[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) › 3.98 # 仁王般若經疏 3.98 仁王般若經疏 3.98 - **Language:** Classical Chinese ### [3.98](https://indike.org/pramana/in.bauddha.taisho.1707.3.98) 爾炎地下，明四地，文有四：初標名、二立忍名、三離障、四進行。初標名，文云爾炎聖覺達菩薩也。爾炎者，此名智母，既進斷思惟，故稱覺達。境能生智，以境為智母也。又解：《地經》名炎地，此喻說也。第二立忍名，修行順法忍者，順忍下品也。第三離障，文有三子句：一逆見流、二住初果、三結離障。初逆五見流者，明四地菩薩能滅五見煩惱習氣故。《地經》云「我見為首，悉皆遠離。」《攝論》云「四地斷俱生身見無明」。三藏師云：大乘別有五見。一生滅見，准小乘邊見。二四念處見，損正念。正念對治，准小乘邪見。三善惡見，損正懃，正懃能行一切無分別。菩薩善法若分別，不能懃也。准小乘戒取見。四眾生見，是菩薩對治，菩薩不見眾生異菩薩也。五正法見，正施是對治不見有法也。菩薩行九種道，能逆此五見流，始入菩薩須陀洹位。九種道者，一行生死如病服苦藥；二狎眾生如大醫，不計病者惱亂；三促身力如僮僕不避寒苦，其力堪忍故；四入塵欲如商人畏失財，為利眾生，雖處世樂不多受果報故；五淨三業如洗衣人，未淨不息；六不惱他；七習善根如人攢火，取得火方住；八修定，譬有僮僕；九依智慧，如幻師於幻眾中不生真實。未見所出，別詳。二住須陀洹位者，釋有二義：一者就修道位中，二地三地修有漏道厭伏煩惱，四地修無漏道永斷煩惱，初得修無漏，名須陀洹。第二義者，三地已還造有漏業，初地行施、二地持戒、三地修八禪有漏定，四地已上修無漏道，斷三界，逆生死流，名須陀洹。亦可此人斷人相我障因，似小乘初果，就相似立名也。 > From “the Jñāna ground” onward explains the fourth bhūmi. The text has four parts: first, identifying the name; second, establishing the name of the patience; third, leaving behind obstacles; fourth, progressive practice. First, identifying the name: the text says “the noble, awakened, and penetrating Bodhisattva Jñāna.” “Jñāna (eryan)” is translated here as “mother of wisdom”; having advanced to eradicate discursive thought, they are called “awakened and penetrating.” The object is able to generate wisdom; taking the object as the mother of wisdom. Another explanation: The Daśabhūmika Sūtra calls it the “Radiant Ground (arciṣmatī)”; this is an illustrative explanation. Second, establishing the name of the patience: “cultivates the patience of conformity to Dharma” refers to the inferior grade of the patience of conformity. Third, leaving behind obstacles, the text has three sub-clauses: first, going against the stream of views; second, abiding in the first fruit; third, concluding the departure from obstacles. First, “going against the stream of the five views” clarifies that the bodhisattva of the fourth bhūmi can extinguish the afflicted residual impressions of the five views. The Daśabhūmika Sūtra says: “With the view of self at their head, all are completely abandoned.” The Mahāyānasaṃgraha says: “The fourth bhūmi eradicates the innate ignorance of the view of individuality.” The Tripiṭaka Master states: The Mahāyāna separately has five views: 1. the view of arising and perishing, equivalent to the Hīnayāna's extreme view; 2. the view of the four applications of mindfulness, which damages correct mindfulness; correct mindfulness is the antidote, equivalent to the Hīnayāna's wrong view; 3. the view of wholesome and unwholesome, which damages right effort; right effort is able to practice all without discrimination; if a bodhisattva discriminates wholesome dharmas, they cannot be diligent; this is equivalent to the Hīnayāna's attachment to rules and rituals; 4. the view of sentient beings, which is the bodhisattva's antidote; the bodhisattva does not see sentient beings as distinct from the bodhisattva; 5. the view of the True Dharma; correct giving is the antidote to not seeing any dharma as existent. A bodhisattva practices nine kinds of paths, able to go against the stream of these five views, and only then enters the bodhisattva's stage of a srotāpanna. The nine kinds of paths are: 1. traversing saṃsāra like taking bitter medicine for an illness; 2. being close to sentient beings like a great physician, not reckoning the patient's agitation; 3. urging on one's physical strength like a servant without avoiding cold and suffering, because one's strength is endurant; 4. entering defilements and desires like a merchant fearing the loss of wealth: for the benefit of sentient beings, though dwelling in worldly pleasures, one does not overly receive retribution; 5. purifying the three karmas like a washerman, who does not rest until they are pure; 6. not afflicting others; 7. cultivating roots of goodness like someone drilling for fire, stopping only after obtaining fire; 8. cultivating concentration, like having a servant; 9. relying on wisdom, like a magician among a crowd of illusions not conceiving them as real. Not yet having seen where this is derived, this should be investigated separately. Second, “abides in the stage of a srotāpanna” is explained with two meanings: First, in terms of the stage of the path of cultivation, on the second and third bhūmis one cultivates the contaminated path to suppress afflictions, while on the fourth bhūmi one cultivates the uncontaminated path to eradicate afflictions forever; first attaining the cultivation of the uncontaminated is called a srotāpanna. The second meaning: below the third bhūmi one generates contaminated karma—the first bhūmi practices giving, the second bhūmi keeps the precepts, the third bhūmi cultivates the contaminated concentration of the eight dhyānas—while from the fourth bhūmi upward one cultivates the uncontaminated path, cuts off the three realms, and goes against the stream of saṃsāra, which is called a srotāpanna. It may also be that this person eradicates the causal obstacle of the mark of a person and self, resembling the Hīnayāna's first fruit, and the name is established based on this resemblance. > — English (machine translation) (machine translation) - [Previous: 3.97](https://indike.org/pramana/in.bauddha.taisho.1707.3.97) - [Next: 3.99](https://indike.org/pramana/in.bauddha.taisho.1707.3.99) - [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.3.98) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.3.98](https://indike.org/pramana/in.bauddha.taisho.1707.3.98) · Pramāṇa