金剛般若論會釋 2.40

2.40

後釋結文。「為成就等」者，上說不住色等、非色等，及不住我、無我令生其心，為成此義，應生無所住心，住空、住有皆不應故。釋此所由云，若心有住，便是執著，非為真住真如理，住真如理中無所住故，發心亦應順理無住。故《無垢》云，「無住即無本，從無住立一切法」。經引前說，諸菩薩心不住色布施。布施攝六，此中偏說，論中略無，經文具有。舉初不住起行方便，以勸久學，或舉十地真行方便不住布施，以勸地前，不住修行，如勸離相發菩提心。

Next is the explanation of the concluding passage. Regarding "in order to accomplish, etc.," as said above, one should give rise to that mind neither abiding in form and so forth nor in non-form and so forth, and neither abiding in self nor in selflessness; in order to accomplish this meaning, one should give rise to a mind that has no abiding, because abiding in emptiness and abiding in existence are both improper. Explaining the reason for this, it says that if the mind has an abiding, it is an attachment and is not a true abiding in the principle of tathatā; because within the principle of tathatā there is no abiding, generating the mind should also accord with the principle and have no abiding. Therefore the Vimalakīrtinirdeśa says: "Non-abiding is rootless; from non-abiding all phenomena are established." The sūtra cites what was said before, that the minds of bodhisattvas do not abide in form when practicing giving. Giving subsumes the six [pāramitās]; here it is mentioned particularly. It is omitted in the treatise, but the sūtra text has it in full. It raises the initial skillful means of not abiding to initiate practice in order to exhort long-term practitioners, or it raises the true skillful means of not abiding in giving on the ten stages in order to exhort those prior to the stages to practice without abiding, just as it exhorts generating the bodhicitta detached from marks.