金剛般若經旨贊 2.71

2.71

經。須菩提至受持讀誦　贊曰。次下第十為離闕少智資糧。即第十四離寂靜味住處。斷第十疑中。校量經勝令持生惠。勸捨味定。前三住處滿福資糧。初行供養正修福因。次修因時少欲勤進。後精勤時忍而無退故。前三文成其福行。下修智因亦三住處。初離靜處勸捨定味持續為因發生三惠。次離動處恐證道時生喜動慢而為智障。後教授處外求良緣除所得心得成證智。由此唯前文亦三。假信行地中多修禪定。恐生味著成所傳故。而不能修智惠資糧。如何剋成無上大果。故為除此寂靜味故。而顯持經殊勝功德。令其修行離味著障。無著約其所除障名離寂靜味。天親就能除法名校量顯勝。文分有二。初明五種殊勝功德。以生三惠。後我念過去。下重釋五中。第二福聚。初中有五。一佛念親近。二攝取福德。三歎法修行。四天等供養。五能滅罪障。初中復二。初所修法行。後歎佛憶念。此初也。謂有菩薩一向專修等持作意。不欲持經返疑持經。得何福德。本就何業故。論依此疑起頌云。

Sūtra: "Subhūti... receives, retains, reads, and recites..." / Commentary: Next, the tenth is to abandon the deficiency of the wisdom provision, which is the fourteenth dwelling place, "abandoning the taste of quiescence." Within cutting off the tenth doubt, this weighs the superiority of the sūtra to cause one to uphold it and generate wisdom, exhorting the relinquishment of the meditative absorption of taste. The previous three dwelling places fulfilled the merit provision: first, practicing offerings correctly cultivated the cause of merit; next, when cultivating the cause, one had few desires and progressed vigorously; later, when being vigorous, one was patient without regression. Therefore, the preceding three passages accomplish the practice of merit. The subsequent cultivation of the cause of wisdom also has three dwelling places: first, "abandoning the place of quiescence" exhorts relinquishing the taste of meditative absorption, continuously serving as the cause to generate the three wisdoms; next, "abandoning the place of agitation" fears that upon realizing the path, one will generate the agitation and pride of joy, which becomes an obstacle to wisdom; finally, "the place of instruction" seeks good conditions externally to eliminate the conceptualizing mind of attainment and accomplish realized wisdom. Because of this, only the preceding text also had three. On the stage of practice of provisional faith, one mostly cultivates dhyāna concentration; fearing that attachment to taste will arise and become what is inherited, so that one cannot cultivate the wisdom provision, how could one attain the supreme, great fruit? Therefore, in order to eliminate this taste of quiescence, it reveals the extraordinary merit of upholding the sūtra, causing practitioners to be free of the obstacle of taste attachment. Asaṅga names it "abandoning the taste of quiescence" in terms of the obstacle to be eliminated; Vasubandhu names it "weighing and revealing superiority" in terms of the countering dharma. The text has two parts: first, it explains five kinds of extraordinary merit to generate the three wisdoms; later, from "I remember in the past" onward, it re-explains the second of the five, the heap of merit. The first part has five: first, being mindful of and drawn close to by the Buddha; second, gathering merit; third, praising the practice of the Dharma; fourth, offerings by devas and others; fifth, the ability to extinguish sin obstacles. The first has two: first, the dharma practice cultivated; later, praising the Buddha's mindfulness. This is the first. That is, there are bodhisattvas who exclusively cultivate the attention of samādhi and do not wish to uphold the sūtra, conversely doubting what merit is obtained by upholding the sūtra and what karma is fundamentally accomplished. Relying on this doubt, the Treatise raises a verse, saying: