御注金剛般若波羅蜜經宣演 2.65

2.65

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: