金剛般若經旨贊 1.24

1.24

經。復次須菩提至行於布施　贊曰。次下第二明其修行八住處中。波羅蜜淨。即十八中。波羅蜜相應行住處。前令發心以希佛果。次令修行為菩提因行。若不修果不成故。故說萬行為圓滿持。能持佛地圓滿果故。若爾妙業八萬四千。何故此中。但言其施。答。以施為萬行之初。且麁而易習。況言包於六度。亦舉此而統餘。其義者何。施有三種。一資生施。謂以資財資彼生故。二無畏施。謂以慈愛令彼安故。三者法施。謂以善法濟其苦故。以此三施。攝彼六度。初資生施。攝初施度。施彼資財資益彼故。次無畏施。攝彼戒忍。由持戒故。不損惱他。於菩薩所。未加惡者。知不行惡。不生怖故。由忍辱故。能忍他害二菩薩者。知能忍耐。終無返報。亦不怖故。後善法施。攝進定慧。若為眾生。說法之時。由精進故。不憚寒熱。不告勞倦。常勤說法。由禪定故。不貪敬養。能善知心稱根說法。由智慧故。解了於法。無有倒錯。如實而說。既以三施。具包六度。施言通三。即六度也。故天親論。頌此義云。檀義攝於六。資生無畏法。此中一二三。是名修行住。由行如是六度行故。一一皆得二世果報。現在報恩。恭敬供養。當謂六度諸別異果。施得大財富。戒成大尊貴。忍招善眷屬。進獲果不絕。定感身無損。慧根利悅樂。然其修行。有其二種。若求此果。名住相行。不求此果。名不住行。若不求報。而行施者。便與七種最勝相應。既皆得彼。到彼岸名近成。此報遠成佛果。若求果報而行。行者心有垢故。行不精淳。既不得到彼岸名焉。感菩提極果。為遮住相之施。故令不住其心。又文中分二。初明不住行施。以答三問。後釋此疑難。勸勉令修。初文復二。初明三不住施。答。其住問。後令不住於相。合答修伏問。初中復二。初不住於法施。後不住六塵施。此初也。准餘本經。有三不住。是故諸論依三以解。三不住者。不住於事施。都無所住施。不住六塵施。初中事者。有其三義。謂於現生。自身體事。於彼資生。所施物事。於當來世。施物果事。若於現在。愛著自身。為存己故。起不行障。設不獲已而行施時。或復生苦。或復追悔。或由住著。求當物果。由此不成所求勝體。設得當果。而不圓常。為遮此故。是故經言。不住於事。應行布施。既離三事。說此經文。是故三論。各明一義。下二不住。亦准此知。次下所住。有其二義。初住現在。報恩供養。成僻行障。為邪僻因。後住當來邪僻之果。此復有二。或無畏施。戒忍二果。或除財施。餘五度果。皆是通別當來果故。若求此等。心既邪僻。名求異事。勝果不成。為遮此等。是故經言。都無所住應行布施。戒忍等果。不可別分。故總說言都無住也。財及五果。皆當果法。自身報恩。皆現在法資生。無畏皆世道法。是故此經總合兩文。名為住法。既皆不住。故總說云。於法無住。雖與此本。作此道理。終成譯主咸文妄耳。

Sūtra: “Furthermore, Subhūti, […] should practice giving.”
Commentary: Next below, the second part clarifies the purity of the pāramitās among the eight abodes of practice—that is, the abode of practice associated with the pāramitās among the eighteen [abodes]. Previously, [the sūtra] had them generate the aspiration [to bodhi] in order to hope for the fruit of buddhahood; next, it has them cultivate practice as the causal practice of bodhi, for if one does not cultivate the practice, the fruit will not be achieved. Therefore, the myriad practices are called the “all-encompassing maintenance,” because they are able to maintain the complete fruit of the stage of buddhahood. If so, given that the wondrous activities number eighty-four thousand, why is only giving mentioned here? Answer: Because giving is the beginning of the myriad practices, and is coarse and easy to train in. Moreover, the word encompasses the six pāramitās, and mentioning this also subsumes the rest. What is the meaning of this? There are three kinds of giving: first, the giving of material sustenance, which means using material wealth to support their livelihoods; second, the giving of fearlessness, which means using loving-kindness to make them secure; third, the giving of the Dharma, which means using wholesome teachings to relieve their suffering. Through these three kinds of giving, the six pāramitās are subsumed: the first, the giving of material sustenance, subsumes the initial pāramitā of giving, because one gives material wealth to benefit them; next, the giving of fearlessness subsumes discipline and patience, for through upholding discipline one does not harm or trouble others, so that those who have not yet had harm inflicted on them regarding the bodhisattva know that [the bodhisattva] does not do harm and do not produce fear; through patience, one is able to endure others' harm, so regarding the bodhisattva they know he can endure and will ultimately never retaliate, and they likewise do not fear; finally, the giving of the wholesome Dharma subsumes vigor, meditative concentration, and wisdom, for when explaining the Dharma to sentient beings, through vigor one does not shy away from cold or heat, does not proclaim fatigue, and is constantly diligent in explaining the Dharma; through meditative concentration one does not crave honor and offerings, and is able to know their minds well and explain the Dharma according with their capacities; through wisdom one understands the Dharma without inversion or error, and explains it in accord with reality. Since the three givings fully encompass the six pāramitās, the word “giving” extends to all three, which is just the six pāramitās. Therefore, Vasubandhu’s commentary states in verse on this meaning:

