仁王經疏 2.109

2.109

問：此文何故但說十地？答：地前三賢賢而非聖，妙覺一地已超菩薩，故因位中隨勝而答。次簡別二行：一自所行處，謂十地自所行境；二佛所行境處，謂妙覺地所行境界。前之十地但了自行所行處，後金剛一念通行二處。故下經云「得理盡三昧，同佛行處，如佛境界」乃至廣說。又如《瓔珞經》云「佛子！菩薩爾時住大寂門，乃至過十地解，與佛同坐。」具如彼說。後言一切知見故者，釋成清淨。謂十地行本業清淨，皆由知見力所生故。一云：從初地乃至後佛地，餘如前說。

Question: Why does this text only speak of the ten bhūmis? Answer: The three stages of worthies prior to the bhūmis are worthy but not noble; the single stage of wondrous enlightenment has already surpassed bodhisattvas; therefore, among the causal stages, the answer is given according to what is superior. Next, distinguishing the two practices: first, their own range of practice, meaning the realm practiced by the ten bhūmis themselves; second, the range of practice of the Buddha, meaning the realm of practice of the stage of wondrous enlightenment. The preceding ten bhūmis only understand the range of practice of their own practice, while subsequently a single thought of vajra passes through both domains. Thus the lower sūtra says: "Attaining the samādhi of the exhaustion of principle, identical with the range of the Buddha's practice, like the realm of the Buddha," and so on extensively. Also, as the Yingluo jing says: "Buddha-son! The bodhisattva at that time abides in the gate of great tranquility [...] up to transcending the understanding of the ten bhūmis, sitting together with the Buddha." It is fully as stated there. Finally, saying "because of all knowledge and vision" explains the fulfillment of purity: that the practices of the ten bhūmis are pure in their original karma is entirely because they are generated by the power of knowledge and vision. Another says: from the first stage up to the subsequent buddha stage; the rest is as explained before.