金剛般若論會釋 1.70

1.70

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.