金剛般若論會釋 2.49

2.49

由此准前文亦三段，解初段中分二，初、標名配屬，後、別釋經。上離少聞，多是聞思障，除已捨令多聞，由有分別二障時時微起，俱生二障多數現前，未能別修無相修慧，由闕此故，不得證慧真正斷二執。今於修慧位中，別觀真理，觀無二取，令分別除一向不行俱生二障，亦能徵伏速入見道，故說下經。其闕智因，體唯智障，障修慧故，此據斷正障而說智行，以生下經，前卷據離愛味樂定，不肯修慧，為說智行，令斷定愛，以生下經。又此闕智即由愛定，愛定即是障修慧體，故前後卷亦不相違。前卷云寂靜味者，靜慮愛味，味者定故，不肯修慧，能味定樂，體即貪愛，能障勝慧，即餘論說四無記報。天親云，「於何法修行，得何等福德，復成就何業，如是說修行」，顯以下文，於此經中，讀誦、受持以生修慧，修慧功德所作福業，明此等生。

Following this, according to the preceding text, there are also three sections. In explaining the first section, it divides into two: first, designating the name and matching the classification, and second, explaining the sūtra text in detail. Above, abandoning insufficient hearing mostly concerned the hindrances of hearing and thinking; once removed, one was made to have extensive hearing. Due to the occasional subtle arising of the conceptually differentiated two hindrances, and the innate two hindrances mostly manifesting, one was not yet able to specifically cultivate the signless cultivated wisdom; lacking this, one could not attain the wisdom of realization to genuinely sever the two clingings. Now, in the stage of cultivated wisdom, one distinctively contemplates the true principle and contemplates the absence of dual grasping, causing conceptual differentiation to be eliminated so that the innate two hindrances do not operate whatsoever, and also becomes able to suppress and conquer them to swiftly enter the path of seeing; hence the subsequent sūtra text is spoken. That cause of lacking wisdom is in its essence solely the cognitive hindrance, because it obstructs cultivated wisdom; this describes the practice of wisdom in terms of severing the direct hindrance to introduce the subsequent text. The preceding fascicle described the practice of wisdom in terms of abandoning the taste and pleasure of meditative absorption and refusing to cultivate wisdom, causing one to sever attachment to absorption to introduce the subsequent text. Furthermore, this lack of wisdom is precisely due to attachment to absorption, and attachment to absorption is itself the essence that obstructs cultivated wisdom; therefore, the preceding and subsequent fascicles do not contradict each other. What the preceding fascicle called 'the taste of tranquility' refers to attachment to the taste of dhyāna; 'taste' is absorption, and because of it one refuses to cultivate wisdom. Relishing the joy of absorption is in essence craving, which can obstruct superior wisdom; this is what other treatises describe as the four non-defined retributions. Vasubandhu states: 'In what dharma does one practice, what kind of merit does one obtain, and what kind of karma does one accomplish? Thus practice is spoken of.' This reveals that through the subsequent text, reading, reciting, accepting, and upholding in this sūtra gives rise to cultivated wisdom, clarifying that the merit of cultivated wisdom and the wholesome karma it produces are generated in this way.