仁王經疏 2.211

2.211

釋曰：第二、顯地別相。文有五節：一住報時分。謂此地中，受分段生唯一身在。故《智度論》云「七地菩薩未捨虫身肉身，或可二十一生中末後一生，故言一生。」二進入勝位。謂所入地，雙觀二諦，故言等觀。聖道恒行，故言法流。三始入行相。此有兩釋。一云：始入第八，任運而起，故曰無緣；功用不動，猶若金剛。一云：第七初證無生，離分別相，名曰無緣；其智堅利，名金剛忍。四不受分段。亦有兩釋。一云：八地已上永不受。二云：七地當永不受。五依境辨觀。初句觀真，後句緣俗。亦有兩釋。一云，第八觀第三諦，離有無相，名無二照。却觀分段二十一生，作空寂行。一云：第七作二諦觀，大同前釋。

Commentary: Second, revealing the distinct marks of the bhūmi. The text has five sections: First, the duration of abiding in retribution: in this bhūmi, only a single body remains among fragmentary births. Thus the *Mahāprajñāpāramitopadeśa* states, 'A bodhisattva of the seventh bhūmi has not yet relinquished the worm-body and the flesh-body; or perhaps it is the very last rebirth among twenty-one births, hence it is said to be one lifetime.' Second, advancing into the superior stage: the entered bhūmi contemplates both truths equally, hence it says 'equal contemplation'. The noble path functions constantly, hence it says 'Dharma-flow'. Third, the functional aspect upon initial entry. Here there are two interpretations. One states: upon initial entry into the eighth bhūmi, it arises spontaneously, hence it says 'non-objective'; it is unshakeable by effort, just like vajra. The other states: in the seventh, one initially realizes non-arising and is free from the marks of conceptual discrimination, hence it is called 'non-objective'; its wisdom is firm and sharp, hence called 'vajra patience'. Fourth, not receiving fragmentary [birth]. There are also two interpretations. One states: from the eighth bhūmi onward, it is never again received. The other states: on the seventh bhūmi, it will never again be received. Fifth, distinguishing contemplation based on the object. The first phrase contemplates the ultimate, and the latter phrase takes the conventional as its object. There are also two interpretations. One states: the eighth contemplates the third truth, free from the marks of existence and nonexistence, hence called 'dual illumination without duality'. Looking back at the twenty-one births of fragmentary existence, one engages in empty and quiescent practice. The other states: the seventh engages in the contemplation of the two truths, broadly similar to the previous interpretation.