金剛般若論會釋 2.48

2.48

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.