仁王護國般若波羅蜜多經疏 3.302

3.302

解曰：得善調伏者，於三賢位善調伏故。三摩地者，此云等持，修諸勝定恒相應故。住勝觀察者，下中上品修勝慧故、為引初地出離行故。又解：修二利行廣大饒益者，此明結上資糧位中多住外門修菩薩行，得善調伏已下文者明加行位。上之兩句明所依定。得善調伏者，已得上品調伏心故。諸三摩地者，謂明得等所依定故。此四不一，名諸定故。下之兩句明燸等位。依四尋思四如實智，名勝觀察。此略明者，一者燸位，依明得定，發下尋思，觀無所取。謂此位中，創觀所取名義自性差別四法，皆自心變假施設有，實不可得。初獲慧日，前行相故，立明得名。即此所獲道火前相，故亦名燸。二者頂位，依明增定，發上尋思，觀無所取。謂此位中重觀所取名等四法，皆自心變假施設有，實不可得。明相轉盛，故名明增。尋思位極，故復名頂。三者忍位，依印順定，發下如實智，如實遍知名義自性差別四法，於無所取決定印持，無能取中亦順樂忍，既無實境離能取識，寧有實識離所取境？印前順後，立印順名；忍境識空，故亦名忍。四世第一位，依無間定，發上如實智，即二取空。謂前上忍唯印能取空，今世第一法二空雙印，從此無間必入見道，立無間名。異生法中此最勝故，名世第一法。如是燸頂，依能取識，觀所取空，下忍起時印境空相；中忍轉位，於能取識如境是空順樂忍可；上忍起位，印能取空；世第一法雙印空相。皆帶相故，未能證實。故《厚嚴經》為成此義，如經偈云「菩薩於定位，觀影唯是心。義想既滅除，審觀唯自想。如是住內心，知所取非有，次能取亦無，後觸無所得。」此位菩薩於安立諦觀苦等四，非安立諦總一真實、別即二空，俱學觀察，為引當來二種見故。菩薩起此燸等善根，雖方便時通諸靜慮，而依第四方得成滿，託最勝依入見道故，唯依欲界善趣身起。故《顯揚論》第十六云「極厭非惡趣，極欣非上二。唯欲界人天，佛出世現觀。」此上皆是住勝觀察，修順見道出離行故。若依《瑜伽》三無數劫，上來總是明初劫竟。古人立此四加行云：初禪方便非欲界攝，初地方便非初劫攝。應為質云：初地方便非初劫者，初地方便非凡夫攝。若言未證真故非聖人者，應言未證真故非第二劫攝。若觀斯文，無勞立難。從此第三結後勝地。

