仁王般若經疏 2.15

2.15

是菩薩下，結上忍功能化眾生德。十堅心，結自利德。作轉輪王下，結化他德。此經明名道種性，華嚴名十迴向，一名救護一切眾生離眾生相迴向（乃至）十名法界無量迴向。此經作金輪王，故化四天下。依下文，上品十善鐵輪王化一閻浮提；習種銅輪王化二天下，除東北二方；性種性銀輪王化三天下，除北方。此處經文略耳。又此四王在閻浮統領餘三天下，與佛相似。又信忍下，明信忍有三種：一想信，輕毛菩薩；二久信，三賢是；三證信，初地已上。就信忍，文有四：初標信忍名德。又信忍菩薩，出名；所謂善達明中行者，出信忍德。斷三界下，第二斷障。能化百佛下，第三明所化國土，初地現百身、二地現千身、三地現萬身。常以十五心為首下，第四起勝修。初出德內，善達明中行者，總標信忍等三位。善者，善覺忍，此在初地。達者，是觀達忍，在二地。明者，是明慧忍，在三地。三昧照明，名為明慧。斷三界色煩惱縛者，初二三地觀色諦無相，不取著色法故離色縛。道理亦觀心諦無生，文隱顯從多說耳。第三所化國土中（乃至）萬佛世界，此明神通化益。依他經攝報果中初地化百佛世界、二地化千佛世界、三地化萬佛世界，現身等亦爾。依願智果，皆言不可數。第四起勝修行者，初地行布施攝令生信、愛語攝令生解、利行攝令起因、同事攝令得果。亦名同事，謂苦樂事同也。言四無量心者，是利他心，此具三緣：一眾生緣，緣假名眾生與樂。二法緣，緣五陰法數。三名無緣，緣諸眾生五陰無所得。一慈是與樂心也、二悲是拔苦心、三喜是慶物心、四捨是平等心，緣境無限，故名無量。四弘誓願者，是利他願。未度苦令度苦、未解集令解集、未得安道令得安道、未得涅槃令得涅槃。三解脫門者，是無漏三三昧，離縛名解脫，通人至果名之為門。《婆娑》云「一名無願，能厭生死。二名無相，能樂涅槃。三名空定，觀生死涅槃二俱無相。」如《地持．菩薩分品》說。依下偈文，初地作四天王，二地作忉利天王，三地作夜摩天王。初地名歡喜，二地名離垢，三地名明地，此三地同在信忍位。第三解順忍，文有四：初總標順忍菩薩名；二見勝下，舉順等三位；三能斷下，明離障分齊；四現一身下，明現土起用化生。初總標可知等。二明位者，見者是第四炎地，下文云名炎慧地。勝者是第五難勝地，下文云名勝慧忍。現法者是第六現前地，下文云名現法忍。第三明離障分齊。

