御注金剛般若波羅蜜經宣演 2.221

2.221

經。應如是知至如是信解　演曰。第五何方便不分別。即何智定。前第二文翻彼能見總無分別。今此別明所有智定。論云。若智依止奢摩他故知。依止毘鉢舍那故見。此二依止三摩提故。勝解以三摩提自在故。解內攀緣影像。彼名勝解。演曰。因止生智名知。因觀生智名見。如次即本後智止之與觀皆依等持。由智離障觀彼影像有勝惠解。定為此依故名勝解。故論云以三摩地自在故解內攀緣影像彼名勝解。彼論云。如是示現我見不見故。見法者亦是不見。如經發菩薩心等者乃至不住法相故。此復何義。以見法相即不見相。如彼我見即非見故。何故此二見說名不見。偈云。此是微細障見真如遠離故。此復云何。彼見我見法。此是微細障。以不見彼二故。是以見法而得遠離。偈言見真如遠離故。演曰。言不見彼二者。以於無我法處妄起其見。是以見真而得遠離。彼論又釋知見信之。偈云。

Sūtra: should thus know, [thus see,] up to: thus resolve with faith. Exposition: The fifth [point is]: by what expedient means does one not conceptualize? That is, by what wisdom and concentration? The preceding second passage overturned that apprehending mind and was an overall non-conceptualization; now this separately clarifies the wisdom and concentration possessed. The treatise states: 'If wisdom relies upon śamatha, it therefore knows; relying upon vipaśyanā, it therefore sees. These two rely upon samādhi; resolute faith, because of mastery in samādhi, understands the internally grasped reflected image—that is called resolute faith.' Exposition: Wisdom arising due to calm is called 'knowing'; wisdom arising due to contemplation is called 'seeing'. In sequence, these are the fundamental [wisdom] and subsequently attained [wisdom]. Calm and contemplation both rely upon samādhi. Because wisdom is free from hindrances, it contemplates that reflected image with superior wisdom and understanding; concentration serves as the basis for this, and hence it is called 'resolute faith'. Therefore the treatise says: 'Because of mastery in samādhi, one understands the internally grasped reflected image; that is called resolute faith.' That treatise says: 'In this way it demonstrates that because the view of self is non-seeing, seeing dharmas is also non-seeing. As the sūtra says: "Giving rise to the bodhisattva mind," etc., up to "because of not abiding in the marks of dharmas." What further meaning is there to this? Because seeing the marks of dharmas is itself non-seeing of marks, just as that view of self is not seeing. Why are these two views said to be non-seeing? A verse states: "This is a subtle obstacle / because seeing tathatā is kept distant." What does this mean further? That seeing self and seeing dharmas—this is a subtle obstacle. Because of not seeing those two, seeing dharmas is thereby kept distant. The verse says: "Because seeing tathatā is kept distant."' Exposition: Saying 'not seeing those two' means that one falsely gives rise to views regarding dharmas that are without self; therefore seeing reality is kept distant. That treatise further explains knowing, seeing, and believing it. The verse says: