仁王護國般若波羅蜜多經疏 1.13

1.13

六明佛果者，菩薩多劫眾行莊嚴，因滿果圓稱究竟位，非相無相永超生滅。〈奉持品〉云「善男子！金剛三昧現在前時，而亦未能等無等等」，等覺因矣。「若解脫位，一相無相無生無滅，同真際、等法性，滿功德藏住如來位」，彰佛果矣。豈不果位菩提涅槃，從生了因凝然相續？此不必爾。如下文中十三法師，由斷續生煩惱障故得真解脫，由斷礙解所知障故得大菩提。至彼經云「從初習忍至金剛定，皆名為伏一切煩惱。」當廣分別由斯大覺現化利生，此經之興諒在茲矣。

Sixth, clarifying the fruit of buddhahood: bodhisattvas adorn themselves with myriad practices over many kalpas; when the causes are complete and the fruit is perfected, it is called the ultimate stage, non-characteristic and without characteristics, eternally transcending arising and ceasing. The 'Chapter on Receiving and Holding' states: 'Good sons! When the vajra-samādhi manifests before one, one is still unable to equal the unequalled'—this is the cause of virtual awakening. 'When in the stage of liberation, of one characteristic, without characteristics, without arising and without ceasing, identical with the true limit, equal to the dharmatā, filling the storehouse of merits and abiding in the stage of the Tathāgata'—this reveals the fruit of buddhahood. Is it not that the bodhi and nirvāṇa of the fruit stage are motionless and continuous from the productive and revealing causes? This is not necessarily so. As stated below, the thirteen Dharma masters attain true liberation by cutting off the affliction obstacle that perpetuates rebirth, and attain great bodhi by cutting off the cognitive obstacle that hinders comprehension. When reaching that scripture, it says: 'From the initial kṣānti of practice up to the vajra-like samādhi, all are called suppressing all afflictions.' This should be extensively distinguished. It is from this that the Great Awakened One manifests transformations to benefit sentient beings; the arising of this scripture surely lies in this.