仁王護國般若經疏 4.39

4.39

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.