般若波羅蜜多心經幽贊 2.18

2.18

The commentary says: Those of the Superior Emptiness school say: Above, it was briefly explained that refuting the two graspings and revealing the two emptinesses can transcend all suffering; having illuminated the emptiness of nature and departed from all conceptual discriminations, like a moth emerging from a cocoon, forever freed from entanglement, one immediately transcends suffering and distress and swiftly realizes nirvāṇa. Although according to the ultimate truth there is no transcendence and no attainment, in accordance with conventional truth there is transcendence and attainment. Those of the Appropriate Response school say: Due to illuminating the emptiness of nature, one can transcend saṃsāra, showing the benefit of prior cultivation, which is the third [kind of] tempering of the mind. That is, contemplating that the transformation of the basis (āśraya-parivṛtti) is profound, subtle, and difficult to realize, if discouragement arises, one should temper the mind: worldly sentient beings practicing coarse generosity and the like still harvest superior results at the point of death, how much more so when I now cultivate unobstructed wondrous wholesomeness — will I not in the future realize the transformation of the basis that transcends suffering? Just as they who practiced wisdom have already transcended suffering and distress, abandoning the heavy and coarse basis and obtaining that which is free from coarse heaviness, I should do likewise, encouraging myself to increase cultivation and not disparaging myself to give rise to discouragement.