[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) › 3.106 # 仁王般若經疏 3.106 仁王般若經疏 3.106 - **Language:** Classical Chinese ### [3.106](https://indike.org/pramana/in.bauddha.taisho.1707.3.106) 常現下，第六現前地，有六段：一出地名、二住忍修觀、三斷惑、四證果、五進行、六結中道。第一出名，常現真實也。第二住忍修觀，云住順忍中作中道觀也，明六地菩薩作無所得觀也。第三滅惑，云盡三界集因集業也。業雖不可斷，而斷煩惱，業因自滅也。言非有非無者，即是中道現前也。一相無相者，對二故說一，對有故說無，故云一相無相也。二遣一亦消，有盡無亦息，此是對治之言，勿作法見解。第四證那含果，西方云阿那伽彌，此云不還，阿那名不，伽彌名還，此不還欲界也。此人受欲界生，更不還欲界也。略即斷五下分結，廣即斷九十二，見諦八十八使、思惟四使也。三藏師云：六地菩薩有四不還，一不還二乘心；二不還魔事，魔事即六塵也；三不還愛法；四不還味禪。第五進行時，九僧祇也。第六結中道觀，云習照明中道也，以願力故得生一切佛土也。 > From “Constantly manifesting” onward explains the sixth, Abhimukhī bhūmi (Manifest). There are six sections: 1. presenting the name of the bhūmi; 2. abiding in patience and cultivating contemplation; 3. cutting off delusions; 4. realizing the fruit; 5. progressive practice; 6. concluding the Middle Way. First, presenting the name: “constantly manifesting the real.” Second, abiding in patience and cultivating contemplation: it says “abiding in the patience of conformity, one performs the contemplation of the Middle Way,” clarifying that the bodhisattva of the sixth bhūmi performs the contemplation of non-attainment. Third, extinguishing delusions: it says “completely exhausting... the causes and karma of accumulation in the three realms.” Although karma cannot be severed, when afflictions are severed, the cause of karma naturally perishes. “Neither existence nor non-existence” is the Middle Way manifesting before one. “The single characteristic, signlessness”: relative to duality one speaks of oneness, and relative to existence one speaks of non-existence; hence it says “the single characteristic, signlessness.” When duality is dispelled, oneness also disappears; when existence is exhausted, non-existence also ceases; these are words of remedy, not to be taken as views of substantial dharmas. Fourth, realizing the fruit of an anāgāmin: in the Western regions it is called anāgāmin, which translates here as “non-returner”; anā means “non-,” and gāmin means “returner”; this means not returning to the desire realm. This person, having received birth in the desire realm, does not return to the desire realm again. In brief, this means cutting off the five lower fetters; in full, cutting off ninety-two: eighty-eight underlying tendencies of seeing the truths and four underlying tendencies of cultivation. The Tripiṭaka Master says: A bodhisattva of the sixth bhūmi has four non-returns: 1. not returning to the mind of the two vehicles; 2. not returning to the works of Māra, the works of Māra being the six sensory objects; 3. not returning to attachment to dharmas; 4. not returning to relish concentration. Fifth, the time of progressive practice: nine asaṃkhyeyas. Sixth, concluding the contemplation of the Middle Way says “cultivating the Middle Way of illumination”; by the power of vows, one is able to be born in all buddha-lands. > — English (machine translation) (machine translation) - [Previous: 3.105](https://indike.org/pramana/in.bauddha.taisho.1707.3.105) - [Next: 3.107](https://indike.org/pramana/in.bauddha.taisho.1707.3.107) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1707.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.3.106) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.3.106](https://indike.org/pramana/in.bauddha.taisho.1707.3.106) · Pramāṇa