仁王經疏 1.328

1.328

釋曰：第二、明變易生死空。然釋此文，自有兩釋。若依《本記》即是四種變易生死，無明習為緣，得此果。文言三地者，一見地，從十迴至三地。除伴者，出觀見有之執強，故言伴。助道法亦呼為伴也。二修地，從四地至七地。除羸弱者，出觀見有執不微弱也。三究竟地，八地至十地。除微細者，但見有之執不現前，稱之微細也。九生者，合十地為三地，一地始、住、終三生，此三地為九生也。此通結上下十地滅前三界無明習之果報皆空者。明十地所滅，滅無所滅也。無明或名三界習，故言三界無明習。習之果報，即十地變易生。智勝色妙，故言變易生。今依慈恩三藏，釋此文意自有兩說：初三地九生滅者，攝地分齊，謂八九十三地中皆有始、住、終三生滅，可得名九生滅。所以者何？前七地中自有二義：一受分段生，故《智度論》云「七地菩薩受虫身肉身。」一類菩薩初地以上受變易生，是故《智度論》云「未捨肉身，入於初地。八地以上，一切煩惱不現前故，唯受變易。」故云三地九生滅。後三界中餘無明習果空者，對緣辨果，謂如《勝鬘》說，無明住地為緣，得三種意生身，故言餘無明習果報空也。若具分別，廣如別章。故知《本記》所說三地九生滅者，不攝十地，以為三地及九生滅。又彼所說，從十迴向至三地除伴煩惱等者，便違《解深密經》。彼云「隨眠略有三種：一者害伴，謂於前五地，不俱生現行煩惱是俱生煩惱現行助伴，彼於爾時永無後有，是故說名害伴隨眠。二者羸劣隨眠，謂於第六第七地中微細現行，若修所伏，不現行故。三者微細隨眠，謂於第八地以上，從此已去一切煩惱不復現行，唯有所知障為依止故。」

Commentary: Second, clarifying the emptiness of transformative saṃsāra. However, in explaining this text, there are two explanations. If according to the Original Commentary (Benji), this refers to the four kinds of transformative saṃsāra, taking the habit-energy of ignorance as condition to obtain this fruit. The text says "three bhūmis": 1. the bhūmi of seeing, from the ten dedications up to the third bhūmi. "Eliminating companions" means that upon emerging from contemplation, the grasping to seeing existence is strong, hence it is called "companion"; the auxiliaries to the path are also called "companions". 2. The bhūmi of cultivation, from the fourth bhūmi up to the seventh bhūmi. "Eliminating the frail" means that upon emerging from contemplation, the grasping to seeing existence is not weak. 3. The ultimate bhūmi, from the eighth bhūmi up to the tenth bhūmi. "Eliminating the subtle" means that merely the grasping to seeing existence does not manifest, so it is called "subtle". "Nine births" means combining the ten bhūmis into three bhūmis; one bhūmi has initial, abiding, and final, the three births, so these three bhūmis make nine births. This universally concludes that both above and below in the ten bhūmis, the fruits of retribution that extinguish the preceding habit-energy of ignorance of the three realms are all empty. It clarifies that what is extinguished by the ten bhūmis has nothing that is extinguished. Affliction is sometimes called the habit-energy of the three realms, hence it says "the habit-energy of ignorance of the three realms". The fruit of retribution of habit-energy is precisely the transformative birth of the ten bhūmis. Because the wisdom is supreme and the form is subtle, it is called transformative birth. Now, relying on Tripiṭaka Master Ci'en, in explaining the meaning of this text there are also two explanations: First, "the cessation of the nine births of the three bhūmis" delineates the scope of the bhūmis, meaning that in the eighth, ninth, and tenth bhūmis there are initial, abiding, and final, the three births and cessations, so they can be called the nine births and cessations. Why is this? In the preceding seven bhūmis, there are two senses: 1. undergoing demarcated birth; therefore the Dazhidulun states: "Bodhisattvas of the seventh bhūmi undergo insect bodies and flesh bodies." 2. A class of bodhisattvas from the first bhūmi upward undergoes transformative birth; therefore the Dazhidulun states: "Not yet having relinquished the flesh body, one enters the first bhūmi. Because from the eighth bhūmi upward, all afflictions do not manifest, they only undergo transformative [birth]." Therefore it says the cessation of the nine births of the three bhūmis. Next, "the fruit of the remaining habit-energy of ignorance in the three realms is empty" distinguishes the fruit in relation to conditions; as the Śrīmālādevī-sūtra says, taking the ground of ignorance as condition, one obtains three kinds of mind-made bodies; hence it says the fruit of the remaining habit-energy of ignorance is empty. If distinguishing fully, it is extensive as in the separate chapter. Therefore we know that what the Original Commentary stated—that the cessation of the nine births of the three bhūmis does not subsume the ten bhūmis, taking them as three bhūmis and nine births and cessations—and furthermore its statement that from the ten dedications up to the third bhūmi one eliminates companion afflictions and so forth, directly contradicts the Saṃdhinirmocana-sūtra. That sūtra says: "Latent tendencies (anuśaya) are briefly of three kinds: 1. The companion-harming [latent tendency]: in the first five bhūmis, the non-co-arising active afflictions serve as companions to the active co-arising afflictions; since at that time they are eternally without subsequent existence, they are called companion-harming latent tendencies. 2. The frail latent tendency: in the sixth and seventh bhūmis, subtle active afflictions, because they are suppressed by cultivation, do not manifest. 3. The subtle latent tendency: from the eighth bhūmi upward, from this point forward all afflictions no longer manifest, and they rely solely on cognitive obscurations."