“The meaning of giving subsumes the six:
Material sustenance, fearlessness, and the Dharma;
Here, one, two, and three [respectively],
Are named the abode of practice.”

Because one practices these six pāramitās, one obtains twofold fruits and retributions for each of them: present retribution of requiting kindness, reverence, and offerings; and future retributions, which are said to be the distinct fruits of the six pāramitās—giving obtains great wealth, discipline achieves great honor, patience attracts good retinues, vigor obtains uninterrupted fruits, meditative concentration brings about an unharmed body, and the faculties of wisdom become sharp, joyous, and pleasant. However, there are two kinds of practice: if one seeks these fruits, it is called practice that abides in marks; if one does not seek these fruits, it is called non-abiding practice. If one practices giving without seeking retribution, then one accords with the seven kinds of supremacy; since one attains them all, it is called “reaching the other shore,” closely achieving this retribution and distantly achieving the fruit of buddhahood. If one practices while seeking fruits and retributions, because the practitioner’s mind has defilement, the practice is not refined and pure; since one does not attain the name “reaching the other shore,” how could it bring about the ultimate fruit of bodhi? To prevent giving that abides in marks, [the Buddha] has them not abide in mind. Furthermore, the text is divided into two: first, clarifying giving with non-abiding practice in order to answer the three questions; second, resolving this doubt and difficulty to exhort and encourage them to cultivate it. The first text also has two parts: first, clarifying giving with three kinds of non-abiding to answer the question on abiding; second, having them not abide in marks, combining the answers to the questions on cultivation and subduing. In the first part there are again two: first, not abiding in dharma in giving; second, not abiding in the six dusts in giving. This is the first. Following other recensions of the sūtra, there are three non-abidings, and therefore the treatises explain according to these three. The three non-abidings are: giving without abiding in matters, giving without abiding in anything whatsoever, and giving without abiding in the six dusts. In the first, “matters” has three meanings: the matter of one's own physical body in the present life; the matter of things given to sustain life; and the matter of the fruits of the given objects in future lives. If in the present life one is attached to one's own body to preserve oneself, an obstacle of non-practice arises; even if one has no choice but to practice giving, one may produce pain or later feel regret, or due to abiding attachment, one seeks future material fruits. Because of this, the sought-after supreme body is not achieved; even if one attains future fruits, they are neither complete nor eternal. To prevent this, the sūtra says: “Not abiding in matters, one should practice giving.” Since this sūtra text is spoken to keep free of the three matters, the three treatises each clarify one meaning. The next two non-abidings should also be understood accordingly. Next, “that which is abided in” has two meanings: first, abiding in present requital of kindness and offerings, forming an obstacle of deviant practice and being a cause for deviance; second, abiding in future deviant fruits. This again has two kinds: either the fruits of fearlessness, discipline, and patience; or, setting aside material giving, the fruits of the remaining five pāramitās, because they are all general and distinct future fruits. If one seeks these, since the mind is deviant, it is called seeking disparate matters, and supreme fruits are not achieved. To prevent these, the sūtra says: “Not abiding in anything whatsoever, one should practice giving.” Because the fruits of discipline, patience, and so forth cannot be distinguished separately, it speaks generally of “not abiding in anything whatsoever.” Wealth and the five fruits are all future fruit dharmas; one’s own body and requiting kindness are all present dharmas; material sustenance and fearlessness are all worldly path dharmas. Therefore, this sūtra combines both texts together and calls it “abiding in dharmas.” Since one abides in none of them, it generally says, “with no abiding in dharmas.” Although this principle is constructed for this text, in the end it was merely an erroneous addition of words by the translator.