仁王護國般若經疏 2.53

2.53

「各相謂言」下，二申眾疑意。文三：一歎佛德、次領前事、三騰今事。初文二：先明成人之德：有四：一者四無畏德，謂一切智無畏、漏盡無畏、盡苦道無畏、說障道無畏云云。十八不共法自有二：小乘中謂十力、四無畏、大悲、三念處是。三念處者，應貪不貪、應嗔不嗔、常行捨心也。大乘者，謂身口意無失是三，四無異相、五無不定心、六無不知已捨、七欲、八精進、九念、十慧、十一解脫、十二解脫知見等無減、十三十四十五三業道隨智慧行、十六十七十八智慧知三世無得。二乘無分，故言不共。三五眼，謂肉、天、慧、法在佛身上，並名佛眼云云。四法身，法身有三：一但空法身，三乘皆有，如善吉七葉巖中禮佛法身，此小乘滅三十二相即空為法身也。二即假法身，謂滅無常色獲常等，我樂淨三亦復如是。三即中法身，謂如來法身非常非無常，樂我淨等亦復如是云云。「大覺世尊」下，二明德所成人。覺中道理名為大覺，天人所重名曰世尊。「前已為我」下，領前事。謂從得道後二十九年說四般若：於靈山說《大品》，次舍衛說《金剛》及《天王問》，後還靈山說《光讚》及《道行》。具出《光讚》云云。「今日如來」下，第二為今事，謂疑前瑞相等也云云。

From "each spoke to one another, saying" onward is, second, stating the purport of the assembly's doubt. The text has three parts: first, praising the Buddha's virtues; next, recalling prior events; third, bringing up the present matter. The first text has two parts: first, clarifying the virtues that constitute the person: there are four. First is the virtue of the four fearlessnesses, that is, the fearlessness of sarvajñatā, the fearlessness of the destruction of outflows, the fearlessness of [proclaiming] the path of exhausting suffering, and the fearlessness of explaining the obstacles to the path, and so forth. The eighteen unshared dharmas themselves are of two kinds: in the Hīnayāna, they are the ten powers, four fearlessnesses, great compassion, and three stations of mindfulness. The three stations of mindfulness are: not being greedy when one might be greedy, not being angry when one might be angry, and constantly practicing an equanimous mind. In the Mahāyāna, they are: the body, speech, and mind being faultless—these are three; fourth, having no varying conception; fifth, having no uncollected mind; sixth, having no [indifference] born of not knowing; seventh through twelfth, having no diminution in zeal, vigor, mindfulness, wisdom, liberation, or knowledge and vision of liberation; thirteenth, fourteenth, and fifteenth, the three modes of karma proceeding in accordance with wisdom; sixteenth, seventeenth, and eighteenth, having wisdom that knows the three periods of time without obstruction. The two vehicles have no share in these, hence they are called 'unshared'. Third is the five eyes: the fleshy, divine, wisdom, and Dharma [eyes] upon the Buddha's person are together named the Buddha eye, and so forth. Fourth is the dharmakāya. The dharmakāya is of three kinds: first is the dharmakāya of mere emptiness, which all three vehicles possess, as when Subhūti paid homage to the Buddha's dharmakāya in the Saptaparṇa Cave—this is the Hīnayāna's extinguishing of the thirty-two marks, taking emptiness itself to be the dharmakāya. Second is the provisional dharmakāya, meaning extinguishing impermanent form to obtain the permanent and so on; bliss, self, and purity are likewise. Third is the dharmakāya of the Middle, meaning that the Tathāgata's dharmakāya is neither permanent nor impermanent; bliss, self, purity, and so on are likewise, and so forth. From "Great Awakened World-Honoured One" onward is, second, clarifying the person formed by these virtues. Awakening to the principle of the Middle is named the Great Awakened One; being venerated by devas and humans is named the World-Honoured One. From "Formerly, for our sake" onward is recalling prior events. This refers to expounding four Prajñā [Sūtras] over twenty-nine years after attaining the Path: on Vulture Peak he expounded the Pañcaviṃśati; next, at Śrāvastī, he expounded the Vajracchedikā and Devarāja-paripṛcchā; later, returning to Vulture Peak, he expounded the Guangzan and the Aṣṭasāhasrikā. These are fully set forth in the Guangzan, and so forth. From "Today the Tathāgata" onward is, secondly, the present matter, referring to their doubt regarding the previous auspicious signs and so forth.