仁王般若經疏 3.89

3.89

From "Skillfully functioning" below, it explains the knowledge of upāya. In the text of the analogy, it says "just as water and waves are neither one nor different": this clarifies that the meaning of motion is different from the meaning of wetness, resembling how the meaning of practice is different from the meaning of principle. As for "not different", it clarifies that the substance of waves is itself the substance of water, resembling how the substance of practice is itself the substance of principle. In the application of the analogy, the text states "and so forth up to all practices being not one": this clarifies that the characteristics of practice are different from principle, and also clarifies that the various practices share the same substance but differ in meaning. As for "not dual", it clarifies that principle and practice share the same substance, and also clarifies that the various practices share the same substance; this resembles waves and water, matching the preceding words "neither one nor different". The two knowledges explained here are unlike what others say, that there is an upāya distinct from outside real knowledge; what is called real knowledge is itself the reality of upāya, and what is called upāya is the upāya of reality. How could they be called one, and how could they be called different? In the statement by analogy, it is self-evident. The eighth, progressing in practice, has four sub-clauses: first, explaining that due to practicing for a long time they enter this gate. The text states "through four asaṃkhyeyas they attain entry": because they surpass the preceding three patiences, it therefore says "four asaṃkhyeyas". Second, they have no karmic retributions of birth in the three realms; the text states "finish the old and do not create the new". They no longer receive resultant retributions in the three realms; hence it says "do not create the new". Third, taking birth through the power of vows: taking the thirty uncontaminated minds prior to the bhūmis as the cause and ignorance as the condition, they experience the transformation-birth of the first bhūmi outside the three realms. Fourth, constantly cultivating the contemplation of relinquishment: relinquishing the various afflictions that have been severed. The ninth, concluding the stage: kumārabhūta is translated here as "stage of the youth". Because one is born into the Buddha's family, it is also called "stage of freedom from desire". It is also called "stage overcoming evil Māra"; the first bhūmi is free from the five terrors and surpasses the māra of the two vehicles. The tenth, constantly benefiting beings with the four great treasuries: the four great treasuries are the sūtra, vinaya, abhidharma, and miscellaneous treasuries. Alternatively, according to the Śrīmālādevī-sūtra, the first is the treasury of roots of goodness of humans and devas, the second is the śrāvaka treasury, the third is the pratyekabuddha treasury, and the fourth is the Mahāyāna treasury. Alternatively, according to the Bodhisattvabhūmi, the four means of embracing to benefit beings serve as the four treasuries.