菩提 / 樂小法著我見不能聽受 / 此經所在則為是塔
| 版本 | 三時捨身較量·荷擔·塔一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。「須菩提！在在處處若有此經，一切世間天、人、阿修羅所應供養；當知此處則為是塔，皆應恭敬、作禮、圍繞，以諸華香而散其處。」 | 0750c07–c23 |
| 菩提流支 T236 | 「……初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分復以恒河沙等身布施，如是捨恒河沙等無量身，如是百千萬億那由他劫以身布施。若復有人聞此法門，信心不謗，其福勝彼無量阿僧祇，何況書寫受持讀誦修行，為人廣說。……皆成就不可思議不可稱無有邊無量功德聚。如是人等，則為荷擔如來阿耨多羅三藐三菩提。……若樂小法者，則於此經，不能受持讀誦修行，為人解說。若有我見眾生見人見壽者見，於此法門，能受持讀誦修行為人解說者，無有是處。……當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。」 | 0754c24–0755a14 |
| 真諦 T237 | 「……於日前分布施身命，如上所說諸河沙數；於日中分布施身命，於日後分布施身命，皆如上說諸河沙數。如是無量百千萬億劫，以身命布施。若復有人，聞此經典，不起誹謗，以是因緣，生福多彼無數無量。何況有人書寫受持讀誦，教他修行，為人廣說。……如來悉知是人，悉見是人，與無數無量不可思議無等福聚而共相應。如是等人，由我身分，則能荷負無上菩提。……如是經典，若下願樂人，及我見、眾生見、壽者見、受者見，如此等人，能聽能修讀誦教他正說，無有是處。……當知此處於世間中即成支提。」 | 0764b01–b19 |
| 達摩笈多 T238 | 「若復時，善實！婦女，若丈夫，若前分時，恒伽河沙等我身捨，如是中分時，如是晚分時，恒伽河沙等我身捨。以此因緣，劫俱致那由多百千我身捨。若此法本，聞已不謗，此如是，彼緣，多過福聚生，無量、不可數。何復言若寫已受持讀誦，為他等及分別廣說。……一切彼，善實！眾生，我肩菩提持當有！彼何所因？不能，善實！此法本，小信解者眾生聞，不我見者、不眾生見者、不壽見者、不人見者、不菩薩誓眾生能聞受……若無是處有。……此中地分，此經廣說，供養彼地分有當天、人、阿脩羅世，禮右繞作……支帝彼地分有當。」 | 0769b07–b26 |
| 玄奘 T220⑨ | 「假使善男子或善女人，日初時分以殑伽河沙等自體布施，日中時分復以殑伽河沙等自體布施，日後時分亦以殑伽河沙等自體布施，由此異門，經於俱胝那庾多百千劫以自體布施。若有聞說如是法門不生誹謗，由此因緣所生福聚，尚多於前無量無數，何況能於如是法門具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！……皆當成就不可思議、不可稱量無邊福聚。善現！如是一切有情，其肩荷擔如來無上正等菩提。……如是法門非諸下劣信解有情所能聽聞，非諸我見、非諸有情見、非諸命者見、非諸士夫見、非諸補特伽羅見、非諸意生見、非諸摩納婆見、非諸作者見、非諸受者見所能聽聞……無有是處。……若地方所開此經典，此地方所當為世間諸天及人、阿素洛等之所供養、禮敬、右遶如佛靈廟。」 | 0983a10–b07 |
| 義淨 T239 | 「妙生！若有善男子、善女人，初日分以弶伽河沙等身布施，中日分復以弶伽河沙等身布施，後日分亦以弶伽河沙等身布施，如是無量百千萬億劫，以身布施。若復有人，聞此經典，不生毀謗，其福勝彼，何況書寫受持讀誦，為人解說。「妙生！是經有不可思議不可稱量無邊功德，如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為他說，如來悉知悉見是人皆得成就不可量、不可稱、不可思議福業之聚，當知是人則為以肩荷負如來無上菩提。何以故？妙生！若樂小法者，則著我見、眾生見、壽者見、更求趣見，是人若能讀誦受持此經，無有是處。「妙生！所在之處若有此經，當知此處則是制底，一切世間天、人、阿蘇羅，所應恭敬，作禮圍繞，以諸香花供養其處。」 | 0773c14–c29 |
異文所繫：
- 「三時捨身」之譯：羅什、義淨作「初日分／中日分／後日分」
[0750c07–c09]／[0773c15–c17]；玄奘作「日初時分／日中時分／日後時分」[0983a10–a12]；真諦作「日前分／日中分／日後分」（並作「布施身命」，加「命」字）[0764b01–b03]；笈多作「前分時／中分時／晚分時」[0769b07–b08]。羅什「身」與真諦「身命」之別，繫於 ātma-bhāva（自身·自體）之取——玄奘逕作「自體」[0983a10]，笈多作「我身」[0769b07]，真諦作「身命」[0764b02]。此「捨身」之福，世親判為「捨身福」對顯「持經福」之較量（見目四）。 - 能斷系重詞：本分無「即非」式，故無如分八·分十之「X·X者，非X」重詞；然玄奘於「身」作「自體」、義淨於「制底」（梵 caitya）逕用音寫，能斷三系（玄奘·義淨·笈多）句法仍長（多分別語：玄奘「具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意」
[0983a15–a17]，較羅什「書寫、受持、讀誦、為人解說」[0750c11–c12]多三項）。逐字錄之，不縮。 - 「荷擔／荷負／肩荷」：羅什作「荷擔如來阿耨多羅三藐三菩提」
[0750c17–c18]；流支同「荷擔」[0755a07]；真諦作「荷負無上菩提」[0764b13]；玄奘作「肩荷擔」[0983a27]；義淨作「以肩荷負」[0773c24]；笈多作「我肩菩提持當有」（梵序直譯·「肩」「持」並出）[0769b20]。此「荷擔／肩荷」一語，世親論本明標其梵——義淨論（T1513）於分八「福聚」處校梵「塞建陀」一語有「肩荷義」（「猶如在肩能持於擔，為此名肩為聚」[0877a25–a26]）；此分「肩荷負菩提」即取此「肩荷」之義（受持妙法即肩負菩提重擔，見目四、目五）。 - 「塔／支提／制底／靈廟」：羅什、流支作「塔」
[0750c22]／[0755a13]；真諦作「支提」[0764b18–b19]；笈多作「支帝」[0769b26]；義淨作「制底」[0773c28]；玄奘作「如佛靈廟」[0983b07]。塔（stūpa，瘞舍利）與支提／制底（caitya，所尊之處，不必有舍利）之分，繫於「經所在之處」何以堪供——古德判「為尊法身故敬塔」「為重此經故供養所在處」（智顗[0079a22–a23]、吉藏[0112c17–c18]，見目四）。 - 「信心不逆／不謗／不誹謗／不毀謗」：羅什「信心不逆」
[0750c11]；流支「信心不謗」[0754c28]；真諦「不起誹謗」[0764b05]；玄奘「不生誹謗」[0983a14]；義淨「不生毀謗」[0773c18]；笈多「聞已不謗」[0769b10]。「不逆／不謗」之別，繫於「信」之初門——世親判此「信心」雖未受持讀誦，但生淨信即勝捨身（窺基「但生淨信隨喜功德，比前其福過彼」[0142c06–c07]，見目四）。
三、即非・三性（眼 · 本分無即非式 · 較量反顯）
本分無「X／即非X／是名X」之即非式（即非式密集於分十三·分十四前段「忍辱仙人」之我相非相）。此分之眼不在「即非」，而在較量反顯——以「捨身福」之有量、有得，反顯「持經福」之無量、無得；以「荷擔菩提」顯受持妙法之為菩提正因。其唯識義由二脈讀之：
-
捨身福（有得）／持經福（無得）之質別：捨身布施乃緣生有漏之福，事相宛然而於菩提不能契（世親「福不趣菩提」之同脈讀；窺基「於生死中雖捨身命，終無能契菩提法身」
[0142c07–c08]）——此即依他起上之有漏福，未轉依故不趣菩提。持經受持則引生無分別智、定當成佛（窺基「因即聽聞，生長智慧，定當成佛」[0142c09–c10]）——此即由聞熏（受持讀誦）引無漏智、向轉依。較量之的，由「福之有量」反顯「智之無量」，即轉依向上之機。 -
荷擔菩提＝受持妙法即荷負菩提（向轉依）：「則為荷擔如來阿耨多羅三藐三菩提」
[0750c17–c18]，世親逕讀「受持法者，即是荷擔大菩提」（T1511 [0790b10–11]）／「由彼持法即是持菩提」（T1513 [0880b26–27]）——受持妙法非僅福事，乃菩提正因（窺基「是正報菩提之因，真法供養」[0142b23–b25]；「受持之者，當能證獲菩提，雖現未得，後必得故，故言荷擔」[0143a17–a18]）。荷擔之「持」，即聞熏向轉依之承持。
本分之眼：較量者以「捨身有得」反顯「持經無得」，荷擔者以「受持妙法」顯「菩提正因」——皆「遣有得而向轉依」之機，與即非式「遣自性而存可說」同一無得之骨。此分雖無即非式，其「捨身福不及持經·持經即荷擔菩提」之較量，正即非映三性之讀（遣遍計所執之「有得福」，向圓成轉依）於福德較量位之一施；映三性之讀，見釋慧鏡《即非三段式映射唯識三性》（S5-P01）；「無住生心↔轉依」之讀，見《應無所住而生其心》（S5-P06）——持經向轉依即無住生心之果地承持。
四、諸家異釋（古德 · 世親三問偈·無著五功德·捨身福不契菩提 · 加重）
核心 加重 ——世親《金剛般若論》三問偈（於何法修行·得何福德·成何業）統攝此段，二漢譯並存；無著判為十八住第十四「離寂靜味」（離闕少智資糧）·與法相應五種勝功德。 世親以「三種修行（受持·讀誦·演說）·勝挍量福德（捨身不及持經）·勝業（荷擔妙法·遠離諸障·速證菩提）」逐項錨於經文；無著以「五功德」逐項錨經，二論名異義一。
世親 T1511（菩提流支譯） 論偈三問 [0789b23–b24]：
「於何法修行，得何等福德？復成就何業？如是說修行。」
- 於何法修行（三種修行）——論偈
[0789b26–b27]：「名字三種法，受持聞廣說，修從他及內，得聞是修智。」「此有三種：一者受；二者持；三者讀誦……受持修行，依總持法故；讀誦修行，依聞慧廣故」[0789b28–c02]。 - 得何等福德（捨身福不及持經）——論偈
[0789c10–c11]：「此為自淳熟，餘者化眾生；以事及時大，福中勝福德。」「此捨身福德勝於前捨身福德。云何勝？以事勝故、以時大故，即一日時多捨身故，復多時故」[0789c15–c18]——明捨身福「以事大·時大」而仍不及持經。 - 復成就何業（勝業·荷擔·離障·速證）——論三行偈
[0790a21–a26]：「非餘者境界，唯依大人說，及希聞信法，滿足無上界。受持真妙法，尊重身得福，及遠離諸障，復能速證法。成種種勢力，得大妙果報，如是等勝業，於法修行知。」釋荷擔：「如是人等則為荷擔如來阿耨多羅三藐三菩提者，示現受持真妙法故。受持法者，即是荷擔大菩提」[0790b09–b11]；釋輕賤：「受持讀誦此經為人輕賤者，示現遠離一切諸障故……以有大功德故」[0790b16–b18]；釋勝佛往行：「此示速證菩提法故，以多福德莊嚴速疾滿足故」[0790b20–b21]。
