仁王護國般若經疏 3.17

3.17

From "Great King, if a bodhisattva" onwards is the second [major section], generating contemplation relying on the teaching. The text has two [parts]: first, clarifying wrong contemplation; second, clarifying right contemplation. Now this is the first. "Seeing the object" means seeing the prajñā of dharmatā. "Seeing the wisdom" means seeing the prajñā of contemplative illumination. "Seeing the preaching and seeing the receiving" means seeing the prajñā of written words. Holding such views is the deluded discrimination of an ordinary person, not a noble view. Furthermore, seeing the object refers to seeing dust-objects; seeing the wisdom refers to seeing consciousness; seeing the preaching and seeing the receiving refers to seeing persons. Deluded attachment is starkly apparent, which is not a noble view. From "Seeing the three realms" onwards is the second, clarifying right contemplation. The text has two [parts]: first, clarifying the characteristics of emptiness in terms of defiled and pure causes and effects; second, discerning the characteristics of emptiness in terms of the absence of hearing and preaching. The first text has two [parts]: first, clarifying that birth and death are empty; later, discerning that the buddha fruit is empty. The former further has two [parts]: first, directly clarifying that birth and death are empty; later, explaining the reason for their emptiness. The first text has two [parts]: first, clarifying that active defilements are empty; second, clarifying that residual habit-energies are empty. The first text has two [parts]: first, clarifying birth and death of fragmented portions; later, clarifying birth and death of transformation. The first further has three [parts]: now this is the first, clarifying that the fruit is empty. "Three realms" is the vessel world; "sentient beings" is the world of nominal designations; "retribution" is the world of the five aggregates; this refers to the dependent and proper [retributions] of the three realms. From "the six consciousnesses arising" onwards is the second, clarifying that karma is empty. Through the six consciousnesses grasping the six dust-objects, arising with all defilements and greedily attaching to the five desires, mutually rolling on immeasurably, amassing and storing, it is named a storehouse; because it lacks self-nature, it is named empty, and so forth. From "the three realms are empty" onwards is the third, clarifying that defilements are empty. The root of the three realms is a single thought of foolish mind, darkened before preceding objects, which is called ignorance. Having this ignorance, the three realms are produced. Ignorance is like the earth able to produce all things, hence it is called the root. From "the three stages and nine births" onwards is the second, clarifying that the birth and death of transformation is empty. Some say: the three stages are, first, the stage of seeing, from the ten dedications to the third bhūmi; second, the stage of cultivation, from the fourth bhūmi to the seventh bhūmi; third, the stage of culmination, from the eighth bhūmi to the tenth bhūmi. This is the intention of the distinctive connecting to the shared. "Nine births and extinctions" means each of the preceding three stages has a beginning, abiding, and end, called the nine births and extinctions. Furthermore, within the three realms of the birth and death of transformation, each has three kinds of mind-made bodies. The three realms are named the three stages; each has the birth and extinction of three kinds of mind-made bodies, named the nine births and extinctions. From the first bhūmi to the fifth bhūmi is named the mind-made body enjoying samādhi; the sixth and seventh bhūmis are named the mind-made body awakening to the self-nature of dharmas; from the eighth bhūmi and above is named the mind-made body of unconditioned action. These are the mind-made bodies of the shared and distinctive teachings. "Remaining habits of ignorance": above clarified the active defilements of the five entrenchments; this is the second, clarifying that residual habit-energies are empty.