[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.411 # 仁王護國般若波羅蜜多經疏 3.411 仁王護國般若波羅蜜多經疏 3.411 - **Language:** Classical Chinese ### [3.411](https://indike.org/pramana/in.bauddha.taisho.1709.3.411) 解曰：明入地者，如《金光明》云「九地菩薩是相先現。轉輪聖王無量億眾圍繞供養，頂上白蓋，無量眾寶之所莊嚴。菩薩悉見也。」善慧地者，說一切法種種差別皆得自在，無患無累，增長智慧自在無礙故。住上無生忍滅心心相者，明能證智，住上品忍。念念寂滅無相為相，證智自在者所證如也，由證真如智得自在，謂若此地證真如已，於無礙解得自在故。斷無礙障者，明所斷障。此地菩薩得無礙解，由障障彼名無礙障。此障無明，有其二種。如《金光明》云，一者於所說義及名句文此二無礙，未善巧無明。言所說者，義無礙也。名句文者，法無礙也。此二各有無量差別，名為無量，於此二種未得善巧故。二者於詞辨才不隨意無明，謂詞無由無明故，不得隨意故。二無明障於此地，四無礙解不得自在，入九地時便永斷故。從此第二住地修行。於中分二：初明無礙解、後明利眾生。初中復二：且初第一明護法藏。 > The commentary explains: Regarding entering the ground, as the Suvarṇaprabhāsa says: 'For a bodhisattva of the ninth ground, these marks appear first: surrounded and venerated by measureless koṭis of retinues of a wheel-turning sage king, with a white parasol above their head adorned with measureless jewels. The bodhisattva sees all of this.' 'Good Intelligence Ground' means that in expounding the various distinctions of all dharmas, one attains mastery in all, free from distress and encumbrance, with increasing wisdom that is masterly and unobstructed. 'Abides in superior non-arising kṣānti, extinguishes the marks of thought after thought' explains the cognition capable of realization: abiding in the highest grade of kṣānti, thought after thought is quiescent, taking signlessness as sign. 'Realizes the mastery of cognition' is the realized suchness: through realizing true suchness, cognition attains mastery, meaning that once one has realized true suchness on this ground, one attains mastery in unobstructed comprehension. 'Severs the unobstructed obstacle' explains the obstacle that is severed: the bodhisattva of this ground attains unobstructed comprehension, and because this obstacle obstructs it, it is called the unobstructed obstacle. This obstacle of ignorance has two kinds. As the Suvarṇaprabhāsa says, the first is ignorance of lack of skillfulness regarding the two unobstructed \[comprehensions\] of the expressed meaning and of names, sentences, and phonemes. The 'expressed' is the unobstructed comprehension of meaning. 'Names, sentences, and phonemes' is the unobstructed comprehension of dharmas. These two each have measureless distinctions, called measureless; because one has not yet attained skillfulness in these two. The second is ignorance of not having spontaneous ease regarding expression and eloquence, meaning that because of ignorance regarding expression, one cannot achieve spontaneous ease. The two obstacles of ignorance prevent mastery of the four unobstructed comprehensions on this ground; upon entering the ninth ground, they are severed forever. From here, the second part explains cultivating while abiding on the ground. Within this are two parts: first, explaining unobstructed comprehension; later, explaining benefiting sentient beings. Within the first are again two parts: first, explaining guarding the treasury of the Dharma. > — English (machine translation) (machine translation) - [Previous: 3.410](https://indike.org/pramana/in.bauddha.taisho.1709.3.410) - [Next: 3.412](https://indike.org/pramana/in.bauddha.taisho.1709.3.412) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.411) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.411](https://indike.org/pramana/in.bauddha.taisho.1709.3.411) · Pramāṇa