金剛般若波羅蜜經 分四 妙行無住分
前一分破的是「我」，這一分教的是「行」——心不要停靠在任何地方，就這樣去布施。不依著色，不依著聲香味觸法，也不停在「我在施、有人受、有物可施」這三處。世間總以為，要施得多，先得抓得牢；佛卻反過來說：唯其一處不停靠，福德才像十方的虛空，怎麼也量不出來。心一鬆開那層「實有可得」的攀附，布施便不再是換取什麼的交易，而成了無所為而為的流注，反倒無有窮盡。要緊的是末後那一句——須菩提問「心該安住在哪裡」，佛繞了一整段，給出的答覆竟是：就安住在「無所住」上。原來所謂安住，不是再找一處把心放下，而是不再黏著任何一處；這不停靠處，正是那把攀緣實有的舊習慣，轉成不取實有的清淨地的起手。離一切相，所以德彌廣。
The previous division broke the "self"; this one teaches the "practice"—let the mind rest upon nothing whatever, and give in just this way. Do not lean on form, do not lean on sound, scent, taste, touch, or mental objects; and do not halt at those three places—"I who give, the one who receives, the thing that can be given." The world always supposes that to give much you must first grip tight; the Buddha says the reverse: precisely because it leans on no single place, the merit becomes like the empty space of the ten directions, which no measure can ever exhaust. The moment the mind loosens that clinging to "something real to be gained," giving is no longer a transaction that buys something in return, but a flowing-forth done with no aim of doing—and just so it has no end. What matters most is the closing turn: Subhūti asked 「心該安住在哪裡」(where should the mind abide), and after a whole stretch of words the Buddha's answer is—abide right in 「無所住」(abiding nowhere). So it turns out that "abiding" is not finding some new place to set the mind down, but no longer sticking to any place at all; this non-leaning is the very first move that turns the old habit of clinging to things-as-real into the pure ground that grasps nothing as real. Apart from all marks—and therefore the merit grows ever wider.
Shi Huijing · Zhiyue · jingang · Division 4 · Wondrous Practice Without Abiding · essence · Spring 2026
〔一〕布施而心不停靠在任何地方
經曰：
「復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。
佛接著說：須菩提，菩薩對於一切，心都不應停靠、不應執著在任何地方，就這樣去布施——也就是說，不依著「色」去布施，也不依著聲、香、味、觸、法去布施。須菩提，菩薩就應當這樣布施：不停靠在任何「相」上。
〔二〕不停靠在相上，福德便量不出來
經曰：
何以故？若菩薩不住相布施，其福德不可思量。
為什麼這樣說呢？因為菩薩如果不停靠在相上去布施，他所得到的福德，便多到無法衡量。
〔三〕像虛空一樣量不出來，只當依此而住
經曰：
「須菩提！於意云何？東方虛空可思量不？」「不也，世尊！」「須菩提！南、西、北方，四維、上、下虛空可思量不？」「不也，世尊！」「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。
佛問：須菩提，你怎麼想？東方的虛空，量得出來嗎？須菩提答：量不出來，世尊。佛又問：那南方、西方、北方，加上四個斜角、上方、下方的虛空，量得出來嗎？答：量不出來，世尊。佛說：須菩提，菩薩不停靠在相上去布施，所得的福德也像這樣，量不出來。須菩提，菩薩就只應當依照我這樣教的去安住自己的心。
〔1〕Give without the mind resting on anything
The sūtra says:
「復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。
The Buddha went on: Subhūti, toward all things a bodhisattva's mind should rest on nothing, should cling to nothing — and so give. That is, he gives without leaning on sights, and without leaning on sounds, smells, tastes, touches, or mental objects. Subhūti, this is how a bodhisattva should give: without resting on any mark.
〔2〕Resting on no mark, the merit cannot be measured
The sūtra says:
何以故？若菩薩不住相布施，其福德不可思量。
Why is this said? Because if a bodhisattva gives without resting on any mark, the merit he gains is so great it cannot be measured.
〔3〕Beyond measure, like empty space — only abide as taught
The sūtra says:
「須菩提！於意云何？東方虛空可思量不？」「不也，世尊！」「須菩提！南、西、北方，四維、上、下虛空可思量不？」「不也，世尊！」「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。
The Buddha asked: Subhūti, what do you think — can the empty space to the east be measured? Subhūti answered: It cannot, World-Honored One. The Buddha asked again: And the empty space to the south, west, and north, the four corners, above and below — can it be measured? He answered: It cannot, World-Honored One. The Buddha said: Subhūti, when a bodhisattva gives without resting on any mark, the merit is just like this — beyond measure. Subhūti, a bodhisattva should simply make his mind abide just as I have taught.
Shi Huijing · Zhiyue · jingang · Division 4 · Wondrous Practice Without Abiding · vernacular · Spring 2026
拿無住生心對轉依、三輪體空（依他·遣遍計·圓成）來照金剛經的「應無所住行於布施」。
本分的眼：這一分沒有「即非」，講的是「行門」
前一分（分三）破的是「我相」——遣那把五蘊和合的身心執成實「我」的妄見。這一分緊接著轉個面，不再破「我」，而是教「怎麼行」：菩薩布施，心不要停靠在任何地方。所以這一分的句法也跟著變了——它沒有「某某即非某某、是名某某」那種一立即遣的三段式（金剛經的「即非」要到下一分「如來所說身相，即非身相」才頭一回出現）。這不是這一分少了什麼，而是它的份量本就落在「行」上，不在「破立」上。由分三的「我空」（破四相），進到這一分的「施空」（不停靠在施事、施物、施者上），是從「看破」走向「能行」。
用唯識的眼看這一分，要照的不是一句話的拆解，而是一條行門：心怎樣不停靠，而布施反倒成了無盡的福德。
「應無所住行於布施」：捨依識所執，這是轉依的起手
佛說，菩薩布施，「應無所住」——不依著色去施，不依著聲、香、味、觸、法去施，也「不住於相」。
唯識說，凡夫的心有一個積習：總把自己心裡變現出來的影，當成心外實在的東西去攀附——這一層妄計，叫遍計所執。「住色布施」「住相布施」，就是布施時心黏在「實有一個可施的色、可得的相」上，黏的正是這層遍計。佛教「無所住」，就是把這層黏著鬆開：不停靠在遍計所執的事相上，而依著無分別去行施。
這正是唯識所說轉依的起手處。轉依，是把心識所依的染污根柢，轉成清淨的真如——說白了，就是把「攀緣實有」的舊習慣，轉成「不取實有」的新地。「應無所住」雖只是一句教施的話，其實已是這轉依之行的第一步：不住遍計所執之相，而行依他緣起之施。這條線，到本經分十才說出它的完整句——「應無所住而生其心」；這一分的「無所住行於布施」，正是那句的先行一施。
「不住於相」：三輪體空——施物、受者、施者，一處不停靠
那麼「不住於相」，所不住的究竟是哪些「相」？古德讀得很細。世親解這一句，點出布施當下有三個容易被執實的地方：所施的「施物」、受施的「受者」、能施的「施者」——這三處合稱三輪。世親說，「不住於相」就是「不見施物、受者及施者」（義淨譯本作「所捨之物及所施眾生并能施者，於此三處除著想心」）。後世「三輪體空」一語，論本即出於此。
用三性把這三輪照一遍，層次就清楚了：
- 能施的我、所施的人、所施的物，這一場布施的事相宛然發生——它是緣生的，是依他起。施事並不是沒有，緣聚則施，緣散則止。
- 可是凡夫在這三輪上，各加一層「實有施者、實有受者、實有施物」的執——這層執就是遍計所執。「不住於相」遣的，正是這一層；於三輪上不取那「實有」之想，遍計便除。
- 三輪上的實執既除，施仍照施，而福德如虛空之無盡——這無住之施所顯的真實，便是圓成實。
所以「三輪體空」不是把布施做空了、做沒了，而是：施事不壞（緣起的依他照樣行），三處不取實（遣掉遍計），於是這一施的福德反而無邊（圓成的無盡）。空的是三輪上那層實執，不是空掉布施本身。
虛空喻：不停靠（遮），所以福德如虛空（顯）
佛接著舉虛空為喻：東方的虛空量得出來嗎？南西北、四維、上下的虛空量得出來嗎？都量不出來。菩薩不住相布施，福德也是這樣，量不出來。
這個喻最堪玩味的地方在於它的翻轉：明明先說「不住」（不要停靠、把一切依著都拿掉），照理該是越來越少才對；可是緊接著卻說福德「如虛空、不可思量」（無邊無盡）。先以「不住」極言其無所依，再以「虛空」極言其福之無邊——一頭是減到盡，一頭是廣到無際，兩相一逼，正顯出：唯其捨盡一切停靠，福德才反而無量。智顗一句說得好，「正以虛心而施，福不可量……稱理行施，其福彌廣」——正因為心空無所著地去施，這福才大到沒有邊。
古德讀這虛空喻，各有取意，都不出這一翻轉：吉藏取虛空的兩義——虛空無相無為（喻無住之施無所依、無所得），虛空包含廣大（喻無住之施果報亦大）；無著與窺基則就虛空立三層意思——遍一切處、寬廣高大、無盡究竟不窮，正以喻無相布施之福的遍、大、無盡。
照唯識看，這「不住而福無盡」，恰是依他起與圓成實的關係：不住遍計所執之相（不停靠），而依他的施行照樣宛然（施不壞），於是圓成的福德如虛空般無有限量。離相，正所以德彌廣。
「但應如所教住」：所謂安住，就是安住在「無所住」上
這一分末了，佛收一句：「菩薩但應如所教住。」這話是回應開經時須菩提那一問——「云何應住」。佛繞了一整段「無所住行於布施」，末後給出的「應住」之處，竟是「就照我這樣教的去住」；而所教的，正是「無所住」。
這一收，把矛盾收成了同一件事：所謂「住」，不是另找一個地方把心安放下去，而是安住在「不停靠」這件事本身上。心一旦不再黏著實有的事相，那無所住、無分別的安住，便是轉依所趨的清淨地。問「云何應住」，答的是「無所住而住」——這正是唯識「無住生心」一義在施門上的先聲。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的轉依、三性之學從金剛經流出——轉依、三性、賴耶之說，自有它的經源（解深密、瑜伽）與論本，般若另是一系；而是同一「無住而行」的實相，金剛經以經語（應無所住·不住於相·福如虛空）說，唯識以論語（無住生心·轉依·三輪體空·依他遣遍計顯圓成）說，兩相對照，其義益顯。三十頌以轉依為修行之歸，「應無所住行於布施」即捨依識所執而依無分別，正是轉依的行門初現；攝大乘論說六波羅蜜的菩薩行，無著「六波羅蜜初攝一切檀那」（一個布施總收六到彼岸），與本分「應行布施」一句相應；成唯識論說轉依、說遍計所執，與本分「不住相」所遣的正是同一層實執；般若一系的心經說「無智亦無得」，施而無能施所施之得，與本分「無住相布施」同一無所得之行。一句收束：金剛經以經語說的「應無所住行於布施」，唯識以「無住生心·轉依·三輪體空」的技術語說的，是同一件不停靠而能行的事〔此一會通，釋慧鏡《應無所住而生其心》（S5-P06）已明其旨〕。
Taking “abiding nowhere yet giving rise to the mind” set against 轉依 (āśraya-parāvṛtti), and the three wheels empty of substance (the other-dependent · removing the wholly-imagined · the perfectly-accomplished), to reflect the Diamond Sūtra’s “abide nowhere and practice giving.”
The Eye of This Division: It Has No “Is-Not” — It Teaches a Gate of Practice
