金剛般若波羅蜜經略疏 1.20

1.20

就初立義分內，大分有五：初讚問善哉。二即彼讚說者具德。天親《論》云「善護念者，約根熟菩薩，護成自他德；善付囑者，約根未熟菩薩，未成成、已究竟，由善付囑勝能故也。」三誡聽許說。四略舉四義以答上問。五須菩提白佛下，顯其善欲起後廣說。今明大乘中發菩提心者，略有十義：一求佛果盡、二顯法界盡、三明修行盡、四明斷三種障盡、五度眾生盡、六求善知識盡、七成其善願盡、八頓發位盡、九善應因果盡、十自在攝成諸功相入等盡。所言應如是住者，即實相般若。明法界真如，本覺寂靜，離念明慧，無分別智之所顯現，一得不退，名之為住。言如是修行者，顯修成正智，正助圓滿應業行心，名為修行。言如是降伏其心者，凡夫心識，虛妄縱盪輪轉長時，今依方便調令應法，故名降伏也。

Within the first section, which sets forth the thesis, there are broadly five parts: First, praising the question with "Excellent!"; second, that the speaker of this praise possesses virtues—Vasubandhu's Commentary says: "'Well-protects and remains mindful' refers to bodhisattvas whose faculties are mature, protecting and perfecting virtues for self and others; 'well-entrusts' refers to bodhisattvas whose faculties are not yet mature, bringing to completion what is uncompleted and bringing to the ultimate what is completed, owing to the superior capacity of well-entrusting." Third, admonishing them to listen and promising to expound; fourth, briefly raising four meanings to answer the questions above; fifth, from "Subhūti said to the Buddha" onward, revealing his fine aspiration to give rise to the subsequent detailed explanation. Now, to clarify the arising of the bodhicitta within the Mahāyāna, there are briefly ten meanings: 1. exhausting the quest for the fruit of buddhahood; 2. exhausting the manifestation of the dharmadhātu; 3. exhausting the clarification of practice; 4. exhausting the clarification of severing the three kinds of hindrances; 5. exhausting the deliverance of sentient beings; 6. exhausting the seeking of good spiritual friends; 7. exhausting the fulfillment of good vows; 8. exhausting the sudden arising of stages; 9. exhausting the good responsiveness of cause and effect; 10. exhausting the sovereign integration and mutual interpenetration of all meritorious marks. As for the statement "should abide thus," this is true-mark prajñā. It clarifies that the tathatā of the dharmadhātu, originally enlightened and quiescent, is clear wisdom free from thought, manifested by non-conceptual wisdom; once attained, it does not regress, so it is called "abiding." As for the statement "should practice thus," it reveals the cultivation that accomplishes right wisdom, where the primary and auxiliary practices are fulfilled, responding to karmic activities with an active mind—this is called "practice." As for the statement "should subjugate one's mind thus," the mental consciousness of ordinary beings is false, licentious, and has cycled in transmigration for a long time; now, relying on skillful means, it is attuned so as to correspond with the Dharma, and hence it is called "subjugating."