仁王經疏 2.201

2.201

釋曰：第三、有一偈釋第六地。文別有三：初標名配位、次顯地別行、後化土分齊。言法現者，是第六地，緣生空觀法現在前故，名為法現，即六天中他化自在天王也。言無二無照至大智光者，顯地別行。真即是俗、俗即是真，故言無二。或可離有無相，故言無二。無能所證，故言無照。內證生法兩空，故言達理空。具足能證真俗二諦及第一義，故言三諦現前大智光。化土寬狹，如文可知。

Commentary: Third, there is one verse explaining the sixth bhūmi. The text has three parts: first, designating the name and matching it to the stage; next, revealing the distinct practice of the bhūmi; and finally, the extent of the transformation realm. 'Manifestation of Dharma' refers to the sixth bhūmi; because the dharmas of contemplation on the emptiness of conditioned origination become manifest before one, it is named 'Manifestation of Dharma'; this is the king of the Paranirmitavaśavartin heaven among the six desire heavens. 'Neither duality nor illumination' through to 'great light of wisdom' reveals the distinct practice of the bhūmi. Ultimate is identical to conventional, and conventional is identical to ultimate; thus it says 'neither duality'. Alternatively, it is free from the marks of existence and nonexistence, hence it says 'neither duality'. There is neither grasper nor grasped, thus it says 'nor illumination'. Internally realizing the twofold emptiness of persons and dharmas, it says 'penetrating the emptiness of principle'. Being fully endowed with the capacity to realize the two truths—ultimate and conventional—as well as the paramārtha-satya, it says 'the three truths appear before one, a great light of wisdom'. The extent of the transformation realm can be known from the text.