世親 T1513（義淨譯） 論頌三問 [0880a20–a21]：
「由如是正行，獲如是福量；於法正行者，業用今當說。」
- 正行（三種）——頌
[0880a23]：「於文有三種，受持讀演說。」「文有三者：一、受持；二、讀誦；三、演說」[0880a24–a25]；義正行頌[0880a28]：「義得由從他，及己聞思故。」 - 福量（捨身不及）——頌
[0880b03–b04]：「此謂熟內己，餘成他有情；由事時大性，望福福殊勝。」「此捨身福望前捨身福，由事大故有其差別。及由時大，由一日中尚以極多自身而行布施，復經多時」[0880b06–b09]。 - 業用（勝業·荷擔·淨障·智通）——三行頌
[0880b12–b17]：「非境性獨性，能依是大人，及難可得聞，無上因增長。若但持正法，所依處成器，蠲除諸業障，速獲智通性。世妙事圓滿，異熟極尊貴，於此法修行，應知獲斯業。」釋荷擔：「『當知是人則為以肩荷負』等者，此即顯其能持法者，由彼持法即是持菩提也」[0880b26–b27]；釋淨障：「由被輕辱故，所有應生惡趣之業皆當消盡故，此顯淨除業障」[0880b29–c01]；釋智通：「比於末代於此法門能受持等獲多福故，此顯得成智通性，多福資糧悉圓滿故」[0880c04–c06]。
〔二譯對位：三問（修行/福德/業）· 三種修行（受持·讀誦·演說）· 捨身福事大時大而不及持經（以事時大／由事時大性）· 荷擔妙法即持菩提（受持法者即是荷擔大菩提／由彼持法即是持菩提）· 遠離諸障／淨除業障 · 速證菩提／得成智通性——同一世親論之二漢譯，名異義一。〕
無著 T1510（達摩笈多譯）：此分為十八住之第十四「離寂靜味」——「為離寂靜味故，經言『須菩提！若女人、若丈夫於此法門受持』如是等」[0757c19–c20]（十八住第十四「離寂靜味」[0757b11–12]）；八住攝之歸離障礙住處第十「離闕少智資糧」。於「闇／有目」喻（分十四乏受用苦忍）之後，總標「為離闕少智資糧故……顯示與法相應有五種勝功德：一如來憶念親近，二攝福德，三讚歎法及修行，四天等供養，五滅罪」[0763b04–b09]。逐項錨經：「何者如來憶念親近？如經『受持讀誦者，如來以佛智知彼、如來以佛眼見彼』」[0763b09–b11]；「何者攝福德？如經『是諸眾生，生如是無量福德聚』」[0763b13–b14]；「何者讚歎法及修行？如經『此法門不可思、不可稱』……不可思者，唯自覺故；不可稱者，無有等及勝故」[0763b15–b17]；「『又此法門，如來為發最上乘者說，為發最勝乘者說』者，此成就不可稱義。於中，餘乘不及故最上，煩惱障、智障淨故最勝」[0763b17–b20]；「『是等即為荷擔我菩提』者，謂肩負菩提重擔故」[0763b24]；「何者天等供養？如經……『即為支提』」[0763b27–c02]。〔第五滅罪 [0763c02–c05] 屬分十六輕賤段，本分取前四功德。〕
吉藏（三論）T1699：科為「三時捨身格量功德」[0117a04]，「異上捨身者，有二義：一者施多，謂日三時捨身……二者時節久，謂無量千萬億劫常行捨身事」[0117a06–a09]。稱歎開四（歎法·歎人·重歎法·重歎人）[0117a24–a25]。釋大乘最上乘：「大包含廣博義，最上高絕取，超出二乘義；廣博等即是得義，出二乘即是離義」[0117a28–b02]。釋三知見：「初知見自信功德，次知見自受持讀誦功德，今知見受持復為人說得功德，故三知見異也」[0117b04–b06]。釋樂小法著我見：「『樂小法者』，此是小乘；『著我見』者，此是外道……今此經具明二空，故小乘人不信」[0117b07–b20]。釋捨身不及（引論）：「論釋初三千施云『二能趣菩提，福不趣菩提』。所言二者，即是自能受持、復為他說，此二能趣菩提也；施福是有漏，有所得不能趣菩提也」[0117c17–c20]。
智顗（天台）T1698：科為「『日三時捨』下，是第三、福多」[0080c14]，「施重又多，功德彌曠，若於此經生心不逆，福勝前施；施即有限，信心無極」[0080c16–c18]。「以要言之」下「此文有十」[0081a03–a04]：第一經不可思議「理圓道極，言即盡美」[0081a04–a05]；第二大乘最上乘「廣運無涯謂之大乘，超三乘之勝謂之為最上」[0081a10–a11]；荷擔「荷擔菩提，千載不墜，由於人弘，任持、運行……背荷肩擔，非身而身，實相法身，非因非果，即是兩肩」[0081a13–a15]；第三三乘不堪「樂小是二乘，著我是凡夫，著見是外道」[0081a16–a17]；第五轉障「先世重罪現在輕受……罪起由惑，福生於解」[0081a21–a24]；第六當得菩提「即受記」[0081a24]；第七勝佛往行「始獲無生忍，今能無所得心而持經者得福勝我」[0081a27–a29]；第九義不可思議「以非般若為般若義，故不可思議」[0081b04–b06]；第十果報不可思議 [0081b06–b09]。
窺基（唯識）T1700：科為「第三段第四校量中，上來別破三疑竟，自下第二正校量」[0142b07–b08]，「初校勝劣，次『以要言之』下釋所以」[0142b08–b09]。引無著「自下第十四為離寂靜味，即十二離障中第十為離闕少智資糧故，謂有耽禪定，不肯聽聞而修智慧……今令受、持、讀誦，發生智慧」[0142b11–b15]，列五功德 [0142b16–b21]。釋憶念親近：「謂要受、持、讀誦此經者，是正報菩提之因，真法供養，所有世間財寶供養如來所不能及」[0142b23–b25]。釋捨身較量：「謂於生死中雖捨身命，終無能契菩提法身；一生信心……然由信故，因即聽聞，生長智慧，定當成佛，其福即多」[0142c07–c10]。釋所以「六復次」（希聞生信·受持荷擔·在處尊重·遠離諸障·速證菩提·成就勢力）[0142c13–c19]。釋大乘最上乘：「『為大乘者說』者，謂定性大乘；『為最上乘者說』者，謂不定性大乘，謂亦有二乘性故」[0142c26–c27]。釋荷擔：「謂受、持之者，當能證獲菩提，雖現未得，後必得故，故言荷擔。荷謂荷負，擔謂擔揭，言受、持者則為負揭得菩提故」[0143a17–a20]。
古德三家異流（三論·天台·唯識）於本分同歸世親三問偈與無著五功德：捨身較量＝捨身福事大時大而仍不及持經（福不趣菩提·捨身不契法身，二能趣菩提）；荷擔＝受持妙法即荷負菩提重擔（菩提正因·肩負重擔）；五功德＝如來憶念·攝福·讚歎法及修行·天等供養（·滅罪屬分十六）。較量之眼，由「捨身福之有量」反顯「持經荷擔之無量」——此即本分「持經功德」之古德定讀。無著「煩惱障、智障淨故最勝」
[0763b17–b20]一語，逕以二障判「最上乘」之「最勝」，與釋慧鏡 §17「前半煩惱障·後半所知（智）障」讀法之論本相通（見目七）。
五、術語
恒河沙等身布施 gaṅgā-nadī-vālukā-sama ātma-bhāva-parityāga（捨身＝捨自體 ātma-bhāva；玄奘作「自體」[0983a10]，笈多作「我身」[0769b07]，真諦作「身命」[0764b02]）·
荷擔／肩荷負（菩提）aṃsa / skandha-dhāraṇa（「肩荷」一語，義淨論校梵「塞建陀」有「肩荷義」「猶如在肩能持於擔」T1513 [0877a25–a26]；世親「受持法者，即是荷擔大菩提」T1511 [0790b10–11]；窺基「荷謂荷負，擔謂擔揭……則為負揭得菩提」[0143a18–a20]）·
信心不逆 adhimukti / śraddhā（窺基「但生淨信隨喜功德，比前其福過彼」[0142c06–c07]）·
大乘／最上乘 mahāyāna ／ agra-yāna（窺基「定性大乘／不定性大乘」[0142c26–c27]；無著「餘乘不及故最上，煩惱障、智障淨故最勝」T1510 [0763b17–b20]）·
塔／支提（制底）stūpa ／ caitya（羅什·流支「塔」，真諦「支提」，義淨「制底」，玄奘「靈廟」；智顗「尊法身故敬塔，為重經故貴說經處」[0079a22–a23]）·
五種勝功德（如來憶念親近·攝福德·讚歎法及修行·天等供養·滅罪 anusmṛti · puṇya-saṃgraha · dharma-praśaṃsā · pūjā · pāpa-kṣaya；無著 T1510 [0763b07–b09]，窺基 [0142b16–b21]）。〔梵文發音輔助；「肩荷」之 skandha 多義（聚·肩·分段）見分八目二·目四之義淨校梵。〕
六、譬喻・修辭（較量結構·荷擔 · 捨身福反顯）
本分無具象譬喻（虛空喻在分四·須彌山喻在分十·忍辱仙人在分十四）。修辭之要在較量之翻轉與「荷擔」之取譬：
(甲) 較量之翻轉——先極言捨身之福（日三時各捨恒河沙等身，盡無量百千萬億劫，捨身之「難」「多」「久」三重俱極：智顗「施重又多，功德彌曠」[0080c16]、吉藏「施多·時節久」[0117a06–a09]），正當捨身福之頂，陡轉為「聞此經信心不逆，其福勝彼，何況受持讀誦為人說」——以有量之捨身（正報難損之身）反顯無量之持經（信心無極）。智顗一語道破對較之的：「施即有限，信心無極」[0080c17–c18]。捨身（依報易捨·正報難損）愈難愈多，愈反顯持經之勝——多者反成襯，難者反成劣。
(乙) 「荷擔」之取譬——「則為荷擔如來阿耨多羅三藐三菩提」，以「肩荷重擔」喻「受持妙法即承負菩提」（無著「肩負菩提重擔」[0763b24]；智顗「背荷肩擔……即是兩肩」[0081a14–a15]；窺基「荷謂荷負，擔謂擔揭」[0143a18–a19]）。此非具象之物喻，乃「以肩持重」之動作取譬——受持之人如以肩荷負，承當菩提之重擔而不墜（智顗「千載不墜，由於人弘，任持、運行」[0081a13–a14]）。「肩荷」一語，義淨論校梵「塞建陀」（skandha）正有「肩荷義」「猶如在肩能持於擔」T1513 [0877a25–a26]——荷擔之譬，繫於梵語「肩能持擔」之本義。
此「較量結構」於福德較量四分（八·十一·十五·廿四）反復回環，皆以福反顯無得；本分復加「荷擔」之取譬，由「較量」轉「承持」。此目於本分以「較量·荷擔」見其修辭，具象譬喻則於分四·十四·廿六·卅二加重。
七、互讀
- 三十頌（T1586）：轉依（v.29 圓成實）·聞熏習·無漏種——本分「捨身福不契菩提·持經受持引生智慧定當成佛」之論本對應（捨身有漏福未轉依不趣菩提；持經聞熏引無漏智向轉依）。
- 辯中邊論（T1600）：辯無上乘品·十法行（書寫·供養·施他·聽·披讀·受持·開演·諷誦·思惟·修習）——本分「受持讀誦書寫為人解說」即十法行之經語對應；「持經福勝捨身福」即辯中邊論法行功德之說。
