御注金剛般若波羅蜜經宣演 2.211

2.211

Sūtra: 'Subhūti, if someone says ... the meaning of what is spoken?' The Exposition states: Below is the second part, clarifying that through non-conceptualization as it is, there is no apprehending vision. Previously, the objective supports of self and dharmas were refuted to let it be known that they are not real. Now, the apprehending mind of the views of self and dharmas is refuted; the mind of views is the conceptualization that is arisen. Now, reversing it to make it a non-conceptualizing mind, it therefore says 'as it is not conceptualized'. The treatise states: 'Having already explained the skillful means of having nothing to be seen, the refuted meaning has not yet been explained. With regard to having nothing to be seen, etc., when entering the corresponding samādhi, one does not conceptualize—that is, as it is not conceptualized, etc. How is it revealed? Just as non-Buddhists speak of a self, the Tathāgata, for the sake of the view of self, establishes the selflessness of persons. Furthermore, to state that this view of self exists, he establishes the selflessness of dharmas. If that view of self exists, it is subsumed under views. Contemplating thus, when the bodhisattva enters the corresponding samādhi, he no longer conceptualizes. This very contemplation serves as the skillful means for entry.' The Exposition states: Because of those who cling to a self, it is spoken of as a 'view', clarifying the selflessness of persons, which is called 'the view of selflessness'. Clinging to the existence of this view is called dharmagrāha, clarifying that the view is also the selflessness of dharmas. In that treatise, below this, it clarifies the application to dharmas; its text also has two parts: first, abandoning ātmagrāha; second, abandoning dharmagrāha. Why is this? In the earlier metaphor it says: 'Fine dust ground into powder demonstrates the exhaustion of afflictions.' Although it speaks of afflictions, it also subsumes the jñeyāvaraṇa; the two obstacles take the two clingings as their root. Now, clarifying that through severing clinging, the obstacles are exhausted and the principle is fully realized, the true is realized and the transformation is arisen, being neither one nor different, this text is therefore spoken and named the application to dharmas. The verse states: