金剛般若論會釋 1.70

1.70

上來行施解初四義，下解第五等持及攝散心，文易可知。相者境，想者心，天親論云，施者、受者、物等，隨應六度三事之相，取此三相，名為相想，即是想倒。謂有七倒，即常、樂、我、淨、想、心、見倒，今明想倒，攝心、見等。觀三事空，起三輪淨，故名不住。《能斷》云，「如不住相想」，上來欲願尚不住著，其等至、等持攝散亦爾，應如初不住施也，故有如言，或依真理，性無住著故，應施想如理不住。依天親解，若降伏心而除障者，如所修行不住相想，障心自斷。此隨義具總答三問，天親論主依初行者漸次而修，文相增明，別答三問，如上來說。天親論中解三不住施，與此差別，云「自身及報恩，果報斯不著」，自身果報是此未來果，報恩者是此現在果。雖大體相似，然所望有別，義出百途，亦不相違也。依此義故，真諦經云，「不著已類而行布施，不著所餘行於布施」等。上解五義以答三問，解初五行竟，後解何以故若菩薩不住相布施，下釋疑難。

The above discussion of practicing giving explained the first four topics; below, the fifth, samādhi and the gathering of the distracted mind, is explained, and the text is easy to understand. "Characteristics" are the sensory object, and "notions" are the mind. Vasubandhu's treatise states that giver, receiver, and thing are the characteristics of the three factors corresponding to the six pāramitās; seizing upon these three characteristics is called the notion of characteristics, which is precisely the inversion of notions. That is, there are seven inversions: the inversions of permanence, pleasure, self, purity, notions, mind, and views; here, by clarifying the inversion of notions, mind and views and so forth are subsumed. Contemplating the emptiness of the three factors, the purity of the three wheels arises; hence it is called non-abiding. The Vajracchedikā states: "just as one does not abide in the notions of characteristics." The aspirations and vows above were not yet attached to; its samāpatti, samādhi, and gathering of distraction are likewise so, and should be like the initial non-abiding giving. Hence there is the word "just as"; or, relying on the true principle, its nature has no abiding attachment, so the notion of giving should not abide in accordance with the principle. According to Vasubandhu's explanation, if one subdues the mind and removes obstacles, as one practices without abiding in the notions of characteristics, the obstacled mind is naturally severed. This completely answers the three questions according to the meaning. The treatise master Vasubandhu, proceeding from the initial practitioner who cultivates step by step, makes the textual characteristics clearer and answers the three questions separately, as explained above. In Vasubandhu's treatise, the explanation of the three non-abiding givings differs from this, stating: "to one's own body and the requital of kindness, / to karmic retribution, one does not cling." One's own body and karmic retribution are the future fruit here, while the requital of kindness is the present fruit here. Although generally similar, what they regard differs; the meanings arise along a hundred paths, yet they do not contradict one another either. Based on this meaning, Paramārtha's sūtra states: "practicing giving without clinging to one's own kind; practicing giving without clinging to the remainder," and so forth. Above, the five topics were explained to answer the three questions, concluding the explanation of the first five lines; thereafter, it explains "why is this? If a bodhisattva gives without abiding in characteristics," resolving doubts and difficulties below.