仁王護國般若波羅蜜多經疏 2.345

2.345

解曰：言常觀者，表無間斷。言勝義者，明所證也。照無二者，真俗雙照，無有二也。二十一生者，明經生也。地地有三，今第七地，經二十一生。智皆照如，云空寂行。理實住地有二十生，最後終生必當得故。順道法愛者，愛善法也。《婆沙論》中名善法欲。《智度論》云「頂位未伏順道法愛，不言斷位。」此說斷者，謂六地前有定有散，散位起愛。今入此地雖有加行，以結無相相續現前，無散忻求，永無愛故。無明習者，如下經云「斷諸業果細現行相」。諸業果者，即分段生。細現行者，所知障也。執有生滅細相現行，能障此地妙無相道。所知障體即是無明，與前愛俱，入地止斷。故偈說云「遠行大士獨能斷」也。前長行中七八九地皆無生忍合為一文，斷色心習。此別結者，永無法愛超分段生，功用後邊。具此三義，故別結矣。又若大劫數三無數，今第七地第二劫滿。又後二同第三劫，皆無功用，故同結矣。從此第五有五行偈明後三地。於中分二：初別明三地、後總明斷障。初明三地，文分為三：初不動地。文復分二：且初第一明不動地。

The commentary states: Saying 'constantly contemplating' expresses that it is uninterrupted. Saying 'ultimate truth' clarifies what is realized. 'Illumining non-duality': both real and conventional are illumined, being without duality. 'Twenty-one births' clarifies the births passed through. Each bhūmi has three; now, being the seventh bhūmi, twenty-one births are passed through. Cognition in all cases illumines suchness, hence it is called 'empty and quiescent practice.' In terms of principle, residing in the bhūmis actually involves twenty births, but because one will definitely attain it in the final, ultimate birth, [it says twenty-one]. 'Attachment to phenomena in accord with the path': attachment to wholesome dharmas. In the *Vibhāṣā-śāstra*, it is called desire for wholesome dharmas. The *Mahāprajñāpāramitopadeśa* says: 'At the summit stage, attachment to phenomena in accord with the path is not yet suppressed; it does not say it is the stage of severing.' Here it speaks of severing because, prior to the sixth bhūmi, there are both concentrated and dispersed states, and attachment arises in dispersed states. Now, entering this bhūmi, although there is preparatory effort, because signlessness is continuously present and there is no dispersed longing, there is forever no attachment. 'Habits of ignorance': as the sūtra below says, 'severing the fine active characteristics of the fruits of all karma.' 'Fruits of all karma' refers to fractional birth. 'Fine active [characteristics]' refers to the cognitive obstacle. Grasping fine active characteristics of arising and ceasing can obstruct the wondrous signless path of this bhūmi. The essence of the cognitive obstacle is precisely ignorance; accompanying the former attachment, it is halted and severed upon entering the bhūmi. Therefore, the verse says, 'The Far-Reaching Great Being alone can sever.' In the preceding prose, the seventh, eighth, and ninth bhūmis were combined into a single passage under non-arising kṣānti, severing the habits of form and mind. The reason this is concluded separately here is that attachment to phenomena is forever ended, fractional birth is transcended, and it is the final limit of purposeful effort. Possessing these three meanings, it is therefore concluded separately. Furthermore, if counting the great eons of the three incalculables, now in the seventh bhūmi, the second eon is complete. Moreover, the latter two [bhūmis] alike belong to the third eon and are both effortless; hence they are concluded together. Hereafter, the fifth section consists of five verses clarifying the latter three bhūmis. Within this, there are two parts: first, separately clarifying the three bhūmis, and afterward, concluding as a whole regarding the severing of obstacles. First, in clarifying the three bhūmis, the text is divided into three: first, the Immovable bhūmi. The text is further divided into two: first, the first part clarifies the Immovable bhūmi.