仁王護國般若波羅蜜多經疏 2.235

2.235

解曰：上言觀者，能觀正智。正智有二：等覺照寂、佛果寂照，是能觀智因果別故。勝義諦者，即是真如。真如體同，明同證也。斷無明相者，此微細障障第十一地也。此有二解。有說：無明體通二障，彼微細種此皆斷故。有說：無明根本不覺，智照本覺故名為斷。下廣明也。是為等覺者，結斷位也。一相無相者，明佛果也。如智體同故云一相，智冥真理故云無相。平等無二者，佛佛道齊，等無二也。為第十一者，十地為因，佛地為果。超前十地，第十一也。一切智地者，佛地圓滿，此解脫道，結果位也。從此第三明佛三身。於中分三：且初第一明法性身。

Commentary: Regarding 'contemplating' above: it is the correct wisdom capable of contemplating. Correct wisdom has two aspects: virtual awakening illuminates quiescence, while the buddha-fruit is quiescent illumination; this is because the wisdom capable of contemplating differs between cause and fruit. Regarding 'paramārtha-satya': it is suchness. The substance of suchness is identical, explaining that it is identically realized. Regarding 'severing the marks of ignorance': this subtle obstacle obstructs the eleventh bhūmi. There are two explanations of this. One says: the substance of ignorance pervades both obstacles, and its subtle seeds are all severed here. Another says: ignorance is fundamental unenlightenment; when wisdom illuminates original enlightenment, it is called severance. This is explained extensively below. Regarding 'this is virtual awakening': this concludes the stage of severance. Regarding 'one mark, markless': this explains the buddha-fruit. Because suchness and wisdom share the same substance, it is called 'one mark'; because wisdom merges with the real principle, it is called 'markless'. Regarding 'equal and non-dual': the path of buddha and buddha is identical, equal and non-dual. Regarding 'this is the eleventh': the ten bhūmis are the cause, and the buddha-bhūmi is the fruit; transcending the preceding ten bhūmis, it is the eleventh. Regarding 'the bhūmi of all-knowledge': the buddha-bhūmi is consummate; this is the path of liberation, concluding the stage of the fruit. Hereafter, the third [part] explains the three bodies of the buddha. Within this there are three: first, the first explains the dharmatā-kāya.