金剛般若經旨贊 1.28

1.28

經。須菩提至不住於相　贊曰。此即合答修伏問也。一切諸法。其體皆空。何有施者受者財物。不應於中強生分別。起住著心。而行布施。若能離相而行於施。行既清淨。心又稱理。乃是共見正行。對治離住。不住取相心故。又是顯現。不住於相。現量顯了。證真如故。既達彼岸。當感菩提故。諸菩薩。應修無相相應定慧。而行布施。勿起散心而住於相。由修定慧。能不住相。故無著說答修行問。若心散亂取相心生亦應如是。而為降伏。如爾涅槃境。不取於相。由於散住有取相心。應可降伏。是故兩論。亦說此文。答降伏問。故天親論障伏頌云。

Sūtra: “Subhūti, […] should not abide in marks.”
Commentary: This combines the answers to the questions on cultivation and subduing. The essence of all dharmas is empty; how could there be a giver, a recipient, or wealth? One should not forcefully give rise to discrimination therein, generate an adhering mind, and practice giving. If one can leave marks and practice giving, the practice will be pure and the mind will accord with principle; this is the correct practice of common view, remedying and departing from abiding, because one does not abide in the mind that grasps marks. It is also “manifestation,” because not abiding in marks, it clearly displays through direct perception and realizes tathatā. Since one reaches the other shore, one will bring about bodhi; therefore, all bodhisattvas should cultivate the concentration and wisdom associated with marklessness and practice giving, not letting a distracted mind arise and abide in marks. Through cultivating concentration and wisdom, one is able not to abide in marks; therefore, Asaṅga states that it answers the question on practice. If the mind is distracted and a mark-grasping mind arises, it should also be subdued like this; like that realm of nirvāṇa, it does not grasp marks. Because in distracted abiding there is a mark-grasping mind, it should be subdued; therefore, both treatises also say that this passage answers the question on subduing. Hence, Vasubandhu’s commentary states in verse on subduing obstacles: