金剛般若論會釋 2.15

2.15

Sixth, regarding the lack of skillfulness in mastery over mental image-appearances: the body and the five dust-objects, which are manifested by the mind as the objective spheres of the five aggregates, are the semblances of the mental image-appearances of mental consciousness; therefore they are called 'image-appearances'. Due to grasping the aggregate-body and the form of the five dust-objects as real existents, attachment to dharmas arises, afflictions follow upon it, evil karma is generated, and various sufferings ensue. What one does and what one contemplates are both unfree, which is called 'lacking skillfulness'. 'Lacking skillfulness' means not conforming to principle and lacking wisdom and skillful means; one is unable to realize supernormal powers and the like, and hence does not attain mastery. If one contemplates the body and the objective spheres as unreal, temporary combinations, knowing them to be image-appearances of the conscious mind, clinging and confusion do not arise, and one attains mastery in all objects and actions. To conform to correct principle is wisdom; having capacity is called 'skillfulness'. Hence the fifty-fourth [fascicle] of the Yogācārabhūmi says: 'Explaining subtle atoms has five superior benefits', which explains the meaning of subtle atoms and the like taught in this sūtra. Now, in order to abandon this lack of skillfulness in attaining mastery over the body and objective spheres that are image-appearances, the following sūtra passage is presented. The preceding fascicle states: 'For the sake of breaking concordant practice in the contemplation of grasping solid mass regarding form and the bodies of sentient beings...' Here, the word 'form' indicates external forms such as the five sense-objects, which are also objects of contemplation, since they pertain to both internal and external. Although the bodies of sentient beings encompass the five aggregates, here the four aggregates are spoken of as sentient beings, because form has already been mentioned. 'Solid mass' means the characteristic of a single combination: the five aggregates combine into a single aggregated body, like a solid mass. 'Grasping' means clinging: foolish ordinary beings do not understand this body of a solid mass, grasping it as a real self, permanent, pure, blissful, and so forth; this is called a solid mass, because they grasp a solid mass. Now, speaking of the world, subtle atoms, and the like illustrates profound and marvelous principles, leading practitioners to contemplate the body and the objective spheres as subtle atoms and the like, knowing impermanence, selflessness, and the emptiness of dharmas, and to generate practices concordant with this principle—namely, practice of the emptiness of persons. Causing clinging, confusion, and the like to not arise at all, and contemplating to refute the clinging to real existence of objects so as to cause the arising of concordant hearing, thinking, and cultivating practices, the following sūtra text is presented. 'Concordant' means matching and conforming: the mind accords with the marvelous principle and is congruent with the principle. The previous fascicle brought up the object contemplated and refuted, revealing the practice capable of refuting, so as to give rise to the sūtra text. This fascicle brings up the contemplated objective sphere, to be removed by the practice of attaining mastery over the lack of skillfulness, so as to give rise to the sūtra text. Therefore, the twelve kinds listed at the beginning of the fascicle are all called hindrances, which give rise to the lack of skillfulness, attachment to dharmas, and various afflictions, encompassing both hindrances; each relies on one perspective, and they truly do not conflict. Although the practices cultivated by bodhisattvas are boundless, to discuss them in brief, they do not exceed four: first, practice of the bodhisattva's portion; second, practice of the pāramitās; third, practice of the supernormal powers; fourth, practice of maturing sentient beings. Practice of the pāramitās is the aforementioned pure abode of the pāramitās; practice of the bodhisattva's portion is desiring to attain the Buddha's body, abandoning arrogance, overcoming meager learning, abandoning minor conditions, cultivating the path, and so forth; practice of maturing sentient beings is not following distraction; practice of the supernormal powers is this refutation of unskillfulness. If there are obstacles of internal and external form and so forth, due to lack of mastery, one does not attain supernormal powers to make offerings and benefit sentient beings; although the emptiness of persons and dharmas is fully accomplished thereby, speaking in terms of predominance also presents no contradiction. Furthermore, the two kinds of provisions cultivated by bodhisattvas—merit and wisdom—subsume all practices. The next three abandonments of hindrances—namely, not possessing the provision of merit, delighting in indolence, and being unable to endure suffering—are subsumed by practice of merit, which is their antidote. The subsequent three abandonments of hindrances—namely, not possessing the provision of wisdom, not restraining oneself, and lacking instruction—are subsumed by practice of wisdom, which is their antidote. Among the twelve abandonments of hindrances, the first four practices and the last two practices are all rooted in generating the mind [for awakening]. If there is no initial generation of the mind, then the subsequent advancing in good and eradicating evil, both specific and general practices, cannot be established. Therefore, the abode of generating the mind was explained first, followed by the abode of desire for the pāramitās, and then abandoning hindrances and so forth. Although these are cultivated specifically prior to the stages, much of what is cultivated on the ten stages is also identical to what came before; hence it is not mentioned in full. Just as the Bodhisattvabhūmi and other texts explain the first stage and so forth as realizing the path, generating the mind, practicing generosity, and abandoning the hindrance of meager learning—all as explained there—here we speak tentatively based on coarse characteristics, and will make detailed discriminations below under 'lacking instruction'.