金剛般若論會釋 2.22

2.22

Eighth, regarding 'in order to separate from indolence, relish for gain, and the like': If one cultivates the provision of merit, one should next cultivate the cause of merit. If, for the sake of drawing close to and making offerings to the Tathāgata in the future to fulfill the provision of merit, when upholding and expounding the scripture, one should abandon indolence, heedlessness, gain, reverence, and the like, and constantly be diligent in practicing non-heedlessness, without clinging to gain, reverence, and the like. Therefore, one upholds and expounds this scripture to cultivate the cause of merit. If one gives rise to delight and craving toward indolence, gain, and the like, one will be unable to practice supreme upholding and expounding, and in the future will not be able to draw close to and make offerings to the Tathāgata, so one's provision of wisdom will not be fulfilled. The phrase 'gain and the like' here refers to what was said in the previous fascicle: in order to depart from gain, weariness, and torment, regarding vigor, whether it regresses or fails to arise, hence the scripture says 'and the like.' This mentions indolence to include the obstacles of vigor regressing or failing to arise, and mentions the condition of giving rise to relish within gain to include the conditions of weariness and torment. This is because, through relishing offerings, and when putting forth diligence, the body experiences weariness and torment as conditions; consequently, one regresses in vigor, fails to arouse it, and having regressed, no longer gives rise to the mind of vigor. According to the treatise, there is also heedlessness; heedlessness means not giving rise to the mind of vigor. Together there are three conditions and four obstacles. The three conditions are: 1. Gain, which includes reverence; 2. Physical weariness; 3. Mental torment. The four obstacles are: 1. Indolence; 2. Regression, which is non-attainment; 3. Heedlessness; 4. Relish, which is craving. Their opposites are four practices: 1. Vigor; 2. Non-regression, which is attainment; 3. Non-heedlessness; 4. Non-craving. According to the treatise, there is further the mind of shame and conscience as the fifth and sixth; because of destroying those obstacles and clarifying those practices, the subsequent scriptural text appears.