仁王護國般若波羅蜜多經疏 3.383

3.383

解曰：明入地者，如《金光明》云「六地菩薩是相先現。七寶花池有四階道，金砂遍布清淨無穢，八功德水皆悉盈滿，嗢鉢羅花、波頭摩花、分頭花、芬陀利花隨處莊嚴。於花池所遊戲快樂，清涼無比。菩薩悉見也。」現前地者，行法相續了了顯現，無相思惟悉現前故。得上順忍者，明能證智，上品忍也。住三脫門者，如《十地論》第八云「欲入第六地，得一切法自性無相平等故。」准彼，即顯證三脫門平等真理也。如《唯識論》，此地所證無染淨如本性。無染，非後淨故。能盡三界等者，所斷障也。能盡即是斷盡義也。言三界者，明所依也。集因者，俱生煩惱及識種也。集業者，福非福等諸業種也。皆是集諦，分段因故。麁現行相者，所知障也。謂由前地觀於四諦二染二淨，執有染淨，麁相現行，障於六地無染淨道。謂此無明有其二種，如《金光明》云，一者觀行流轉無明，即是此中執有染者；二者麁相現前無明，即是此中執有淨者。取淨相故相觀多行，未能多時住無相觀。入此地時，彼二無明及集因集業俱永斷故。斷彼種現，准前悉故。從此第二住地修行。於中分二：且初第一明緣生觀。

The commentary explains: Regarding the explanation of entering the bhūmi, as the Suvarṇaprabhāsa states: "For a bodhisattva on the sixth bhūmi, this sign appears first: a pond of seven-jeweled flowers has four flights of stairs, spread all over with gold sand, pure and defilement-free, completely filled with the waters of eight virtues, adorned everywhere with utpala flowers, padma flowers, puṇḍarīka flowers, and utpala blossoms. Sporting and delighting around the flower pond, it is incomparably refreshing. The bodhisattva sees all this." As for the "Manifest Bhūmi" (abhimukhī-bhūmi): dharmas of practice are continuously, clearly, and distinctly revealed, because formless reflection completely manifests before them. Regarding "attaining the superior compliant kṣānti": this clarifies the realizing cognition, which is the superior kṣānti. Regarding "dwelling in the three gates of liberation": as stated in fascicle eight of the Daśabhūmika-śāstra, "Wishing to enter the sixth bhūmi, one attains the markless equality of the intrinsic nature of all dharmas." In accordance with that, this reveals the realization of the equal, true principle of the three gates of liberation. As stated in the Vijñaptimātratāsiddhi, what is realized on this bhūmi is suchness free of defilement and purity: intrinsically without defilement, not pure only subsequently. Regarding "able to exhaust... in the three realms": this is the obstacle to be severed. "Able to exhaust" means thoroughly severing. "The three realms" clarifies the support. "Causes of accumulation" are the innate afflictions and the seeds of consciousness. "Karma of accumulation" are the seeds of all karma, meritorious, non-meritorious, and so forth. All are the truth of origination, because they are the causes of delimited transmigration. "Coarse manifest forms" refers to cognitive obscurations. That is, due to the previous bhūmi's contemplation of the four truths as two defiled and two pure, one grasps defilement and purity, and coarse marks manifest, obstructing the path free of defilement and purity of the sixth bhūmi. That ignorance is of two kinds, as stated in the Suvarṇaprabhāsa: first, the ignorance of contemplative practice of transmigration, which is grasping defilement here; second, the ignorance of the manifestation of coarse marks, which is grasping purity here. Because of seizing marks of purity, marked contemplation predominantly occurs, and one cannot abide for long in signless contemplation. When entering this bhūmi, those two ignorances as well as the causes of accumulation and karma of accumulation are all permanently severed. The severing of both their seeds and manifestations is understood in accordance with what preceded. From here onward is the second [section], practice while dwelling on the bhūmi. This is divided into two: first is the contemplation of dependent arising.