仁王護國般若波羅蜜多經疏 2.102

2.102

解曰：言聖位者，此明得人，非凡得也。言諸地者，依舊經云「三地九生滅」。言三地者，八九十地，地地皆有始住終生九生滅也。又四卷《楞伽》云「菩薩摩訶薩得無生法忍住第八地，轉捨心等得意生身。」又第四云「大慧！聲聞辟支佛未證法無我，未得離不思議變易生故。」又《夫人經》云「一者阿羅漢、二者獨覺、三者已得自在菩薩，受變易身。」言自在者，即是八地，於相及土得自在也。又《楞伽》第三云「有三種意生身，所謂三昧樂正受意生身、覺法自性性意生身、種類俱生無行作意生身。」屬十地者，初至七地得初身矣，其第八地得第二身，九至十地得第三也。由此言者，直往菩薩，三文皆同；聲聞獨覺，兩經皆說，二乘無學迴心向地前，亦得受變易身，況諸菩薩發地者矣。言無漏者，此明因也。漏謂煩惱，起過無窮；此智無彼，故云無漏。言生滅者，雖根本智自體生滅，證不生故，非變易因。此唯後得，緣生滅法有分別故、為變易因故。《唯識》云「謂諸無漏有分別業為此因故。」於三界中餘無明習者，此為緣也。障有二種，得變易者無煩惱故，唯所知障。是三界中煩惱之餘，故所知障即無明。《夫人經》云「無明住地」。慈恩譯云「無明習地」，從無始來，由無明故，數熏習也。《唯識》第八云「由所知障，緣助勢力，故為緣也。」無漏為因，所知障為緣，故感殊勝細異熟果。言變易者，此列名也。變是改義，易是轉義，改轉身命名變易也。此有三名：《唯識論》云「由悲願力改轉身命，無定齊限，故名變易。或名意成身，由悲願力意願成故。亦名變化身，由無漏力轉令異本，如變化故。」言果報者，謂諸菩薩依欲色身，隨諸界地令彼改轉細妙光潔，異熟無記五蘊性故，唯自類身及復勝位菩薩等境，非劣境故。故何用資感有漏果為？自證菩提利樂他故。謂菩薩等已永斷伏煩惱障故，無容復受。當分段身，恐廢長時修菩薩行，遂以無漏勝定願力，如延壽法資現身因，令彼長時與果不絕。數數如是定願力助，乃至證得無上菩提。彼復何須所知障助？既未圓證無相大悲，不執菩提有情實有，無由發起猛利悲願。又所知障障大菩提，為永斷除，留身住故。又《楞伽》云「隨所憶念本願境界，為成熟眾生得自覺聖智，由如是等故資感也。」以此而論，變易生死性是有漏異熟果攝，於無漏業是增上果。若有聖教說為無漏出三界者，隨助因說。如《佛地》說「有妙淨土出過三界，十地菩薩當生其中。」准此悉矣。亦復皆空者，豈准分段無自性空，此無自性亦復空故。從此第二明等覺空。