From "this bodhisattva" down, this concludes with the virtue of the upper patience's function of transforming sentient beings. "The ten resolute minds" concludes the virtue of self-benefit. From "becomes a cakravartin" down, it concludes the virtue of benefiting others. In this sūtra, this is named the path-gotra; the *Avataṃsaka* names them the ten dedications, the first being the dedication to saving and protecting all sentient beings while remaining free from the mark of sentient beings [… and up to] the tenth, named the dedication to the immeasurable dharmadhātu. In this sūtra, they become a gold-wheel-turning king, and therefore transform the four continents. According to the text below, the iron-wheel-turning king of the superior ten goods transforms one Jambudvīpa; the copper-wheel-turning king of the practice-gotra transforms two continents, excluding the northeast two quarters; the silver-wheel-turning king of the nature-gotra transforms three continents, excluding the northern quarter. Here the sūtra text is merely abbreviated. Furthermore, these four kings reside in Jambudvīpa and preside over the other three continents, resembling a Buddha. From "Furthermore, the patience of faith" down, it clarifies that there are three kinds of patience of faith: first, faith of ideation, which is the light-feather bodhisattva; second, long-standing faith, which is the three stages of worthies; third, realized faith, from the first bhūmi upwards. Concerning the patience of faith, the text has four parts: first, it marks the name and virtue of the patience of faith. "Furthermore, the bodhisattva of the patience of faith" states the name; "that is, one who acts within the clear understanding of the good" states the virtue of the patience of faith. From "severs the three realms" down, second, it treats the severing of obstacles. From "can transform a hundred Buddhas" down, third, it clarifies the lands that are transformed: on the first bhūmi they manifest a hundred bodies, on the second bhūmi a thousand bodies, and on the third bhūmi ten thousand bodies. From "always taking the fifteen minds as foremost" down, fourth, it initiates superior cultivation. Within the initial statement of virtues, "one who acts within the clear understanding of the good" generally indicates the three positions of the patience of faith and so forth. "Good" is the patience of good awakening, which resides on the first bhūmi. "Understanding" is the patience of contemplative comprehension, on the second bhūmi. "Clear" is the patience of clear wisdom, on the third bhūmi. Samādhi illuminating is called "clear wisdom". As for "severing the bond of afflictions of form in the three realms", the first, second, and third bhūmis contemplate the truth of form as markless; because they do not grasp at or cling to material dharmas, they are freed from the bond of form. In principle, they also contemplate the truth of mind as unarisen, but the text speaks predominantly of one, leaving the other implicit. In the third section, on the lands transformed, down to "ten thousand Buddha worlds", this clarifies the beneficial transformation through supernormal powers. According to other sūtras, within the fruit of retribution: on the first bhūmi they transform a hundred Buddha worlds, on the second bhūmi a thousand Buddha worlds, and on the third bhūmi ten thousand Buddha worlds, and the manifestation of bodies is also like this. In terms of the fruit of vow and knowledge, they are all said to be innumerable. Fourth, concerning the initiation of superior cultivation: on the first bhūmi they practice the embrace of giving to cause faith to arise; the embrace of kind speech to cause understanding to arise; the embrace of beneficial action to cause the causes to be initiated; and the embrace of joint action to cause the fruit to be attained. It is also called "joint action" because it is joining together in experiences of suffering and joy. As for "the four immeasurables", they are minds that benefit others, and possess three conditions: first, the condition of sentient beings, where one takes nominal sentient beings as object to bestow joy; second, the condition of dharmas, taking the dharmic factors of the five skandhas as object; third, unconditional, where one takes sentient beings' five skandhas as unobtainable. First, benevolence is the mind to bestow joy; second, compassion is the mind to relieve suffering; third, sympathetic joy is the mind that rejoices over beings; fourth, equanimity is the impartial mind. Because the objects are boundless, they are called "immeasurable". As for "the four great vows", they are vows to benefit others: to cause those not yet crossed over suffering to cross over suffering; to cause those not yet comprehending the origin [of suffering] to comprehend the origin; to cause those who have not yet attained the path of peace to attain the path of peace; to cause those who have not yet attained nirvāṇa to attain nirvāṇa. As for "the three gates of liberation", they are the three undefiled samādhis; being freed from bonds is called "liberation", and leading persons to the fruit is called a "gate". The *Vibhāṣā* says: "The first is called the wishless, which can turn away from saṃsāra. The second is called the markless, which can delight in nirvāṇa. The third is called the concentration of emptiness, which contemplates both saṃsāra and nirvāṇa as equally markless." As explained in the *Bodhisattvabhūmi* chapter "Bodhisattva Factors". According to the verses below, on the first bhūmi one becomes a king of the Four Heavenly Kings; on the second bhūmi, the king of Trāyastriṃśa; on the third bhūmi, the king of Yāma. The first bhūmi is named Joyful, the second is named Free from Defilement, and the third is named the Bright Bhūmi; these three bhūmis are together in the position of the patience of faith. Third, explaining the patience of accordance, the text has four parts: first, it generally marks the name of the bodhisattva of the patience of accordance; second, from "sees the supreme" down, it adduces the three positions of accordance and so forth; third, from "can sever" down, it clarifies the extent of freeing oneself from obstacles; fourth, from "manifests a single body" down, it clarifies manifesting lands and initiating activities to transform sentient beings. The first, the general marking, can be understood. Second, clarifying the positions: "sees" is the fourth bhūmi, the Radiant Bhūmi, which the text below calls the Bhūmi of Radiant Wisdom. "Supreme" is the fifth bhūmi, the Difficult to Conquer Bhūmi, which the text below calls the Patience of Supreme Wisdom. "Actual dharmas" is the sixth bhūmi, the Manifest Bhūmi, which the text below calls the Patience of Actual Dharmas. Third, clarifying the extent of freeing oneself from obstacles: