金剛般若經旨贊 1.25

1.25

經。所謂不住至觸法布施　贊曰。此不住六塵施也。文言所謂。似釋前標三不住施。文義既殊。前文非標。此亦非釋。又是譯者妄加文耳。此文亦通或總或別。六度所得。二世果報。二世之果。皆有二種。現二報者。外得供養世間五塵樂。內成適悅現法涅槃。當二報者。近得美妙五欲之樂。遠得法身萬德之果。此二世果。或通六度。或別法施之所成就。若求現當五塵果者。名住色等而行布施。求現涅槃當法身者。名為住法而行布施。若住此等而行施者。心不順故。名倒行障。不契菩提名求異事。為遮此等。是故經言。不住色聲香味觸法布施。經以麁細有殊。別開其色。論以寬狹有異。別釋其法。經論開合理不相乖。為顯如此三不住義故。天親論而說頌云。

Sūtra: “That is to say, not abiding […] tactile sensations, or dharmas, one should practice giving.”
Commentary: This is giving without abiding in the six dusts. The text’s saying “that is to say” seems to explain the previously marked giving of three non-abidings. Since the text and meaning differ, the preceding text was not a heading, nor is this an explanation; moreover, it is merely that the translator erroneously added text. This text also applies generally or specifically. The retributions of the two lives obtained from the six pāramitās each have two kinds. As for the two present retributions: externally, obtaining offerings and the worldly pleasures of the five dusts; internally, achieving delightful nirvāṇa in the present life. As for the two future retributions: in the near term, obtaining the exquisite pleasures of the five desires; in the long term, obtaining the fruit of the myriad virtues of the Dharma body. These retributions of the two lives are either common to the six pāramitās, or specifically achieved by the giving of Dharma. If one seeks the present and future fruits of the five dusts, it is called practicing giving while abiding in form and so forth. If one seeks present nirvāṇa and the future Dharma body, it is called practicing giving while abiding in dharmas. If one practices giving while abiding in these, because the mind is not in accord, it is called an obstacle of inverted practice; not tallying with bodhi, it is called seeking disparate matters. To prevent these, the sūtra says: “Not abiding in form, sound, smell, taste, touch, or dharmas, one should practice giving.” The sūtra, distinguished by coarseness and subtlety, separately opens up form; the treatise, distinguished by breadth and narrowness, separately explains dharmas. The opening and combining of sūtra and treatise do not contradict each other in principle. To reveal such meaning of the three non-abidings, Vasubandhu’s commentary states in verse: