金剛般若論會釋 2.48

2.48

下修智因，文亦有三，初、勸依經而捨定味，受持、讀誦為因，發生修慧。前資糧道中雖復物為無相理，觀修三摩鉢帝，而耽定味，當未別修，無別修無相理觀四尋伺等。從修智因已下是加行道，廣說相貌，如《花嚴經》第十迴向。此初得修慧，是煖位中，由得智慧，名德既高，我慢便增，逐生喜動，為離此故，此說第二文，令離喜動。喜動除時，在於頂位。次為將入忍、第一法位，外求良緣，以希教授，隣近即入初地證道，非世第一法。後更求教授，唯一剎那即入見道，故求教授，在見位中。煖、頂兩位學觀所取無，初作難故；今至忍位，即所取無，學觀能取無，久修易故；世第一法位二空雙印，因成滿故。前修福德是四位，前近迴向位，即修修慧，正入四位。

The lower text on cultivating the causes of wisdom also has three parts: first, encouraging reliance on the sūtra to abandon attachment to the taste of meditative absorption, taking accepting, upholding, reading, and reciting as the cause to give rise to cultivated wisdom. In the previous path of provisions, although one took the signless principle as object and meditated to cultivate samāpatti, one was addicted to the taste of meditative absorption; at that time one had not yet specifically cultivated, having no distinct cultivation of signless contemplation of principle, the four investigations, and so forth. From the cultivation of the causes of wisdom onward is the path of preparation (prayogamārga); its characteristics are extensively explained, as in the tenth dedication of the Avataṃsaka-sūtra. Here, when one first attains cultivated wisdom, it is within the stage of Heat; due to attaining wisdom, because one's reputation and virtue become exalted, self-conceit increases and joyous agitation follows. To abandon this, the second text is spoken to cause one to abandon joyous agitation. When joyous agitation is eliminated, one is at the stage of Summit. Next, about to enter the stages of Endurance and the Supreme Mundane Dharma, one externally seeks good conditions in the hope of receiving instruction; in proximity, one will enter the path of realization of the first bhūmi, not the stage of the Supreme Mundane Dharma. Later, one further seeks instruction; in just a single moment, one enters the path of seeing, so seeking instruction is situated within the stage of seeing. In both the stages of Heat and Summit, one trains in contemplating the non-existence of the grasped object, which is difficult upon first undertaking; now arriving at the stage of Endurance, the grasped object is non-existent, and one trains in contemplating the non-existence of the grasping subject, which is easy through long cultivation; at the stage of the Supreme Mundane Dharma, the dual emptiness is mutually sealed, because the cause is completed and fulfilled. The prior cultivation of merit spans four stages; just before the stage of dedication, one cultivates cultivated wisdom and directly enters the four stages.