- 攝大乘論（T1594）：增上慧學分·聞熏習·法身——本分「持經即荷擔如來菩提（法身）」之論本（受持妙法為菩提正因·向法身）。
- 成唯識論（T1585）：聞熏習·無漏種·二障（煩惱障·所知障）——本分「持經發生智慧·捨身不契菩提」之論本技術語；「二障（煩惱障·所知障）」即成唯識論二障之論本，亦 §17「前半煩惱障·後半所知障」讀法所本〔無著二障讀見目四〕。
- 心經（T251）：「無智亦無得」——本分「捨身有得（不趣菩提）·持經無得（荷擔菩提）」即「無得」之福位（有得之福不趣菩提，無得之持經方為菩提正因）。
本分「捨身福不及持經·持經即荷擔菩提」，即三十頌·成唯識論「聞熏習·無漏種·二障·轉依」之經語對應；無著「煩惱障、智障淨故最勝」即成唯識論二障之論本，亦 §17 二障讀法所本〔見目四〕。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「荷擔如來菩提」一語，世親論以「受持真妙法·遠離諸障·速證菩提·成種種勢力」之技術語說同一事；持經向轉依即「應無所住而生其心」之果地承持〔摘自《應無所住而生其心》S5-P06〕。〔約定：只列實相關者，不強掛——系聯，非湊數。百法於本分無正面對位，從闕；俟成增鏈。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「捨身福不及持經」之較量 ↔ 西方價值論之「自我犧牲／知性之善」之階序、宗教倫理之「殉道對智慧」之辨：西方或讀為「身體犧牲乃外在之善、般若智慧乃內在之善」之價值高下；古德／唯識讀為轉依之質別——捨身福乃有漏依他（事大時大而未轉依，故不契法身），持經受持乃聞熏引無漏智（向轉依，故荷擔菩提），非價值之排序，乃「趣菩提／不趣菩提」之體性轉（世親「福不趣菩提，二能趣菩提」之同脈）。
- 「荷擔如來菩提」之經典承負 ↔ 西方宗教哲學之「聖典守護者／傳統之載體」、解釋學之「文本傳承」（Überlieferung）：西方或讀為「經典神聖化·守經者之宗教權威」之社會學現象，或讀為「傳統由人承續」之解釋學命題；古德判「荷擔」為受持妙法即菩提正因（窺基「正報菩提之因」
[0142b24]）、「肩荷重擔」之向轉依承持（智顗「千載不墜，由於人弘」[0081a13]）——非僅文化傳承，乃聞熏向果地之修證承負。 - 「不可思議·不可稱量」之超量 ↔ 西方否定神學之「不可名狀」（ineffabilis）、康德崇高論之「數學的崇高」（超乎一切尺度之大）：西方多讀「不可思議」為認識之界限（理性所不能量度）；唯識／古德讀為「唯自覺故（不可思）·無有等及勝故（不可稱）」（無著
[0763b17–b19]）——是佛智自證之境（非凡情比度），非僅理性之界限，乃轉依所顯之果境。 - 較量結構（捨身對持經） ↔ 西方功利／義務之衡量、價值不可通約論（incommensurability）：可對觀；然較量之的不在「孰多孰善」，而在「以可量之捨身反顯不可量之持經」——較量本為破福執、顯無得之方便（智顗「施即有限，信心無極」
[0080c17]），非權衡二善之高下。 - （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0750c07–c23]（原典 · 持經功德分）。六譯本三時捨身較量·荷擔·塔一段 [出處] 見目二：流支 T0236a [0754c24–0755a14] · 真諦 T0237 [0764b01–b19] · 笈多 T0238 [0769b07–b26] · 玄奘 T220⑨ [0983a10–b07] · 義淨 T0239 [0773c14–c29]。 論本（世親三問偈·無著五功德）：世親 T1511 [0789b22–0790c03] · 世親 T1513 [0880a20–0880c10] · 無著 T1510a [0757b11–12·0757c19–c20·0763b04–c05]（義淨校梵「塞建陀·肩荷義」T1513 [0877a23–a28]）。 古德：吉藏 T1699 [0117a04–0117c21] · 智顗 T1698 [0080c14–0081b09] · 窺基 T1700 [0142b06–0143b01]。
1 · Placement in the Sectioning Schemes (merit-weighing · shouldering · adding the small register “weighing structure”)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 15, The Merit of Upholding the Sūtra (持經功德分) |
| Shi Huijing §17 two-part | First half (emptiness of beings · breaking the four marks · the affliction-hindrance; body-relinquishing weighing · sūtra-keeping shouldering, first round) |
| Dao’an’s three-part schema | Main-teaching division · first round · the third of the merit-weighings of keeping the sūtra (the three-time-divisions body-relinquishing weighing) |
| Asaṅga’s eighteen abodes, T1510 | The fourteenth abode, keeping clear of the relish of quietude (the fourteenth of the eighteen abodes 「離寂靜味」[0757b11–12]; anchored to the sūtra 「於此法門受持」[0757c19–20]); the eight-abode collation gathers it under the abode of being free of hindrance, the tenth, “keeping free of lacking the provision of wisdom” (Kuiji citing Asaṅga 「即十二離障中第十為離闕少智資糧」T1700 [0142b12–13]); the five surpassing merits in correspondence with the Dharma: the Tathāgata’s mindful drawing-near · gathering merit · praising the Dharma and its cultivation · offering by gods · removing transgression [0763b07–c05] (the first four belong to this division, the removing-transgression to division 16) |
| Vasubandhu’s three-question verse T1511/T1513 | The three questions “in what dharma one cultivates · what merit gained · what deed accomplished” (T1511 [0789b23–24]／Yijing 「由如是正行，獲如是福量；於法正行者，業用今當說」T1513 [0880a20–21]) — answered item by item with the three cultivations (keeping · reciting · expounding) · the surpassing-weighing merit (body-relinquishing merit falls short of sūtra-keeping) · the surpassing deed (shouldering the wondrous Dharma) |
| Jizang (Three-Treatise), T1699 | “『分』下，第二、三時捨身格量功德也，為二：初、明格量；第二、稱歎勸修” [0117a04–05]; the praising opens into four: praising the Dharma · praising the person · re-praising the Dharma · re-praising the person [0117a24–25] |
| Zhiyi (Tiantai), T1698 | “『日三時捨』下，是第三、福多” [0080c14]; under “以要言之” the passage “此文有十” (ten inconceivables: the sūtra · the great vehicle and supreme vehicle · the three vehicles unable to bear · stūpa-like-where-it-is · transforming hindrance · winning awakening · surpassing the Buddha’s former practice · if fully told it deranges · the sense inconceivable · the recompense inconceivable) [0081a03–b09] |
| Kuiji (Yogācāra), T1700 | Within “the third major section, the fourth weighing,” “上來別破三疑竟，自下第二正校量” [0142b07–08]; following Vasubandhu, “自下釋二釋所以，中有六復次” (rarely heard giving rise to faith · keeping-shouldering · honoured where it is · keeping clear of all hindrances · swiftly realizing awakening · accomplishing power) [0142c13–c15]; following Asaṅga, “自下第十四為離寂靜味……五種勝功德” [0142b11–16] |
