金剛般若經旨贊 1.27

1.27

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.