The previous division (3) broke the “mark of self,” removing the deluded view that clings the body-and-mind, the conjunction of the five aggregates, into a real “self.” This division turns at once to another face: no longer breaking the “self,” but teaching “how to practice” — when a bodhisattva gives, the mind should not stop anywhere. So the syntax of this division shifts with it: it has no three-phrase form of “such-and-such is-not such-and-such, is named such-and-such,” the kind that sets up and removes in one stroke (the Diamond Sūtra’s “is-not” makes its first appearance only in the next division, 「如來所說身相，即非身相」, “the bodily mark the Tathāgata speaks of is not a bodily mark”). This is not that the division lacks something, but that its weight falls upon “practice,” not upon “breaking-and-establishing.” From the “emptiness of self” of Division 3 (breaking the four marks) to the “emptiness of giving” of this division (not stopping upon the act, the gift, or the giver), it moves from “seeing through” to “being able to practice.”
To read this division through the Yogācāra eye, what is to be reflected is not the dismantling of a single sentence, but a gate of practice: how the mind, by not stopping, makes giving instead into inexhaustible merit.
“Abide Nowhere and Practice Giving”: Forsaking What the Consciousness Clings To Is the Onset of 轉依
The Buddha says: when a bodhisattva gives, he 「應無所住」, should abide nowhere — not giving in reliance on form, nor on sound, scent, taste, touch, or dharma, and 「不住於相」, not abiding in marks.
Yogācāra says: the ordinary mind has an ingrained habit — it always takes the reflections transformed within its own mind for things really existing outside the mind, and clings to them. This layer of deluded reckoning is called 遍計所執 (parikalpita). “Giving while abiding in form,” “giving while abiding in marks” is, in the act of giving, the mind sticking to “there really is a form to be given, a mark to be attained” — and what it sticks to is exactly this layer of the wholly-imagined. The Buddha’s teaching of “abiding nowhere” is the loosening of this stickiness: not stopping upon the marks of 遍計所執, but practicing giving in reliance on non-discrimination.
This is precisely the onset of what Yogācāra calls 轉依 (āśraya-parāvṛtti): turning the defiled root on which the mind-consciousness relies into the pure 真如 (tathatā) — put plainly, turning the old habit of “grasping the real” into the new ground of “not grasping the real.” “Abiding nowhere,” though only a line teaching giving, is already the first step of this practice of 轉依: not abiding in the marks of 遍計所執, but practicing the giving of 依他 (paratantra) dependent arising. This thread states its full sentence only at Division 10 of the sūtra — 「應無所住而生其心」, “abiding nowhere, give rise to the mind”; this division’s “abide nowhere and practice giving” is the forerunning first giving of that sentence.
“Not Abiding in Marks”: the Three Wheels Empty of Substance — Gift, Recipient, Giver, Not Stopping at a Single One
Then “not abiding in marks” — which “marks” are not abided in? The ancient masters read finely. Vasubandhu, in explaining this line, points out three places, in the very act of giving, easily clung to as real: the gift given (施物), the recipient who receives (受者), and the giver who gives (施者) — these three together called the three wheels (三輪). Vasubandhu says “not abiding in marks” is 「不見施物、受者及施者」, not seeing the gift, the recipient, or the giver (Yijing’s version reads 「所捨之物及所施眾生并能施者，於此三處除著想心」, “toward the gift given, the beings to whom it is given, and the giver — at these three places, remove the mind of clinging-thought”). The later phrase “the three wheels empty of substance” (三輪體空) issues, in the treatises, from just this.
Reflect these three wheels through the three natures, and the layers grow clear:
- The self that gives, the person given to, the thing given — this whole event of giving vividly takes place; it is dependently arisen, it is 依他起 (paratantra). The act of giving is not nonexistent: conditions gathering, one gives; conditions dispersing, it stops.
- Yet upon these three wheels the ordinary person adds a layer of clinging — “a real giver, a real recipient, a real gift” — and this layer of clinging is 遍計所執 (parikalpita). “Not abiding in marks” removes exactly this layer: upon the three wheels, not grasping that thought of “real existence,” and the wholly-imagined is removed.
- The real clinging upon the three wheels removed, giving still gives, and the merit is inexhaustible as empty space — and this real shown forth by the non-abiding giving is 圓成實 (pariniṣpanna).
So “the three wheels empty of substance” is not making the giving empty, undoing it into nothing, but: the act of giving is not destroyed (the other-dependent giving of conditioned arising proceeds as before), the three places are not grasped as real (the wholly-imagined is removed), and so the merit of this one giving becomes, on the contrary, boundless (the inexhaustibility of the perfectly-accomplished). What is emptied is that layer of real clinging upon the three wheels — not the giving itself.
The Simile of Empty Space: Not Stopping (the Removing) — Therefore Merit Like Empty Space (the Showing)
The Buddha next raises empty space as a simile: can the empty space of the east be measured? Can the empty space of south, west, north, the four intermediate directions, above and below, be measured? None of it can be measured. The bodhisattva who gives without abiding in marks — his merit too is thus, beyond measure.
The most savorable thing in this simile lies in its reversal: having just said “do not abide” (do not stop, take away every reliance), by all reason the merit should become less and less; yet the very next breath says merit is 「如虛空、不可思量」, like empty space, unthinkable, boundless and inexhaustible. First by “not abiding” it states to the utmost its having no reliance; then by “empty space” it states to the utmost the boundlessness of its merit — the one side reduced to nothing, the other broadened past all bound; the two pressed together precisely show: only because it forsakes every stopping-place does the merit become, on the contrary, measureless. Zhiyi says it well: 「正以虛心而施，福不可量……稱理行施，其福彌廣」— it is exactly because one gives with a mind empty and unclinging that this merit grows great past all bound.
The ancient masters each take their own sense from this simile, none departing from this one reversal: Jizang takes the two meanings of empty space — empty space is markless and unconditioned (the simile of the non-abiding giving, which has no reliance and nothing attained), and empty space encompasses the vast and great (the simile of the non-abiding giving whose fruit-reward too is great); Asaṅga and Kuiji set up upon empty space three meanings — pervading everywhere, broad-vast-and-lofty, inexhaustible and ultimate without end — to figure the pervasion, the greatness, and the inexhaustibility of the merit of markless giving.
