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# 仁王經疏 3.231

仁王經疏 3.231

- **Language:** Classical Chinese

### [3.231](https://indike.org/pramana/in.bauddha.taisho.1708.3.231)

不沈等言，諸說不同。若依《本記》，凡夫名沈，沒生死故；二乘名出，出生死故；三十心至十地已還名不轉，佛地名不顛倒。十迴向中學此法也。此說不然。所以者何？彼釋如是善男子下，方屬初地；已上諸文屬十迴向，不當經意，故今不依。今解：不然。一云：初二如上十住行可轉，十迴向猶有顛倒。初地離前四位，故說四不。一云：沈謂惛沈，即是定障。出即掉舉，即是慧障。轉者，疑等餘惑。顛倒即是我見等倒。入初地時離上四過，故說四不。

> Regarding the words 'not sinking' and so forth, various explanations differ. According to the Original Commentary (Benji): Ordinary beings are called 'sinking,' because they sink in saṃsāra; the two vehicles are called 'emerging,' because they emerge from saṃsāra; from the thirty minds up to the ten bhūmis is called 'not turning back'; the Buddha-stage is called 'not inverted.' This method is practiced within the ten dedications. This explanation is not so. Why is this? That \[commentary\] explains that only from 'Good sons, such as these' downward belongs to the first bhūmi, while all the passages above belong to the ten dedications; this does not accord with the sūtra's intent, and therefore we do not follow it now. Our present explanation: It is not so. One \[master\] says: The first two are as above; the practice of the ten abodes can turn back, and the ten dedications still have inversion. The first bhūmi is free from the preceding four stages; hence it speaks of the four 'nots.' Another says: 'Sinking' refers to torpor, which is an obstacle to concentration. 'Emerging' refers to agitation, which is an obstacle to wisdom. 'Turning' refers to remaining afflictions such as doubt. 'Inversion' refers to inversions such as the view of self. Upon entering the first bhūmi one is free from the above four faults; hence it speaks of the four 'nots.'  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1708~en-mt.3.231) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1708.3.231](https://indike.org/pramana/in.bauddha.taisho.1708.3.231) · Pramāṇa
