仁王般若經疏 3.120

3.120

善男子習忍下，第二段挍量顯勝彰行分齊。文有六句：一簡因異果、二彰果異因、三釋因異果、四釋果異因、五結因異果、六結果異因。第一簡因異果者，云習忍至灌頂皆名為伏者，從習忍至金剛未除一念元品已來，一剎那惑在，通而言之，故名為伏。又云以因對果，心內帶惑非是永無，故言伏也。文云而無相信滅一切者，初地至三地信忍位中亦照第一義。不名為見者，見性未明。又解：不名為見者，十地因位，不見果性，名不見。《涅槃》云「十地菩薩見不了了，佛地始終皆見」也。第二彰果異因，云所謂見者是薩婆若，是故我言唯佛所知見覺者，彰佛果見性分明。第三釋因異果，文云從灌頂三昧至於習忍所不能知見覺者，十地金剛三昧也。習忍者，三十心。所不知不見不覺者，是因位故，不見佛性。第四釋果異因，文云唯佛頓解不名為信者，頓解者，萬行斯滿，佛照理窮，故名為頓也。第五結因異果，云漸漸伏者，慧雖起滅者，明因道無常。以能無生無滅者，明能滅彼生滅煩惱。又解：若知因非因、知起非起，故云以能無生無滅也。第六結果異因中，初法說、次喻說、後合。初云此心者，無明住地心。若滅者，無明住地滅也，明因道離生滅也。言則累無不滅者，明累外遣障也。言無生無滅者，究竟清淨也。照理窮源，故云理盡三昧。言同真際者，同會無所得也。等法性者，知諸法不二也。而未能等無等等者，未與佛同也。

From "Good sons! From the patience of practice..." onward is the second section, which calculates and reveals the excellence, showing the bounds of practice. The text has six clauses: 1. differentiating the cause as distinct from the fruit; 2. revealing the fruit as distinct from the cause; 3. explaining why the cause is distinct from the fruit; 4. explaining why the fruit is distinct from the cause; 5. concluding that the cause is distinct from the fruit; 6. concluding that the fruit is distinct from the cause. First, as for differentiating the cause as distinct from the fruit: where it says that from the patience of practice up to the crowning [stage] is all called "subduing," this is because from the patience of practice up to the vajra[-like contemplation], before the original primal thought-moment is eliminated, a single kṣaṇa of affliction remains; speaking comprehensively, it is therefore termed "subduing." Furthermore, contrasting cause with fruit, the mind internally retains affliction and is not utterly free of it; thus it says "subduing." Where the text says "without marks of saṃjñā extinguishing all [afflictions]," those in the stage of the patience of faith from the first to the third bhūmi also illumine the supreme truth. Where it says "it is not termed seeing," it is because their seeing of the nature is not yet clear. Another explanation: "not termed seeing" means that in the causal stages of the ten bhūmis, one does not see the fruit nature; hence it is called "not seeing." The Nirvāṇa Sūtra says: "The bodhisattvas of the ten bhūmis see unclearly, whereas the Buddha ground sees [it] from beginning to end." Second, revealing the fruit as distinct from the cause: where it says "what is called seeing is sarvajñā, therefore I say that it is known, seen, and realized only by the Buddha," this reveals that the Buddha fruit sees the nature distinctly. Third, explaining why the cause is distinct from the fruit: where the text says "from the crowning samādhi on down to the patience of practice, that which cannot be known, seen, or realized," this refers to the vajra samādhi of the tenth bhūmi. "Patience of practice" refers to the thirty minds. "That which is not known, not seen, not realized" is because these are causal stages and thus do not see the buddhadhātu. Fourth, explaining why the fruit is distinct from the cause: where the text says "the Buddha alone has sudden awakening, it is not termed faith," "sudden awakening" means that the myriad practices are fully perfected and the Buddha illumines the principle exhaustively, hence it is termed "sudden." Fifth, concluding that the cause is distinct from the fruit: where it says "gradually subduing," and "although wisdom arises and ceases," this clarifies that the causal path is impermanent. Where it says "because of being able to be free from arising and ceasing," this clarifies that one can extinguish those afflictions of arising and ceasing. Another explanation: if one knows cause and non-cause, and knows arising and non-arising, it therefore says "because of being able to be free from arising and ceasing." Sixth, within concluding that the fruit is distinct from the cause, there is first the exposition in terms of Dharma, next the exposition by analogy, and finally the application. First, regarding "this mind": it is the mind of the ground of abiding in ignorance. Where it says "if it is extinguished," it means the ground of abiding in ignorance is extinguished, clarifying that the causal path transcends arising and ceasing. Where it says "then of burdens none is not extinguished," this clarifies that beyond burdens, the hindrances are cleared away. Where it says "without arising and without ceasing," this refers to ultimate purity. Illumining principle to its ultimate source, it is therefore called "the samādhi of exhausting principle." Where it says "identical with the true limit," it means equally converging with aprāptitva. "Equal to the nature of phenomena" means knowing that phenomena are non-dual. "Yet unable to equal the unequalled" means not yet being identical with the Buddha.