仁王護國般若經疏 5.90

5.90

「時諸大眾」下，第三時眾得益。文五：一修羅益。「時十六」下，二人王益。益中初明八勝處。地水火風能造四大，青黃赤白所造。出離貪欲，故名「勝出」。「四大」下，次明十一切處，地水火風、青黃赤白、空處識處。所緣覺廣，無處不入故也。「三十忍」是初地方便，名「初地相」。「第一義諦」即初地，初地是九地相。故《攝論》頌云「如竹破初節，餘節速能破。」得初地真智，諸地疾當成。捨凡身得六住身，捨七地分段報身得八地變易法身。故《智論》云「七捨生身肉身」，此通教益也。「十八梵天」下，三天益，修羅及天皆同益也。「空花」表人空，「法性花」表法空，此顯伏忍。「聖人花」表信忍，「順花」表順忍，「無生花」表無生忍。四辨自在說法即「法樂花」，下品寂滅忍也。金剛三昧能斷結使，即一品寂滅忍。「其餘一切眾」下，四大眾益。「心空花」者，定於三學之中名為心學。「心樹花」者，觀十二因緣生也。「六度花」者，十地行也。「妙覺花」果行也。「十千菩薩」下，五名菩薩。文二：先明十千益，可解。次「復有十億」下，明成佛益。此中成別教佛也。

From "At that time, the great assembly" onward is the third [section], the assembly at that time obtaining benefit. The text has five: first, benefits for the asuras. From "At that time, the sixteen" onward is second, benefits for the human kings. Among the benefits, it first clarifies the eight bases of mastery. Earth, water, fire, and wind are the four great elements that produce; blue, yellow, red, and white are what is produced. Transcending greed and desire is therefore called "mastering and transcending". From "The four great elements" onward next clarifies the ten totalities: earth, water, fire, and wind; blue, yellow, red, and white; the sphere of space and the sphere of consciousness. The awareness of objects is vast, entering everywhere without exception. The "thirty patiences" are the expedient means for the first bhūmi, called "the marks of the first bhūmi". "The supreme ultimate truth" is the first bhūmi; the first bhūmi is the mark of the nine bhūmis. Thus a verse in the Mahāyānasaṃgraha says: "As when bamboo's first joint is split, / the remaining joints can swiftly be split." Having obtained the true wisdom of the first bhūmi, all [subsequent] bhūmis will swiftly be accomplished. Renouncing the ordinary body, one attains the body of the six abodes; renouncing the karmic body of delimited rebirth of the seventh bhūmi, one attains the Dharma-body of transformation of the eighth bhūmi. Thus the Mahāprajñāpāramitā-śāstra says, "At the seventh [bhūmi] one renounces the physical body of birth"; this is the benefit of the shared teaching. From "The eighteen Brahma heavens" onward is third, benefits for devas; both the asuras and the devas share the same benefit. "Flowers of empty space" represent the emptiness of persons; "flowers of dharmatā" represent the emptiness of phenomena; this reveals the patience of suppression. "Flowers of the sage" represent the patience of faith; "compliant flowers" represent the patience of compliance; "flowers of non-arising" represent the patience of non-arising. The four unimpeded knowledges expounding the Dharma with mastery are "flowers of Dharma joy", the lower rank of the patience of cessation. The diamond samādhi being able to sever fetters is the single rank of the patience of cessation. From "All the rest of the assembly" onward is fourth, benefits for the great assembly. "Flowers of mind-emptiness": concentration within the three learnings is called the learning of mind. "Flowers of the mind-tree": contemplating the arising of the twelve links of dependent origination. "Flowers of the six pāramitās": the practices of the ten bhūmis. "Flowers of wondrous awakening": the practices of the fruit. From "Ten thousand bodhisattvas" onward is fifth, named bodhisattvas. The text has two: first, clarifying the benefits for the ten thousand, which can be understood. Next, from "There were further ten billion" onward, clarifying the benefit of attaining Buddhahood. Here it is attaining Buddhahood in the distinctive teaching.