仁王護國般若波羅蜜多經疏 3.371

3.371

解曰：明入地者，如《金光明》云「五地菩薩是相先現。有妙寶女，寶實瓔珞周遍嚴身，首冠名花以為其飾，菩薩悉見也。」難勝地者，修行方便勝智自在，能得難得，名難勝地。以四無畏者，此有二種：一者佛果四無畏，一一切智無畏、二漏盡無畏、三障道無畏、四出苦道無畏，如常分別。二者菩薩四無畏，一聞持無畏、二解脫無畏、三處眾無畏、四答難無畏，如前已解。若後四種，希轉增進，廣行利樂加行引發，入此地故。若前四種，由此地中能證之智所斷之障，知諸地中障道出道分同果故，名無畏也。隨順真如者，如《十地論》第八云「隨順平等真如法故」。准彼論者，謂能證智隨順平等證真如理，中品順忍也。清淨平等無差別相者，所證如也。染淨平等體無差別，非如眼等有差別故。斷隨小乘樂求涅槃者，所斷障也。謂前地中修菩提分雖得無漏，由所知障令善心等而有欣厭，同小乘等厭背生死欣求涅槃。此有二種，如《金光明》云，一者欲背生死無明，即是此中厭生死者。二者希趣涅槃無明，即是此中樂涅槃者。此二無明障於五地無差別道，入五地時便永斷故。從此第三住地修行。於中分三：初明觀諸諦、次明習技藝、後明出障道。且初第一明觀諸諦。

The commentary explains: Regarding the explanation of entering the bhūmi, as the Suvarṇaprabhāsa states: "For a bodhisattva on the fifth bhūmi, this sign appears first: there is a wondrous jeweled maiden whose body is adorned all over with gems, jewels, and necklaces, and her head is crowned with renowned flowers as an ornament; the bodhisattva sees all this." As for the "Difficult-to-Conquer Bhūmi" (sudurjayā-bhūmi): through the mastery of supreme wisdom in the practice of skillful means, one is able to attain what is difficult to attain, hence it is called "Difficult to Conquer." Regarding "with the four fearlessnesses": these are of two kinds. The first are the four fearlessnesses of the fruit of buddhahood: (1) fearlessness regarding all-knowledge, (2) fearlessness regarding the exhaustion of all outflows, (3) fearlessness in expounding the obstructions to the Path, and (4) fearlessness in expounding the path to deliverance from suffering, as routinely distinguished. The second are the four fearlessnesses of a bodhisattva: (1) fearlessness in retaining what has been heard, (2) fearlessness in liberation, (3) fearlessness in assemblies, and (4) fearlessness in answering difficult questions, as explained above. If [referring to] the latter four, one aspires to progressively advance, extensively carrying out preparatory practices to benefit and bring joy, thereby entering this bhūmi. If [referring to] the former four, through the cognition that realizes and the obstacles that are severed on this bhūmi, one knows that the path of obstruction and the path of deliverance across the bhūmis share in the same fruit, hence they are called fearlessnesses. Regarding "in accord with suchness": as stated in fascicle eight of the Daśabhūmika-śāstra, "Because of according with the dharma of equal suchness." Relying on that treatise, this means that the realizing cognition accords with equality to realize the principle of suchness; this is intermediate compliant kṣānti. Regarding "the mark of pure, equal, and undifferentiated": this is the suchness that is realized. Defilement and purity are equal, and their essence is undifferentiated, not differentiated like the eye and other faculties. Regarding "severing following the Small Vehicle in taking pleasure in seeking nirvāṇa": this is the obstacle to be severed. That is, on the preceding bhūmi, although one cultivated the factors of awakening and attained the outflow-free, due to cognitive obscurations the wholesome mind and so forth still harbored revulsion and longing, resembling the Small Vehicle in being revulsed by and turning away from saṃsāra while delighting in and seeking nirvāṇa. These are of two kinds, as stated in the Suvarṇaprabhāsa: first, the ignorance of wishing to turn away from saṃsāra, which is the revulsion toward saṃsāra here; second, the ignorance of wishing to proceed toward nirvāṇa, which is taking pleasure in nirvāṇa here. Because these two ignorances obstruct the undifferentiated path of the fifth bhūmi, upon entering the fifth bhūmi they are permanently severed. From here onward is the third [section], practice while dwelling on the bhūmi. This is divided into three parts: first, explaining the contemplation of the truths; next, explaining the mastery of technical arts; and finally, explaining emergence from the path of obstacles. First is the contemplation of the truths.