Reading this through Yogācāra, this “not abiding yet merit inexhaustible” is exactly the relation of 依他起 and 圓成實: not abiding in the marks of 遍計所執 (not stopping), yet the other-dependent practice of giving proceeds vividly as before (giving not destroyed), so that the merit of the perfectly-accomplished is, like empty space, without limit or measure. Apart from marks — this is just why the merit grows the wider.
“Let Him Only Abide As Taught”: What Is Called Abiding Is Abiding in “Abiding Nowhere”
At the close of this division, the Buddha gathers a line: 「菩薩但應如所教住」, let the bodhisattva only abide as he has been taught. This responds to Subhūti’s opening question — 「云何應住」, how should one abide. The Buddha, having circled through a whole passage of “abide nowhere and practice giving,” gives at the last as the place of “abiding”: “just abide as I have taught” — and what he taught is precisely “abide nowhere.”
This closing gathers the contradiction into one and the same thing: what is called “abiding” is not finding another place to set the mind down, but abiding in “not stopping” itself. Once the mind no longer sticks to real things-and-marks, that abiding which abides nowhere, which does not discriminate, is the pure ground toward which 轉依 heads. To ask “how should one abide” is answered by “abide nowhere, and so abide” — and this is precisely the forerunner, in the gate of giving, of Yogācāra’s one meaning of “abiding nowhere, giving rise to the mind.”
Yogācāra as Mirror: the Same Reality, the Words of the Sūtra and the Words of the Treatise
Reading this division with Yogācāra as a mirror is not to say that Yogācāra’s learning of 轉依 and the three natures flows out of the Diamond Sūtra — the teachings of 轉依, the three natures, and the 賴耶 (the storehouse) have their own scriptural source (the Saṃdhinirmocana, the Yogācārabhūmi) and treatises; prajñā is another lineage. Rather, it is that the same reality of “practicing without abiding” the Diamond Sūtra states in the words of the sūtra (abide nowhere · not abiding in marks · merit like empty space), and Yogācāra states in the words of the treatise (abiding nowhere yet giving rise to the mind · 轉依 · the three wheels empty of substance · the other-dependent removing the wholly-imagined and showing the perfectly-accomplished); set side by side, the meaning shows the clearer. The Thirty Verses take 轉依 as the home of practice, and “abide nowhere and practice giving” is just forsaking what the consciousness clings to and relying on non-discrimination — the first appearance of the gate of practice of 轉依; the Mahāyāna-saṃgraha speaks of the bodhisattva’s practice of the six perfections, and Asaṅga’s 「六波羅蜜初攝一切檀那」 (giving, the first of the six perfections, gathers all) accords with this division’s line “should practice giving”; the Cheng weishi lun speaks of 轉依 and of 遍計所執, and what this division’s “not abiding in marks” removes is exactly that same layer of real clinging; the Heart Sūtra of the prajñā lineage says 「無智亦無得」, “no wisdom and no attainment” — giving yet with no giver-or-given attained, one and the same practice of non-attainment as this division’s “markless, non-abiding giving.” To close in one line: what the Diamond Sūtra says in the words of the sūtra — 「應無所住行於布施」 — and what Yogācāra says in the technical terms of “abiding nowhere yet giving rise to the mind · 轉依 · the three wheels empty of substance” are one and the same matter of not stopping yet being able to practice 〔this rapprochement is already set out in Shi Huijing’s Abiding Nowhere, Give Rise to the Mind (S5-P06)〕.
Shi Huijing · Zhiyue · jingang · Division 4 · Wondrous Practice Without Abiding · exposition · Spring 2026
考據Apparatus
一、科判定位（無住 · 答修行問）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分四 妙行無住分 |
| 釋慧鏡 §17 二分 | 前半（眾生空·破四相·煩惱障；發心之後正示修行） |
| 道安 三分 | 正宗分 · 正示（發心後明波羅蜜行） |
| 無著十八住 T1510 | 第二住 波羅蜜相應行（十八住「二、波羅蜜相應行」[0757b06]；經文錨「菩薩不住於物，應行布施」[0757b20–22]；八住攝之為「波羅蜜淨住處」＝波羅蜜相應行 [0758c01–02]） |
| 世親 T1511/T1513 | 修行住·攝伏心（檀波羅蜜攝六、不住三事、三輪除著；T1511 0782b02–c07／T1513 0875b15–c13）；斷疑之鏈起於次分（T1511 0782c08「自此以下，一切修多羅示現斷生疑心」） |
| 吉藏（三論）T1699 | 「『布施』下，此第二章經答修行、降伏心二問」[0102b15]；又「『不住相布施』下，此第二明修無所住因，得無所得果」[0103c13–14] |
| 智顗（天台）T1698 | 「『復次』下，第二答住問。更為三，初、辨行，次、舉喻格量，後、結勸」[0077b20–21] |
| 窺基（唯識）T1700 | 「述曰，此依世親答第二問也」[0131b11–12]；兼依無著科為「淨住處」（波羅蜜淨住處）[0132c03–04] |
無住義：此分承發心（分三）而正示修行——佛答善現第一問「云何應住」（吉藏判「答修行、降伏心二問」[0102b15]，智顗判「答住問」[0077b20]）。古德三家（吉藏·智顗·窺基）俱以世親二問科讀此段：發心既立，乃以「應無所住行於布施」正示菩薩之行；「應行布施」一句，古德同依世親「檀波羅蜜攝六波羅蜜」（一施聲總收六到彼岸）與無著「六波羅蜜初攝一切檀那」讀之（見目四、目五）。本分異於發心分（分三）者：分三破「我相」（人我·煩惱障），此分破「住相」（於施事·施物·施者之住著）——由「無四相」之我空，進至「無所住」之行門。本分無「X即非X是名X」之三段式（即非初現於次分「如來所說身相，即非身相」[0749a23]）；其唯識義在「無住生心」與「三輪體空」（見目三）。
二、異譯對勘（六漢譯 · 不住布施一段）
要句：無所住行於布施 / 不住色聲香味觸法 / 不住於相 / 福德不可思量 / 東方虛空·十方虛空喻 / 但應如所教住
| 版本 | 不住布施·虛空喻一段（逐字節錄） | [出處] |
|---|---|---|
| 羅什 T235（原典） | 復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。「須菩提！於意云何？東方虛空可思量不？」「不也，世尊！」「須菩提！南、西、北方，四維、上、下虛空可思量不？」「不也，世尊！」「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。 | 0749a12–a20 |
| 菩提流支 T236 | 復次，須菩提！菩薩不住於事行於布施，無所住行於布施，不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相想。何以故？若菩薩不住相布施，其福德聚不可思量。〔……東方虛空……南西北方四維上下虛空，可思量不……〕菩薩無住相布施，福德聚亦復如是不可思量。佛復告須菩提：「菩薩但應如是行於布施。」 | 0753a09–a18 |
| 真諦 T237 | 復次，須菩提！菩薩不著己類而行布施，不著所餘行於布施，不著色、聲、香、味、觸、法應行布施。須菩提！菩薩應如是行施，不著相想。何以故？須菩提！若菩薩無執著心行於布施，是福德聚不可數量。〔……東方虛空可數量不……十方虛空，可數量不……〕若菩薩無執著心行於布施，是福德聚亦復如是不可數量。 | 0762b10–b19 |
| 達摩笈多 T238 | 雖然復次時，善實！不菩薩摩訶薩事住施與應，無所住施與應，不色住施與應，不聲、香、味、觸、法中住施與應。如是，此，善實！菩薩摩訶薩施與應，如不相想亦住。彼何所因？若，善實！菩薩摩訶薩不住施與，彼所，善實！福聚不可量受取。「彼何意念？善實！可前方虛空量受取？」……「普十方可虛空量受取？」……如是，如是！……若菩薩摩訶薩不住施與，彼所，善實！福聚不可量受取。 | 0767a18–a29 |
| 玄奘 T220⑨ | 復次，善現！菩薩摩訶薩不住於事應行布施，都無所住應行布施；不住於色應行布施，不住聲、香、味、觸、法應行布施。善現！如是菩薩摩訶薩如不住相想應行布施。何以故？善現！若菩薩摩訶薩都無所住而行布施，其福德聚不可取量。〔……東方虛空可取量不……周遍十方一切世界虛空可取量不……〕若菩薩摩訶薩都無所住而行布施，其福德聚不可取量，亦復如是。 | 0980b14–b25 |
| 義淨 T239 | 復次，妙生！菩薩不住於事，應行布施。不住隨處，應行布施。不住色、聲、香、味、觸、法，應行布施。妙生！菩薩如是布施，乃至相想，亦不應住。何以故？由不住施，福聚難量。「妙生！於汝意云何？東方虛空可知量不？」……「南西北方，四維上下，十方虛空，可知量不？」……菩薩行不住施，所得福聚不可知量，亦復如是。 | 0772a21–a28 |
異文所繫：
- 「應無所住行於布施」之骨幹：六本全具「無所住·不住色聲香味觸法·不住相」三重不住，敘事與義理之骨架穩定。詞面之別：羅什「於法應無所住」；流支「不住於事」「無所住」並舉；真諦獨作「不著」（不著己類·不著所餘·不著相想·無執著心）而不用「不住」；笈多梵序直譯「事住施與應」「無所住施與應」（語序倒置）；玄奘「不住於事·都無所住」並舉；義淨「不住於事·不住隨處」。
- 「不住於事／不住於物」（住著之首對治）：流支、玄奘、義淨「能斷」一系俱於色聲等之前，先標「不住於事」（玄奘·義淨同字，流支同義）；笈多「事住施與應」（「事」即「物」之直譯）。此一句羅什無對應之獨立小句（逕作「於法應無所住」）。世親二釋俱以「不住於事＝不著自身」立讀（
T1511 0782b14／T1513 0875b28，見目四）——「事／物」之有無，繫於三不著之首支。 - 「相」／「相想」：羅什作「不住於相」；流支、真諦、笈多、玄奘、義淨俱作「相想／不相想」（saṃjñā，能取之分別想）。「住相」與「住相想」之別：前者就所取之相，後者就能取之想——與分三「四相／四想」之相（lakṣaṇa）·想（saṃjñā）之分同一文本指紋（見分三目二）。世親「調伏彼事中，遠離取相心」即釋此「相想」（
T1511 0782b23）。 - 福德／福德聚／福聚：羅什但「福德」；流支、真諦作「福德聚」；笈多、玄奘、義淨作「福聚」。「聚」（rāśi）一字，世親二釋皆有專論（T1513「聚聲有二義：聚積·肩荷」
[0877a23–28]，於次後福德段；此處先見其名）。 - 虛空「可思量／可數量／可受取／可取量／可知量」：同一梵語（pra-√mā，量度）之異譯——羅什「思量」、真諦「數量」、笈多「量受取」、玄奘「取量」、義淨「知量」。十方之列：羅什「南西北方·四維·上下」（總十方分舉），玄奘「周遍十方一切世界」，義淨「十方」總收。虛空喻六本全具（見目六）。
三、即非・三性（本分無即非 · 無住生心↔轉依 · 三輪體空）
本分無「X — 即非X — 是名X」之三段式（即非初現於次分「如來所說身相，即非身相」[0749a23]）。此非闕，乃本分義在「行門」（無住之施）而非「破立」（即非之遮詮）。其唯識義有二：
- 無住生心 ↔ 轉依：「應無所住行於布施」
[0749a12]、「不住於相」[0749a14]——施而不住色聲香味觸法、不住能施所施之相，即捨「依識所執」而依「無分別」。此「無住」即轉依（āśraya-parāvṛtti）之行相之初現：不住遍計所執之事相而行依他之施，福德乃如圓成之無盡（虛空喻）。「無住生心」一語之完式見分十「應無所住而生其心」[0749c22–23]，本分為其行門之先施（無住生心↔轉依，見釋慧鏡《應無所住而生其心》〔摘自 S5-P06〕）。 - 三輪體空（依他·遣遍計·圓成）：世親二釋俱以「施物·受者·施者」三輪讀「不住於相」（
T1511 0782b25「不見施物、受者及施者」／T1513 0875c11–13「所捨之物及所施眾生并能施者，於此三處除著想心」，見目四）。三輪之事相（能施·所施·施物）即依他起（緣生之施行宛然），於三輪上不取相想即遣遍計所執（不住施者·受者·施物之實），三輪皆空而施福如虛空即立圓成實（無住之福德無盡）。是即三性於施門之動轉：施事不壞（世諦），三輪不住（離執），福德無盡（勝義）。
無住即般若無相之行：「不住相布施，其福德不可思量」[0749a14–15]——正以「不住」（離分別執）而福德反「不可思量」（如虛空），是「離相而德彌廣」（智顗「正以虛心而施，福不可量……稱理行施，其福彌廣」[0077b28–c01]）。此由分三「我空」（破四相）進至本分「施空」（不住三輪）之行門。
四、諸家異釋（古德 · 三輪·檀攝六·虛空三因緣 · 加重）
核心 加重 ——世親（二譯）三不著·三輪除著 ＋ 無著六度攝檀那·虛空三因緣： 古德於本分同依世親「檀攝六波羅蜜」「三事不著」與無著「六度攝檀那」「虛空三因緣」二系讀之，逐項錨於經文。
世親 T1511（菩提流支譯）：先釋「應行布施」何以唯標檀度——「何故唯檀波羅蜜名說六波羅蜜？一切波羅蜜，檀波羅蜜相義示現故」[0782b02–03]：三種檀（資生·無畏·法）攝六度（資生＝檀；無畏＝尸·羼提；法＝毘梨耶等不疲惓·善知心·如實說法）[0782b03–10]。次釋「不住」之三不著，論偈 [0782b12–13]：
「自身及報恩，果報斯不著，護存己不施，防求於異事。」
逐項錨經：「不住於事者，謂不著自身。無所住者，謂不著報恩……不住色等者，謂不著果報」[0782b14–16]。次釋「降伏心」（攝伏）之三輪，論偈 [0782b23–24]：
「調伏彼事中，遠離取相心，及斷種種疑，亦防生成心。」
「此文說何義？所謂不見施物、受者及施者。偈言：調伏彼事中，遠離取相心故」[0782b25–26]——三輪（施物·受者·施者）不見，即「不住於相想」。
世親 T1513（義淨譯） 論頌 [0875b18–19]：
「六度皆名施，由財無畏法，此中一二三，名修行不住。」
「六度咸有施相……財施由一……無畏由二謂是戒忍……法施由三謂是勤等」[0875b20–24]。三不著，論頌 [0875b27]：
「為自身報恩，果報皆不著。」
「『不住於事』者，此顯不著自身、不住隨處。『應行布施』者，此顯不著報恩……『不住於色』等者，謂不著果報」[0875b28–c02]。三輪除著，論頌 [0875c09–10]：
「攝伏在三輪，於相心除遣，後後諸疑惑，隨生皆悉除。」
「此顯所捨之物及所施眾生并能施者，於此三處除著想心」[0875c11–13]——施物·受者·施者三輪，即「三輪體空」之論本所出。
〔二譯對位：三不著（自身·報恩·果報）同；三輪流支作「施物·受者·施者」、義淨作「所捨物·所施眾生·能施者」，名異義一，同一世親論之二漢譯。〕
無著 T1510（達摩笈多譯）：此分為十八住之第二「波羅蜜相應行」[0757b06]，經文錨「菩薩不住於物，應行布施」[0757b20–22]，八住攝之為「波羅蜜淨住處」者，謂波羅蜜相應行[0758c01–02]。釋「應行施」：「六波羅蜜初攝一切檀那體性故。檀那有三種：一資生施者，謂檀那波羅蜜；二無畏施者，謂尸羅波羅蜜、羼提波羅蜜；三法施者，謂毘梨耶波羅蜜、禪那波羅蜜、鉢羅腎攘波羅蜜等」[0760a13–17]。釋虛空喻（不住行施福聚甚多）有三因緣：「一遍一切處，謂於住、不住相中福生故；二寬廣高大殊勝故；三無盡究竟不窮故」[0760b14–17]。
吉藏（三論）T1699：「『布施』下，此第二章經答修行、降伏心二問」[0102b15]；「『不住相布施』下，此第二明修無所住因，得無所得果」[0103c13–14]。釋無住福多——以釋疑立讀：「疑者云：有住布施，可有福德；無住布施，應無福德。是故釋云：有所得施，功德則少；無所得施，其福無邊」[0103c16–18]；「無所住蓋是扶理之極，福豈不多」[0103c22–23]。虛空喻判為「法說·譬說·合譬」三段 [0103c27–28]，借虛空有二義：「一者、虛空無相無為，無住相施無依無得，是故假此為喻；二者、虛空包含廣大，無住相施果報亦大」[0104a02–05]。
智顗（天台）T1698：「『復次』下，第二答住問。更為三，初、辨行，次、舉喻格量，後、結勸」[0077b20–21]。辨行：「前、標無住為本，依無住本行於布施即住般若中也……但舉一檀即攝六也」[0077b22–25]；「正以虛心而施，福不可量，理既無量，心不應限，稱理行施，其福彌廣」[0077b28–c01]。舉喻：「『東方虛空』下，第二舉喻格量……如說而行，其福甚多，齊太虛也」[0077c01–02]。結勸：「『但應如所教住』下，第三結勸也……安心住實相也」[0077c02–04]。
窺基（唯識）T1700：「述曰，此依世親答第二問也。然標布施者有二義：一者、順在家三福業事，出家六波羅蜜之中，施為先故；二者、體寬通攝六故也」[0131b11–14]；引世親「檀度攝於六，資生、無畏、法，此中一、二、三，是名修行住」[0131b24–26]，無著「檀度有三」（資生·無畏·法）攝六波羅蜜 [0131b26–c06]。釋三不著：「『不住於事應行布施』者，謂不著自身也……『應無所住』者，不著報恩也。『不住色、香』等者，不著外增上果錢財、奴婢等行施也」[0131c06–c13]。虛空喻：「唯有虛空無其大小分量限礙，故喻無相布施也……無差別理者，謂空無我理也，普遍一切如虛空故」[0132b16–25]；兼引無著虛空三因緣（遍一切處·寬廣高大殊勝·無盡究竟不窮）[0132c11–c26]。
古德三家異流（三論·天台·唯識）於本分同歸世親·無著二系：世親三不著（自身·報恩·果報）·三輪除著（施物·受者·施者），無著六度攝檀那·虛空三因緣——逐項錨於「不住於事·不住色香·不住相想·虛空喻」。此即本分「無住行施」之古德定讀；「三輪體空」一義，論本即在世親「不見施物、受者及施者」（
T1511 0782b25）·「所捨物·所施眾生·能施者，三處除著」（T1513 0875c11–13）。
五、術語
