仁王護國般若波羅蜜多經疏 3.348

3.348

解曰：明入地者，如《金光明》云「三地菩薩是相先現，自身勇健甲伏莊嚴，一切怨賊皆能推伏，菩薩悉見」也。發光地者，無量智慧三昧光明不可傾動、無能摧伏，聞持陀羅尼以為根本，名發光地。住無分別者，謂即入地無分別智也。但明能證智，必有所證如。准《唯識論》，此地菩薩證勝流真如，謂此真如所流教法，於餘教法極為勝故。謂由此地所得三慧照大乘法，證此教法根本真如。滅無明闇者，明斷障也，謂入此地斷闇鈍障。所知障中俱生一分，障彼三地勝定總持及彼所發殊勝三慧。如《金光明》云，有二無明：一者未得今得愛著無明，謂障勝定及修慧者。愛謂煩惱，與無明俱，俱能障也。二能障殊勝總持無明，謂障總持聞思慧者。梵云陀羅尼，此云總持，念慧為體。依《地持論》有其四種：一者法持，持名句文。二者義持，持所詮義。三者詞無礙解，四者辨才無斷。由得忍智故，於此四總持不忘。此地於法至求無倦，如《十地論》第五云「假使三千大千世界大火滿中，投身直過，求佛所說一句法故。」從此第二住地修行。於中分三：且初第一顯得三明。

The commentary states: Regarding the explanation of entering the ground, the Suvarṇaprabhāsa Sūtra says: "For a bodhisattva of the third ground, this sign appears first: one's own body is heroic and strong, adorned with armor and helmets, capable of subduing all hostile bandits; the bodhisattva sees all this." As for the Luminous Ground: the radiance of the immeasurable wisdom and samādhis is unshakeable and cannot be overthrown, having the retention-dhāraṇī as its root, hence it is called the Luminous Ground. "Abides in non-conceptualization" refers to the non-conceptual wisdom of entering the ground. Only the wisdom capable of realization is explained, but there must be the suchness realized. According to the Vijñaptimātratāsiddhi, the bodhisattva of this ground realizes the supremely streaming suchness, meaning that the teachings that flow forth from this suchness are extremely superior to other teachings. This means that through the three wisdoms obtained on this ground illuminating the Mahāyāna Dharma, one realizes the fundamental suchness of these teachings. "Destroys the darkness of ignorance" explains the severance of obscurations; that is, upon entering this ground, one severs the obscuration of dull darkness. Among cognitive obscurations, it is a fraction of the innate [obscuration] that obstructs the supreme concentration and retention of that third ground and the extraordinary three wisdoms produced thereby. As the Suvarṇaprabhāsa Sūtra says, there are two kinds of ignorance: first, the ignorance of attachment to what was not obtained and is now obtained, which obstructs supreme concentration and cultivated wisdom. Attachment means affliction, which accompanies ignorance, both being capable of obstructing. Second, the ignorance that is capable of obstructing extraordinary retention, which obstructs retention and the wisdoms of hearing and reflection. The Sanskrit term dhāraṇī is translated here as "retention" (zongchi); its substance is mindfulness and wisdom. According to the Bodhisattvabhūmi, there are four kinds: first, retention of the Dharma, retaining names, phrases, and syllables; second, retention of meaning, retaining the expressed meaning; third, unobstructed understanding of words; fourth, uninterrupted eloquence. Because of obtaining kṣānti and wisdom, one does not forget these four retentions. On this ground, one seeks the Dharma indefatigably; as the fifth fascicle of the Daśabhūmika-sūtra-śāstra states: "Even if the trichiliocosm were filled with great fire, one would cast oneself directly through it to seek a single phrase of the Dharma spoken by the Buddha." From here, the second [part] explains the cultivation while abiding in the ground. Within this there are three parts: first, revealing the attainment of the three knowledges.