御注金剛般若波羅蜜經宣演 2.39

2.39

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: