仁王經疏 1.292

1.292

釋曰：自下第二辨觀得失。若依《本記》即分為二：初辨得失、後示說處。得失中，從凡至佛凡有七見，初一辨失、後六顯得。一、虛妄見，謂十住前凡夫二乘，執有涅槃即法我見、眾生等者人我見，是故不異世間也，具說如彼。二、真實見，謂十信信真、十解解真、十行並成就不移動，以不動故不到，不到故不滅，不滅故無相，無相故亦無無相，是故一切法如也。三、最勝見，謂十迴向，明即體無相，三寶一體也。故《涅槃》云「三寶一體」。又此菩薩，引二乘入迴向位也。四、入位見，初地至七地皆見第一義諦，是菩薩正位，一念具足八萬四千法門。五、成就他見，八地證見第一義，見始圓足、但化他未足，欲成就他故，成就他見。所言能運載名摩訶衍下，以如理為能運載。運是遷動義，載是成持義。行由如理，成持運動，故從生死出到薩婆若，以無到無出故，具說如彼。六、次第見，是無間道，為解脫道作次第緣，故言即滅。為金剛便有堅利之用，故言金剛。亦名定者，以無間道窂發解脫道，如定發慧。七、解脫見，佛以一切智見一切法，於一行中行一切行，故名一切行。自下示其說處。總結七見，如《光讚般若》中說。今解：不爾。辨觀得失，文別有二：初明妄見，名之為失；後明正觀，即名為得也。釋其妄見，義同《本記》。

Commentary: Next below, the second part explains the gain and loss of contemplation. If relying on the Original Commentary, it is divided into two: first, explaining gain and loss; second, indicating the place where it is spoken. Within gain and loss, from ordinary beings to the Buddha there are in total seven views: the first one explains loss, and the latter six reveal gain. 1. False view: this refers to ordinary beings and the two vehicles prior to the ten abodes. Clinging to the existence of nirvāṇa is the view of a self in phenomena; [clinging to] sentient beings and so forth is the view of a personal self. Therefore, "it is not different from the world," as fully stated there. 2. Real view: this refers to the ten faiths having faith in the real, the ten understandings understanding the real, and the ten practices all being accomplished and immovable. Because they are immovable, they do not arrive; because they do not arrive, they do not cease; because they do not cease, they are signless; because they are signless, there is also no signlessness; therefore, all phenomena are thus. 3. Supreme view: this refers to the ten dedications, clarifying that the essence itself is signless, and the Three Jewels are of one essence. Therefore the Nirvāṇa [Sūtra] says: "The Three Jewels are of one essence." Moreover, these bodhisattvas guide the two vehicles to enter the stage of dedication. 4. Stage-entry view: from the first bhūmi to the seventh bhūmi, all perceive paramārtha-satya. This is the correct stage of the bodhisattva, possessing in a single moment of thought eighty-four thousand Dharma gates. 5. Other-perfecting view: in the eighth bhūmi one realizes and sees the ultimate truth; the vision begins to be complete and fully rounded, but converting others is not yet sufficient; wanting to perfect others, it is the other-perfecting view. That which is said below, "being able to transport is called the Mahāyāna," takes conformity with principle as being able to transport. Transporting means moving; carrying means establishing and upholding. Practice depends on conformity with principle to establish, uphold, and move; hence from saṃsāra one exits to sarvajñā. Because there is no arriving and no exiting, it is fully stated as there. 6. Sequential view: this is the uninterrupted path, serving as the immediately preceding condition for the path of liberation; hence it says "instant extinction." Being adamantine, it has a firm and sharp function; hence it says "vajra." It is also called "concentration" because the uninterrupted path firmly generates the path of liberation, just as concentration generates wisdom. 7. Liberation view: with omniscient knowledge, the Buddha perceives all phenomena, and within a single practice practices all practices; hence it is called "all practices." Next below, it indicates the place where it is spoken. Summing up the seven views, they are as spoken in the Guangzan Prajñā. Now my interpretation is not so. In explaining the gain and loss of contemplation, the text has distinctly two parts: first, clarifying false views, named loss; second, clarifying correct contemplation, which is named gain. In explaining false views, the meaning is the same as the Original Commentary.