[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 2.27 # 仁王般若經疏 2.27 仁王般若經疏 2.27 - **Language:** Classical Chinese ### [2.27](https://indike.org/pramana/in.bauddha.taisho.1707.2.27) 白佛言下，答第二利他行相。問文有二：初騰前問。月光去前問既遠，今更重發起。云何菩薩本業清淨者，十地是菩薩本業。菩薩以慈悲智慧於生死涅槃二處無染，名本業清淨也。佛言下，正答問，以顯利他行相。有三：初略答前問；二若菩薩住百佛下，廣答；三散無量下，慶蒙法利供養讚歎。初文言從一地至後一地，謂從初地至佛地也。言自所行處者，謂是因地。及佛行處，謂果地也。無緣之照，因果並𱷒，故云一切智見也。若菩薩住百佛下，第二廣答十地，為十別。就初地，文有五句：一住百佛下，明所化國土。二作閻浮王下，明攝位，謂作人中四種輪王及四天王。依《地經》初地作鐵輪王，《瓔珞經》云「修行十信，一劫二劫三劫修十信善，有三品：上品善，鐵輪王，化一天下；中品善，粟散王；下品善，人中王。十住銅輪王，十行銀輪王，十迴向金輪王，初地已上瑠璃寶瓔珞。」初地百寶瓔珞七寶相輪、四天王萬子為眷族，十住為銅輪王。若爾，十住位已過初地，豈可以一經執為定解？故彼經云「是諸地無名無相，但應化故言有。」三從百法門下，辨所解法門，此乃一念解百法門也。四二諦已下，明自行證理，真俗無相，名平等心。五化一切眾生，明利他行相。二地至十地，例有四句。二地四者，初若菩薩住千佛下，明所化土。二作忉利天王下，明增上生相。《地經》云「二地作金輪王」，《瓔珞》與此經同作忉利王。修千法門下，明所解法門。四十善道化一切眾生下，明利他行相。三地四者，初若菩薩住十萬下，明所化土。二作琰魔天王下，明增上生相。故《地經》云「作忉利王」，《瓔珞經》同此經作琰魔天王。三修十萬法門下，明所解法門。四禪定化一切眾生下，明利他行相，以禪定益物也。 > From "said to the Buddha" onward, this answers the second topic: the characteristics of practice to benefit others. In the question there are two parts: first, taking up the previous question. Since King Candraprabha's earlier question was already far removed, it is now raised once again. "How does the purification of a bodhisattva's fundamental karma": the ten grounds are the fundamental karma of a bodhisattva. A bodhisattva, through compassion and wisdom, is undefiled in both places—birth-and-death and nirvāṇa; this is called the purification of fundamental karma. From "the Buddha said" onward, this directly answers the question to reveal the characteristics of practice to benefit others. There are three parts: first, briefly answering the previous question; second, from "if a bodhisattva abides in a hundred buddhas" onward, answering in detail; third, from "scattering immeasurable" onward, celebrating the receipt of the Dharma's benefit, offering, and praising. In the first passage, "from one ground up to the subsequent ground" refers to from the first ground up to the Buddha ground. "The places traversed by oneself" refers to the causal ground. "And the places traversed by the buddhas" refers to the fruition ground. The illumination devoid of conditions illuminates both cause and fruit simultaneously; hence it is said: "complete knowledge and vision." From "if a bodhisattva abides in a hundred buddhas" onward, the second part answers in detail regarding the ten grounds, divided into ten sections. Regarding the first ground, the text has five clauses: first, from "abides in a hundred buddhas" onward, clarifying the lands to be transformed. Second, from "acts as a king of Jambū\[dvīpa\]" onward, clarifying the subsumed rank, meaning acting as the four kinds of wheel-turning kings among humans and the four heavenly kings. According to the Daśabhūmika-sūtra, on the first ground one acts as an iron-wheel-turning king. The Yingluo jing says: "Cultivating the ten faiths: cultivating the ten good practices of faith for one kalpa, two kalpas, or three kalpas, there are three grades: superior good, an iron-wheel-turning king, transforming one world under heaven; middling good, a scattered millet king; lower good, a king among men. On the ten abodes, a copper-wheel-turning king; on the ten practices, a silver-wheel-turning king; on the ten dedications, a gold-wheel-turning king; from the first ground upward, lapis lazuli jewel necklaces." On the first ground, there are necklaces of a hundred jewels, seven-jeweled wheels of marks, and the ten thousand sons of the four heavenly kings as retinue, whereas on the ten abodes one is a copper-wheel-turning king. If so, the rank of the ten abodes would already exceed the first ground; how could one cling to a single sūtra as a definitive explanation? Therefore that sūtra states: "These various grounds have no name and no mark; they are only spoken of as existing in accordance with response and transformation." Third, from "a hundred dharma-gates" onward, distinguishing the understood dharma-gates: this means understanding a hundred dharma-gates in a single thought-moment. Fourth, from "the two truths" onward, clarifying the personal realization of the principle: the ultimate and conventional being markless is termed "a mind of equality." Fifth, "transforming all sentient beings" clarifies the characteristics of practice to benefit others. From the second ground to the tenth ground, by analogy there are four clauses each. For the second ground, the four are: first, from "if a bodhisattva abides in a thousand buddhas" onward, clarifying the land to be transformed. Second, from "acts as the king of Trāyastriṃśa Heaven" onward, clarifying the characteristics of superior rebirth. The Daśabhūmika-sūtra says: "On the second ground one acts as a gold-wheel-turning king"; the Yingluo jing agrees with this sūtra in acting as the king of Trāyastriṃśa. From "cultivates a thousand dharma-gates" onward, clarifying the understood dharma-gates. From "transforms all sentient beings with the path of the ten virtuous actions" onward, clarifying the characteristics of practice to benefit others. For the third ground, the four are: first, from "if a bodhisattva abides in a hundred thousand" onward, clarifying the land to be transformed. Second, from "acts as the king of Yāma Heaven" onward, clarifying the characteristics of superior rebirth. Thus the Daśabhūmika-sūtra says: "acts as the king of Trāyastriṃśa"; the Yingluo jing agrees with this sūtra in acting as the king of Yāma Heaven. Third, from "cultivates a hundred thousand dharma-gates" onward, clarifying the understood dharma-gates. From "transforms all sentient beings with the dhyāna concentrations" onward, clarifying the characteristics of practice to benefit others, benefiting beings by means of dhyāna concentrations. > — English (machine translation) (machine translation) - [Previous: 2.26](https://indike.org/pramana/in.bauddha.taisho.1707.2.26) - [Next: 2.28](https://indike.org/pramana/in.bauddha.taisho.1707.2.28) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1707.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.2.27) — English, machine translation ## Linked texts (1) - [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705.4.20) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.2.27](https://indike.org/pramana/in.bauddha.taisho.1707.2.27) · Pramāṇa