仁王經疏 1.296

1.296

Commentary: The second part explains the stage-entry correct contemplation. The text has distinctly two parts: first, clarifying the correct contemplation; second, indicating the place where it is spoken. In the former there are three parts: first, praising the virtue with reference to the stage; second, designating the name to praise the virtue; third, relying on the function to praise the virtue. This is the first. Explaining the stage is as above; the intent is the same as the Original Commentary. As for "eighty-four thousand," it relies on the explanations of three masters in the Abhidharmakośa-bhāṣya. Therefore its verse says: "Some say the dharmaskandhas / Have the measure as stated in that treatise; / Or following the words 'aggregates' and so forth; / Or counteracting practice in accordance with reality." The treatise says: "Some masters say: The eighty thousand dharmaskandhas are each equal in measure to the Dhātukāya-śāstra [or Dharmaskandha-śāstra]," meaning that each of them has six thousand verses, as stated in the Dharmaskandha of the Abhidharma. Or it is said that the dharmaskandhas follow the words "aggregates" and so forth, each distinct number amounting to eighty thousand; that is, each Dharma gate such as the skandhas, dhātus, and āyatanas is called one dharmaskandha. Speaking in accordance with reality: the greed, anger, and so forth of the sentient beings to be converted have eighty thousand distinct practices; in order to counteract those eighty thousand practices, the World-Honoured One proclaimed eighty thousand dharmaskandhas. If relying on the Nyāyānusāra, there are explanations of three masters. The meanings of the first two masters are the same as in the Kośa. That treatise refutes the third, correct meaning of the Kośa; thus that treatise says: "This merely supports the statement following 'aggregates' and so forth. If there were no words 'aggregates' and so forth, they would not counteract the diseased practices of sentient beings and would be spoken in vain." In the Mahāvibhāṣā there are explanations of six masters, as detailed in the Commentary on the Sandhinirmocana-sūtra. If relying on the Bhadrakalpika-sūtra, beginning from the radiance perfection and ending with the distribution of relics perfection, there are altogether three hundred and fifty virtue gates, each individually cultivating the six perfections, making two thousand one hundred. Then taking these two thousand one hundred and matching them against the ten dharmas, four great elements, and six declines—for each of the tens, two thousand one hundred is spoken, which is twenty-one thousand. Then taking twenty-one thousand and matching it against the four [types of] sentient beings: first, those with predominant greed; second, those with predominant anger; third, those with predominant delusion; fourth, those with equal parts of the three poisons. Each of these four has twenty-one thousand; four times twenty-one thousand is eighty-four thousand.