仁王護國般若經疏 4.39

4.39

「遠達無生」下，第四頌無生忍。一頌為三：前五行頌七地下忍、次三行頌八地中忍、後兩行頌九地上忍。初文二：初釋行相、二斷惑分齊。今初。「遠達無生」，《大品》云「七地深入無生」，深入、遠達義相似也。不同六地證有間斷，至法之源故云深入。深入即遠行地，隣近第八地，故復云遠行，遠行地即遠達也。「常萬億等」者，明化用。略舉大數，故云萬億。「未度」下，明損生。「未度報身」者，分段身是也，盡此一身即入變易故。《智論》云「七地菩薩未捨肉身」。又二十一生中，未度末後一生也。雙觀二諦故云「等觀」。又色心二法無差別相，故云等觀。別教七地猶有功用，進入八地無功用心，中道法流至薩婆若海，此別接通意也。始入無緣金剛忍，則不受三界分段身，此乃預說八地已上功德，以其必能致此勝神，不久的得，故先說也。亦猶教聲聞人先嘆當果矣。中道第一義諦，對真俗即是「第三」。一中一切中，故云「無二照」。從初地至七地，各有下中上三品，三七即二十一。生生之中皆觀諸法空寂，以此為行也。「三界愛習」下，二明斷惑分齊。七地菩薩斷現行，此斷習氣。如《十地經》云「此遠行地不名有煩惱者，一切煩惱不行故。貪求如來智者未滿足故，不名有煩惱。」此經亦爾，愛佛智者習未斷故，故名「順道定」。「諦」謂審實。以前六地但斷煩惱、未斷無明習氣，今第七地煩惱麁重早已斷盡故能諦了，未斷無明習也。愛謂癡愛，由癡愛故受生死身，故《淨名》云「從癡有愛則我病生」。今七地中，永已斷故。「等觀」下三行，頌無生中品忍，即八地菩薩也。此句標名舉位。「變生法身」者，七地分段報身已捨，變彼分段得變易法身，故云變生。證法性理以成此身，故云法身。「入百恒土」下，明勝用。道前為過去，道中為現在，道後為未來。「返照」者，照過去七地已前事。「樂虛」者，緣現在事。「無盡原」者，照未來事。七地雖得無二之照，以其初證不明寂然；今至八地心更純熟，故常寂然也。「慧光開士」下，二頌無生上品忍，即九地善慧菩薩也。「常在無為」等者，即動寂齊行也。

From "Distantly penetrating the unborn" onwards is the fourth [section], praising the patience of the unborn. The praise is threefold: first, five lines praising the lower patience of the seventh bhūmi; next, three lines praising the intermediate patience of the eighth bhūmi; last, two lines praising the upper patience of the ninth bhūmi. The first text has two parts: first, explaining the practice's aspects; second, the limits of severing delusion. Now for the first: "Distantly penetrating the unborn": the *Large Prajñā Sūtra* says, "The seventh bhūmi deeply penetrates the unborn"; "deeply penetrates" and "distantly penetrates" are similar in meaning. Unlike the sixth bhūmi, whose realization had interruption, reaching the source of dharmas is called "deeply penetrating." Deeply penetrating is the Far-Going Bhūmi (*dūraṅgamā*); bordering upon the eighth bhūmi, it is further called "far-going"; the Far-Going Bhūmi is just "distantly penetrating." "Constantly myriads of koṭis" and so forth clarifies transformative function; giving a large number in brief, it says "myriads of koṭis." From "Not yet crossed" onwards clarifies the diminution of births. "The retributive body not yet crossed" is the body of fragmented cycle; upon exhausting this single body, one enters transformation. The *Mahāprajñāpāramitopadeśa* says: "A bodhisattva of the seventh bhūmi has not yet abandoned the physical body." Also, within twenty-one births, they have not yet crossed the very last birth. Contemplating the two truths equally is called "equal contemplation." Furthermore, the two dharmas of form and mind have no differentiated characteristics, hence called "equal contemplation." In the distinctive teaching, the seventh bhūmi still has effort; upon entering the eighth bhūmi, it is effortless mind, and the stream of the Middle Way Dharma reaches the ocean of sarvajñā—this is the intention of the distinctive connecting with the shared. Newly entering the diamond patience without conditions, one does not receive the body of fragmented cycle in the three realms; this is an advance statement of the merits of the eighth bhūmi and above. Because they will certainly attain this supreme divine power and will obtain it before long, it is spoken of beforehand, just as when teaching śrāvakas one first praises their future fruit. The supreme truth of the Middle Way, contrasted with real and conventional, is the "third." One in all, all in one, hence called "illumination of non-duality." From the first bhūmi to the seventh bhūmi, each has three grades—lower, intermediate, and upper; three times seven is twenty-one. In birth after birth, they contemplate all dharmas as empty and tranquil, taking this as their practice. From "Habits of craving in the three realms" onwards is the second part, clarifying the limits of severing delusion. Bodhisattvas of the seventh bhūmi sever active manifestations; here, it severs habit energies. As the *Daśabhūmika Sūtra* says: "This Far-Going Bhūmi is not called possessing mental afflictions, because all mental afflictions do not operate. Because coveting and seeking the Tathāgata's wisdom is not yet satisfied, it is not called free of mental afflictions." This sūtra is also like this: because the habit of craving the Buddha's wisdom is not severed, it is called "concentration in accord with the Path." "Carefully" (*dì*) means scrutinizing truly. Because the previous six bhūmis only severed mental afflictions and had not yet severed the habit energies of fundamental ignorance, now on the seventh bhūmi coarse afflictions have long been severed completely, so that one can scrutinize clearly; yet the habits of fundamental ignorance are not yet severed. "Craving" means ignorant craving; due to ignorant craving one receives bodies of birth and death, so *Vimalakīrti* says: "Because there is craving arising from ignorance, my illness arises." Now in the seventh bhūmi, it has been severed forever. The three lines from "Equal Contemplation" onwards praise the intermediate patience of the unborn, which is the bodhisattva of the eighth bhūmi. This line designates the name and brings forth the rank. "Transformatively generating the Dharma-body": the retributive body of fragmented cycle in the seventh bhūmi having been abandoned, transforming that fragmented cycle, one attains the Dharma-body of transformation, hence called "transformatively generated." Realizing the principle of dharma-nature to form this body, it is called "Dharma-body." From "Entering a hundred Gaṅgā-lands" onwards clarifies supreme function. Before the Path is the past; within the Path is the present; after the Path is the future. "Reflecting back" is illuminating things prior to the past seventh bhūmi. "Delighting in emptiness" is conditioning present things. "The inexhaustible source" is illuminating future things. Although the seventh bhūmi attained non-dual illumination, because it was an initial realization, it was not clearly tranquil; now upon reaching the eighth bhūmi, the mind is even more thoroughly matured, so it is constantly tranquil. From "Bodhisattva of Wisdom Light" onwards is the second, praising the upper patience of the unborn, which is the bodhisattva of Good Wisdom (*sādhumatī*) on the ninth bhūmi. "Constantly in the unconditioned" and so forth: movement and tranquility are practiced equally.