Weighing structure: this division sets up the comparison of “three-time body-relinquishing / sūtra-keeping” — it raises frontally the utmost of body-relinquishing merit (in each of the three time-divisions of the day giving away bodies as many as the Ganges’ sands, through measureless hundreds of thousands of millions of aeons), then turns abruptly, with “hearing this sūtra with faith unrebellious, the merit surpasses that, how much more keeping and reciting and expounding for others,” throwing the no-gain of sūtra-keeping into relief through the abundance of body-relinquishing merit. The four ancient masters alike judge this to be the text of “weighing / merit-many” (Jizang 「三時捨身格量功德」, Zhiyi 「福多」, Kuiji 「正校量」). The principle of the relief Vasubandhu puts in a word: body-relinquishing merit cannot meet awakening while sūtra-keeping is just to shoulder awakening (Kuiji 「謂於生死中雖捨身命，終無能契菩提法身；一生信心……定當成佛，其福即多」[0142c07–10]). The eye of the weighing turns from “the measured of body-relinquishing merit” to “the measureless of sūtra-keeping shouldering”; “shouldering the Tathāgata’s awakening” is that keeping the wondrous Dharma is just to bear the heavy burden of awakening — the eye of this division turns from “the weighing of merit” to “the bearing of shouldering.” This division has no “is-not” formula (see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the three-time body-relinquishing weighing · shouldering · stūpa passage)
Key clauses: first / middle / last time-division of the day, each giving bodies as many as the Ganges’ sands / giving the body through measureless aeons / hearing this sūtra with faith unrebellious, the merit surpasses / keeping, reciting, expounding for others / then shouldering the Tathāgata’s awakening / those who relish the lesser dharma, cling to the self-view, cannot hear and receive / where this sūtra is, there is a stūpa
| Version | The three-time body-relinquishing weighing · shouldering · stūpa passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 「須菩提！若有善男子、善女人，初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分亦以恒河沙等身布施，如是無量百千萬億劫以身布施；若復有人，聞此經典，信心不逆，其福勝彼，何況書寫、受持、讀誦、為人解說。「須菩提！以要言之，是經有不可思議、不可稱量、無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持、讀誦、廣為人說，如來悉知是人，悉見是人，皆得成就不可量、不可稱、無有邊、不可思議功德，如是人等，則為荷擔如來阿耨多羅三藐三菩提。何以故？須菩提！若樂小法者，著我見、人見、眾生見、壽者見，則於此經，不能聽受、讀誦、為人解說。「須菩提！在在處處若有此經，一切世間天、人、阿修羅所應供養；當知此處則為是塔，皆應恭敬、作禮、圍繞，以諸華香而散其處。」 | 0750c07–c23 |
| Bodhiruci T236 | 「……初日分以恒河沙等身布施，中日分復以恒河沙等身布施，後日分復以恒河沙等身布施，如是捨恒河沙等無量身，如是百千萬億那由他劫以身布施。若復有人聞此法門，信心不謗，其福勝彼無量阿僧祇，何況書寫受持讀誦修行，為人廣說。……皆成就不可思議不可稱無有邊無量功德聚。如是人等，則為荷擔如來阿耨多羅三藐三菩提。……若樂小法者，則於此經，不能受持讀誦修行，為人解說。若有我見眾生見人見壽者見，於此法門，能受持讀誦修行為人解說者，無有是處。……當知此處則為是塔，皆應恭敬，作禮圍繞，以諸華香而散其處。」 | 0754c24–0755a14 |
| Paramārtha T237 | 「……於日前分布施身命，如上所說諸河沙數；於日中分布施身命，於日後分布施身命，皆如上說諸河沙數。如是無量百千萬億劫，以身命布施。若復有人，聞此經典，不起誹謗，以是因緣，生福多彼無數無量。何況有人書寫受持讀誦，教他修行，為人廣說。……如來悉知是人，悉見是人，與無數無量不可思議無等福聚而共相應。如是等人，由我身分，則能荷負無上菩提。……如是經典，若下願樂人，及我見、眾生見、壽者見、受者見，如此等人，能聽能修讀誦教他正說，無有是處。……當知此處於世間中即成支提。」 | 0764b01–b19 |
| Dharmagupta T238 | 「若復時，善實！婦女，若丈夫，若前分時，恒伽河沙等我身捨，如是中分時，如是晚分時，恒伽河沙等我身捨。以此因緣，劫俱致那由多百千我身捨。若此法本，聞已不謗，此如是，彼緣，多過福聚生，無量、不可數。何復言若寫已受持讀誦，為他等及分別廣說。……一切彼，善實！眾生，我肩菩提持當有！彼何所因？不能，善實！此法本，小信解者眾生聞，不我見者、不眾生見者、不壽見者、不人見者、不菩薩誓眾生能聞受……若無是處有。……此中地分，此經廣說，供養彼地分有當天、人、阿脩羅世，禮右繞作……支帝彼地分有當。」 | 0769b07–b26 |
| Xuanzang T220⑨ | 「假使善男子或善女人，日初時分以殑伽河沙等自體布施，日中時分復以殑伽河沙等自體布施，日後時分亦以殑伽河沙等自體布施，由此異門，經於俱胝那庾多百千劫以自體布施。若有聞說如是法門不生誹謗，由此因緣所生福聚，尚多於前無量無數，何況能於如是法門具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意！……皆當成就不可思議、不可稱量無邊福聚。善現！如是一切有情，其肩荷擔如來無上正等菩提。……如是法門非諸下劣信解有情所能聽聞，非諸我見、非諸有情見、非諸命者見、非諸士夫見、非諸補特伽羅見、非諸意生見、非諸摩納婆見、非諸作者見、非諸受者見所能聽聞……無有是處。……若地方所開此經典，此地方所當為世間諸天及人、阿素洛等之所供養、禮敬、右遶如佛靈廟。」 | 0983a10–b07 |
| Yijing T239 | 「妙生！若有善男子、善女人，初日分以弶伽河沙等身布施，中日分復以弶伽河沙等身布施，後日分亦以弶伽河沙等身布施，如是無量百千萬億劫，以身布施。若復有人，聞此經典，不生毀謗，其福勝彼，何況書寫受持讀誦，為人解說。「妙生！是經有不可思議不可稱量無邊功德，如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為他說，如來悉知悉見是人皆得成就不可量、不可稱、不可思議福業之聚，當知是人則為以肩荷負如來無上菩提。何以故？妙生！若樂小法者，則著我見、眾生見、壽者見、更求趣見，是人若能讀誦受持此經，無有是處。「妙生！所在之處若有此經，當知此處則是制底，一切世間天、人、阿蘇羅，所應恭敬，作禮圍繞，以諸香花供養其處。」 | 0773c14–c29 |
What the variants turn on:
- The translation of “three-time body-relinquishing”: Kumārajīva and Yijing give 「初日分／中日分／後日分」
