金剛般若經旨贊 1.13

1.13

Sūtra: “World-Honoured One, … subdue their minds?”
Commentary: Next below is the second [part], evoking the marks of practice. Within this there are three [sections]: first, Subhūti asks the question; second, the Tathāgata confirms and initiates; third, Subhūti reverently accepts. This is the first.
As for “marks of practice,” they are prajñā itself. “Practice” means the understanding through practice, the dharmas of practice that are cultivated. “Marks” means the essential marks, the aspects of what is practiced, which is the abiding of practice. That which is cultivated—the marks of the practice of prajñā that can abide, cultivate, and subdue—is initially brought forward by Subhūti and reiterated and confirmed by the Tathāgata; on this basis, the wisdom cultivated in the abiding of practice is broadly expounded, which is called “evoking the marks of practice.” Namely, because of the question, [the Buddha] promises to expound it; and because of the promise, it is broadly expounded. Hence both the question and the promise together evoke it.
This passage has three parts. First, it states the purpose: Subhūti's question does not arise from his own doubts, but is for the sake of good sons and good daughters. Next, it reveals the basis of the question, meaning that the question is asked on account of generating the [bodhi] mind; if one did not generate the mind, one would not ask. “A-” means non- (an-); “-nuttara” means supreme; “samya[k]-” means right; “-sam-” means equal; “bodhi” is called awakening. Taken together, it is called “unsurpassed, right, and equal awakening” (anuttarasamyaksaṃbodhi). This reveals the awakening wisdom of the three bodies of all Buddhas. Because it arises from the three vehicles, it is called “unsurpassed.” Because it is free from the two wrong obstacles, it is called “right.” Because it thoroughly penetrates the ultimate and conventional, it is called “equal.” The attainment of unsurpassed awakening is explained in two aspects: unsurpassed right awakening is fundamental wisdom (mūlajñāna); unsurpassed universal awakening is subsequently attained wisdom (pṛṣṭhalabdhajñāna). The various commentaries have differences in combining and dividing them like this. If someone generates the mind to seek this bodhi, it is therefore called “generating the mind for anuttarasamyaksaṃbodhi.”
Finally, it properly presents the question, which is “how should they abide,” and so forth. The intent of this question is to ask: When good sons and others generate the mind to seek this supreme bodhi, they must have that which is cultivated and that which is severed. In what practice should they abide to accomplish their cultivation, and what obstacles should they subdue to make their practice pure, so that thereby they will attain the sought-after bodhi? Because these are the essentials of cultivating awakening, he presents the two questions.
However, in cultivation there are earlier and later stages: first one abides in preparatory application (prayoga), and later one properly cultivates. Therefore, other versions of the sūtra divide this into three questions, namely: “How should they abide? How should they cultivate? How should they subdue?” That is: When those who have generated the mind seek the fruit of Buddhahood, in what mind should they abide, what practice should they cultivate, and if there are obstacle defilements, how should they subdue them? Other sūtras, because of the difference between the earlier and later stages, divide abiding into two, thus having three questions. This sūtra, because they are of the same cultivated [nature], combines them into a single “abiding,” and thus has only two questions. Therefore, this version and that version do not conflict with each other. For this reason, the various treatises explain according to the three questions.
Thus Asaṅga's commentary explains the three questions by saying: “How they should abide” refers to desire and vow (chanda and praṇidhāna). “Desire” means yearning; “vow” means mindful intention. Whenever one wishes to cultivate, one must first abide in desire and vow; only when there is yearning and mindful intention can one cultivate and attain it. That is: When those who have generated the mind wish to cultivate, how should they abide in the mind of desire and vow? “How they should cultivate” refers to the time of concordant samāpatti. Samāpatti is translated here as “equipoise” (dengzhi); it is the true concentration of non-conceptual samādhi. By cultivating this concentration, prajñā is generated. That is: When those who have generated the mind are properly cultivating, how should they cultivate this samādhi? “How they should subdue” refers to the time of subduing distraction. If a mind of distraction and grasping arises, one awakens to it as it truly is and prevents it from arising; that is, one subdues the mind of grasping and distraction to make it enter concentration again, which is called “subduing the mind.” That is: When a mind of distraction and grasping arises in those who have generated the mind, how should they subdue it?
Thus through the three questions, three paths are revealed and manifested: First, it accomplishes the path of gathering: gathering sentient beings, genuinely holding to preparatory application, and accomplishing the precept of gathering sentient beings, which is the cause of the virtue of grace of the transformation body (nirmāṇakāya). Next, it accomplishes the path of maturation: cultivating and accomplishing the great complete holding of the Buddha Dharma, accomplishing the precept of gathering wholesome dharmas and the reward body (saṃbhogakāya), which is the cause of the virtue of wisdom. Finally, it accomplishes the non-losing path: subduing afflictions so that supernormal powers do not arise [with defilement], making practice pure, serving as the precept of restraint, and accomplishing the Dharma body (dharmakāya), which is the cause of the virtue of severance. What is essential for cultivation and learning does not exceed these three; therefore, formulating three questions is neither redundant nor deficient. The way Guṇaprabha's commentary explains the intent of the three questions causes the questions and answers of the sūtra's meaning to conflict; since it is not reasonable, it is not recounted here.
Question: The profound doctrine of prajñā is properly addressed to bodhisattvas; why do the great beings remain silent while a lesser sage asks?
Hence the commentary asks: “For what reason does the elder Subhūti ask?”
Answer: Prajñā takes signlessness as its doctrine, and Subhūti has achieved virtue by understanding emptiness; he inwardly accords with the ultimate principle and can dialogue [with the Buddha]. Desiring to guide and gather the śrāvakas as well as the progressing bodhisattvas, Subhūti asks the question on this account, just as the marks explained in the assembly's fulfillment. Therefore, the commentary states that there are six causes and conditions:
[1] If there are those of the two vehicles who fear they have no share in the Great Vehicle and harbor hesitation, they can sever doubts and turn toward the Great Vehicle.
[2] Beginners among bodhisattvas who delight in and cling to merit and whose minds are not yet mature regarding the teaching of signlessness, upon hearing of the vast merits, will give rise to faith-and-understanding.
[3] Although they have already attained stable faith and attained maturity, they have not yet entered the twofold emptiness regarding the two graspings; they will then exert their minds to abide in the true principle.
[4] Although they have attained the supreme principle and can avoid underestimating themselves, yet delight in abiding in quiescence; they will then be able to accept and uphold it, possess superior provisions of merit, and attain the non-retrogressing stage.
[5] Although they have already advanced in cultivation and complied with the Buddha's embracing guidance, yet have not truly realized it and still grasp at signs; they will then be able to realize and awaken, attaining supreme joy and solace.
[6] Although they can realize and awaken, and delight in contemplating the flow of the Dharma, they have not yet been able to initiate the propagation of the teaching to benefit sentient beings; they will then be able to transmit it for a long time, both in the present and the future.
However, these six causes may be summarized into four: combining the sixth cause into the preceding five, as it is the dharma studied by the preceding five; and combining the second and third, both being named “embracing guidance,” because faith-and-understanding and profundity both accord with principle. Therefore, the commentary says: “[1] For those with doubts, causing them to see; [2] for those who delight in merit and are already mature, embracing them; [3] for those who do not underestimate themselves, causing an energetic mind; [4] for those who have already purified their minds, causing them to rejoice.”