金剛般若論會釋 2.49

2.49

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.