[0750c07–c09]／[0773c15–c17]; Xuanzang 「日初時分／日中時分／日後時分」[0983a10–a12]; Paramārtha 「日前分／日中分／日後分」 (with 「布施身命」, adding the word 「命」)[0764b01–b03]; Dharmagupta 「前分時／中分時／晚分時」[0769b07–b08]. The split between Kumārajīva’s 「身」 and Paramārtha’s 「身命」 hangs on the taking of ātma-bhāva (one’s own body · one’s own self) — Xuanzang renders it 「自體」[0983a10], Dharmagupta 「我身」[0769b07], Paramārtha 「身命」[0764b02]. This merit of “relinquishing the body” Vasubandhu judges as the “body-relinquishing merit” set against the “sūtra-keeping merit” in the weighing (see register 4). - The Able-to-Cut lineage’s repeated terms: this division has no “is-not” formula, so it lacks the repeated terms of divisions 8 · 10 (X·X者，非X); yet Xuanzang gives 「自體」 for 「身」, Yijing uses the transcription 「制底」 (Skt. caitya) directly, and the Able-to-Cut three lineages’ (Xuanzang · Yijing · Dharmagupta) clauses remain long (with many discriminating words: Xuanzang 「具足畢竟、書寫、受持、讀誦、究竟通利，及廣為他宣說、開示、如理作意」
[0983a15–a17], three items more than Kumārajīva’s 「書寫、受持、讀誦、為人解說」[0750c11–c12]). Recorded verbatim, not contracted. - 「荷擔／荷負／肩荷」: Kumārajīva gives 「荷擔如來阿耨多羅三藐三菩提」
[0750c17–c18]; Bodhiruci likewise 「荷擔」[0755a07]; Paramārtha 「荷負無上菩提」[0764b13]; Xuanzang 「肩荷擔」[0983a27]; Yijing 「以肩荷負」[0773c24]; Dharmagupta 「我肩菩提持當有」 (a direct rendering of the Sanskrit order · 「肩」 and 「持」 both appearing)[0769b20]. This single phrase “shouldering / bearing on the shoulder” Vasubandhu’s treatise marks for its Sanskrit — Yijing’s treatise (T1513), at division 8’s 「福聚」 place, collates the Sanskrit 「塞建陀」 as carrying the “sense of shouldering” (「猶如在肩能持於擔，為此名肩為聚」[0877a25–a26]); this division’s “bearing awakening on the shoulder” takes just this sense of “shouldering” (to keep the wondrous Dharma is to bear the heavy burden of awakening on the shoulder; see registers 4, 5). - 「塔／支提／制底／靈廟」: Kumārajīva and Bodhiruci give 「塔」
[0750c22]／[0755a13]; Paramārtha 「支提」[0764b18–b19]; Dharmagupta 「支帝」[0769b26]; Yijing 「制底」[0773c28]; Xuanzang 「如佛靈廟」[0983b07]. The split between stūpa (stūpa, enshrining relics) and caitya (支提／制底, caitya, a place to be honoured, not necessarily holding relics) hangs on why “the place where the sūtra is” deserves offering — the ancient masters judge “honour the stūpa for the Dharma-body’s sake,” “make offering to the place because of revering the sūtra” (Zhiyi[0079a22–a23], Jizang[0112c17–c18], see register 4). - 「信心不逆／不謗／不誹謗／不毀謗」: Kumārajīva 「信心不逆」
[0750c11]; Bodhiruci 「信心不謗」[0754c28]; Paramārtha 「不起誹謗」[0764b05]; Xuanzang 「不生誹謗」[0983a14]; Yijing 「不生毀謗」[0773c18]; Dharmagupta 「聞已不謗」[0769b10]. The split between 「不逆／不謗」 hangs on the first gate of “faith” — Vasubandhu judges that this “faith,” though not yet keeping and reciting, in the mere giving rise to pure faith already surpasses body-relinquishing (Kuiji 「但生淨信隨喜功德，比前其福過彼」[0142c06–c07], see register 4).
3 · “Is-Not” and the Three Natures (the eye · this division has no “is-not” formula · weighing-relief)
This division has no “X／即非X／是名X” formula (the “is-not” formula is dense in division 13 · in division 14’s former-half “forbearance-seer” self-mark-is-not-mark). The eye of this division lies not in the “is-not” but in weighing-relief — throwing the no-gain (measureless · no-gain) of “sūtra-keeping merit” into relief through the measured, with-gain “body-relinquishing merit”; displaying through “shouldering awakening” that keeping the wondrous Dharma is the true cause of awakening. Its Yogācāra sense is read by two veins:
-
The qualitative difference of body-relinquishing merit (with gain) / sūtra-keeping merit (no gain): body-relinquishing giving is conditioned, contaminated merit, its event-marks vivid yet unable to meet awakening (the same vein as Vasubandhu’s “merit not heading toward awakening”; Kuiji 「於生死中雖捨身命，終無能契菩提法身」
[0142c07–c08]) — this is the contaminated merit upon the other-dependent, not heading toward awakening because not yet transformed-at-the-basis. Sūtra-keeping, by contrast, gives rise to non-discriminating wisdom and one will surely become Buddha (Kuiji 「因即聽聞，生長智慧，定當成佛」[0142c09–c10]) — this is the drawing of uncontaminated wisdom by the perfuming-of-hearing (keeping and reciting), heading toward the transformation of the basis. The aim of the weighing throws into relief, through “the measured of merit,” the “measureless of wisdom,” the very turning point upward toward the transformation of the basis. -
Shouldering awakening = keeping the wondrous Dharma is just to bear awakening (heading toward the transformation of the basis): 「則為荷擔如來阿耨多羅三藐三菩提」
[0750c17–c18], Vasubandhu reads directly “the keeper of the Dharma is just the shouldering of great awakening” (T1511 [0790b10–11])／“by his keeping the Dharma he just keeps awakening” (T1513 [0880b26–27]) — to keep the wondrous Dharma is no mere matter of merit, but the true cause of awakening (Kuiji 「是正報菩提之因，真法供養」[0142b23–b25]; 「受持之者，當能證獲菩提，雖現未得，後必得故，故言荷擔」[0143a17–a18]). The “keeping” of shouldering is the bearing of the perfuming-of-hearing toward the transformation of the basis.
