仁王護國般若經疏 5.74

5.74

「復次善覺」下，第四法師。文五。初標位，文可見也。「住平等忍」下，二辨修行差別。文二。初明二智為相、後顯二智同異。初文二：先標章、次別釋。初「平等忍」者，即標實智，雙照有無而不染也。「四攝」等，標方便智也。「入無相捨滅」下，二別釋。文二：先釋實相智、後釋方便智。初文三：一總舉、二別釋、後明離相。今初，文可見。「於第一義諦」下，二別釋。文三：一「法性無為」，亦名虛空無為。「緣理而滅」下，二擇滅無為。佛真智滅一切結，無相無為。「住初忍時」下，三非擇滅無為，謂無相等法也。「無相無為」下，三明離有無二相。「無量方便」下，第二顯方便智。文二：初標，可解。「實相方便者」下，二釋。有六種方便：今初明實相方便，次遍學方便，次回向方便，次自在方便，次一乘方便，次變化方便云云。「如是善男子」下，第二重釋二智同異。文三：初結上異相者，先明實智相。初覺中道，故云「初覺智」也。「巧用不證」下，是方便智相也。「譬如」下，二舉喻顯非，明不一不二。「而一一行成就」者，三明行成就。以得即空即假即中，一行無量行、無量行一行，故云成就也。「以得四阿」下，第三明時節。證初地施成就，故云「入功德藏門」也。「無三界業」下，次生淨土，即方便有餘及實報等土也。「常修捨觀」下，第五登位。以修捨故，得施度滿。「鳩摩羅伽」，此云勝怨，以離三界及二乘怨也。「四寶藏」者，有人云：三藏及雜藏也。今但依《勝鬘經》：一者無價藏，菩薩乘也；二者上價藏，緣覺乘也；三者中價藏，聲聞乘也；四者下價藏，人天乘也。又亦四攝為四藏也。

From "Furthermore, Good Awakening" down, the fourth Dharma master. The text has five parts. First, marking the rank, which is evident in the text. From "Dwelling in equal patience" down, the second distinguishes differences in cultivation. The text has two parts: first, clarifying the two wisdoms as characteristics; and second, revealing the identity and difference of the two wisdoms. The first text has two parts: first marking the headings, then separately explaining them. First, "equal patience" marks ultimate wisdom, which illuminates both existence and non-existence without defilement. The "four means of embrace" and so forth mark expedient wisdom. From "Entering formless relinquishment and cessation" down, the second separately explains them. The text has two parts: first explaining the wisdom of dharmatā, then explaining expedient wisdom. The first text has three parts: 1) general presentation; 2) separate explanation; and finally, clarifying transcendence of characteristics. Now, the first is evident in the text. From "Regarding the ultimate truth" down, the second is the separate explanation. The text has three parts: 1) "unconditioned nature of phenomena," also called the unconditioned space; from "cessation through reason" down, 2) unconditioned cessation through deliberation: the Buddha's true wisdom extinguishes all fetters, being formless and unconditioned; from "when dwelling in the initial patience" down, 3) unconditioned cessation without deliberation, meaning formless and similar phenomena. From "Formless and unconditioned" down, the third clarifies transcendence of the two characteristics of existence and non-existence. From "Immeasurable expedient means" down, the second reveals expedient wisdom. The text has two parts: first, the heading, which can be understood. From "As for expedients of dharmatā" down, the second explains it. There are six kinds of expedient means: now, first clarifying the expedient of dharmatā; next, the expedient of universal learning; next, the expedient of dedication; next, the expedient of sovereignty; next, the expedient of the one vehicle; and next, the expedient of transformation, and so forth. From "Thus, good sons" down, the second re-explains the identity and difference of the two wisdoms. The text has three parts: first, concluding the differing characteristics above: first clarifying the characteristics of ultimate wisdom. Initially awakening to the Middle Way, it is called "wisdom of initial awakening." From "Skillfully applied without realization" down, these are the characteristics of expedient wisdom. From "Like" down, the second gives a simile to show non-duality, clarifying that they are neither one nor two. "And each and every practice is fulfilled" is the third, clarifying the fulfillment of practice. Because one attains the immediate identity of emptiness, the provisional, and the Middle, a single practice is immeasurable practices, and immeasurable practices are a single practice; hence it is called fulfillment. From "Having attained four asaṃkhyeyas" down, the third clarifies the period. Realizing the fulfillment of giving in the first bhūmi, it is called "entering the gate of the treasury of merit." From "Free from the karma of the three realms" down, next is birth in pure lands, namely lands of expedient means with remainder and lands of true reward. From "Constantly cultivating the contemplation of relinquishment" down, the fifth is ascending the rank. Because of cultivating relinquishment, the perfection of giving is fulfilled. "Kumāraga" is translated here as "vanquishing foes," because one is free from the foes of the three realms and the two vehicles. Regarding the "four jewel treasuries," some say: the Tripiṭaka and the miscellaneous piṭaka. We now rely solely on the Śrīmālā Sūtra: 1) the priceless treasury, the bodhisattva vehicle; 2) the high-value treasury, the pratyekabuddha vehicle; 3) the medium-value treasury, the śrāvaka vehicle; 4) the low-value treasury, the human and heavenly vehicle. Furthermore, the four means of embrace are also the four treasuries.