[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 2.59 # 仁王護國般若波羅蜜多經疏 2.59 仁王護國般若波羅蜜多經疏 2.59 - **Language:** Classical Chinese ### [2.59](https://indike.org/pramana/in.bauddha.taisho.1709.2.59) 解曰：自上所明智照空有不辨位地，但是通論；准此下文方明登地，及顯自上多約地前，智離有無修不住故。又解：此明觀照，賢聖通論；自下委屬，明聖位故。聖智現前最初一念具足八萬四千波羅蜜多者，謂真見道，最初現斷無始已來分別二執種子永盡，具諸德故。由此言者，於三賢位一劫修行所有功德，不可比此最初念故。何謂具足八萬四千？對所治惑，有斯數也。如《俱舍》云「如實行對治，所治貪等八萬行別，能對治道其數亦然。」言八萬者，謂貪嗔等十種煩惱，一一皆以九為方便，足成一百。前分一百、後分一百，合成三百。置本一百，就前分一百，一一皆以九為方便，合成一千。後分亦爾，復成一千。兼本一百，成二千一百。已起未起各有二千一百，足滿四千二百。約彼多貪、多嗔、多癡、著我、思覺五人，一一皆有四千二百，成二萬一千。對治三毒等分四人，一一皆有二萬一千，遂成八萬四千。此諸煩惱，若約一人長劫相續，亦不違理。離真見道無此品殊，就所治種言八萬矣。又《賢劫經》廣說其相，所謂最初波羅蜜多乃至最後分布舍利，於中總有三百五十波羅蜜多，一一各有六到彼岸，成二千一百。對治十患四大六衰，合成二萬一千。復對四患多貪嗔癡及等分者，故成八萬四千諸波羅蜜多。此通對治，義如常說。又解：由無始來二障麁重，能障淨慧所生功德有如是數。於初見道，二障斷也，為無為德最初生顯，有斯數故。名歡喜地者，生如來家住極喜地，下廣明也。從此第一通明十地。 > Explanation: What was explained above regarding cognition illuminating emptiness and existence did not differentiate stages and bhūmis, being only a general discussion; following the text below, it first explains ascending the bhūmis, and shows that the above mostly concerned the stages prior to the bhūmis, because one cultivates non-abiding through cognition free from existence and non-existence. Another interpretation: this explains contemplation and illumination, discussed generally across worthies and nobles; from here downward it belongs specifically to explaining the noble stages. 'In the very first thought-moment when noble cognition appears before one, it is replete with eighty-four thousand pāramitās' refers to the true path of seeing (darśana-mārga), where at the very beginning one directly severs the seeds of the two conceptually constructed graspings from beginningless time, exhausting them forever, and is thus replete with all virtues. For this reason, all the merits of one eon of cultivation in the stages of the three ranks of worthies cannot compare to this initial thought-moment. Why is it said to be replete with eighty-four thousand? In contrast to the afflictions to be cured, there is this number. As the Kośa says: 'In true practice of antidotes, the eighty-thousand distinct practices of greed and so forth to be cured are matched by the same number of paths capable of curing them.' As for the eighty thousand: greed, anger, and so on are ten kinds of afflictions, each with nine expedient means, adding up to one hundred. The prior division has one hundred and the posterior division has one hundred, together making three hundred. Setting aside the root one hundred, and taking the prior division of one hundred, each has nine expedient means, together making one thousand. The posterior division is also like this, again making one thousand. Combined with the root one hundred, they make two thousand one hundred. The already arisen and not yet arisen each have two thousand one hundred, making a full four thousand two hundred. Regarding the five types of persons—those of abundant greed, abundant anger, abundant delusion, attachment to self, and discursive thought—each has four thousand two hundred, making twenty-one thousand. Countering the four types of persons with equal parts of the three poisons, each has twenty-one thousand, thereby becoming eighty-four thousand. These afflictions, if considered in terms of one person's continuous succession over long eons, are also not contradictory to principle. Apart from the true path of seeing, there are no such graded differences; the eighty-four thousand is spoken in terms of the seeds to be cured. Furthermore, the Bhadrakalpika Sūtra explains their characteristics in detail: from the first pāramitā up to the final distribution of relics, there are altogether three hundred and fifty pāramitās, each possessing the six perfections, making two thousand one hundred. Countering the ten afflictions, the four great elements, and the six declines, they combine to make twenty-one thousand. Countering again the four afflictions of abundant greed, anger, delusion, and equal parts, they make eighty-four thousand pāramitās. This universal counteracting is as commonly explained. Another interpretation: because the heavy defilements of the two obscurations from beginningless time obstruct the virtues generated by pure wisdom to such a number, when upon the initial path of seeing the two obscurations are severed, the conditioned and unconditioned virtues are first generated and revealed in this number. 'Named the Bhūmi of Joy': being born into the house of the Tathāgata, one abides in the Bhūmi of Supreme Joy, as explained in detail below. Next is the first \[part\], explaining the ten bhūmis generally. > — English (machine translation) (machine translation) - [Previous: 2.58](https://indike.org/pramana/in.bauddha.taisho.1709.2.58) - [Next: 2.60](https://indike.org/pramana/in.bauddha.taisho.1709.2.60) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.59) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.59](https://indike.org/pramana/in.bauddha.taisho.1709.2.59) · Pramāṇa