金剛般若論會釋 2.90

2.90

The *Cheng weishi [lun]* and other texts say: from generating the deep and firm great bodhicitta up to not yet generating the consciousness conforming to penetration, seeking to abide in the true ultimate nature of consciousness-only—everything up to this point is subsumed under the stage of provisions. Because one cultivates and gathers various superior provisions for the purpose of progressing toward unsurpassed complete and perfect bodhi, and diligently seeks liberation for the sake of sentient beings, it is therefore also named the factor conducive to liberation (mokṣabhāgīya). Therefore, in this sūtra, from the initial aspiration up to prior to abandoning the obstacle of being unable to endure suffering and cultivating the practice of enduring suffering herein, all of this together is subsumed under this stage. A bodhisattva, having previously well cultivated the provisions of merit and wisdom throughout the first incalculable kalpa, once the factors conducive to liberation are fulfilled, in order to enter the path of seeing and abide in the nature of consciousness-only, further cultivates the application of practices to subdue and eliminate the two grasps, namely heat, summit, endurance, and supreme worldly dharmas; these four are collectively named the factors conducive to penetration (nirvedhabhāgīya). Because they are close to the path of seeing, they are designated with the name 'application of practice' (prayogāvasthā); it is not that the previous provisions lacked the meaning of application. The four dharmas of heat and the rest are established based on the initial and later stages of the four investigations and the four knowledges conforming to reality. Based on the samādhi of the attainment of clarity, one generates lower investigation, contemplates that there is nothing to be grasped, and establishes this as the stage of heat. That is, in this stage, one newly contemplates that the four dharmas such as names that are grasped are all transformed by one's own mind, exist merely as nominal designations, and in reality cannot be apprehended. Because it first obtains the antecedent signs of the sun of wisdom, it is designated with the name 'attainment of clarity.' This is precisely the antecedent sign of the fire of the path obtained, and is therefore also named 'heat.' Thus, this tenth [remedy] abandons the obstacle of lacking the provisions of wisdom, cultivating the practice of departing from relishing quietude; this is because in the stage of heat one subdues and eliminates the grasped and practices seeking wisdom. That treatise also says: based on the samādhi of increasing clarity, one generates higher investigation, contemplates that there is nothing to be grasped, and establishes this as the stage of the summit. That is, in this stage, one repeatedly contemplates that the four dharmas such as names that are grasped are all transformed by one's own mind, exist merely as nominal designations, and in reality cannot be apprehended. The signs of clarity turn brighter, hence it is named 'increasing clarity'; and because the stage of investigation reaches its peak, it is again named 'summit.' Thus, this eleventh [remedy] abandons the obstacle of grasping self, cultivating the practice of departing from joyous agitation when realizing the path; this is this stage of the summit. Due to contemplating the non-existence of what is grasped in the stage of heat, newly obtaining the samādhi of attainment of clarity, and generating the wisdom of lower investigation, one's mind generates joyous agitation, saying 'I am capable,' and the like, being unable to advance in cultivation and obstructing the realization of the path in the coming noble stage; therefore, the practice of departure is spoken of to cause one to enter the stage of the summit.