御注金剛般若波羅蜜經宣演 2.13

2.13

Sūtra: One should not dwell in form [...] or dwell in sound, smell, taste, touch, or dharmas to give rise to the mind. / Commentary: Second, specifically explaining non-dwelling. Regarding marks, it causes one to be free from the bondage of marks and the bondage of heavy dross. Because of grasping at marks, one is hindered by the marks of objects and gives rise to the bondage of heavy dross in birth and death. The bondage of heavy dross is the nature of being uneasy, unpliant, incapable, and weary and exhausted in body and mind. A sūtra verse states: 'Sentient beings are bound by the bondage of marks / and also by the bondage of heavy dross; / only by skillfully cultivating both calming and insight / do they attain liberation.' Just as when watching theatrical plays, one's mind is captured by the marks and indulges in them; unable to stop, weariness arises, and only after resting does one perceive fatigue. The mind being bound by these conceptions and giving rise to exhaustion is just like this. This bondage of marks inherently pervades all [dharmas of] the three times and the three natures, generated by defiled objective marks. Heavy dross also pervades all defiled natures; therefore it is said that the three realms are all the suffering of conditioned existence. Alternatively, the meaning of this passage is: by grasping at form and the like as real entities, one gives rise to seeking, yearning, clinging, and stinginess; regarding the suffering of saṃsāra, one further increases fatigue, remaining forever in birth and death. How could one generate the mind? To prevent such things, one is exhorted not to dwell in form and the like to give rise to the mind. The treatise states: 'If one is attached to form and the like, then in the suffering of saṃsāra one becomes weary, and thus the bodhi-mind does not arise.' The explanation of the text is as before in the explanation of the aspiration for a pure land. The treatise says: 'Not dwelling in non-dharmas means the non-self of non-dharmas; because one dwells neither in non-dharmas nor in the non-self of dharmas.' The Commentary says: The Zhenguan [version] has 'not dwelling in the six sensory objects nor in the non-six sensory objects.' The Liang version and this treatise only have 'not dwelling in the former five sensory objects,' without 'not dwelling in the non-five sensory objects.' As for dharmas and non-dharmas, one does not dwell in either; therefore the treatise addresses the difficulty by first explaining 'non-dharmas'. However, according to the treatise's meaning, when the sūtra says 'dharmas,' it means the non-self of dharmas; when it says 'non-dharmas,' it means the non-self of non-dharmas, which is the self of dharmas. Therefore it concludes in summary: 'Because one dwells neither in non-dharmas nor in the non-self of dharmas,' which means that one dwells neither in the non-self of dharmas nor in the non-self of non-dharmas.