仁王護國般若波羅蜜多經疏 3.334

3.334

解曰：無三界業習者，業者行也，習謂習氣，通種現也。見所斷者，皆已無故。更不造新者，迷理無明轉新發業，既已斷故更不造新。從此已後乃至十地，所修行願皆不招生，由初入地無明斷故。若爾，後地無明與前何別？地上菩薩現貪嗔等，豈非業耶？答：後自無明唯俱生惑，雖有不起，非發業故。又諸菩薩所化有情，種種性欲化緣不一，由大悲力故現貪嗔。如《花嚴》六十八，婆須蜜女六十六無厭足王，一一皆得無量三昧，豈如所見同不善故。若爾，地上勝報彼應無因。此亦不然，謂由地前資糧等位，無明發行以為因故。由隨智力以願生故者，西方諸師自有兩解。有說：漸悟及智增者，續生煩惱發潤永斷，於三界內無分段生，十王果報由隨智力無漏定願受變易生。不爾，十王彼應無故。若界外生非凡境者，諸佛菩薩應非見故。有說：彼有論師名調伏光，依《解深密》作如是說：一類頓悟悲增上者，地前熏習感勝身因，留事惑種，隨智願力潤彼生故。八地已上唯變化生，隨定散地皆得見矣，故七地前十王果等皆實生故。從此第三結申滿地。

The commentary explains: "No karmic habit-energy of the three realms": karma is action; habit-energy refers to vāsanā, encompassing both seeds and actual manifestations. That which is severed by seeing is already completely gone. "Do not create new karma": since the ignorance that obscures principle and turns to newly initiate karma has already been severed, they do not create new karma. From this point forward up to the tenth stage, the practices and vows cultivated do not incur rebirth, because ignorance was severed upon first entering the stages. If so, how does the ignorance of later stages differ from the earlier? Bodhisattvas on the stages manifest greed, anger, and so forth; are these not karma? Answer: the later intrinsic ignorance is only innate affliction; although present, it does not arise and does not generate karma. Furthermore, sentient beings converted by bodhisattvas have diverse dispositions and desires, and the conditions for conversion are not uniform; through the power of great compassion, they manifest greed and anger. For instance, in the sixty-eighth fascicle of the Avataṃsaka, the woman Vasumitrā, and in the sixty-sixth fascicle, King Anivartana, each attained measureless samādhis; how could they be like what is seen, identical with unwholesome states? If so, the supreme retributions on the stages would have no cause. This is also not the case: they take the actions initiated by ignorance prior to the stages, in the stage of provisions and so forth, as their cause. Regarding "being born through vows in accordance with the power of cognition," the masters of the Western lands have two explanations. Some say: for those of gradual awakening and those with predominant wisdom, the afflictions that sustain rebirth and initiate moistening are severed forever, so within the three realms they have no portion-bound birth; the retributions of the ten kings are transformative births received through uncontaminated absorption and vows in accordance with the power of cognition. Were it not so, the ten kings would not exist there. If birth outside the realms were not within the sphere of ordinary beings, the buddhas and bodhisattvas would not be visible. Some say: there was a treatise master there named *Vinītaprabha (Tiaofuguang) who, relying on the Saṃdhinirmocana, said: for a class of sudden awakening with predominant compassion, the causes that perfume and induce supreme bodies prior to the stages retain the seeds of operational afflictions, and they moisten those births in accordance with the power of cognition and vows. From the eighth stage upward, there are solely apparitional births; whether in concentrated or scattered stages, they can all be seen; thus before the seventh stage, the retributions of the ten kings and so forth are all actual births. Hereafter, the third part concludes and declares the fulfillment of the stage.