仁王護國般若波羅蜜多經疏 3.391

3.391

解曰：明入地者，如《金光明》云「七地菩薩是相先現。於菩薩前有諸眾生應墮地獄，以菩薩力便得不墮，無有損傷亦無恐怖也。」遠行地者，無漏無間無相思惟解脫三昧，遠修行故。修無生忍者，五中第四，明能證智，下品忍也。證法無別者，明所證如，謂此真如雖多教法種種安立而無異故。斷諸業果者，明所斷也。地前所感分段業果，極至此地皆永斷故。細現行相者，所知障也。執有生滅細相現行，能障此地妙無相道。此有二種，如《金光明》云，一者微細諸相現行無明，即是此中執有生者，謂取流轉細生相故；二者作意欣樂無相無明，即是此中執有滅者，謂取還滅細滅相故。由此二故，純於無相作意勤求，未能空中起有勝行。入此地時彼等永斷，故於無相不專懃求，即於空中起有勝行，冥真俗境合本後智，少用功力即能超故。從此第二住地修行。於中分二：且初第一明滅定行。

The commentary states: Explaining the entry into the ground: as the Suvarṇaprabhāsa says, 'For a seventh-ground bodhisattva, this characteristic manifests first: before the bodhisattva there are sentient beings who ought to fall into hell, but through the power of the bodhisattva they are caused not to fall, without injury and without terror.' 'The Far-Reaching Ground' means that because the uncontaminated, uninterrupted, and signless reflective liberation-samādhi is cultivated for a far distance. 'Cultivates the non-arising kṣānti' is the fourth among the five, explaining the cognizing cognition; it is the lower grade of kṣānti. 'Realizes that phenomena are without distinction' explains the realized suchness: this means that although this true suchness is variously established through many doctrinal teachings, it is without difference. 'Cuts off all karma and fruitions' explains that which is abandoned: the portioned karmic fruitions induced prior to the bhūmis are all eternally cut off upon ultimately reaching this ground. 'The fine active characteristics' are the cognitive hindrances (jñeyāvaraṇa). Grasping at the manifestation of fine characteristics of arising and cessation can obstruct the wonderful signless path of this ground. There are two kinds of this, as the Suvarṇaprabhāsa says: first, the ignorance of the manifestation of subtle characteristics, which is the grasping here at the existent as arising, meaning grasping at the subtle characteristics of arising in saṃsāric transmigration; second, the ignorance of intentionally rejoicing in the signless, which is the grasping here at the existent as ceasing, meaning grasping at the subtle characteristics of cessation in reversal and extinction. Due to these two, one purely and intentionally strives after the signless with diligence and is not yet able to produce superior practice of existence within emptiness. When entering this ground, these are eternally cut off; therefore, one does not exclusively and diligently strive after the signless, but immediately produces superior practice of existence within emptiness, fusing the realms of ultimate and conventional [truth], uniting the fundamental and subsequently attained cognitions, and being able to transcend with little effort. From here, the second part explains the practice of dwelling in the ground. Within this there are two: first, to begin with, the practice of the absorption of cessation (nirodha-samāpatti) is explained.