金剛般若經依天親菩薩論贊略釋秦本義記卷上 1.29

1.29

經。復次須菩提菩薩於法應無所住行於布施　自下第二答前所闕云何修行也。文中有三。一教菩薩不著自身修行。二教菩薩不住報恩修行。三教菩薩不住果報修行。此中闕初段文也。所以答修行問。先明布施者。以菩薩萬行六度為願源。波羅蜜中檀義通攝。是故舉斯一號該彼六門。即檀波羅蜜名資生施。尸波羅蜜羼提波羅蜜名無畏施。謂持戒忍辱施人無畏故。毘離耶禪那般若等名為法施。由精進故說不疲惓。由禪定故能知物心。由智慧故能如實說也。言於法應無所住行於布施者。不著果報恩修行也。不應求彼供養恭敬讚嘆等報也。

[Sūtra:] "Furthermore, Subhūti, a bodhisattva should practice giving without abiding in anything:" Below is the second part, answering the previously omitted question on how one should practice. Within the text there are three parts: first, teaching the bodhisattva to practice without clinging to one's own body; second, teaching the bodhisattva to practice without abiding in the repayment of kindness; third, teaching the bodhisattva to practice without abiding in karmic retribution. The first passage of text is omitted here. As for why giving is explained first in answering the question on practice: it is because the six pāramitās of the bodhisattva's myriad practices are the source of vows, and within the pāramitās, the meaning of dāna broadly subsumes them all. Therefore, raising this single designation encompasses those six gates. That is, dāna-pāramitā is called the giving of material resources; śīla-pāramitā and kṣānti-pāramitā are called the giving of fearlessness, because upholding precepts and patience bestow fearlessness upon people; vīrya, dhyāna, and prajñā are called the giving of Dharma, because through zeal one teaches without weariness, through meditative concentration one can know the minds of others, and through wisdom one can speak in accord with reality. "Should practice giving without abiding in dharmas" means practicing without clinging to the gratitude of karmic reward; one should not seek retributions such as their offerings, respect, and praise.