御注金剛般若波羅蜜經宣演 2.41

2.41

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: