金剛般若論會釋 2.46

2.46

後釋無相不著事施中亦二，初、喻無相行布施時，未來果位得種智故，見種種物；後、却釋前有住相施不解出離，當來欲樂苦受果故，於中布施時喜樂欲樂；若解出離，當苦欲樂果便無，施時因樂故。明喻不執著，有智過夜闇故，目喻俱時心，種種物喻真如等。由不執著，明現前故，菩薩智心便證真如，及一切物。翻前執著，解不執著，亦應二文，無相違故，不復別喻。天親云，闇者示無智執也，日光照示有智不執也，并有同三法等，皆廣如彼，大意皆同。

In the subsequent explanation of signless giving that does not cling to things, there are also two parts: first, an analogy of practicing giving without signs, whereby at the stage of the future fruit one attains all-aspect knowledge and therefore sees various objects; second, looking back to explain the previous giving with an abiding sign that does not understand liberation, because it yields the fruit of future desire-pleasure which is painful feeling, wherein during giving there is joy and desire-pleasure; if one understands liberation, the future fruit of painful desire-pleasure will be absent, because the joy at the time of giving was causal. The clear light analogizes non-clinging, possessing wisdom that surpasses the night's darkness; the eyes analogize the concurrent mind, and the various objects analogize suchness and so forth. Due to non-clinging, because clarity appears before one, the bodhisattva's mind of wisdom directly realizes suchness and all phenomena. Inverting the previous clinging to understand non-clinging should likewise be conveyed across two texts; because there is no contradiction, no separate analogy is given. Vasubandhu states: 'Darkness indicates grasping without wisdom; sunlight illuminating indicates having wisdom without grasping.' Along with sharing the three dharmas and so on, all are extensively detailed as in that work; their general purport is identical throughout.