御注金剛般若波羅蜜經宣演 2.65

2.65

經。爾時至降伏其心　演曰。下第十一遠離自取障第十五遠離喜動住處。煗頂二位觀所取無作。四尋思觀時節稍長。前文為入煗位人說。彼位依修已得。修惠觀所取無安立有情而作利益。分別二執雖皆折伏。俱生二執猶有少起。我能住心。修行伏障。度眾生等名為自取。今為治此故有斯文。論云。何故復發起此初時問耶。將入證道菩薩自見得勝處作是念。我如是住如是修行如是降伏。我滅度眾生為對治此故。須菩提問。當於彼時。如所應住如所修行如所應降伏及其心世尊。答。應生如是心等。演曰。所住所行所降者是所取。及心者是能。所取未全除。能取全未伏。於執心中二取皆起有我能等。前卷名為於證道時喜動者。由能修惠。下品尋思觀無所取。遂生我能我得之慢。自恃高舉喜躍掉動正在煗位。斷此喜動即入頂位。此卷初名離不自攝。以煩惱生放逸。其心不自修攝。攝持謹攝令入頂位。重觀所取無能作。上品尋思觀。即名自攝。彼論云。何故前說三種修行。今復重說此有何勝。頌曰。

Sūtra: At that time [...] subdue their minds? Exposition: Below, the eleventh [point], "separating from the obstacle of grasping to oneself," and the fifteenth [point], "separating from the resting place of joy and agitation." In the two stages of "heat" (ūṣmagata) and "summit" (mūrdhan), one contemplates the non-existence of what is apprehended and engages in the four thorough investigations (paryeṣaṇā); the duration is somewhat longer. The previous text was spoken for someone entering the stage of heat. In that stage, relying on what has already been attained through cultivation, one contemplates through cultivated wisdom the non-existence of what is apprehended, yet establishes sentient beings and brings benefit to them. Although both conceptualized grasps are subdued, both innate grasps still slightly arise. Thinking "I am able to abide the mind, practice, subdue obstacles, save sentient beings, and so forth" is called grasping to oneself. Now, to remedy this, this text appears. The commentary says: "Why is this question from the beginning asked again? A bodhisattva about to enter the path of realization sees that he has obtained a superior stage and thinks: 'I abide thus, I practice thus, I subdue thus, I deliver sentient beings.' To remedy this, Subhūti asks: 'At that time, how should one abide, how should one practice, how should one subdue their mind, World-Honoured One?' The Buddha answered: 'One should give rise to such a mind,' and so forth." Exposition: That which is abided in, practiced, and subdued is the apprehended (grāhya); "and their minds" is the apprehender (grāhaka). The apprehended has not been completely eliminated, and the apprehender has not been subdued at all. In the grasping mind, both apprehensions arise, and there is "I am able," and so on. In the previous fascicle this was called "joy and agitation at the time of the path of realization": through the wisdom of cultivation, in the lower investigation, one contemplates that there is no apprehended; thereupon the conceit of "I am able" and "I have attained" arises, and one relies on oneself with haughtiness, leaping with joy and agitation; this is precisely at the stage of heat. Severing this joy and agitation, one immediately enters the stage of summit. At the beginning of this fascicle it was called "separating from not restraining oneself": because defilements give rise to heedlessness, one's mind does not restrain itself through cultivation; by holding and carefully restraining it, one is caused to enter the stage of summit. Re-contemplating that the apprehended has no agent, in the higher investigation, this is called "restraining oneself." That commentary says: "Why were the three kinds of practice taught previously, and are now taught again? What superiority is there in this?" A verse says: