御注金剛般若波羅蜜經宣演 2.41

2.41

謂於此經名字教中三種修行得成聞惠。一受二持三讀誦。即頌中受持聞廣說如次配之。三皆聞惠。前二聞惠依總持生。第三聞惠依廣聞生。彼云廣多讀習亦名聞惠。此簡有部。彼宗讀誦三部經是生得惠。大乘異彼故言亦名聞惠。切顯少讀不解義理生得惠攝。雖依名字而生三行復問。修行云何而得。即頌下二句答。謂外從他聞內持不忘數數思惟便生修惠。此中具足三惠四親近行。依中邊論十法行中開讀誦為二。合受持為一。與彼論不同者。彼論云。受持修行。依總持法故讀誦修行。依廣聞故。意以受持之行體即總持。初受後持故開為一。讀之與誦。但一廣聞故合為一。中邊約總持為依故合為一。對文皆句讀誦分二。又依此論法行者四。一受二持三讀四攝。論云。受者習誦故。持者不忘故。若讀若攝者。此說受持因故為欲受故。讀為欲持故攝又復讀者習誦故。攝者總攬義故。演曰。此論前文釋受者受文字攝者攝義也。准釋此者。於文字中先讀次誦後受。於義中初攝後持之論不同。各據義別。彼又頌云。

This means that within the teaching of names of this sūtra, by three kinds of cultivation one accomplishes the wisdom of hearing: first, receiving; second, upholding; third, reading and reciting. These correspond respectively to 'receiving and upholding', 'hearing', and 'explaining broadly' in the verse. All three are the wisdom of hearing. The first two wisdoms of hearing arise based on dhāraṇī; the third wisdom of hearing arises based on broad hearing. That [treatise] says that extensive reading and practicing is also named the wisdom of hearing. This distinguishes it from the Sarvāstivāda school. That school holds that reading and reciting the three baskets of sūtras is inborn wisdom. The Mahāyāna differs from that, and therefore says it is 'also named the wisdom of hearing'. It emphatically reveals that merely reading a little without understanding the meaning is subsumed under inborn wisdom. Although these three practices arise based on names, it is asked again: how does one attain cultivation? The lower two lines of the verse answer: externally hearing from others, and internally retaining without forgetting and repeatedly contemplating, one then gives rise to the wisdom of cultivation. Here, the three wisdoms and the four practices of drawing near are complete. Relying on the Madhyānta-vibhāga-śāstra's ten practices of the Dharma, reading and reciting are split into two, while receiving and upholding are combined into one. The reason this differs from that treatise is that that treatise says: the practice of receiving and upholding relies on the dharma of dhāraṇī, whereas the practice of reading and reciting relies on broad hearing. The intent is that the essence of the practice of receiving and upholding is precisely dhāraṇī; first receiving and then upholding, they are divided into one [category]. Reading and reciting are merely a single broad hearing, so they are combined into one. The Madhyānta combines them into one with respect to their reliance on dhāraṇī. In confronting the text, reading and reciting are divided into two. Furthermore, according to this treatise, there are four practices of the Dharma: first, receiving; second, upholding; third, reading; fourth, grasping. The treatise says: 'receiving' is repeated recitation; 'upholding' is not forgetting; 'both reading and grasping'—this explains the causes of receiving and upholding: in order to wish to receive, one reads; in order to wish to uphold, one grasps. Furthermore, 'reading' is repeated recitation, and 'grasping' is comprehensively grasping the meaning. Exposition: The earlier text of this treatise explained that 'receiving' is receiving the written words, and 'grasping' is grasping the meaning. According to this explanation, within the written words one first reads, next recites, and then receives; within the meaning, one first grasps and then upholds. The treatises differ, each based on distinct meanings. That [treatise] also has a verse: