金剛般若經疏論纂要 1.41

1.41

典分二：初、釋當機。《華嚴》云：「忘失菩提心修諸善業，魔所攝持。」阿耨多羅三藐三菩提，此云無上正遍正覺，謂正智遍智覺，知真俗不偏不邪。二、釋正問。魏譯云「應云何住？云何修行？云何降伏其心？」意云：若人發菩提心已，住何境界？修何行業？妄心若起，云何降伏？故佛令安住四心、修六度行，於中降心，不令著相。秦譯略修行者，意云：住道降心即是修行，謂四心、六度皆名住修降伏故。無著云：「住謂欲願，修行謂相應等持，降伏謂彼心若散制令還住。」又，十八住中一一皆以住修降伏釋之，故知義雖有三，而行是一。

The canon divides this into two: First, explaining the intended capacity. The Avataṃsaka Sūtra says: "Forgetting the aspiration for bodhi while cultivating wholesome karmas is something embraced by Māra." Anuttarā-samyak-saṃbodhi is translated here as supreme, correct, and complete awakening, meaning correct wisdom, complete wisdom, and awakening, which perceives the ultimate and the conventional without bias or deviation. Second, explaining the direct question. The Wei translation says: "How should they abide? How should they practice? How should they subdue their minds?" The meaning is: Once a person has generated the aspiration for bodhi, in what realm do they abide? What practice and conduct do they cultivate? If the deluded mind arises, how do they subdue it? Therefore, the Buddha directs them to abide peacefully in the four minds, cultivate the practices of the six pāramitās, and subdue the mind therein without allowing it to attach to marks. That the Qin translation omits "practice" means: Abiding in the path and subduing the mind is itself practice, meaning that the four minds and the six pāramitās are all termed abiding, cultivation, and subduing. Asaṅga says: "Abiding refers to wishing and aspiring; cultivation refers to corresponding samādhi; subduing refers to reining in that mind and causing it to return to abiding if it becomes scattered." Furthermore, in each of the eighteen dwellings, they are explained through abiding, cultivation, and subduing; therefore we know that although there are three meanings, the practice is one.