仁王護國般若波羅蜜多經疏 3.435

3.435

解曰：然於等覺有初後位，此後位也。謂此菩薩住第四禪大自在宮，有妙淨土。如《佛地論》第一云「十地菩薩自心所變淨土有二：若第八識所變淨土，是有漏識相分攝故，雖無漏善力所資薰，其相淨妙是苦諦攝。若隨後得無漏心變淨土影像，是無漏故，從無漏善種子而生，體是無漏道諦所攝。」居此土中所修覺者，如《瓔珞經》云「等覺菩薩以大願力，住壽百劫修千三昧，千劫學佛威儀，萬劫學佛化現也。自此已前，明等覺位所修行也。」將成正覺起金剛三昧者，如《十地論》第十二、《花嚴經》三十九皆云「菩薩摩訶薩入受職地，已得百萬阿僧祇三昧皆現在前，其最後三昧名受一切智勝職位。此三昧現，有大寶蓮花忽然出生，其花廣大，量等百萬三千大千世界，以眾妙寶間錯莊嚴，超過一切世間境界，出世善根之所生起，恒放光明普照法界，三千大千世界微塵數蓮花以為眷屬。爾時菩薩其身殊妙，坐此花座，身相大小正相稱可。無量菩薩以為眷屬，各坐其餘蓮花之上，周匝圍遶，一一各得百萬三昧，向大菩薩一心瞻仰。此大菩薩并其眷屬，所有光明及以言音，普皆充滿十方法界。一切世界咸悉震動，惡趣休息、國土嚴淨，同行菩薩靡不來集。此大菩薩足下放光照諸地獄，膝輪放光照諸畜生，齊輪放光照閻羅界，兩脇放光照諸人趣，兩手放光照天及脩羅，兩肩放光普照聲聞，項背放光照辟支佛，面門放光照初發心乃至九地菩薩，眉間放光普照十方受職菩薩，頂上放光普照十方一切世界諸佛道場。右繞十匝，住虛空中，成光明網，雨莊嚴具以為供養。復繞十匝，從諸如來足下而入。爾時諸佛及諸菩薩，知某世界某菩薩摩訶薩到受職位，彼諸菩薩皆來觀察，即各獲得十千三昧。一切諸佛眉間出光，普照十方一切世界，右繞十匝示現佛事，而來至此菩薩會上，周匝右繞示現種種莊嚴事已，從大菩薩頂上而入，得先未得百萬三昧，名為已得受職之位。如轉輪王所生太子，母是正后，身相具足。王令太子坐白象寶妙金之座，網幔幢幡散花奏樂，取四大海水置金瓶內，王執此瓶灌太子頂，是時即名受王職位。」廣如彼故。然金剛三昧現在前時者，即前經云「得先未得百萬三昧中最後三昧」也。依此勝定起無間道，斷微細障。此有二義。有說：此斷第十一地如來地障，有二無明，如《金光明》云：一者於一切境微細所知障礙無明，即是此中微所知障；二者極細煩惱麁重無明，即是此中一切任運煩惱障種。此二無明障於佛地，無間道時此斷捨故，本識種現。許異時者，此捨種故；若同時者，此未捨故。有說：斷者如《起信論》，唯心相滅，非心體滅，滅者斷也。自相心體舉體為彼無明所起，乃是激靜令動，非謂辨無令有。心之動因即是無明起為業相，今等覺位斷本無明，無明盡時動相隨滅，但滅心相不滅心體。此二別者，前斷轉識、後斷本識，合取兩文義符順故。而亦未能等無等等者，此位由劣，未能等佛。佛超此位，故名無等。佛佛道齊，名等等故。從此第二舉喻釋成。

