仁王護國般若經疏 4.20

4.20

From "Fundamental karma..." onward is the second [part], the expanded reply. The text has three parts: first the presentation, next the explanation, and finally the conclusion. The first is easily understood. From "If a bodhisattva abides..." onward, the second [part] explains the daśabhūmi as ten. Here the first explains the ground of good awakening (pramuditā-bhūmi). The text has five [parts]: here the first clarifies the extent of the lands. Regarding "abides in a hundred buddha-lands," there are three kinds of lands: first, the land of Dharma-exposition, with ten billion suns and moons, transforming the lesser vehicle; second, the land of spiritual penetrations, with countless billions of suns and moons, transforming the intermediate vehicle; third, the land of wisdom, with immeasurable world-realms, transforming bodhisattvas. The "hundred buddha-lands" mentioned here is the land of Dharma-exposition. As for "becoming the Four Heavenly Kings of Jambudvīpa," the second [part] assigns the stages: among the four kings who transform [beings], one becomes the King Virūḍhaka of the south, because Jambudvīpa is superior to the other directions, as buddhas appear here. Furthermore, one successively becomes the Four Heavenly Kings. According to the *Daśabhūmika Sūtra*, a bodhisattva of the first ground becomes an iron wheel-turning king of Jambudvīpa, making no mention of the Four Heavenly Kings. The *Yingluo jing* says: "Practicing for one kalpa, two kalpas, or three kalpas, those of the ten faiths who possess goodness have three grades: the superior good becomes an iron wheel-turning king transforming one continent; the middling good becomes a millet-scattering king; the lower good becomes a king among humans. The ten abodes become copper wheel-turning kings; the ten practices, silver wheel-turning kings; the ten dedications, gold wheel-turning kings; and from the first ground onward, lapis lazuli wheel-turning kings." That the *Daśabhūmika Sūtra* has the first ground become an iron wheel-turning king is the intention of the distinctive teaching. That the *Yingluo jing* and this sūtra have the ten virtues become an iron wheel-turning king is the intention of the perfect teaching. As for "cultivates a hundred Dharma-gates," the third [part] reveals the Dharma-gates, which is practice for self-benefit: within each of the ten virtues, ten further virtues are clarified, hence the term "a hundred Dharma-gates." As for "the mind of equanimity regarding the two truths," the fourth [part] explains the specific practice within the ground: conventionality is itself reality, hence termed "equanimity." As for "transforms all sentient beings," the fifth [part] explains the common practice within the ground: every ground uses the transformation of sentient beings as its practice. The passages for the subsequent nine grounds may be understood along these lines.