仁王般若經疏 2.59

2.59

等觀下，三行六句，頌上八地，即為六別。初句明二禪王者，明利他人。八地菩薩忘功息相，雙觀二諦遍修萬行，入大法流水齊觀空有，故云等觀。第二句明八地已上得大法身，名利他身也。第三句名入百恒土者，是利他行。第四句圓照恒劫者，明利他智。第五句八地已上得反照智，苦樂並虛，而世間人多以苦實樂虛，今此八地菩薩觀虛實平等，盡於無盡源也。又解反照樂受性苦名為虛，無始皆苦名無盡源。第六句中道第一義諦不遷，故云常寂然也。

From "Equal Contemplation" down, three lines of six phrases praise the eighth ground, having six distinctions. The first phrase clarifies the king of the second dhyāna, which clarifies the person who benefits others. The bodhisattva of the eighth ground forgets effort and brings characteristics to rest, equally contemplating the two truths and comprehensively cultivating myriad practices; entering the water of the great stream of Dharma, he contemplates emptiness and existence alike, hence "Equal Contemplation." The second phrase clarifies that from the eighth ground upward one attains the great Dharma body, which is termed the body that benefits others. The third phrase, "enters a hundred Gaṅgā-[sands] lands," is the practice of benefiting others. The fourth phrase, "completely illuminating... Gaṅgā-[sands of] kalpas," clarifies the wisdom that benefits others. In the fifth phrase, from the eighth ground upward one attains reflexive wisdom: suffering and pleasure are both empty; yet worldly people mostly take suffering as real and pleasure as empty, whereas now this bodhisattva of the eighth ground contemplates emptiness and reality as equal, exhausting the inexhaustible source. Another explanation: reflecting back that the nature of the feeling of pleasure is suffering is called "empty," and that beginningless [time] is entirely suffering is called the "inexhaustible source." In the sixth phrase, the supreme ultimate truth of the Middle Way is immutable; hence it says "always tranquil."