布施 dāna（檀那；無著「六波羅蜜初攝一切檀那」[0760a13]，窺基「檀度攝於六」[0131b24]）·
六波羅蜜攝於檀（資生施 āmiṣa-dāna ＝檀度·無畏施 abhaya-dāna ＝尸羅·羼提·法施 dharma-dāna ＝精進·禪·般若；世親「此中一二三，名修行不住」[0875b19]）·
無住 apratiṣṭhita（不住於事·不住色聲香味觸法·不住相想；玄奘「都無所住」[0980b15]、義淨「不住於事·不住隨處」[0772a21]）·
相想 saṃjñā（能取之分別想；羅什作「相」，餘五本作「相想」，世親「遠離取相心」[0782b23]）·
三輪 tri-maṇḍala（施物·受者·施者；世親「不見施物、受者及施者」[0782b25]／「所捨之物·所施眾生·能施者」[0875c11–13]）·
福德聚 puṇya-skandha（福聚；流支·真諦作「福德聚」、玄奘·義淨作「福聚」[0772a24]）·
虛空 ākāśa（喻無相施福之不可量；窺基「唯有虛空可喻法身」[0132b18]）。〔梵文發音輔助；「不住於物／事」之譯異見目二，「相／相想」之別見目二異文所繫。〕
六、譬喻・修辭（虛空喻 · 加重）
虛空喻 [0749a16–a19]：「東方虛空可思量不？……南西北方四維上下虛空可思量不？……菩薩無住相布施，福德亦復如是不可思量。」
- 喻體：十方虛空（東方·南西北方·四維·上下）。
- 喻依：不可思量、無大小分量限礙（窺基「唯有虛空無其大小分量限礙」
[0132b17]）。 - 所顯唯識義：無住相布施之福德，如虛空之無邊無限、不可計量——「離相而德彌廣」。
古德三讀並陳（古德定讀，見目四）：
- 吉藏 二義：虛空無相無為（喻無住施之無依無得）·虛空包含廣大（喻無住施之果報亦大）
[0104a02–05]。 - 智顗：稱理行施其福彌廣，「齊太虛也」
[0077c02]。 - 無著／窺基 三因緣：遍一切處（住·不住相中福生）·寬廣高大殊勝（風水火物所不壞）·無盡究竟不窮（畢竟常住永無窮盡）
[0760b14–17]／[0132c11–c26]。
修辭之要：先以「不住」（離·遮）極言其無所依，復以「虛空·不可思量」（廣·盈）極言其福之無邊——遮詮（不住）與表詮（如虛空）相形，於「捨盡一切住著」之空處，反顯「福德無盡」之大。此「即遮即表」之修辭，與分三「全度而即空」（廣度四生而實無眾生得滅度）同一翻轉之筆。此目於本分（虛空喻）加重，與分十四（忍辱喻）·分二十六（法身非相喻）·分三十二（六喻）同為譬喻分。
七、互讀
- 三十頌（T1586）：轉依（v.29 圓成實）——「應無所住行於布施」即捨依識所執而依無分別，本分為轉依行門之初現；遍計所執（v.20）為三輪所住之相之論本。
- 攝大乘論（T1594）：六波羅蜜·入因果（菩薩道波羅蜜行之論本；無著「六波羅蜜初攝一切檀那」〔見目四〕即攝論波羅蜜攝義之先聲）。
- 成唯識論（T1585）：轉依·遍計所執（三輪所執之相，即本分「不住相」所對治之論本技術語）。
- 心經（T251）：「無智亦無得」——施而無能施所施之得，與本分「無住相布施」同一無所得之行。
本分「應無所住行於布施」「不住於相」，即三十頌、成唯識論「轉依·不住遍計所執」之經語對應；「三輪體空」即世親二釋「不見施物、受者、施者」之論本〔見目四〕。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕；無住生心↔轉依之讀〔摘自《應無所住而生其心》S5-P06〕。〔約定：只列實相關者，不强挂——系聯，非湊數。辯中邊論於本分無正面對位，從闕。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「應無所住行於布施」之無住 ↔ 西方現象學「無預設之給與」（不附條件之贈與；如馬里翁論「純粹的給與」la donation pure）：西方亦思「無回報期待之施與」之純粹性；唯識／古德讀「無住」非僅去除回報之念，乃三輪體空（施物·受者·施者皆不住）之轉依行——是斷依識所執，非僅意向之純化。
- 「三輪體空」之施 ↔ 西方倫理學「無條件的禮物」（德希達 le don：真正的禮物一旦被認知為禮物即自我取消）：西方多讀為一邏輯之弔詭（禮物之不可能性）；古德以「不見施物、受者及施者」（世親
[0782b25]）為修證之所除（除著想心），非邏輯之兩難，而是離分別執之現觀。 - 虛空喻之無量福德 ↔ 西方「崇高」美學（康德 das Erhabene：無限·不可量度引發之超越感）：可對觀；然虛空於古德非美感之無限，乃「空無我理普遍一切」（窺基
[0132b25]）之喻——無相施福之無盡，根於空性之遍，非審美之超越。 - 對觀之要：西方傾向以「無住·無條件之施」為待解之悖論（禮物之不可能·施與之自我取消）；古德以「無住行施」為可修可證之行門——三不著（自身·報恩·果報）、三輪除著、虛空三因緣，皆是次第可行之住處（無著「波羅蜜淨住處」）。悖論與住處之別，正是東西之一可注。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0749a12–a20]（原典 · 妙行無住分）。六譯本不住布施一段 [出處] 見目二：流支 T0236a [0753a09–a18] · 真諦 T0237 [0762b10–b19] · 笈多 T0238 [0767a18–a29] · 玄奘 T220⑨ [0980b14–b25] · 義淨 T0239 [0772a21–a28]。 科判／論本：無著 T1510 [0757b06·0757b20–22·0758c01–02·0760a11–b17] · 世親 T1511 [0782b02–c07] · 世親 T1513 [0875b15–c13]。 古德：吉藏 T1699 [0102b15·0103c13–0104a08] · 智顗 T1698 [0077b20–c04] · 窺基 T1700 [0131b10–c14·0132b11–c26]。
1 · Placement in the Sectioning Schemes (non-abiding · answering the question of practice)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 4, Wondrous Practice Without Abiding |
| Shi Huijing §17 two-part | First half (the emptiness of beings · breaking the four marks · the affliction-hindrance; the proper showing of practice after arousing the mind) |
| Dao'an's three-part schema | The main teaching · the proper showing (the practice of the perfections shown after arousing the mind) |
| Asaṅga's eighteen abodes, T1510 | The second abode, the practice corresponding to the perfections (the eighteen abodes, “second, the practice corresponding to the perfections” [0757b06]; the sūtra text anchored at 「菩薩不住於物，應行布施」 [0757b20–22]; the eight abodes subsume it as 「波羅蜜淨住處」 = the practice corresponding to the perfections [0758c01–02]) |
| Vasubandhu T1511/T1513 | The abode of practice · taming the mind (the dāna-perfection subsuming the six, the non-abiding in three matters, the three wheels removing attachment; T1511 0782b02–c07 / T1513 0875b15–c13); the chain of cutting doubts begins at the next division (T1511 0782c08 「自此以下，一切修多羅示現斷生疑心」) |
| Jizang (Three-Treatise) T1699 | 「『布施』下，此第二章經答修行、降伏心二問」 [0102b15]; also 「『不住相布施』下，此第二明修無所住因，得無所得果」 [0103c13–14] |
| Zhiyi (Tiantai) T1698 | 「『復次』下，第二答住問。更為三，初、辨行，次、舉喻格量，後、結勸」 [0077b20–21] |
| Kuiji (Yogācāra) T1700 | 「述曰，此依世親答第二問也」 [0131b11–12]; also following Asaṅga's schema as the “pure abode” (the pure abode of the perfections) [0132c03–04] |
Sense of non-abiding: this division carries on from arousing the mind (division 3) and proceeds to the proper showing of practice — the Buddha answers Subhūti's first question, “how should one abide” (Jizang judges it 「答修行、降伏心二問」 [0102b15], Zhiyi judges it 「答住問」 [0077b20]). The three ancient-master lineages (Jizang · Zhiyi · Kuiji) all read this passage by Vasubandhu's two-question schema: arousing the mind once established, then with “one should abide nowhere and practice giving” the bodhisattva's practice is properly shown; the clause 「應行布施」 the ancient masters all read by Vasubandhu's “the dāna-perfection subsumes the six perfections” (one note of giving totally collecting the six perfections-to-the-other-shore) and Asaṅga's “the six perfections, the first subsuming all dāna” (see registers 4 and 5). This division differs from the arousing-the-mind division (division 3): division 3 breaks the “self-mark” (the self-among-persons · the affliction-hindrance), this division breaks the “abiding-mark” (clinging to the act of giving · the gift · the giver) — from the emptiness of self of “no four marks” it advances to the gate of practice of “abiding nowhere.” This division has no threefold “X / is-not-X / is called X” formula (the is-not first appears in the next division, 「如來所說身相，即非身相」 [0749a23]); its Yogācāra sense lies in “abiding-nowhere gives rise to the mind” and “the emptiness of the three wheels” (see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the non-abiding giving passage)
