仁王護國般若經疏 2.20

2.20

「皆行阿羅漢」下，三歎德也。雖迹同凡夫，而本皆羅漢。「十地」者，有三種：若菩薩二乘共行，此通教也。一乾慧、二性地、三八人、四見地、五薄地、六離欲、七已辨、八支佛、九菩薩、十佛地。依此十地則是通教中優婆塞也。《大品經》云「若菩薩具乾慧地，於十地速證菩提」云云。《大論》七十八云「乾慧地二種：一聲聞、二菩薩。聲聞獨為涅槃，故勤精進持戒等，或習觀佛三昧、不淨觀等，雖有智慧不得禪定水，故名乾慧地；於菩薩則初發心乃至未得順忍者是。」性地者，聲聞從煖至世第一；於菩薩得順忍，愛著實相不生邪見，得禪定水。八人地者，從苦法忍乃至道比忍是十六心，於菩薩則無生法忍入菩薩位。見地者，初得須陀洹果，於菩薩則是阿毘跋致地。薄地者，斯陀含人，欲界九種苦分斷故；於菩薩則過阿毘跋地，乃至未成佛，斷諸煩惱餘習氣亦薄。離欲地者，離欲界等貪名阿那含；於菩薩離欲因緣，得五神通。已作地者，聲聞人得盡無生智，無著阿羅漢；於菩薩成就佛地。辟支佛地者，先世種辟支佛道因，今世得小因緣，亦觀深因緣法，名支佛也。菩薩地者，初歡喜地乃至法雲地，皆名菩薩。此借別名，名通也。佛地者，一切種智等法。諸菩薩於自地中觀具足，於化他地中行具足，二事具足故名佛地。若別教，則初地終至法雲，獨自修行不與聲聞辟支佛共。準此則是別教中優婆塞也。圓教云云。「迴向五分法身具足」者，別接通空。以別初地接通教，令不滯界內即色之空，迴心向別斷界外無明，成就五分法身故。歎迴向也。言具足者，通教偏真，五分等是不具足。別圓中道正觀成就，五分方稱具足也。五分法身者，一戒身、二定身、三慧身、四解脫身、五解脫知見身。

From "all practicing [the virtues of] arhats" down, the third is praising their virtues. Although in their traces they are identical with ordinary beings, in their origin they are all arhats. As for the "ten stages," there are three kinds: if bodhisattvas and those of the two vehicles practice them together, this is the shared teaching. They are: first, [the stage of] dry wisdom; second, the stage of nature; third, the eight [persons of] patient endurance; fourth, the stage of vision; fifth, the stage of attenuation; sixth, freedom from desire; seventh, what had to be done is done; eighth, pratyekabuddha; ninth, bodhisattva; and tenth, the stage of the Buddha. In accordance with these ten stages, they are upāsakas of the shared teaching. The Pañcaviṃśati Sūtra says: "If a bodhisattva is endowed with the stage of dry wisdom, in the ten stages he quickly realizes bodhi," and so forth. Fascicle seventy-eight of the Mahāprajñāpāramitā-śāstra states: "There are two kinds of the stage of dry wisdom: first, that of the śrāvakas; second, that of the bodhisattvas. Śrāvakas, solely for the sake of nirvāṇa, zealously persevere in upholding the precepts and so on, or practice the samādhi of contemplating the Buddha, contemplation of impurity, and so on; though they have wisdom, they do not attain the water of dhyāna-meditation, hence it is called the stage of dry wisdom. For a bodhisattva, it is from the initial generation of the thought [of awakening] up until not yet attaining compliant patience." The stage of nature: for a śrāvaka, it extends from heat to the highest mundane state; for a bodhisattva, it is attaining compliant patience, being attached to dharmatā and not generating false views, and attaining the water of dhyāna-meditation. The stage of the eight persons [of patient endurance]: it consists of the sixteen moments of mind from the patience of the dharma of suffering up to the comparative patience of the path; for a bodhisattva, it is entering the rank of bodhisattva with the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti). The stage of vision: for a śrāvaka, it is initially attaining the fruit of a srotāpanna; for a bodhisattva, it is the irreversible stage (avaivartika-bhūmi). The stage of attenuation: it refers to sakṛdāgāmin individuals, because nine categories of suffering in the desire realm are severed; for a bodhisattva, it is surpassing the irreversible stage up until not yet becoming a buddha, wherein all afflictions are severed and residual habit-energies are also attenuated. The stage of freedom from desire: one who has abandoned craving and so forth in the desire realm is named an anāgāmin; for a bodhisattva, having abandoned the causal conditions of desire, he attains the five supernormal knowledges. The stage of what had to be done is done: śrāvaka individuals attain the knowledge of exhaustion and non-arising, being unattached arhats; for a bodhisattva, he fulfills the stage of the Buddha. The stage of pratyekabuddha: in previous lives he planted the causal conditions for the pratyekabuddha path, and in this life encounters slight causal conditions, and also contemplates profound conditioned co-arising; hence he is named a pratyekabuddha. The stage of bodhisattva: from the initial Joyous Stage up to the Cloud of Dharma Stage, all are called bodhisattvas. Here, distinctive names are borrowed to designate the shared [teaching]. The stage of the Buddha: sarvākārajñatā and other dharmas. All bodhisattvas are endowed with contemplation within their own stage, and endowed with practices in the stages of transforming others; because they are endowed with both matters, it is called the stage of the Buddha. If it is the distinctive teaching, then from the first stage up to the Cloud of Dharma, one cultivates alone and does not share it with śrāvakas and pratyekabuddhas. In accordance with this, they are upāsakas of the distinctive teaching. As for the perfect teaching, and so forth. "Dedication endowed with the five-part Dharma-body": the distinctive joins with the emptiness of the shared. Because the first stage of the distinctive joins with the shared teaching, causing [practitioners] not to stagnate in the emptiness of forms as identical with emptiness within the realms, but to turn their minds toward the distinctive, severing ignorance outside the realms and fulfilling the five-part Dharma-body, it praises dedication. "Endowed with" means that in the biased truth of the shared teaching, the five parts and so on are not complete; when the correct contemplation of the Middle Way in the distinctive and perfect [teachings] is achieved, the five parts are only then termed endowed. As for the five-part Dharma-body, they are: first, the precept body; second, the samādhi body; third, the wisdom body; fourth, the liberation body; and fifth, the body of knowledge and vision of liberation.