須菩提 若菩薩以滿恒河沙等世界七寶布施 若復有人 知一切法無我 得成於忍 此菩薩勝前菩薩所得功德 須菩提 以諸菩薩不受福德故 須菩提白佛言 世尊 云何菩薩不受福德 須菩提 菩薩所作福德 不應貪著 是故說不受福德
xū pú tí ruò pú sà yǐ mǎn héng hé shā děng shì jiè qī bǎo bù shī ruò fù yǒu rén zhī yī qiē fǎ wú wǒ dé chéng yú rěn cǐ pú sà shèng qián pú sà suǒ dé gōng dé xū pú tí yǐ zhū pú sà bù shòu fú dé gù xū pú tí bái fó yán shì zūn yún hé pú sà bù shòu fú dé xū pú tí pú sà suǒ zuò fú dé bù yīng tān zhuó shì gù shuō bù shòu fú dé
Key Message
A bodhisattva acts generously and cultivates merit, but does not possess or covet the result. It is precisely because of this non-grasping that genuine merit is accomplished.
▸Section 28 introduces a pivotal comparison.
Section 28 introduces a pivotal comparison. The bodhisattva who fills worlds as numerous as Ganges sand-grains with the seven treasures and offers them all as a gift has great merit. But a bodhisattva who 'knows that all dharmas are without self and achieves patient acceptance of this' — this bodhisattva's merit surpasses the former. The Buddha then adds a comment that crystallizes the spirit of the entire sutra: 'It is because bodhisattvas do not receive merit.' Subhūti asks: 'How is it that bodhisattvas do not receive merit?' The answer is luminously clear: 'Bodhisattvas should not be greedily attached to the merit they have generated. This is why it is said they do not receive merit.' A bodhisattva practices, gives, and acts — but does not lay claim to the result. The act is complete in itself, leaving no residue of self-congratulation or expectation of return. This is the pinnacle of non-attachment practice: the very domain of merit itself is empty of possessor.