Key clauses: practicing giving while abiding nowhere / not abiding in form, sound, scent, taste, touch, dharma / not abiding in marks / merit unmeasurable / the simile of the empty space of the east and of the ten directions / but one should abide as taught
| Version | The non-abiding giving · empty-space simile passage (verbatim excerpt) | [loc] |
|---|---|---|
| Kumārajīva T235 (root) | 復次，須菩提！菩薩於法應無所住行於布施，所謂不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相。何以故？若菩薩不住相布施，其福德不可思量。「須菩提！於意云何？東方虛空可思量不？」「不也，世尊！」「須菩提！南、西、北方，四維、上、下虛空可思量不？」「不也，世尊！」「須菩提！菩薩無住相布施，福德亦復如是不可思量。須菩提！菩薩但應如所教住。 | 0749a12–a20 |
| Bodhiruci T236 | 復次，須菩提！菩薩不住於事行於布施，無所住行於布施，不住色布施，不住聲、香、味、觸、法布施。須菩提！菩薩應如是布施，不住於相想。何以故？若菩薩不住相布施，其福德聚不可思量。〔……東方虛空……南西北方四維上下虛空，可思量不……〕菩薩無住相布施，福德聚亦復如是不可思量。佛復告須菩提：「菩薩但應如是行於布施。」 | 0753a09–a18 |
| Paramārtha T237 | 復次，須菩提！菩薩不著己類而行布施，不著所餘行於布施，不著色、聲、香、味、觸、法應行布施。須菩提！菩薩應如是行施，不著相想。何以故？須菩提！若菩薩無執著心行於布施，是福德聚不可數量。〔……東方虛空可數量不……十方虛空，可數量不……〕若菩薩無執著心行於布施，是福德聚亦復如是不可數量。 | 0762b10–b19 |
| Dharmagupta T238 | 雖然復次時，善實！不菩薩摩訶薩事住施與應，無所住施與應，不色住施與應，不聲、香、味、觸、法中住施與應。如是，此，善實！菩薩摩訶薩施與應，如不相想亦住。彼何所因？若，善實！菩薩摩訶薩不住施與，彼所，善實！福聚不可量受取。「彼何意念？善實！可前方虛空量受取？」……「普十方可虛空量受取？」……如是，如是！……若菩薩摩訶薩不住施與，彼所，善實！福聚不可量受取。 | 0767a18–a29 |
| Xuanzang T220⑨ | 復次，善現！菩薩摩訶薩不住於事應行布施，都無所住應行布施；不住於色應行布施，不住聲、香、味、觸、法應行布施。善現！如是菩薩摩訶薩如不住相想應行布施。何以故？善現！若菩薩摩訶薩都無所住而行布施，其福德聚不可取量。〔……東方虛空可取量不……周遍十方一切世界虛空可取量不……〕若菩薩摩訶薩都無所住而行布施，其福德聚不可取量，亦復如是。 | 0980b14–b25 |
| Yijing T239 | 復次，妙生！菩薩不住於事，應行布施。不住隨處，應行布施。不住色、聲、香、味、觸、法，應行布施。妙生！菩薩如是布施，乃至相想，亦不應住。何以故？由不住施，福聚難量。「妙生！於汝意云何？東方虛空可知量不？」……「南西北方，四維上下，十方虛空，可知量不？」……菩薩行不住施，所得福聚不可知量，亦復如是。 | 0772a21–a28 |
What the variants turn on:
- The skeleton of “one should abide nowhere and practice giving”: all six versions carry the threefold non-abiding (abiding-nowhere · not abiding in form, sound, scent, taste, touch, dharma · not abiding in marks) — the narrative and doctrinal skeleton is stable. The lexical differences: Kumārajīva 「於法應無所住」; Bodhiruci sets out both 「不住於事」 「無所住」; Paramārtha alone gives 「不著」 (not attached to one's own kind · not attached to the rest · not attached to the mark-perception · the unattached mind) rather than “不住”; Dharmagupta calques the Sanskrit word-order 「事住施與應」 「無所住施與應」 (inverted order); Xuanzang sets out both 「不住於事·都無所住」; Yijing 「不住於事·不住隨處」.
- “Not abiding in matters / not abiding in things” (the first counter of abiding-attachment): Bodhiruci, Xuanzang, Yijing — the “Able-to-Cut” lineage — all, before form, sound, etc., first mark 「不住於事」 (Xuanzang · Yijing the same characters, Bodhiruci the same sense); Dharmagupta 「事住施與應」 (“事” being the direct rendering of “物”). This one clause has no corresponding independent sub-clause in Kumārajīva (who gives directly 「於法應無所住」). Vasubandhu's two glosses both establish the reading “not abiding in matters = not attached to one's own body” (
T1511 0782b14/T1513 0875b28, see register 4) — the presence or absence of “matter / thing” turns on the first branch of the three non-attachments. - “Mark” / “mark-perception”: Kumārajīva gives 「不住於相」; Bodhiruci, Paramārtha, Dharmagupta, Xuanzang, Yijing all give 「相想／不相想」 (saṃjñā, the grasping discriminative perception). The split between “abiding in marks” and “abiding in the mark-perception”: the former with reference to the grasped mark, the latter with reference to the grasping perception — the same textual fingerprint as division 3's split of mark (lakṣaṇa) and perception (saṃjñā) in “the four marks / four perceptions” (see division 3, register 2). Vasubandhu's 「調伏彼事中，遠離取相心」 glosses just this “mark-perception” (
T1511 0782b23). - Merit / the heap of merit / the merit-heap: Kumārajīva has only 「福德」; Bodhiruci, Paramārtha give 「福德聚」; Dharmagupta, Xuanzang, Yijing give 「福聚」. On the one word 「聚」 (rāśi, heap) Vasubandhu's two glosses both have a special treatment (T1513 「聚聲有二義：聚積·肩荷」
[0877a23–28], in the later merit segment; its name is first seen here). - Empty space “可思量／可數量／可受取／可取量／可知量”: variant renderings of the same Sanskrit (pra-√mā, to measure) — Kumārajīva 「思量」, Paramārtha 「數量」, Dharmagupta 「量受取」, Xuanzang 「取量」, Yijing 「知量」. The list of the ten directions: Kumārajīva 「南西北方·四維·上下」 (the ten directions itemized), Xuanzang 「周遍十方一切世界」, Yijing 「十方」 totalized. All six versions carry the empty-space simile (see register 6).
