仁王般若經疏 3.87

3.87

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.