金剛般若經贊述 1.119

1.119

述曰，此答第三問也。於中有二，初、正答前徵，次、釋疑難，此初也。應云「不住相想」，想者，分別心；相者，所著境。言不住者，除內分別心，於外不著外相也。謂不見受者、施者及所施物故，而熾然施也。若見空而不施，即是空執；若但施而不見空，便有病；要見空，而且施，方貫中道，得成波羅蜜多。故《唯識》云，要七最勝之所攝受，方可建立波羅蜜多，謂安住與依止、意樂及事業、巧便、迴向竝清淨，由七度復成。此言無相者，即是彼第五巧便最勝。

Commentary: This answers the third question. Therein are two parts: first, correctly answering the previous question; second, resolving doubts and objections. This is the first. It should say "not abiding in the ideation of marks" (animittasaṃjñā): "ideation" is the discriminating mind; "mark" is the objective sphere to which one is attached. Saying "not abiding" means eliminating the internal discriminating mind and not being attached to external marks outwardly. That is, because one does not see recipient, donor, and the object given, one gives intensely. If one sees emptiness and does not give, that is grasping at emptiness; if one only gives and does not see emptiness, there will be an ailment. One must see emptiness and moreover give; only then does one penetrate the Middle Way and succeed in accomplishing the pāramitā. Therefore the Vijñaptimātratāsiddhi says that it must be subsumed by the seven supreme factors before a pāramitā can be established: namely, abiding, reliance, intention, activity, skillful means, dedication, and purity; through the seven pāramitās are further perfected. Here, saying "without marks" is indeed that fifth, the supremacy of skillful means.