The commentary explains: However, regarding equal enlightenment, there are initial and subsequent stages; this refers to the subsequent stage. That is to say, this bodhisattva abides in the palace of Maheśvara in the fourth dhyāna, where there is a wondrous pure land. As the first fascicle of the Buddhabhūmi-śāstra states: "There are two pure lands transformed by the tenth-ground bodhisattva's own mind: If it is the pure land transformed by the eighth consciousness, because it is subsumed under the objective aspect of tainted consciousness, even though perfumed and assisted by the power of untainted wholesome [roots], its pure and wondrous marks are subsumed under the truth of suffering. If it is the image of a pure land transformed by the subsequent untainted mind, because it is untainted, it is born from untainted wholesome seeds, and its essence is subsumed under the untainted truth of the path." The awakened state cultivated while dwelling in this land is as the Yingluo jing says: "A bodhisattva of equal enlightenment, through the power of great vows, lives for a hundred kalpas cultivating a thousand samādhis, for a thousand kalpas learns the Buddha's deportment, and for ten thousand kalpas learns the Buddha's transformed manifestations. Prior to this, it explains the practices cultivated in the stage of equal enlightenment." Regarding the arising of the adamantine samādhi on the verge of attaining right awakening, both the twelfth fascicle of the Daśabhūmika-śāstra and the thirty-ninth fascicle of the Avataṃsaka Sūtra state: "When the bodhisattva mahāsattva enters the stage of receiving coronation, he has already attained one million asaṃkhyeya samādhis, all manifesting before him. The very last samādhi is called the supreme coronation stage of omniscience. When this samādhi appears, a great jeweled lotus suddenly springs forth; that flower is vast, equal in measure to one million trichiliocosms, adorned with an interweaving of numerous wondrous jewels, transcending all worldly realms, born from supramundane wholesome roots, constantly emitting radiance that illuminates the dharmadhātu everywhere, accompanied by lotuses as numerous as the dust motes of a trichiliocosm as its retinue. At that time, the bodhisattva's body is exceedingly wondrous; sitting upon this flower seat, the size of his physical marks precisely corresponds to it. An immeasurable assembly of bodhisattvas serves as his retinue, each seated upon the other lotuses, surrounding him completely, each having attained one million samādhis, gazing reverently with single mind upon the great bodhisattva. All the radiance and vocal sounds of this great bodhisattva and his retinue completely fill the dharmadhātu of the ten directions. All worlds tremble and shake, the evil destinies cease, the lands are adorned and purified, and fellow practitioners gather without exception. This great bodhisattva emits light from the soles of his feet illuminating the hells; emits light from his kneecaps illuminating the animals; emits light from his navel illuminating the realm of Yama; emits light from his flanks illuminating the human realms; emits light from his hands illuminating the devas and asuras; emits light from his shoulders illuminating the śrāvakas everywhere; emits light from the back of his neck illuminating the pratyekabuddhas; emits light from his mouth illuminating bodhisattvas from the initial aspiration up to the ninth bhūmi; emits light from between his eyebrows illuminating crowned bodhisattvas throughout the ten directions; and emits light from his crown illuminating the bodhimaṇḍas of all buddhas throughout all worlds in the ten directions. Circling them ten times to the right, it abides in empty space, forming a net of light, raining down ornamental accoutrements as offerings. Circling ten times again, it enters beneath the feet of all the tathāgatas. At that time, all buddhas and bodhisattvas know that in a certain world a certain bodhisattva mahāsattva has arrived at the stage of receiving coronation. Those bodhisattvas all come to observe, each obtaining ten thousand samādhis. All the buddhas emit light from between their eyebrows, illuminating all worlds in the ten directions everywhere; circling ten times to the right, manifesting buddha-works, they come to this bodhisattva's assembly, circle to the right, and having manifested various ornamental deeds, enter through the crown of the great bodhisattva's head. He attains one million samādhis never attained before; this is called having attained the stage of receiving coronation. Just as the prince born to a wheel-turning king, whose mother is the primary queen and whose physical marks are fully complete, is seated by the king upon a throne of white elephant jewels and wondrous gold, with nets, canopies, banners, and pennants, scattering flowers and playing music; the king takes water from the four great oceans, places it in a golden flask, holds this flask, and anoints the prince's crown—at that moment, it is called receiving the royal station." As fully explained there. However, "when the adamantine samādhi appears before him" refers to the very last samādhi among the million samādhis never attained before mentioned in the earlier sūtra. Relying on this supreme concentration, he generates the unhindered path and severs subtle obscurations. There are two interpretations of this. Some say: this severs the obscurations of the eleventh bhūmi, the tathāgata bhūmi, which has two avidyamāna, as the Suvarṇaprabhāsa states: First, the subtle ignorance obstructing all objects that constitutes the cognitive obscuration, which is the subtle cognitive obscuration here; second, the extremely subtle ignorance of moral heaviness that constitutes the affliction obscuration, which is all seeds of spontaneous affliction obscurations here. These two ignorances obstruct the buddha-ground; they are severed and abandoned at the time of the unhindered path, regarding the seeds and actual states of the fundamental consciousness. If different times are admitted, it is because these seeds are abandoned; if simultaneous, it is because they are not yet abandoned. Some say: severing is as in the Awakening of Faith: only the marks of the mind are extinguished, not the essence of the mind; extinction is severing. The mental essence of its self-nature as a whole is aroused by that ignorance; this is stimulating quiescence into movement, not bringing something into existence from nonexistence. The cause of the mind's movement is ignorance arising as the karmic mark. Now in the position of equal enlightenment, original ignorance is severed; when ignorance is exhausted, the moving marks are extinguished accordingly—only the mental marks are extinguished, while the mental essence is not extinguished. The distinction between these two is: the former severs the evolving consciousnesses, while the latter severs the fundamental consciousness; combining both passages makes the meaning harmonious and compliant. As for "he is still not yet equal to the unequalled," because this position is still inferior, he cannot yet equal the Buddha. The Buddha transcends this stage; hence he is called "unequalled." The paths of all buddhas are equal; hence "equal to the unequalled." Here begins the second part, adducing an analogy to explain and establish it.