The eye of this division: the weighing throws “the no-gain of sūtra-keeping” into relief through “the with-gain of body-relinquishing,” and the shouldering displays “the true cause of awakening” through “keeping the wondrous Dharma” — both are the turning point of dispelling-the-with-gain and heading toward the transformation of the basis, of one no-gain bone with the “is-not” formula’s “dispelling the self-nature while preserving the speakable.” This division, though without the “is-not” formula, its weighing of “body-relinquishing merit falls short of sūtra-keeping · sūtra-keeping is just shouldering awakening” is one instance — at the position of merit-weighing — of the very reading by which the “is-not” maps the three natures (dispelling the wholly-imagined “with-gain merit,” heading toward the perfectly-accomplished transformation of the basis); for the mapping of the three natures, see Shi Huijing’s The Three-Part “Is-Not” Formula Mapping the Yogācāra Three Natures (S5-P01); for the reading of “no-abiding-giving-rise-to-the-mind ↔ transformation of the basis,” see Abiding Nowhere, Give Rise to the Mind (S5-P06) — sūtra-keeping heading toward the transformation of the basis is the fruit-stage bearing of no-abiding-giving-rise-to-the-mind.
4 · Variant Readings of the Ancient Masters (Vasubandhu’s three-question verse · Asaṅga’s five merits · body-relinquishing merit cannot meet awakening · weighted · by school)
Core, weighted — Vasubandhu’s Vajracchedikā treatise, the three-question verse (in what dharma one cultivates · what merit gained · what deed accomplished) gathers this passage, both recensions present; Asaṅga judges it the fourteenth of the eighteen abodes, “keeping clear of the relish of quietude” (apart from lacking the provision of wisdom) · the five surpassing merits in correspondence with the Dharma. Vasubandhu anchors to the sūtra-text item by item with “the three cultivations (keeping · reciting · expounding) · the surpassing-weighing merit (body-relinquishing falls short of sūtra-keeping) · the surpassing deed (shouldering the wondrous Dharma · keeping clear of all hindrances · swiftly realizing awakening)”; Asaṅga anchors to the sūtra item by item with the “five merits”; the two treatises, names differing, sense one.
Vasubandhu T1511 (Bodhiruci’s rendering), the three-question verse [0789b23–b24]:
「於何法修行，得何等福德？復成就何業？如是說修行。」
- In what dharma one cultivates (the three cultivations) — treatise-verse
[0789b26–b27]: 「名字三種法，受持聞廣說，修從他及內，得聞是修智。」「此有三種：一者受；二者持；三者讀誦……受持修行，依總持法故；讀誦修行，依聞慧廣故」[0789b28–c02]. - What merit gained (body-relinquishing merit falls short of sūtra-keeping) — treatise-verse
[0789c10–c11]: 「此為自淳熟，餘者化眾生；以事及時大，福中勝福德。」「此捨身福德勝於前捨身福德。云何勝？以事勝故、以時大故，即一日時多捨身故，復多時故」[0789c15–c18]— making plain that body-relinquishing merit, “great in matter · great in time,” still falls short of sūtra-keeping. - What deed accomplished (the surpassing deed · shouldering · keeping clear of hindrance · swift realization) — the treatise’s three verses
[0790a21–a26]: 「非餘者境界，唯依大人說，及希聞信法，滿足無上界。受持真妙法，尊重身得福，及遠離諸障，復能速證法。成種種勢力，得大妙果報，如是等勝業，於法修行知。」 Glossing shouldering: 「如是人等則為荷擔如來阿耨多羅三藐三菩提者，示現受持真妙法故。受持法者，即是荷擔大菩提」[0790b09–b11]; glossing being-slighted: 「受持讀誦此經為人輕賤者，示現遠離一切諸障故……以有大功德故」[0790b16–b18]; glossing surpassing the Buddha’s former practice: 「此示速證菩提法故，以多福德莊嚴速疾滿足故」[0790b20–b21].
Vasubandhu T1513 (Yijing’s rendering), the three-question stanza [0880a20–a21]:
「由如是正行，獲如是福量；於法正行者，業用今當說。」
- Right practice (the three kinds) — stanza
[0880a23]: 「於文有三種，受持讀演說。」「文有三者：一、受持；二、讀誦；三、演說」[0880a24–a25]; the sense-of-right-practice stanza[0880a28]: 「義得由從他，及己聞思故。」 - The measure of merit (body-relinquishing falls short) — stanza
[0880b03–b04]: 「此謂熟內己，餘成他有情；由事時大性，望福福殊勝。」「此捨身福望前捨身福，由事大故有其差別。及由時大，由一日中尚以極多自身而行布施，復經多時」[0880b06–b09]. - The deed’s function (the surpassing deed · shouldering · purifying hindrance · the wisdom-penetration) — the three stanzas
[0880b12–b17]: 「非境性獨性，能依是大人，及難可得聞，無上因增長。若但持正法，所依處成器，蠲除諸業障，速獲智通性。世妙事圓滿，異熟極尊貴，於此法修行，應知獲斯業。」 Glossing shouldering: 「『當知是人則為以肩荷負』等者，此即顯其能持法者，由彼持法即是持菩提也」[0880b26–b27]; glossing purifying-hindrance: 「由被輕辱故，所有應生惡趣之業皆當消盡故，此顯淨除業障」[0880b29–c01]; glossing the wisdom-penetration: 「比於末代於此法門能受持等獲多福故，此顯得成智通性，多福資糧悉圓滿故」[0880c04–c06].
〔The two recensions mapped: the three questions (cultivation / merit / deed) · the three cultivations (keeping · reciting · expounding) · body-relinquishing merit great in matter, great in time, yet falling short of sūtra-keeping (by matter and time great／by the greatness of matter and time) · shouldering the wondrous Dharma is just to keep awakening (the keeper of the Dharma is just the shouldering of great awakening／by his keeping the Dharma he keeps awakening) · keeping clear of all hindrances／purifying the hindrance of karma · swiftly realizing awakening／winning the wisdom-penetration — the same treatise of Vasubandhu in two Chinese renderings, names differing, sense one.〕
Asaṅga T1510 (Dharmagupta’s rendering): this division is the fourteenth of the eighteen abodes, “keeping clear of the relish of quietude” — 「為離寂靜味故，經言『須菩提！若女人、若丈夫於此法門受持』如是等」[0757c19–c20] (the fourteenth of the eighteen abodes 「離寂靜味」[0757b11–12]); the eight-abode collation gathers it under the abode of being free of hindrance, the tenth, “keeping free of lacking the provision of wisdom.” After the “darkness / having-eyes” simile (division 14’s forbearance of the suffering of lacking enjoyment), the general statement 「為離闕少智資糧故……顯示與法相應有五種勝功德：一如來憶念親近，二攝福德，三讚歎法及修行，四天等供養，五滅罪」[0763b04–b09]. Anchoring each item to the sūtra: 「何者如來憶念親近？如經『受持讀誦者，如來以佛智知彼、如來以佛眼見彼』」[0763b09–b11]; 「何者攝福德？如經『是諸眾生，生如是無量福德聚』」[0763b13–b14]; 「何者讚歎法及修行？如經『此法門不可思、不可稱』……不可思者，唯自覺故；不可稱者，無有等及勝故」[0763b15–b17]; 「『又此法門，如來為發最上乘者說，為發最勝乘者說』者，此成就不可稱義。於中，餘乘不及故最上，煩惱障、智障淨故最勝」[0763b17–b20]; 「『是等即為荷擔我菩提』者，謂肩負菩提重擔故」[0763b24]; 「何者天等供養？如經……『即為支提』」[0763b27–c02]. 〔The fifth, removing-transgression [0763c02–c05], belongs to division 16’s being-slighted passage; this division takes the first four merits.〕
Jizang (Three-Treatise) T1699: divides it as “the three-time body-relinquishing weighing” [0117a04], 「異上捨身者，有二義：一者施多，謂日三時捨身……二者時節久，謂無量千萬億劫常行捨身事」[0117a06–a09]. The praising opens into four (praising the Dharma · the person · re-praising the Dharma · the person) [0117a24–a25]. Glossing great-vehicle, supreme-vehicle: 「大包含廣博義，最上高絕取，超出二乘義；廣博等即是得義，出二乘即是離義」[0117a28–b02]. Glossing the three knowings-and-seeings: 「初知見自信功德，次知見自受持讀誦功德，今知見受持復為人說得功德，故三知見異也」[0117b04–b06]. Glossing relishing-the-lesser-dharma, clinging-to-the-self-view: 「『樂小法者』，此是小乘；『著我見』者，此是外道……今此經具明二空，故小乘人不信」[0117b07–b20]. Glossing body-relinquishing-falls-short (citing the treatise): 「論釋初三千施云『二能趣菩提，福不趣菩提』。所言二者，即是自能受持、復為他說，此二能趣菩提也；施福是有漏，有所得不能趣菩提也」[0117c17–c20].