The commentary explains: 'The noble levels' clarifies those who attain them, not ordinary beings. 'The stages' refers, according to the older sūtra, to 'the three stages and nine arisings and ceasings.' 'The three stages' refers to the eighth, ninth, and tenth bhūmis; each bhūmi has initial, abiding, and final arisings, making nine arisings and ceasings. Furthermore, the four-fascicle Laṅkāvatāra says: 'When a bodhisattva-mahāsattva attains non-arising dharmakṣānti and abides in the eighth bhūmi, having transformed and abandoned the mind and the rest, they attain a mind-made body.' It also says in the fourth fascicle: 'Mahāmati! Śrāvakas and pratyekabuddhas have not yet realized the selflessness of dharmas, because they have not yet managed to be free from inconceivable transformational birth.' Furthermore, the Śrīmālādevī Sūtra says: 'First are arhats, second are pratyekabuddhas, third are bodhisattvas who have attained mastery; they receive transformational bodies.' 'Attained mastery' refers specifically to the eighth bhūmi, attaining mastery over characteristics and lands. Furthermore, the third fascicle of the Laṅkāvatāra says: 'There are three kinds of mind-made bodies: the mind-made body enjoying the bliss of samādhi, the mind-made body that realizes the intrinsic nature of dharmas, and the mind-made body that is born spontaneously according to its kind without deliberate action.' Correlating these with the ten bhūmis: the first to the seventh bhūmis attain the first body, the eighth bhūmi attains the second body, and the ninth to tenth bhūmis attain the third. According to this, for direct-progressing bodhisattvas, all three texts are identical; for śrāvakas and pratyekabuddhas, both sūtras explain that when non-learners of the two vehicles turn their minds toward [the Mahāyāna] prior to the bhūmis, they also attain the transformational body—how much more so for bodhisattvas who have entered the bhūmis! 'Untainted' clarifies the cause. Taint refers to afflictions, which give rise to limitless faults; because this cognition lacks them, it is called untainted. 'Arising and ceasing': although the fundamental cognition itself arises and ceases, because it realizes the unarisen, it is not the cause of transformation. This refers solely to the subsequently attained cognition, which, having conceptual discrimination because it cognizes arising and ceasing dharmas, is the cause of transformation. Hence the Vijñaptimātratā says: 'Untainted activities with conceptual discrimination serve as this cause.' 'The remaining habit-energy of ignorance within the three realms' serves as the condition. There are two kinds of obscurations; those who attain transformation have no afflictive obscurations, but only cognitive obscurations. These are the remnants of afflictions in the three realms; hence cognitive obscurations are ignorance. The Śrīmālādevī Sūtra calls this the 'entrenchment of ignorance'. The Master of Ci'en translated it as the 'stage of habit-energy of ignorance'—from beginningless time, due to ignorance, it has repeatedly perfumed. The eighth fascicle of the Vijñaptimātratā says: 'Aided by the power of cognitive obscurations, it serves as a condition.' With untainted [cognition] as the cause and cognitive obscurations as the condition, the exceptionally subtle ripening fruit is produced. 'Transformation' provides the name. 'Trans-' means alteration, and '-formation' means shifting; altering and shifting body and lifespan is called transformation. It has three names: the Vijñaptimātratā treatise says, 'Altering and shifting body and lifespan through the power of compassionate vows without fixed limits is called transformation. Or it is called a mind-made body, because it is completed by the intent of compassionate vows. It is also called an emanation body, because through untainted power it transforms and alters the original form, like an emanation.' 'Retribution' refers to bodhisattvas altering their bodies based on the desire and form realms, in accordance with the realms and stages, making them subtly sublime, radiant, and pure; because their nature is the ripening, indeterminate five aggregates, they are only the objects of those of their own kind and higher-level bodhisattvas, not of inferior beings. Why then use them to sustain and produce tainted fruits? To realize bodhi for oneself and benefit and bring joy to others. Because bodhisattvas and others have forever severed and suppressed afflictive obscurations, they cannot undergo them again. Fearing that undergoing future portioned bodies would neglect the prolonged cultivation of bodhisattva practice, they rely on untainted, superior meditative absorption and vow-power, just as the method for extending life sustains the cause of the present body, causing it to yield fruit continuously over a long period. Repeatedly aided by such meditative absorption and vow-power, this continues until they realize anuttarasamyaksaṃbodhi. Why then do they still need the aid of cognitive obscurations? Because they have not yet fully realized signless great compassion, without grasping bodhi and sentient beings as truly existent, there would be no basis to initiate fierce, sharp compassionate vows. Furthermore, cognitive obscurations obstruct great bodhi; to sever them forever, they retain their bodies to abide. Furthermore, the Laṅkāvatāra says: 'In accordance with what they recollect of the sphere of their original vows, in order to ripen sentient beings and attain self-realized noble cognition, it is through such [factors] that they sustain and produce it.' Discussing it in this way, transformational birth-and-death is subsumed under tainted ripening fruits; with respect to untainted karma, it is a sovereign fruit (adhipati-phala). If sacred teachings say it is untainted and transcends the three realms, this is spoken in accordance with the auxiliary cause. As the Buddhabhūmi says: 'There is a sublime pure land that transcends the three realms, into which bodhisattvas of the ten bhūmis are to be born.' Following this, all is clear. 'Also all empty' means: how could it merely follow that portioned [existence] is empty for lacking intrinsic nature? This, too, lacking intrinsic nature, is also empty. Next is the second part, clarifying that equal enlightenment is empty.