3 · “Is-Not” and the Three Natures (this division has no “is-not” · abiding-nowhere gives rise to the mind ↔ the transformation of the basis · the emptiness of the three wheels)
This division has no threefold “X — is-not-X — is called X” formula (the is-not first appears in the next division, 「如來所說身相，即非身相」 [0749a23]). This is not a lack: this division's sense lies in the “gate of practice” (the giving of non-abiding) rather than in “breaking-and-establishing” (the apophasis of the is-not). Its Yogācāra sense is twofold:
- Abiding-nowhere gives rise to the mind ↔ the transformation of the basis: 「應無所住行於布施」
[0749a12], 「不住於相」[0749a14]— giving while not abiding in form, sound, scent, taste, touch, dharma, not abiding in the mark of the giving and the given, is just to abandon “what is clung-to by reliance on consciousness” and rely on the “non-discriminating.” This “non-abiding” is the first appearance of the aspect of the transformation of the basis (āśraya-parāvṛtti): not abiding in the mark-of-matter of the wholly-imagined but practicing the giving of the other-dependent, so that the merit is, like the perfectly-accomplished, inexhaustible (the empty-space simile). The full form of the phrase “abiding-nowhere gives rise to the mind” appears in division 10, 「應無所住而生其心」[0749c22–23]; this division is its forerunning gate of practice (abiding-nowhere gives rise to the mind ↔ the transformation of the basis, see Shi Huijing's Abiding Nowhere, the Mind Arises 〔drawn from S5-P06〕). - The emptiness of the three wheels (the other-dependent · dispelling the wholly-imagined · the perfectly-accomplished): Vasubandhu's two glosses both read 「不住於相」 by the three wheels of gift · recipient · giver (
T1511 0782b25「不見施物、受者及施者」 /T1513 0875c11–13「所捨之物及所施眾生并能施者，於此三處除著想心」, see register 4). The mark-of-matter of the three wheels (giver · given · gift) is the other-dependent nature (the giving-act born of conditions is vividly there); on the three wheels not grasping the mark-perception is the dispelling of the wholly-imagined (not abiding in the reality of giver · recipient · gift); all three wheels empty yet the giving-merit like empty space is the establishing of the perfectly-accomplished (the merit of non-abiding inexhaustible). This is just the dynamic turning of the three natures at the gate of giving: the giving-act unbroken (the conventional truth), the three wheels not abided in (apart from clinging), the merit inexhaustible (the ultimate truth).
Non-abiding is the markless practice of prajñā: 「不住相布施，其福德不可思量」 [0749a14–15] — just by “not abiding” (apart from discriminative clinging) the merit conversely becomes “unmeasurable” (like empty space), this being “apart from marks, the more boundless the virtue” (Zhiyi 「正以虛心而施，福不可量……稱理行施，其福彌廣」 [0077b28–c01]). This is the gate of practice advancing from division 3's “emptiness of self” (breaking the four marks) to this division's “emptiness of giving” (not abiding in the three wheels).
4 · Variant Readings of the Ancient Masters (the three wheels · dāna subsuming the six · the three occasions of empty space · weighted)
Core, weighted — Vasubandhu's (two translations) three non-attachments · three wheels removing attachment, plus Asaṅga's six perfections subsumed under dāna · the three occasions of empty space: the ancient masters read this division alike by Vasubandhu's “dāna subsuming the six perfections” “non-attachment in three matters” and Asaṅga's “the six perfections subsuming dāna” “the three occasions of empty space,” each anchored to the sūtra text.
Vasubandhu T1511 (Bodhiruci's translation): first glosses why “one should practice giving” marks only the dāna-perfection — 「何故唯檀波羅蜜名說六波羅蜜？一切波羅蜜，檀波羅蜜相義示現故」 [0782b02–03]: the three kinds of dāna (sustenance · fearlessness · dharma) subsume the six perfections (sustenance = dāna; fearlessness = śīla · kṣānti; dharma = vīrya and the rest of the unwearied · well-knowing-the-mind · expounding-the-dharma-as-it-is) [0782b03–10]. Then glosses the three non-attachments of “non-abiding,” the treatise-verse [0782b12–13]:
「自身及報恩，果報斯不著，護存己不施，防求於異事。」
Each anchored to the sūtra: 「不住於事者，謂不著自身。無所住者，謂不著報恩……不住色等者，謂不著果報」 [0782b14–16]. Then glosses the three wheels of “subduing the mind” (taming), the treatise-verse [0782b23–24]:
「調伏彼事中，遠離取相心，及斷種種疑，亦防生成心。」
「此文說何義？所謂不見施物、受者及施者。偈言：調伏彼事中，遠離取相心故」 [0782b25–26] — not seeing the three wheels (gift · recipient · giver) is just “not abiding in the mark-perception.”
Vasubandhu T1513 (Yijing's translation) the treatise-stanza [0875b18–19]:
「六度皆名施，由財無畏法，此中一二三，名修行不住。」
「六度咸有施相……財施由一……無畏由二謂是戒忍……法施由三謂是勤等」 [0875b20–24]. The three non-attachments, the stanza [0875b27]:
「為自身報恩，果報皆不著。」
「『不住於事』者，此顯不著自身、不住隨處。『應行布施』者，此顯不著報恩……『不住於色』等者，謂不著果報」 [0875b28–c02]. The three wheels removing attachment, the stanza [0875c09–10]:
「攝伏在三輪，於相心除遣，後後諸疑惑，隨生皆悉除。」
「此顯所捨之物及所施眾生并能施者，於此三處除著想心」 [0875c11–13] — the three wheels of gift · recipient · giver are just the treatise-source from which “the emptiness of the three wheels” issues.
〔Cross-correspondence of the two translations: the three non-attachments (self · gratitude · fruit-reward) are the same; the three wheels — Bodhiruci gives “施物·受者·施者,” Yijing gives “所捨物·所施眾生·能施者,” different names with one sense, two Chinese renderings of the same Vasubandhu treatise.〕
Asaṅga T1510 (Dharmagupta's translation): this division is the second “practice corresponding to the perfections” of the eighteen abodes [0757b06], the sūtra text anchored at 「菩薩不住於物，應行布施」 [0757b20–22], which the eight abodes subsume as 「波羅蜜淨住處」者，謂波羅蜜相應行 [0758c01–02]. Glossing “one should practice giving”: 「六波羅蜜初攝一切檀那體性故。檀那有三種：一資生施者，謂檀那波羅蜜；二無畏施者，謂尸羅波羅蜜、羼提波羅蜜；三法施者，謂毘梨耶波羅蜜、禪那波羅蜜、鉢羅腎攘波羅蜜等」 [0760a13–17]. Glossing the empty-space simile (non-abiding giving's merit-heap being so great) by three occasions: 「一遍一切處，謂於住、不住相中福生故；二寬廣高大殊勝故；三無盡究竟不窮故」 [0760b14–17].
Jizang (Three-Treatise) T1699: 「『布施』下，此第二章經答修行、降伏心二問」 [0102b15]; 「『不住相布施』下，此第二明修無所住因，得無所得果」 [0103c13–14]. Glossing the non-abiding's abundant merit — by resolving a doubt: 「疑者云：有住布施，可有福德；無住布施，應無福德。是故釋云：有所得施，功德則少；無所得施，其福無邊」 [0103c16–18]; 「無所住蓋是扶理之極，福豈不多」 [0103c22–23]. He judges the empty-space simile in three segments, “dharma-statement · simile-statement · joining the simile” [0103c27–28], borrowing empty space for two senses: 「一者、虛空無相無為，無住相施無依無得，是故假此為喻；二者、虛空包含廣大，無住相施果報亦大」 [0104a02–05].
Zhiyi (Tiantai) T1698: 「『復次』下，第二答住問。更為三，初、辨行，次、舉喻格量，後、結勸」 [0077b20–21]. On distinguishing the practice: 「前、標無住為本，依無住本行於布施即住般若中也……但舉一檀即攝六也」 [0077b22–25]; 「正以虛心而施，福不可量，理既無量，心不應限，稱理行施，其福彌廣」 [0077b28–c01]. On raising the simile: 「『東方虛空』下，第二舉喻格量……如說而行，其福甚多，齊太虛也」 [0077c01–02]. On the concluding exhortation: 「『但應如所教住』下，第三結勸也……安心住實相也」 [0077c02–04].
Kuiji (Yogācāra) T1700: 「述曰，此依世親答第二問也。然標布施者有二義：一者、順在家三福業事，出家六波羅蜜之中，施為先故；二者、體寬通攝六故也」 [0131b11–14]; citing Vasubandhu 「檀度攝於六，資生、無畏、法，此中一、二、三，是名修行住」 [0131b24–26], and Asaṅga's “three kinds of dāna” (sustenance · fearlessness · dharma) subsuming the six perfections [0131b26–c06]. Glossing the three non-attachments: 「『不住於事應行布施』者，謂不著自身也……『應無所住』者，不著報恩也。『不住色、香』等者，不著外增上果錢財、奴婢等行施也」 [0131c06–c13]. The empty-space simile: 「唯有虛空無其大小分量限礙，故喻無相布施也……無差別理者，謂空無我理也，普遍一切如虛空故」 [0132b16–25]; also citing Asaṅga's three occasions of empty space (pervading all places · being broad, lofty, and excellent · being inexhaustible and ultimately endless) [0132c11–c26].
