金剛般若論會釋 1.10

1.10

欲者希求，初希也；願謂思念，復欲也。願以欲、勝解為體，入諸善法，欲為根本。本名正求，次生勝解，名欲思念。欲願體通聞、思二慧，三摩鉢底名等至，唯定非散，非通有無心，此簡唯取無分別定，非散、無心，正修慧法相應等至，三慧相應無分別定，正名等持、三摩地也。有放逸分別生如實覺悟，雖住散位，非無分別，亦不生執，尋當攝念，通等持位及等至位，名降伏心。下文云，乍觀此論，在此文明之，觀此文意，初一聞、思，次一修慧，後一若放逸生心，尋還入定，制之一處，無事不辨。

'Desire' is yearning; it is initial seeking. 'Vow' means thinking and mindful wishing; it is desiring again. Vow takes desire and resolved determination (adhimokṣa) as its essence; desire is the root for entering all wholesome dharmas. The root is called 'correct seeking'; next, generating resolved determination is called 'desire and mindful wishing'. The essence of desire and vow encompasses the two wisdoms of listening and reflection. Samāpatti is called 'equipoise' (meditative attainment); it is solely concentration and not distraction; it does not encompass having mind and lacking mind; this specification takes only non-conceptual concentration, not distraction or mindlessness; equipoise concordant with the true cultivation of the dharma of wisdom—non-conceptual concentration concordant with the three wisdoms—is properly called samādhi (meditative stabilization). When negligent conceptualizations arise, one awakens to reality as it is; although abiding in a distracted state, it is not non-conceptual, yet one also does not generate grasping, and immediately one should gather mindfulness; encompassing both the state of samādhi and the state of samāpatti, it is called 'subduing the mind'. The text below says: looking at this treatise at first glance, it is clarified in this text; observing the intent of this text, the first is listening and reflection, the next is wisdom from cultivation, and the latter is: if negligent thoughts arise, immediately returning into concentration, restraining it in one place, there is nothing that cannot be accomplished.