仁王般若經疏 2.17

2.17

文云斷三界心煩惱縛者，此之三位能觀三界心諦無生無所得，不取心相，知心無生，故能斷迷心煩惱。通論亦斷迷色惑，今從多故，但斷迷心耳。此是無名相中說，不可定以一文為執，而講者須深知此意。第四現土中，文云現一身於十方國化眾生者，依《地經》攝報果炎地菩薩能現一億身，能化一億佛國眾生等。難勝地攝報果，能現千億身，化千億世界眾生等。現前地攝報果，能現百千億身，化眾生亦爾。此約階位為言，若願智果中皆不可計知。依此經，四地為兜率天王，五地為他化樂天王，六地為化樂天王。若依六天次第，應五地為化樂天王，六地為他化天王，此文誤也。第四明無生忍。就文有四：初總標忍名；二所謂下，出位；三亦斷下，治障；四現不可說下，現土。初文可知。第二出位中言遠者，遠行地。不動者，不動地。觀慧者，善慧地。七地，下文遠達忍。八地，下文等觀忍。九地，下文慧光忍。三明治障。云亦斷三界心色等習煩惱等者，此三位深證心色無生，故能斷色心等習。依《地論》七地斷細相習障，八地斷無相行障，九地斷不能利益眾生障。四明現土。經云現不可說神通者，依《地論》七地攝報果中，現百千億那由他身，化眾生亦爾。八地攝報果，現百萬三千大千世界微塵身，化眾生等亦爾。九地現十阿僧祇百千佛土微塵數身，化眾生亦爾。依經下文，七地為初禪王，八地為二禪王，九地為三禪王。此等皆是菩薩無生自在，不可定執也。

Regarding the text's "severs the bond of afflictions of the mind in the three realms": these three positions can contemplate the truth of mind in the three realms as unarisen and unobtainable; not grasping at marks of the mind, and knowing the mind to be unarisen, they are able to sever the afflictions that delude the mind. Speaking comprehensively, they also sever deluded attachments to form, but here, following the predominant aspect, it only mentions severing deluded mind. This is spoken within that which is without names and marks; one must not rigidly adhere to a single line of text, and the lecturer must deeply understand this intention. Fourth, in manifesting lands, where the text says "manifests a single body in the lands of the ten directions to transform sentient beings": according to the *Daśabhūmika Sūtra*, in terms of the fruit of retribution, a bodhisattva of the Radiant Bhūmi can manifest a hundred million bodies and can transform the sentient beings of a hundred million Buddha lands and so forth. In the Difficult to Conquer Bhūmi's fruit of retribution, they can manifest a hundred billion bodies and transform the sentient beings of a hundred billion worlds and so forth. In the Manifest Bhūmi's fruit of retribution, they can manifest a hundred thousand billion bodies, and their transformation of sentient beings is likewise. This is spoken in terms of gradual stages; within the fruit of vow and knowledge, they are all beyond calculation and comprehension. According to this sūtra, the fourth bhūmi becomes the king of Tuṣita Heaven, the fifth bhūmi becomes the king of Paranirmitavaśavartin Heaven, and the sixth bhūmi becomes the king of Nirmāṇarati Heaven. If according to the order of the six heavens, the fifth bhūmi should be the king of Nirmāṇarati Heaven and the sixth bhūmi the king of Paranirmitavaśavartin Heaven; this text is an error. Fourth, clarifying the patience of the non-arising [of dharmas]. Concerning the text, there are four parts: first, it generally marks the name of the patience; second, from "that is" down, it sets out the positions; third, from "also severs" down, it remedies obstacles; fourth, from "manifests ineffable" down, it manifests lands. The first text is clear. In the second, setting out the positions, "far-reaching" is the Far-Going Bhūmi. "Immovable" is the Immovable Bhūmi. "Contemplative wisdom" is the Good Wisdom Bhūmi. The seventh bhūmi is called below the Patience of Far-Reaching Comprehension. The eighth bhūmi is called below the Patience of Equal Contemplation. The ninth bhūmi is called below the Patience of the Light of Wisdom. Third, remedying obstacles: regarding "also severs the residual afflictions of the mind, form, and so on in the three realms", these three positions deeply realize that mind and form are unarisen, and are therefore able to sever the residual impressions of form, mind, and so forth. According to the *Daśabhūmikabhāṣya*, the seventh bhūmi severs the obstacle of the residual impressions of subtle marks, the eighth bhūmi severs the obstacle of markless practice, and the ninth bhūmi severs the obstacle of being unable to benefit sentient beings. Fourth, clarifying the manifestation of lands: where the sūtra says "manifests ineffable supernormal powers", according to the *Daśabhūmikabhāṣya*, within the fruit of retribution of the seventh bhūmi, they manifest a hundred thousand billion nayuta bodies, and their transformation of sentient beings is likewise. In the fruit of retribution of the eighth bhūmi, they manifest bodies as numerous as the dust motes of a million trisāhasra-mahāsāhasra-lokadhātus, and their transformation of sentient beings is likewise. On the ninth bhūmi, they manifest bodies as numerous as the dust motes of ten asaṃkhyeyas of hundred-thousand Buddha lands, and their transformation of sentient beings is likewise. According to the text of the sūtra below, the seventh bhūmi is the king of the First Dhyāna, the eighth bhūmi is the king of the Second Dhyāna, and the ninth bhūmi is the king of the Third Dhyāna. These are all the bodhisattva's unarisen sovereignty and cannot be rigidly adhered to.