仁王護國般若波羅蜜多經疏 3.421

3.421

解曰：明入地者，《金光明》云「十地菩薩是相先現。如來之身金色晃耀，無量淨光悉皆圓滿，有無量億梵王圍繞恭敬供養，轉於無上微妙法輪。菩薩悉見也。」法雲地者，法身如虛空、智慧如大雲，皆能遍滿覆一切故。法雲兩字，如智別故。《唯識論》云「大法智雲，含眾德水，蔽如空麁重，充滿法身故。」法雲俱智，所遍如也。無量智慧思惟觀察者，此即加行，遍觀察也。從發信心者，舉最初也。經百萬阿僧祇劫者，至九地滿所經時也。廣集無量助道法者，明已修習一切行願助道之法也。增長無邊大福智者，明已增長廣大福智。如是觀察引能證智證寂滅忍，入此地也。證業自在者，明所證也。證者能證也。業自在者，所證如也。謂此地中證此真如，普於一切神通作業總持定門皆自在故。雖十地中真如無別，隨能證行，假立名故。斷神通障者，所斷障也。神通障者，就勝立名。通障此地，令於諸法不得自在。亦障此地大法智雲，及所含藏所起事業。此有二種，如《金光明》云：一者於大神通未得自在變現無明，即是此中障所起事業者。此中應云於大神通變現未得自在無明，文則順故。二者微細祕密未能悟解事業無明，即是此中障大法智雲及所含藏者。由二無明障神通等，入此地時便永斷故。從此第二住地修行。於中分三：且初第一明利他行。

The commentary explains: Regarding clarifying the entrance to the bhūmi, the Suvarṇaprabhāsa Sūtra says: 'For the bodhisattva of the tenth bhūmi, these signs first appear: the body of the Tathāgata, dazzlingly golden in radiance, all its immeasurable pure lights fully complete, surrounded by immeasurable billions of Brahmā kings offering reverent worship, turns the unsurpassed, subtle, and wondrous wheel of the Dharma. The bodhisattva sees all of this.' Regarding the Cloud of Dharma bhūmi: the dharmakāya is like empty space, and wisdom is like a great cloud, both being able to pervade and cover all things. In the two words 'Cloud of Dharma,' suchness and cognition are distinguished. The Vijñaptimātratāsiddhi says: 'The cloud of great dharma-wisdom contains the waters of all virtues, conceals coarse heaviness like empty space, and fully pervades the dharmakāya.' 'Dharma' and 'cloud' are both cognition, while what is pervaded is suchness. Regarding 'with immeasurable wisdom, contemplates and investigates,' this is the preparatory practice (prayoga), universally investigating. Regarding 'from having produced the mind of faith,' this cites the very beginning. Regarding 'traversing a million asaṃkhyeya kalpas,' this is the time traversed up to the completion of the ninth bhūmi. Regarding 'has extensively gathered immeasurable dharmas that assist the path,' this clarifies having already cultivated all the practices, vows, and dharmas that assist the path. Regarding 'increased boundless great merit and wisdom,' this clarifies having already augmented vast merit and wisdom. Contemplating in this way induces the certifying cognition that realizes quiescent kṣānti, entering this bhūmi. Regarding 'realizing mastery over karma,' this clarifies what is realized. 'Realizing' is the realizing subject. 'Mastery over karma' is the suchness that is realized. That is to say, within this bhūmi one realizes this suchness, so that one has mastery throughout all activities of divine supernormal powers, dhāraṇīs, and samādhi doorways. Although there is no difference in suchness across the ten bhūmis, names are provisionally established in accordance with the practices capable of realization. Regarding 'severing the obstacle to divine supernormal powers,' this is the obstacle to be severed. 'Obstacle to divine supernormal powers' is named after what is preeminent. It obstructs this bhūmi, preventing one from attaining mastery over all dharmas. It also obstructs the cloud of great dharma-wisdom of this bhūmi, as well as the activities produced and contained within it. There are two kinds of this, as the Suvarṇaprabhāsa Sūtra says: first, the ignorance of not yet having attained mastery over manifestations in great supernormal powers, which is precisely the obstacle to the activities produced here. (Here it should read: 'the ignorance of not yet having attained mastery over manifestations in great supernormal powers,' so that the text runs smoothly.) Second, the ignorance regarding activities where one has not yet awakened to and understood the subtle and secret, which is precisely what obstructs the cloud of great dharma-wisdom and what is contained within it here. Because these two ignorances obstruct divine supernormal powers and so forth, upon entering this bhūmi they are permanently severed. From here, the second [part] clarifies the cultivation while abiding in the bhūmi. Within it there are three parts: first, the first clarifies the practice of benefiting others.