仁王般若經疏 1.46

1.46

第六明七賢居士眾，亦四：初列數、二標名、三歎德、四總結。初列數，有十億者，十千為一萬，十萬為一億，百萬為十億。七賢居士下，第二標名。七賢有二義：一依小乘者，一五停心觀、二別相念處、三總相念處、四煖法、五頂法、六忍法、七世第一法，此等調心順道，故名為賢；二依大乘，一初發心人、二名有相行人、三名無相行人、四名方便行、五名習種性、六性種性、七道種性，此七在地前調心順道，名為七賢。言居士者，外國積財滿億名居士。德行具足下，第三歎德。歎德中有三：初總、次別、後結。別中有六門歎。一歎其道品。二十二品者，此人有見道前唯具四念處、四正懃、四如意足、五根、五力，合二十二道品也。第二歎十一切入。入之言處，青黃赤白、地水火風空處識處為十也。三歎八勝處，亦名八除入：一內有色相外觀色少若好若醜、二內有色相外觀色多若好若醜、三內無色相外觀色少若好若醜、四內無色相外觀色多若好若醜、五青、六黃、七赤、八白。第四歎八解脫：一內有色相外觀色、二內無色相外觀色、三觀淨色、四空處、五識處、六無所有處、七非相處、八滅盡解脫。第五歎三慧，謂乾慧地名聞慧、四善根名思慧、苦忍已上名修慧。六歎四諦，十六諦如上說。言四三二一品者，歎德中第三結釋，有三義：一所謂四三二一品觀得九十忍者，四即四現忍，從下向上舉之，煖第四、頂第三、忍第二、世第一法是第一，四即四現忍、三即除前煖法、二即除前頂法、一即除前忍法，四三二一合十品，觀欲界至非想九地，即為九十忍也。第二義者，四即四諦、三即三諦、二即二諦、一即一實諦。言得九十忍者，地前三賢：一習種性、二性種性、三道種性，於此三十心中作下中上三品觀，三十心合有九十品觀，名九十忍也。第三三藏師解：四即四果、三即三果、二即二果、一即一果。言九十忍者，二十二品從登地已上至佛合十一位，十一位有定慧二品合二十二品。修行此法從二十二品至四三二一合八十一品，從此法出四禪、四空、滅定合九十忍也。一切功德下，第四總結也。

Sixth, explaining the assembly of the seven-worthy laymen, which also has four [parts]: first, listing their number; second, specifying their name; third, praising their virtues; fourth, concluding summary. First, listing the number: that there were 'one billion' means ten thousand make a myriad, a hundred thousand make a koṭi, and a million makes ten billion. From 'seven-worthy laymen' onward, second, specifying their name. 'Seven worthies' has two meanings. First, according to the Hīnayāna: 1. contemplation of the fivefold resting of the mind; 2. particular-characteristic mindfulness bases; 3. general-characteristic mindfulness bases; 4. the dharma of heat; 5. the dharma of summit; 6. the dharma of patience; 7. the supreme worldly dharmas. Because these harmonize the mind and accord with the Path, they are called 'worthies'. Second, according to the Mahāyāna: 1. those of initial generation of the mind; 2. practitioners with marks; 3. practitioners without marks; 4. practice of skillful means; 5. lineage of habit; 6. nature lineage; 7. path lineage. These seven, harmonizing the mind and according with the Path before the [bodhisattva] bhūmis, are called the 'seven worthies'. As for the word 'layman' (gṛhapati), in foreign countries one who accumulates wealth reaching a koṭi is called a layman. From 'complete in virtuous conduct' onward, third, praising their virtues. Within the praise of virtues there are three parts: first, general; next, specific; afterwards, concluding. Within the specific, there are six gates of praise. First, praising their factors of enlightenment. As for the 'twenty-two factors', before the Path of Seeing this person only possesses the four bases of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, and the five powers, together making twenty-two enlightenment factors. Second, praising the ten all-bases (kṛtsnāyatana). The word 'base' (入) means locus (處); blue, yellow, red, white, earth, water, fire, wind, space base, and consciousness base make ten. Third, praising the eight bases of overcoming (aṣṭāv abhibhv-āyatanāni), also called the eight bases of elimination: 1. having internal perception of forms, viewing external forms that are few, whether beautiful or ugly; 2. having internal perception of forms, viewing external forms that are many, whether beautiful or ugly; 3. having no internal perception of forms, viewing external forms that are few, whether beautiful or ugly; 4. having no internal perception of forms, viewing external forms that are many, whether beautiful or ugly; 5. blue; 6. yellow; 7. red; 8. white. Fourth, praising the eight liberations (aṣṭau vimokṣāḥ): 1. having internal perception of forms, viewing external forms; 2. having no internal perception of forms, viewing external forms; 3. contemplating pure form; 4. space base; 5. consciousness base; 6. nothingness base; 7. neither-perception base; 8. the liberation of cessation. Fifth, praising the three wisdoms: the ground of dry wisdom is called wisdom born of hearing, the four wholesome roots are called wisdom born of thinking, and from the patience regarding suffering onward is called wisdom born of cultivation. Sixth, praising the four truths; the sixteen truths are as explained above. As for the 'four, three, two, and one grades', this is the third concluding explanation in the praise of virtues, which has three meanings. First, the so-called 'contemplation of four, three, two, and one grades attaining ninety patiences': 'four' is the four present patiences, enumerated from below to above—heat is fourth, summit is third, patience is second, and the supreme worldly dharma is first; 'four' is the four present patiences, 'three' excludes the previous dharma of heat, 'two' excludes the previous dharma of summit, and 'one' excludes the previous dharma of patience; four, three, two, and one together make ten grades, and contemplating the nine grounds from the desire realm up to neither-perception makes ninety patiences. The second meaning: 'four' is the four truths, 'three' is the three truths, 'two' is the two truths, and 'one' is the one real truth. Attaining the 'ninety patiences' refers to the three worthies before the bhūmis: 1. lineage of habit, 2. nature lineage, 3. path lineage; within these thirty mental states, one performs lower, middle, and upper three-grade contemplations, so the thirty mental states together have ninety grades of contemplation, which are called the ninety patiences. The third explanation, by the Tripiṭaka Master: 'four' is the four fruits, 'three' is the three fruits, 'two' is the two fruits, and 'one' is the one fruit. As for the 'ninety patiences', the twenty-two factors, from ascending the bhūmis up to Buddhahood, total eleven stages, and the eleven stages have two grades of absorption and wisdom, totaling twenty-two factors. Cultivating this method from the twenty-two factors down to the four, three, two, and one totals eighty-one grades; emerging from this method, the four dhyānas, four formless [attainments], and the cessation attainment together make ninety patiences. From 'all merits' onward, fourth, the concluding summary.