The three ancient-master streams (Three-Treatise · Tiantai · Yogācāra) on this division come alike to Vasubandhu's and Asaṅga's two systems: Vasubandhu's three non-attachments (self · gratitude · fruit-reward) · three wheels removing attachment (gift · recipient · giver), Asaṅga's six perfections subsumed under dāna · the three occasions of empty space — each anchored to “not abiding in matters · not abiding in form and scent · not abiding in the mark-perception · the empty-space simile.” This is the settled ancient-master reading of this division's “non-abiding giving”; the one sense of “the emptiness of the three wheels” has its treatise-source in Vasubandhu's 「不見施物、受者及施者」 (
T1511 0782b25) · 「所捨物·所施眾生·能施者，三處除著」 (T1513 0875c11–13).
5 · Terminology
布施 dāna (檀那; Asaṅga 「六波羅蜜初攝一切檀那」 [0760a13], Kuiji 「檀度攝於六」 [0131b24]) ·
六波羅蜜攝於檀 (the six perfections subsumed under dāna: sustenance-giving āmiṣa-dāna = dāna · fearlessness-giving abhaya-dāna = śīla · kṣānti · dharma-giving dharma-dāna = vīrya · dhyāna · prajñā; Vasubandhu 「此中一二三，名修行不住」 [0875b19]) ·
無住 apratiṣṭhita (not abiding in matters · not abiding in form, sound, scent, taste, touch, dharma · not abiding in the mark-perception; Xuanzang 「都無所住」 [0980b15], Yijing 「不住於事·不住隨處」 [0772a21]) ·
相想 saṃjñā (the grasping discriminative perception; Kumārajīva gives “相,” the other five versions “相想,” Vasubandhu 「遠離取相心」 [0782b23]) ·
三輪 tri-maṇḍala (gift · recipient · giver; Vasubandhu 「不見施物、受者及施者」 [0782b25] / 「所捨之物·所施眾生·能施者」 [0875c11–13]) ·
福德聚 puṇya-skandha (the merit-heap; Bodhiruci · Paramārtha give “福德聚,” Xuanzang · Yijing give “福聚” [0772a24]) ·
虛空 ākāśa (the simile of the markless giving's merit being unmeasurable; Kuiji 「唯有虛空可喻法身」 [0132b18]). 〔Sanskrit as a pronunciation aid; for the rendering variant of “不住於物／事,” see register 2; for the split of “相／相想,” see register 2's “what the variants turn on.”〕
6 · Simile and Rhetoric (the empty-space simile · weighted)
The empty-space simile [0749a16–a19]: 「東方虛空可思量不？……南西北方四維上下虛空可思量不？……菩薩無住相布施，福德亦復如是不可思量。」
- Vehicle of the simile: the empty space of the ten directions (east · south, west, north · the four intermediate · up, down).
- Ground of the simile: unmeasurable, without limit of great or small (Kuiji 「唯有虛空無其大小分量限礙」
[0132b17]). - Yogācāra sense shown: the merit of markless non-abiding giving, like empty space, boundless and unlimited, beyond reckoning — “apart from marks, the more boundless the virtue.”
Three readings of the ancient masters, set together (the settled ancient-master reading, see register 4):
- Jizang's two senses: empty space markless and unconditioned (the simile of non-abiding giving's no-reliance and no-attainment) · empty space encompassing the vast (the simile of non-abiding giving's fruit-reward being likewise great)
[0104a02–05]. - Zhiyi: giving in accord with principle, the merit the more boundless, “equal to the great void”
[0077c02]. - Asaṅga / Kuiji's three occasions: pervading all places (merit arising in both the abiding and the non-abiding mark) · being broad, lofty, and excellent (unbroken by wind, water, fire, or thing) · being inexhaustible and ultimately endless (ultimately constant, never exhausted)
[0760b14–17]/[0132c11–c26].
The point of the rhetoric: first, with “not abiding” (apart · negation) the utmost statement of its no-reliance, and then, with “empty space · unmeasurable” (broad · brimming) the utmost statement of the boundlessness of its merit — apophasis (not abiding) and cataphasis (like empty space) set off one another, so that just at the empty place of “abandoning all abiding-attachment” the greatness of “inexhaustible merit” is conversely shown. This rhetoric of “at once apophatic, at once cataphatic” is the same reversing stroke as division 3's “whole liberating yet just-empty” (vastly liberating the four births yet in truth no being attains liberation). This register is weighted in this division (the empty-space simile), forming, with division 14 (the forbearance simile) · division 26 (the Dharma-body is not a form simile) · division 32 (the six similes), the simile divisions.
7 · Cross-Reading
- Thirty Verses (T1586): the transformation of the basis (v.29 the perfectly-accomplished) — “one should abide nowhere and practice giving” is just to abandon reliance on what consciousness clings to and rely on the non-discriminating, this division being the first appearance of the gate of practice of the transformation of the basis; the wholly-imagined (v.20) is the treatise-basis of the marks abided in by the three wheels.
- Mahāyāna-saṃgraha (T1594): the six perfections · entering causes-and-fruits (the treatise-basis of the bodhisattva-path's practice of the perfections; Asaṅga's 「六波羅蜜初攝一切檀那」 〔see register 4〕 is the forerunner of the Saṃgraha's sense of dāna subsuming the perfections).
- Cheng weishi lun (T1585): the transformation of the basis · the wholly-imagined (the marks clung-to by the three wheels, i.e. the technical-language treatise-basis counteracted by this division's “not abiding in marks”).
- Heart Sūtra (T251): 「無智亦無得」 — giving with no attainment of a giver or a given, the same no-attainment practice as this division's “markless non-abiding giving.”
This division's 「應無所住行於布施」 「不住於相」 are the sūtra-language correspondence of the Thirty Verses' and Cheng weishi lun's “the transformation of the basis · not abiding in the wholly-imagined”; “the emptiness of the three wheels” is the treatise-basis of Vasubandhu's two glosses 「不見施物、受者、施者」 〔see register 4〕. Shi Huijing's thesis, “the Diamond Sūtra says in sūtra-language what the Cheng weishi lun says in technical language” 〔drawn from From the Hundred Dharmas to the Diamond, S5-P10〕; the reading of abiding-nowhere giving rise to the mind ↔ the transformation of the basis 〔drawn from Abiding Nowhere, the Mind Arises, S5-P06〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The Madhyānta-vibhāga has no frontal correspondence on this division, and is left out.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The non-abiding of “one should abide nowhere and practice giving” ↔ the Western phenomenology of “the unconditioned given” (the unconditioned gift; as in Marion's la donation pure, “pure givenness”): the West too ponders the purity of “giving without expectation of return”; Yogācāra / the ancient masters read “non-abiding” not merely as removing the thought of return but as the transformation-of-the-basis practice of the emptiness of the three wheels (gift · recipient · giver all not abided in) — it is the cutting of what is clung-to by reliance on consciousness, not merely the purification of intention.
- The giving of “the emptiness of the three wheels” ↔ the Western ethics of “the unconditional gift” (Derrida's le don: a true gift, once recognized as a gift, cancels itself): the West mostly reads it as a logical paradox (the impossibility of the gift); the ancient masters take “not seeing the gift, recipient, or giver” (Vasubandhu
[0782b25]) as what is to be removed in cultivation-realization (removing the mind of clinging-perception), not a logical dilemma but a present-observation apart from discriminative clinging. - The unmeasurable merit of the empty-space simile ↔ the Western aesthetics of the “sublime” (Kant's das Erhabene: the sense of transcendence aroused by the immeasurable · the infinite): this may be set side by side; yet empty space, for the ancient masters, is not the infinity of aesthetic feeling but the simile of “the principle of selfless emptiness pervading all” (Kuiji
[0132b25]) — the inexhaustibility of markless giving's merit is rooted in the pervasion of emptiness, not in aesthetic transcendence. - The point of the observation: the West tends to take “non-abiding · unconditional giving” as a paradox awaiting resolution (the impossibility of the gift · the self-cancellation of giving); the ancient masters take “non-abiding giving” as a gate of practice that can be cultivated and realized — the three non-attachments (self · gratitude · fruit-reward), the three wheels removing attachment, the three occasions of empty space are all sequentially walkable abodes (Asaṅga's “the pure abode of the perfections”). Paradox versus abode is itself one note worth marking between East and West.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher's inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0749a12–a20] (root · Wondrous Practice Without Abiding). For the [loc] of the six versions' non-abiding giving passage, see register 2: Bodhiruci T0236a [0753a09–a18] · Paramārtha T0237 [0762b10–b19] · Dharmagupta T0238 [0767a18–a29] · Xuanzang T220⑨ [0980b14–b25] · Yijing T0239 [0772a21–a28]. Sectioning / treatise-texts: Asaṅga T1510 [0757b06·0757b20–22·0758c01–02·0760a11–b17] · Vasubandhu T1511 [0782b02–c07] · Vasubandhu T1513 [0875b15–c13]. Ancient masters: Jizang T1699 [0102b15·0103c13–0104a08] · Zhiyi T1698 [0077b20–c04] · Kuiji T1700 [0131b10–c14·0132b11–c26].
Shi Huijing · Zhiyue · jingang · Division 4 · Wondrous Practice Without Abiding · apparatus · Spring 2026