仁王般若經疏 2.23

2.23

"Riding upon the vehicle of sarvajña, they come to transform the three realms" refers to the transformation body (nirmāṇakāya). Furthermore, the former is the transformation of others' minds, while the latter is the transformation of others' bodies. Fifth, praising the excellence of the virtues. In the text there are six parts: first, clarifying the three realms that are transformed; second, from "the response bodies of the buddhas" onward, clarifying the responsive bodies that are able to transform; third, from "outside the three realms" onward, clarifying that the three realms subsume sentient beings completely; fourth, from "I say that outside the three realms there is a separate storehouse of the realm of sentient beings" onward, clarifying the refutation of the heterodox and revealing of the correct; fifth, from "Great King" onward, praising the fruition as distinct from the cause; sixth, from "sentient beings' fundamental karma" onward, citing the cause to reveal the fruition. First, clarifying the three realms that are transformed. The text stating that afflictions do not go beyond the three realms refers to the truth of origin (samudayasatya). The three realms are of two kinds: first, fragmented [samsāric rebirth] (pariccheda), and second, transformational [rebirth] (pariṇāma). The text stating that the retribution of the twenty-two faculties does not go beyond the three realms clarifies the truth of suffering (duḥkhasatya). The twenty-two faculties are: the six faculties such as the eye; suffering, pleasure, grief, joy, and equanimity, making five—together these are eleven; male, female, and life-faculty, making three—these are fourteen; faith, vigor, mindfulness, concentration, and wisdom, making five—these are nineteen; the three uncontaminated faculties: the faculty of learning what is not yet known, the faculty of knowing what is known, and the faculty of having known—these make twenty-two faculties. Twenty-one faculties do not go beyond the fragmented three realms; the faculty of having known, belonging to the stage beyond learning (aśaikṣa), goes beyond the fragmented three realms. "Not going beyond" means not going beyond the residual latencies (vāsanā) of the four abodes. The meaning of the twenty-two faculties of the three realms is explained in a separate chapter. Second, clarifying that which can transform. The text stating that the response and transformation dharmakāya of the buddhas also does not go beyond the three realms means: for the sake of the sentient beings to be transformed, it is therefore said not to go beyond the three realms. If speaking in terms of reality, the three realms are fundamentally pure from the beginning; what going beyond or not going beyond could there be? Third, clarifying that the three realms subsume sentient beings completely. The text stating that outside the three realms there are no sentient beings means that outside the two kinds of three realms—the fragmented and the transformational—there are no further sentient beings of birth and death to be transformed. Fourth, refuting the heterodox and revealing the correct. The text states that [the view that] outside the three realms there is a separate realm of sentient beings is taught in the Dayou jing of the non-Buddhists, not taught by the seven buddhas: if one follows the older doctrine that has been handed down, it is identical to what is taught in the Dayou of the non-Buddhists. That outside the two kinds of birth and death there is a separate storehouse of sentient beings in birth and death is precisely the older doctrine's meaning of ignorance; this is the heterodox teaching of non-Buddhists, not the correct teaching of the Buddha. Fifth, within praising the fruition as distinct from the cause: the statement "I always say that all sentient beings who have completely severed the afflictions and retributions of the three realms are called buddhas" means having completely severed both kinds, the fragmented and the transformational.