金剛般若論會釋 1.64

1.64

解波羅蜜淨住處經文施行中分二，初解五義，以答三問；後、何以故菩薩不住相下，釋此疑難。准天親論，初明施行答第二問，不住相下答第三問。答第三問中復二，初、正答問，何以故下方釋此疑。彼隨文相增明以辨答，此隨義具以明於答，亦不相違，各據一義。初解五義答三問中，據義具五，論自配文。答問分二，初、三不住施答初問欲願，後、不住相答後兩問。答初問中，義具四種，三不住者是依義，三行施者是說相，即此行施是攝持，即此不住是安立，當審尋文，自應悟解。依義文可知，三不住皆依義，皆除住著執故。

In explaining the sūtra text on the practice of giving in the abode of the purity of pāramitā, there are two parts: first, explaining the five meanings to answer the three questions; later, from ‘for what reason? Bodhisattvas should not abide in marks’ downward, resolving this objection. According to Vasubandhu’s treatise, first clarifying the practice of giving answers the second question, and from ‘not abiding in marks’ downward answers the third question. Within the answer to the third question there are again two: first, directly answering the question; from ‘for what reason’ downward, it then resolves this doubt. That [treatise] differentiates the answers according to the predominance of textual characteristics, whereas this [treatise] clarifies the answers according to the completeness of meanings; they are also not contradictory, each relying on one perspective. In first explaining the five meanings to answer the three questions, based on the completeness of all five in meaning, the treatise itself matches them to the text. Answering the questions is divided into two: first, the three non-abiding givings answer the initial question regarding the wish and vow; later, not abiding in marks answers the latter two questions. In answering the initial question, four kinds are complete in meaning: the three non-abidings are based on the meaning; the three practices of giving are the stated characteristic; this very practice of giving is the sustaining; this very non-abiding is the established. One should carefully examine the text, and should naturally understand. The text for ‘based on the meaning’ can be known: the three non-abidings are all based on the meaning, because they all eliminate the clinging of abiding attachments.