金剛般若論會釋 2.59

2.59

Eleventh, on entering the preparatory stage (prayoga-mārga) in order to leave behind grasping at oneself: in the two positions of heat (uṣmagata) and summit (mūrdhan), one begins by contemplating the nonexistence of the grasped object (grāhya); when undertaking the contemplation of the four analytical investigations (paryeṣaṇā), the duration is rather long. The preceding text was spoken for a person entering the position of heat. Relying upon cultivation in that position, having already attained the contemplation of distinct cultivations, one establishes sentient beings and benefits them. Although the two kinds of conceptually constructed grasping (vikalpita) are both subdued, the two kinds of innate grasping (sahaja) still slightly arise: 'I am capable of abiding my mind, practicing, subduing hindrances, and delivering great masses of sentient beings.' That which is abided in, that which is practiced, and that which is subdued are the grasped object (grāhya); and the mind itself is the grasping subject (grāhaka). Since the grasped object has not yet been eliminated and the grasping subject has not at all been subdued, [thinking] 'I am capable of abiding, practicing, etc. in this way' entails the presence of both graspings. Because there is 'I' having the grasping subject and so forth, it is called grasping at oneself. In the previous fascicle, this was called 'leaving behind the excitement and restlessness at the time of the path of realization.' Due to attaining the wisdom born of cultivation, the contemplation of the four analytical investigations of the lower grade sees that there is no grasped object; from afar arises the conceit of 'I have attained it,' and excitement and restlessness arise: grasping that there is a self capable of doing these practices. Hence it is called grasping at oneself. The mind generates jubilant leaping, restlessness, and haughtiness; this is called excitement and restlessness. When excitement and restlessness arise, one is precisely in the position of heat. Severing this excitement and restlessness, one then enters the position of summit. The title at the beginning of this fascicle is 'leaving behind the failure to restrain oneself.' Giving free rein to one's mind, afflictions consequently arise; this is called failure to restrain oneself. 'Restrain' means vigilant restraint. Alternatively, 'restraining oneself' means maintaining oneself; not maintaining oneself is called failure to restrain oneself. Now in the position of summit, one repeatedly contemplates the nonexistence of the grasped object and undertakes the superior contemplation of analytical investigation; this is called restraining oneself.