Zhiyi (Tiantai) T1698: divides it as “『日三時捨』下，是第三、福多” [0080c14], 「施重又多，功德彌曠，若於此經生心不逆，福勝前施；施即有限，信心無極」[0080c16–c18]. Under “以要言之,” “此文有十” [0081a03–a04]: the first, the sūtra inconceivable 「理圓道極，言即盡美」[0081a04–a05]; the second, great-vehicle supreme-vehicle 「廣運無涯謂之大乘，超三乘之勝謂之為最上」[0081a10–a11]; shouldering 「荷擔菩提，千載不墜，由於人弘，任持、運行……背荷肩擔，非身而身，實相法身，非因非果，即是兩肩」[0081a13–a15]; the third, the three vehicles unable to bear 「樂小是二乘，著我是凡夫，著見是外道」[0081a16–a17]; the fifth, transforming hindrance 「先世重罪現在輕受……罪起由惑，福生於解」[0081a21–a24]; the sixth, winning awakening 「即受記」[0081a24]; the seventh, surpassing the Buddha’s former practice 「始獲無生忍，今能無所得心而持經者得福勝我」[0081a27–a29]; the ninth, the sense inconceivable 「以非般若為般若義，故不可思議」[0081b04–b06]; the tenth, the recompense inconceivable [0081b06–b09].
Kuiji (Yogācāra) T1700: divides it as “the third major section, the fourth weighing, the prior triple breaking of doubt now ended, here below the second, the proper weighing” 「第三段第四校量中，上來別破三疑竟，自下第二正校量」[0142b07–b08], 「初校勝劣，次『以要言之』下釋所以」[0142b08–b09]. Citing Asaṅga 「自下第十四為離寂靜味，即十二離障中第十為離闕少智資糧故，謂有耽禪定，不肯聽聞而修智慧……今令受、持、讀誦，發生智慧」[0142b11–b15], listing the five merits [0142b16–b21]. Glossing mindful-drawing-near: 「謂要受、持、讀誦此經者，是正報菩提之因，真法供養，所有世間財寶供養如來所不能及」[0142b23–b25]. Glossing the body-relinquishing weighing: 「謂於生死中雖捨身命，終無能契菩提法身；一生信心……然由信故，因即聽聞，生長智慧，定當成佛，其福即多」[0142c07–c10]. Glossing the “six復次” of the reasons (rarely heard giving rise to faith · keeping-shouldering · honoured where it is · keeping clear of hindrance · swiftly realizing awakening · accomplishing power) [0142c13–c19]. Glossing great-vehicle supreme-vehicle: 「『為大乘者說』者，謂定性大乘；『為最上乘者說』者，謂不定性大乘，謂亦有二乘性故」[0142c26–c27]. Glossing shouldering: 「謂受、持之者，當能證獲菩提，雖現未得，後必得故，故言荷擔。荷謂荷負，擔謂擔揭，言受、持者則為負揭得菩提故」[0143a17–a20].
The three streams of the ancient masters (Three-Treatise · Tiantai · Yogācāra) converge in this division on Vasubandhu’s three-question verse and Asaṅga’s five merits: the body-relinquishing weighing = body-relinquishing merit great in matter, great in time, yet still falling short of sūtra-keeping (merit not heading toward awakening · body-relinquishing cannot meet the Dharma-body, the two heading toward awakening); shouldering = keeping the wondrous Dharma is just to bear the heavy burden of awakening on the shoulder (the true cause of awakening · bearing the heavy burden on the shoulder); the five merits = the Tathāgata’s mindfulness · gathering merit · praising the Dharma and its cultivation · offering by gods (· removing transgression belongs to division 16). The eye of the weighing throws “the measureless of sūtra-keeping shouldering” into relief through “the measured of body-relinquishing merit” — this is the ancient masters’ settled reading of this division’s “the Merit of Upholding the Sūtra.” Asaṅga’s single phrase 「煩惱障、智障淨故最勝」
[0763b17–b20]judges the “most surpassing” of the “supreme vehicle” directly by the two hindrances, connecting with the treatise source of Shi Huijing’s §17 reading of “the first half the affliction-hindrance · the second half the knowable (cognitive) hindrance” (see register 7).
5 · Terminology
恒河沙等身布施 gaṅgā-nadī-vālukā-sama ātma-bhāva-parityāga (relinquishing the body = relinquishing one’s own self ātma-bhāva; Xuanzang 「自體」[0983a10], Dharmagupta 「我身」[0769b07], Paramārtha 「身命」[0764b02]) ·
荷擔／肩荷負（菩提）aṃsa / skandha-dhāraṇa (the single phrase “shouldering,” Yijing’s treatise collates the Sanskrit 「塞建陀」 as having the “sense of shouldering” 「猶如在肩能持於擔」T1513 [0877a25–a26]; Vasubandhu 「受持法者，即是荷擔大菩提」T1511 [0790b10–11]; Kuiji 「荷謂荷負，擔謂擔揭……則為負揭得菩提」[0143a18–a20]) ·
信心不逆 adhimukti / śraddhā (Kuiji 「但生淨信隨喜功德，比前其福過彼」[0142c06–c07]) ·
大乘／最上乘 mahāyāna ／ agra-yāna (Kuiji 「定性大乘／不定性大乘」[0142c26–c27]; Asaṅga 「餘乘不及故最上，煩惱障、智障淨故最勝」T1510 [0763b17–b20]) ·
塔／支提（制底）stūpa ／ caitya (Kumārajīva · Bodhiruci 「塔」, Paramārtha 「支提」, Yijing 「制底」, Xuanzang 「靈廟」; Zhiyi 「尊法身故敬塔，為重經故貴說經處」[0079a22–a23]) ·
五種勝功德 (the Tathāgata’s mindful drawing-near · gathering merit · praising the Dharma and its cultivation · offering by gods · removing transgression anusmṛti · puṇya-saṃgraha · dharma-praśaṃsā · pūjā · pāpa-kṣaya; Asaṅga T1510 [0763b07–b09], Kuiji [0142b16–b21]). 〔Sanskrit as a pronunciation aid; for the polysemy of 「肩荷」 (skandha: heap · shoulder · phase), see division 8 registers 2 · 4’s Yijing Sanskrit-collation.〕
6 · Simile and Rhetoric (weighing structure · shouldering · throwing into relief through body-relinquishing merit)
This division has no concrete simile (the empty-space simile is in division 4 · the Sumeru simile in division 10 · the forbearance-seer in division 14). The point of its rhetoric lies in the turn of the weighing and the figure of “shouldering”:
(a) The turn of the weighing — first speaking to the utmost of body-relinquishing merit (in each of the three time-divisions of the day giving away bodies as many as the Ganges’ sands, through measureless hundreds of thousands of millions of aeons, the “hard,” “many,” “long” of body-relinquishing all at the extreme: Zhiyi 「施重又多，功德彌曠」[0080c16], Jizang 「施多·時節久」[0117a06–a09]), then, just at the summit of body-relinquishing merit, turning abruptly to “hearing this sūtra with faith unrebellious, the merit surpasses, how much more keeping and reciting and expounding for others” — throwing the measureless of sūtra-keeping (faith without limit) into relief through the measured of body-relinquishing (the hard-to-injure recompense-body). Zhiyi puts the aim of the comparison in a word: 「施即有限，信心無極」[0080c17–c18]. Body-relinquishing (the dependent-recompense easy to relinquish · the recompense-body hard to injure), the harder and the more, the more it throws the surpassing of sūtra-keeping into relief — the many become the foil, the hard become the inferior.
