金剛般若經旨贊 1.27

1.27

如是於三不住行施。正是菩薩邪行對治。以無所住。治住著故。亦是不失中道正行。不住於相。而行布施故。亦是廣大甚深二行。以無住心。行大行故。亦名依義。依所住著。顯示無住能治法。故亦名說相。說一住處。所治階治。而證相故。亦是欲願能攝持行。攝持無住清淨行故。亦名安立。第一義諦。順第一義無所住故。菩薩若時在散位中。應觀如是。殊勝道理。應行如是三不住施。故天親說答修行問。即是無相定前加行。菩薩欲入無相定慧。得成真實。無相施者。應如是住欲願心也。故無著判為答住問。經有二意。論隨一明。所顯似殊。理極相順。

Practicing giving in such three non-abidings is precisely the bodhisattva's antidote to erroneous practice, because by having no abiding, it remedies attachment to abiding. It is also the correct practice that does not lose the middle way, because one practices giving without abiding in marks. It is also the two practices, vast and profound, because with a non-abiding mind one performs great practice. It is also called “relying on the meaning,” because relying on what is abided in and attached to, it displays the remedial dharma of non-abiding. It is also called “explaining the marks,” because it explains the stages of remediation for one abode and realizes the marks. It is also the practice that can gather and maintain aspiration and vow, because it gathers and maintains pure non-abiding practice. It is also called “establishing the ultimate truth,” because it accords with the ultimate truth of having no abiding. When a bodhisattva is in a state of distraction, they should contemplate such supreme principles and practice such giving of the three non-abidings. Therefore, Vasubandhu states that it answers the question on practice, which is the preliminary expedient before markless concentration. When a bodhisattva wishes to enter markless concentration and wisdom and achieve true, markless giving, they should abide in such an aspiring mind. Therefore, Asaṅga designates it as answering the question on abiding. The sūtra has two meanings, and the treatises each elucidate one; what they reveal appears different, but in principle they fully harmonize.