金剛般若論會釋 3.22

3.22

From here below, the second part of the treatise text, the re-examination, has two parts: First, as to why purity of vision is spoken of first and purity of cognition is spoken of later, the treatise itself explains: 'In order to realize among what should be known, vision is established; in order to teach the various sentient beings a quiescent mind, cognition is established.' In what should be known, one must first realize it oneself; hence purity of vision is spoken of first. Having realized and understood it oneself, in order to teach sentient beings to eliminate evil and cultivate good, which is called a quiescent mind, knowing others is spoken of next; this is taking self-awakening and awakening others as the sequence. Next, explaining that because they are of the same single abode, within the purity of cognition it establishes that the known mind is not mind, analogously to the preceding purity of vision where it is said that the five eyes that can see are also not eyes; the principle is also valid. If so, then the endowment with merit and vision and cognition also belong to the same single abode; why is it not established collectively after the text on endowment with merit? Merit is the cause of vision and cognition; while belonging to the same abode, the substances of merit and wisdom are different, which is why it is established separately.