Explanation: 'Attain skillful subduing' means being skillfully subdued in the stage of the three ranks of worthies. 'Samādhis' translates as 'equipoise' (samādhi); they always correspond with the cultivation of various superior concentrations. 'Abide in superior contemplation' means cultivating superior wisdom at the inferior, middling, and superior grades, in order to induce the practice of renunciation of the first bhūmi. Alternatively explained: 'cultivate the practices of the two benefits, bringing vast and great benefit' concludes above how in the stage of accumulation one mostly abides at the external door cultivating bodhisattva practices; the text from 'attain skillful subduing' downward clarifies the stage of application. The upper two phrases clarify the concentrations relied upon. 'Attain skillful subduing' means having already attained a superior mind of subduing. 'All samādhis' refers to the concentrations relied upon such as the attainment of clarity and so forth. Because these four are not one, they are called 'all samādhis'. The lower two phrases clarify the stages of warmth and so forth. Relying on the four thorough inquiries and the four cognitions of reality as it is, it is called 'superior contemplation'. To briefly clarify these: First, the stage of warmth relies on the concentration of the attainment of clarity, gives rise to inferior thorough inquiry, and contemplates the nonexistence of the grasped. That is, in this stage, one begins to contemplate the four factors of the grasped—name, referent, intrinsic nature, and distinction—as all being conceptual designations transformed by one's own mind, truly unfindable. Because this is the preliminary aspect of first obtaining the sun of wisdom, it is designated with the name 'attainment of clarity'. Because it is also the preliminary sign of the fire of the path obtained, it is also called 'warmth'. Second, the stage of the summit relies on the concentration of the increase of clarity, gives rise to superior thorough inquiry, and contemplates the nonexistence of the grasped. That is, in this stage, one repeatedly contemplates the four factors of name and so forth as being conceptual designations transformed by one's own mind, truly unfindable. Because the sign of clarity becomes increasingly radiant, it is named 'increase of clarity'. Because it is the culmination of the stage of thorough inquiry, it is again named 'summit'. Third, the stage of kṣānti relies on the concentration of confirmation and compliance, gives rise to inferior cognition of reality as it is, and completely knows the four factors of name, referent, intrinsic nature, and distinction as they are; one definitively confirms and upholds that there is no grasped, and also compliantly delights in and assents to the absence of the grasper. Since there is no real object apart from the grasping consciousness, how could there be a real consciousness apart from the grasped object? Confirming the former and complying with the latter, it is named 'confirmation and compliance'; because one assents to the emptiness of object and consciousness, it is also named 'kṣānti'. Fourth, the stage of supreme worldly dharmas relies on uninterrupted concentration, gives rise to superior cognition of reality as it is, which is the emptiness of both grasped and grasper. That is, the preceding superior kṣānti only confirmed the emptiness of the grasper, whereas now the supreme worldly dharmas doubly confirms both emptinesses; because from this one will uninterruptedly enter the path of seeing, it is designated as 'uninterrupted'. Because this is the most superior among the dharmas of ordinary beings, it is named 'supreme worldly dharmas'. Thus, warmth and the summit rely on the grasping consciousness to contemplate the emptiness of the grasped; when inferior kṣānti arises, it confirms the sign of the object's emptiness; when middling kṣānti transforms its stage, it compliantly delights in and assents to the grasping consciousness being empty just like the object; when superior kṣānti arises, it confirms the emptiness of the grasper; and the supreme worldly dharmas doubly confirms the sign of emptiness. Because all retain characteristics, they cannot yet realize the real. Therefore, to establish this meaning, the Ghanavyūha Sūtra says in a verse: 'A bodhisattva in the stage of concentration / contemplates that reflections are mind alone. / When thoughts of referents are eliminated, / one closely examines that they are only one's own thought. / Abiding thus in the inner mind, / one knows the grasped does not exist; / next, the grasper is also absent; / subsequently, one touches the unfindable.' In this stage, the bodhisattva contemplates the four [truths] of suffering and so forth in the conventional truths, and in the unestablished truth, contemplates the single reality in general and the two emptinesses in particular, training in both contemplations to induce the two future viewings. Although when these wholesome roots of warmth and so forth are generated by the bodhisattva, they generally apply across all dhyānas at the time of skillful means, they are accomplished and fulfilled only by relying on the fourth [dhyāna]; because one enters the path of seeing based on the most superior support, they arise only relying on a body in the good destinies of the desire realm. Therefore, the Prakaraṇāryavācā Śāstra, fascicle sixteen, says: 'Extreme revulsion does not occur in the bad destinies; extreme delight does not occur in the upper two. Only among humans and gods of the desire realm, when a buddha appears in the world, is there direct realization.' All the above describes abiding in superior contemplation and cultivating the practice of renunciation that accords with the path of seeing. If based on the three incalculable kalpas of the Yogācāra, all of the above completely clarifies the end of the first kalpa. Ancient masters formulated these four aids, saying: 'The preparatory expedient for the first dhyāna is not subsumed under the desire realm; the preparatory expedient for the first bhūmi is not subsumed under the first kalpa.' One should challenge them, saying: 'If the preparatory expedient for the first bhūmi is not subsumed under the first kalpa, then the preparatory expedient for the first bhūmi is not subsumed under ordinary beings.' If they say: 'Because they have not yet realized the real, they are not noble ones,' one should reply: 'Because they have not yet realized the real, they are not subsumed under the second kalpa.' If one examines this text, there is no need to raise such an objection. Next, the third [part] concludes with the superior bhūmi that follows.