仁王般若經疏 2.17

2.17

Regarding the text's "severs the bond of afflictions of the mind in the three realms": these three positions can contemplate the truth of mind in the three realms as unarisen and unobtainable; not grasping at marks of the mind, and knowing the mind to be unarisen, they are able to sever the afflictions that delude the mind. Speaking comprehensively, they also sever deluded attachments to form, but here, following the predominant aspect, it only mentions severing deluded mind. This is spoken within that which is without names and marks; one must not rigidly adhere to a single line of text, and the lecturer must deeply understand this intention. Fourth, in manifesting lands, where the text says "manifests a single body in the lands of the ten directions to transform sentient beings": according to the *Daśabhūmika Sūtra*, in terms of the fruit of retribution, a bodhisattva of the Radiant Bhūmi can manifest a hundred million bodies and can transform the sentient beings of a hundred million Buddha lands and so forth. In the Difficult to Conquer Bhūmi's fruit of retribution, they can manifest a hundred billion bodies and transform the sentient beings of a hundred billion worlds and so forth. In the Manifest Bhūmi's fruit of retribution, they can manifest a hundred thousand billion bodies, and their transformation of sentient beings is likewise. This is spoken in terms of gradual stages; within the fruit of vow and knowledge, they are all beyond calculation and comprehension. According to this sūtra, the fourth bhūmi becomes the king of Tuṣita Heaven, the fifth bhūmi becomes the king of Paranirmitavaśavartin Heaven, and the sixth bhūmi becomes the king of Nirmāṇarati Heaven. If according to the order of the six heavens, the fifth bhūmi should be the king of Nirmāṇarati Heaven and the sixth bhūmi the king of Paranirmitavaśavartin Heaven; this text is an error. Fourth, clarifying the patience of the non-arising [of dharmas]. Concerning the text, there are four parts: first, it generally marks the name of the patience; second, from "that is" down, it sets out the positions; third, from "also severs" down, it remedies obstacles; fourth, from "manifests ineffable" down, it manifests lands. The first text is clear. In the second, setting out the positions, "far-reaching" is the Far-Going Bhūmi. "Immovable" is the Immovable Bhūmi. "Contemplative wisdom" is the Good Wisdom Bhūmi. The seventh bhūmi is called below the Patience of Far-Reaching Comprehension. The eighth bhūmi is called below the Patience of Equal Contemplation. The ninth bhūmi is called below the Patience of the Light of Wisdom. Third, remedying obstacles: regarding "also severs the residual afflictions of the mind, form, and so on in the three realms", these three positions deeply realize that mind and form are unarisen, and are therefore able to sever the residual impressions of form, mind, and so forth. According to the *Daśabhūmikabhāṣya*, the seventh bhūmi severs the obstacle of the residual impressions of subtle marks, the eighth bhūmi severs the obstacle of markless practice, and the ninth bhūmi severs the obstacle of being unable to benefit sentient beings. Fourth, clarifying the manifestation of lands: where the sūtra says "manifests ineffable supernormal powers", according to the *Daśabhūmikabhāṣya*, within the fruit of retribution of the seventh bhūmi, they manifest a hundred thousand billion nayuta bodies, and their transformation of sentient beings is likewise. In the fruit of retribution of the eighth bhūmi, they manifest bodies as numerous as the dust motes of a million trisāhasra-mahāsāhasra-lokadhātus, and their transformation of sentient beings is likewise. On the ninth bhūmi, they manifest bodies as numerous as the dust motes of ten asaṃkhyeyas of hundred-thousand Buddha lands, and their transformation of sentient beings is likewise. According to the text of the sūtra below, the seventh bhūmi is the king of the First Dhyāna, the eighth bhūmi is the king of the Second Dhyāna, and the ninth bhūmi is the king of the Third Dhyāna. These are all the bodhisattva's unarisen sovereignty and cannot be rigidly adhered to.