仁王般若經疏 3.104

3.104

Fourth, “having that which does not emerge” clarifies the fearlessness of expounding the obstructing path. Bodhisattvas separately have four fearlessnesses, the names of which come from the Mahāprajñāpāramitopadeśa: 1. retention of what is heard; 2. preaching the Dharma; 3. answering difficult questions; 4. cutting off doubts. Yet this text explains the four fearlessnesses according to the Buddha's four fearlessnesses, identifying the bodhisattva with the Buddha. Fourth, the realization of the fruit says: “cultivating and gathering immeasurable merits, one immediately enters the fruit of a sakṛdāgāmin.” In the Sanskrit text it is called xijijiami, translated here as “once-returner”; xiji means “one,” and jiami means “coming,” eradicating six grades of the path of cultivation in the desire and form realms. Or another edition says: on the fourth bhūmi one eradicates discursive thought of the desire realm, on the fifth bhūmi one eradicates discursive thought of the form realm, and on the sixth bhūmi one eradicates discursive thought of the formless realm; dwelling in attenuation, it is called attenuated afflictions. Another explanation: entering the stage of a sakṛdāgāmin means that the obstacle of the pure body and arrogance of self is completely cut off, but subtle obstacles of residual afflictions remain, resembling the Hīnayāna sakṛdāgāmin. It could also mean that this person, looking toward the subsequent six bhūmis, has only one coming and going. The Tripiṭaka Master says: the bodhisattva of the fifth bhūmi still has six bhūmis remaining to view the three realms, which is called “one coming and going.” Fifth, progressive practice: “eight asaṃkhyeya [kalpas]” follows the previous number seven, hence saying eight. Dhāraṇī translates here as “able to retain.”