御注金剛般若波羅蜜經宣演 2.39

2.39

演曰。初句問修法。次句修益。次句修用。後句總結。即於此經讀誦受持以生修惠。修惠功德所作勝業而生。下文正與此同。先依此論總申經意云。此中為離三摩提攀緣顯示。與法相應有五種勝功德。演曰。三摩提者等持義。攀緣者作意義。對法論云。得定心者名得。作意與法相應者。法謂經教。此中令離不順教法一向專修等持作意貪著禪味。是菩薩縛故勸令離之。與經相順而修作意能除亂障。有五功德發生修惠。以愚斷癡非是總令不修於定意。欲令其順法修定。定生修惠故。行者必須止觀雙運故。五功德者。論云。一如來憶念親近二攝福德三讚歎法及修行四天供養五滅罪。明此五種即分為五。初中分二。初所修法行。後佛念親近。此初也。彼論於何法修行。即此如來憶念。次得何等福德。即此攝福德。後成就何業。即此歎法修行乃至重解前福德文。皆屬第三。彼先答於何法修行。頌云。

Exposition: The first line asks about the Dharma to be cultivated; the next line, the benefit of cultivation; the next line, the function of cultivation; the final line summarizes. That is, by reading, reciting, receiving, and upholding this sūtra, one gives rise to the wisdom of cultivation; the merits of the wisdom of cultivation produce supreme actions. The text below is precisely identical to this. First, relying on this treatise, the intention of the sūtra is broadly stated: here, to abandon the discursive grasping of samādhi, it is shown that concordance with the Dharma possesses five kinds of supreme merits. Exposition: 'Samādhi' has the meaning of meditative concentration. 'Discursive grasping' has the meaning of mental application. The Abhidharma-samuccaya says: 'Attaining a concentrated mind is called attaining mental application.' 'Concordance with the Dharma': 'Dharma' refers to the sūtra teachings. Here, causing one to abandon what does not accord with the doctrinal teachings—namely, exclusively cultivating the mental application of meditative concentration and greedily clinging to the taste of meditative absorption—is the bondage of a bodhisattva; hence one is exhorted to abandon it. Cultivating mental application in accordance with the sūtra can remove the obstacle of distraction; it possesses five merits that give rise to the wisdom of cultivation. Dispelling ignorance through lack of knowledge does not mean causing one not to cultivate meditative concentration at all; the intention is to cause one to cultivate meditative concentration in accordance with the Dharma, for meditative concentration gives rise to the wisdom of cultivation. Thus, a practitioner must cultivate tranquility and insight in equal balance. As for the five merits, the treatise says: first, the Tathāgata's mindful recollection and drawing near; second, gathering merit; third, praising the Dharma and its cultivation; fourth, offerings by devas; fifth, eradication of offenses. In explaining these five kinds, it is divided into five. Within the first, there are two parts: first, the practice of the Dharma to be cultivated; later, the Buddha's mindful recollection and drawing near. This is the first. In that treatise, 'In what Dharma does one cultivate' is this mindful recollection by the Tathāgata. Next, 'What kind of merit does one obtain' is this gathering of merit. Later, 'what actions does one accomplish' is this praising of the Dharma and cultivation, down to the re-explanation of the previous text on merit, all belonging to the third. That [treatise] first answers 'In what Dharma does one cultivate' in a verse: