仁王般若經疏 3.87

3.87

第三迴向方便者，文云非住果非不住果而向薩婆若。有三種迴向：一迴因向果，所有善根向薩婆若果；二迴果向因，與一切眾生共也；三者迴向無所得，故離相也。非住果者，不住人天二乘果。非不住者，住初地已上四種果：調柔果、發趣果、願智果、攝報果。又非住者，不住四果；非不住者，住薩婆若果也。第四魔自在方便者，文云於非道而行佛道，四魔所不動。同魔而行佛道，魔不能壞。表二義：一者欲引邪入正；二明邪正不二，解魔事無所有即是佛事。四魔者，煩惱魔、陰魔、死魔、天魔也。欲明初地菩薩能降伏四魔，故云不為所動也。初地菩薩斷初地惑故離煩惱魔，得法身故離陰魔，得道法力故離死魔，得不動三昧故離天魔。若依《大集經》，四諦三空四念處等治四魔，如此等示行非道通達佛道也。第五一乘方便者，文云不二相通達眾生一切行故，唯行一大乘不二法門以化眾生也。第六變化方便者，文云願力自在生一切淨佛國土，起身通益物也。願力者，是起通心。言自在者，明其通體智慧。言生一切淨佛國土者，明其通用。道理亦生穢土，略故不說。第七明二智成就，有三意：初法說；譬如水下，譬說；乃至下，合譬。初法說中，前明實智、後明方便，文言初覺智於有無相而不二者是實智也。

The third, the upāya of dedication of merit: the text states "neither abides in the fruit nor does not abide in the fruit, yet turns toward sarvajñā". There are three kinds of dedication of merit: first, dedicating cause toward fruit, dedicating all roots of goodness toward the fruit of sarvajñā; second, dedicating fruit toward cause, sharing it together with all sentient beings; third, dedicating merit with aprāptitva, and thus being free of characteristics. As for "neither abides in the fruit", one does not abide in the fruits of humans, devas, or the two vehicles. As for "nor does not abide", one abides in the four kinds of fruits from the first bhūmi upward: the fruit of pliancy, the fruit of setting forth, the fruit of vow-knowledge, and the fruit of embracing retribution. Furthermore, "does not abide" means not abiding in the four fruits; "nor does not abide" means abiding in the fruit of sarvajñā. The fourth, the upāya of mastery over Māra: the text states "practices the Buddha-way in non-ways, unmoved by the four Māras". Engaging together with Māra while practicing the Buddha-way, Māra cannot destroy one. This expresses two meanings: first, wishing to lead the heterodox into the orthodox; second, explaining that the heterodox and orthodox are non-dual, understanding that the affairs of Māra have no existence and are themselves the affairs of the Buddha. As for the four Māras, they are the affliction-māra, the skandha-māra, the death-māra, and the deva-māra. Wishing to explain that a bodhisattva of the first bhūmi can subdue the four Māras, it therefore says "unmoved by them". Because bodhisattvas of the first bhūmi sever the delusions of the first bhūmi, they are free from the affliction-māra; because they attain the dharmakāya, they are free from the skandha-māra; because they attain the power of the Dharma of the Way, they are free from the death-māra; because they attain the immovable samādhi, they are free from the deva-māra. If according to the Mahāsaṃnipāta-sūtra, the four truths, the three emptinesses, the four stations of mindfulness, and so forth remedy the four Māras; demonstrating things such as these is practicing non-ways while penetrating the Buddha-way. The fifth, the upāya of the One Vehicle: the text states "because one penetrates all practices of sentient beings in non-dual characteristics"; this is practicing solely the non-dual Dharma gate of the One Great Vehicle to transform sentient beings. The sixth, the upāya of transformation: the text states "through the power of vows one takes birth at will in all pure buddha-lands"; this is generating supernormal faculties to benefit beings. "The power of vows" is the mind that generates supernormal faculties. "At will" explains the wisdom of the substance of the supernormal faculties. "Takes birth in all pure buddha-lands" explains the function of the supernormal faculties. In principle, they also take birth in defiled lands, but for brevity this is not mentioned. The seventh, explaining the fulfillment of the two knowledges, has three aspects: first, the statement in terms of Dharma; from "Just as water and waves" below, the statement in terms of analogy; from "and so forth" below, the application of the analogy. In the first statement in terms of Dharma, it first explains real knowledge and then explains upāya; the text stating "the initial awakening knowledge is non-dual regarding the characteristics of existence and non-existence" is real knowledge.