(b) The figure of “shouldering” — 「則為荷擔如來阿耨多羅三藐三菩提」 figures “keeping the wondrous Dharma is just to bear awakening” through “shouldering a heavy burden” (Asaṅga 「肩負菩提重擔」[0763b24]; Zhiyi 「背荷肩擔……即是兩肩」[0081a14–a15]; Kuiji 「荷謂荷負，擔謂擔揭」[0143a18–a19]). This is no concrete object-simile, but a figure taken from the act of “bearing weight on the shoulder” — the keeper of the sūtra is as one who shoulders a burden, bearing the heavy burden of awakening without letting it drop (Zhiyi 「千載不墜，由於人弘，任持、運行」[0081a13–a14]). This single phrase “shouldering,” Yijing’s treatise collating the Sanskrit 「塞建陀」 (skandha), has just the “sense of shouldering” 「猶如在肩能持於擔」T1513 [0877a25–a26] — the figure of shouldering hangs on the root sense of the Sanskrit, “the shoulder can bear the burden.”
This “weighing structure” circles back repeatedly through the four merit-weighing divisions (8 · 11 · 15 · 24), all throwing no-gain into relief through merit; this division adds besides the figure of “shouldering,” turning from “weighing” to “bearing.” This register shows its rhetoric in this division as “weighing · shouldering”; concrete simile is weighted in division 4 · 14 · 26 · 32.
7 · Cross-Reading
- Thirty Verses (T1586): transformation of the basis (v.29, the perfectly-accomplished) · the perfuming-of-hearing · the uncontaminated seed — the treatise correspondence of this division’s “body-relinquishing merit cannot meet awakening · sūtra-keeping draws rise to wisdom and one will surely become Buddha” (body-relinquishing contaminated merit, not transformed-at-the-basis, not heading toward awakening; sūtra-keeping perfuming-of-hearing drawing uncontaminated wisdom, heading toward the transformation of the basis).
- Madhyānta-vibhāga (T1600): the chapter on the supreme vehicle · the ten dharma-practices (copying · offering · giving to others · listening · reading · keeping · expounding · reciting · pondering · cultivating) — this division’s “keeping, reciting, copying, expounding for others” is the sūtra-wording correspondence of the ten dharma-practices; “sūtra-keeping merit surpasses body-relinquishing merit” is the Madhyānta-vibhāga’s account of the merit of dharma-practice.
- Mahāyāna-saṃgraha (T1594): the chapter on the higher training in wisdom · the perfuming-of-hearing · the Dharma-body — the treatise source of this division’s “sūtra-keeping is just to shoulder the Tathāgata’s awakening (the Dharma-body)” (keeping the wondrous Dharma as the true cause of awakening · heading toward the Dharma-body).
- Cheng weishi lun (T1585): the perfuming-of-hearing · the uncontaminated seed · the two hindrances (the affliction-hindrance · the knowable-hindrance) — the treatise technical-language of this division’s “sūtra-keeping draws rise to wisdom · body-relinquishing cannot meet awakening”; the “two hindrances (the affliction-hindrance · the knowable-hindrance)” is the treatise source of the Cheng weishi lun’s two hindrances, also what §17’s reading of “the first half the affliction-hindrance · the second half the knowable-hindrance” rests on 〔Asaṅga’s two-hindrance reading: see register 4〕.
- Heart Sūtra (T251): 「無智亦無得」 — this division’s “body-relinquishing has gain (not heading toward awakening) · sūtra-keeping has no gain (shouldering awakening)” is the merit-position of “no-gain” (the with-gain merit not heading toward awakening, the no-gain sūtra-keeping alone the true cause of awakening).
This division’s “body-relinquishing merit falls short of sūtra-keeping · sūtra-keeping is just to shoulder awakening” is the sūtra-wording correspondence of the Thirty Verses’ and Cheng weishi lun’s “perfuming-of-hearing · the uncontaminated seed · the two hindrances · transformation of the basis”; Asaṅga’s 「煩惱障、智障淨故最勝」 is the treatise source of the Cheng weishi lun’s two hindrances, also what §17’s two-hindrance reading rests on 〔see register 4〕. Shi Huijing’s thesis, “what the Diamond Sūtra says in sūtra-wording, the Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond, S5-P10〕: the single phrase “shouldering the Tathāgata’s awakening” is what Vasubandhu’s treatise states in the technical language of “keeping the true wondrous Dharma · keeping clear of all hindrances · swiftly realizing awakening · accomplishing all manner of power”; sūtra-keeping heading toward the transformation of the basis is the fruit-stage bearing of “abiding nowhere, give rise to the mind” 〔from Abiding Nowhere, Give Rise to the Mind, S5-P06〕. 〔Convention: list only what is genuinely pertinent, no forced pegging — linkage, not padding. The Hundred Dharmas has no frontal correspondence in this division, omitted; link to be added when sealed.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The weighing of “body-relinquishing merit falls short of sūtra-keeping” ↔ the hierarchy of “self-sacrifice / the good of the intellect” in Western axiology, the religious-ethical debate of “martyrdom versus wisdom”: the West may read it as a value-ranking of “bodily sacrifice the outer good, prajñā-wisdom the inner good”; the ancient-master / Yogācāra reading is a qualitative difference of the transformation of the basis — body-relinquishing merit is contaminated other-dependent (great in matter, great in time, yet not transformed-at-the-basis, hence not meeting the Dharma-body), while sūtra-keeping is the perfuming-of-hearing drawing uncontaminated wisdom (heading toward the transformation of the basis, hence shouldering awakening), no ranking of value but a turn of substance “heading toward awakening / not heading toward awakening” (the same vein as Vasubandhu’s “merit not heading toward awakening, the two heading toward awakening”).
- The scriptural bearing of “shouldering the Tathāgata’s awakening” ↔ Western religious philosophy’s “guardian of scripture / bearer of tradition,” hermeneutics’ “transmission of the text” (Überlieferung): the West may read it as the sociological phenomenon of “sacralization of scripture · the religious authority of the keeper,” or as the hermeneutic proposition of “tradition continued by people”; the ancient masters judge “shouldering” as keeping the wondrous Dharma being just the true cause of awakening (Kuiji 「正報菩提之因」
[0142b24]) · the heading-toward-the-transformation-of-the-basis bearing of “shouldering the heavy burden” (Zhiyi 「千載不墜，由於人弘」[0081a13]) — no mere cultural transmission, but the cultivation-and-realization bearing of the perfuming-of-hearing toward the fruit-stage. - The supra-measure of “inconceivable · immeasurable” ↔ Western negative theology’s “ineffable” (ineffabilis), Kant’s sublime, the “mathematical sublime” (greatness beyond all measure): the West largely reads “inconceivable” as a limit of cognition (what reason cannot measure); the Yogācāra / ancient-master reading is “because it is self-realized alone (inconceivable) · because there is nothing equal or surpassing (immeasurable)” (Asaṅga
[0763b17–b19]) — the domain of the Buddha’s self-witnessing wisdom (not the comparing of ordinary feeling), no mere limit of reason, but the fruit-domain that the transformation of the basis manifests. - The weighing structure (body-relinquishing against sūtra-keeping) ↔ the Western utilitarian / deontological balancing, the incommensurability of values: one may observe against it; yet the aim of the weighing lies not in “which is more, which is better,” but in “throwing the immeasurable of sūtra-keeping into relief through the measurable of body-relinquishing” — the weighing is from the first a skilful means to break the grasping at merit and display the no-gain (Zhiyi 「施即有限，信心無極」
[0080c17]), not a weighing of two goods’ relative worth. - (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0750c07–c23] (root · The Merit of Upholding the Sūtra). The six versions’ three-time body-relinquishing weighing · shouldering · stūpa passage [loc], see register 2: Bodhiruci T0236a [0754c24–0755a14] · Paramārtha T0237 [0764b01–b19] · Dharmagupta T0238 [0769b07–b26] · Xuanzang T220⑨ [0983a10–b07] · Yijing T0239 [0773c14–c29]. Treatise sources (Vasubandhu’s three-question verse · Asaṅga’s five merits): Vasubandhu T1511 [0789b22–0790c03] · Vasubandhu T1513 [0880a20–0880c10] · Asaṅga T1510a [0757b11–12·0757c19–c20·0763b04–c05] (Yijing’s Sanskrit-collation 「塞建陀·肩荷義」 T1513 [0877a23–a28]). Ancient masters: Jizang T1699 [0117a04–0117c21] · Zhiyi T1698 [0080c14–0081b09] · Kuiji T1700 [0142b06–0143b01].
Shi Huijing · Zhiyue · jingang · Division 15 · The Merit of Upholding the Sūtra · apparatus · Spring 2026