[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) › 3.439 # 仁王護國般若波羅蜜多經疏 3.439 仁王護國般若波羅蜜多經疏 3.439 - **Language:** Classical Chinese ### [3.439](https://indike.org/pramana/in.bauddha.taisho.1709.3.439) 解曰：若解脫等者，此有二義。前師解云：解脫道也。本識種現及劣無漏，與微細障所斷所棄無間解脫，如前悉故。如《佛地論》第三云「四智心品何位得者？大圓鏡智種雖本有，此解脫位最初現行，一切佛果無漏種子圓滿依附，盡未來際常無間斷。平等智品一初地現行，後後地中修令增長，法空智果恒常現，有漏心時即便間斷，乃至等覺最後之心，盡未來際常無間斷，如有漏位本識恒俱，無漏立中常無斷故。妙觀察智亦初現行，從此已後漸修增長，乃至佛果若入滅定亦不行故。成所作智，有說初地皆得現行。如實義者，佛果方起，有漏五根發無漏識未曾見故，於佛果位容間斷故。言一相者，即淨法界一真相故。言無相者，四智心品隨應證如常無相故。無生無滅者，證如之智體雖相續，常與如合無間斷故。同真際者，智等如故。等法性者，不變易故。滿功德藏者，有為功德滿智德身，無為功德性自滿故。住如來位者，滿之地也。身差別者，所證真理即自性身，能證四智自受用身，雖果位中無能所別，五法性類屬二身故。流出功德，利他二身，地前地上麁細異故。大悲願力平等無二，隨類所見勝劣不等，與自二身非即非離。」廣如彼故。後師解脫同前。言一相者，前無間道滅本無明，今解脫道心歸本源，同一相故。言無相者，眾相無故。無生無滅者，智冥真理，無生滅故。同真際者，動相滅故。等法性者，智等如故。滿功德藏者，神解體圓。住如來位者，寂不動故。身差別者，一者體大，真體遍故；二者相大，性德圓故；三者用大，遍法界動而常寂，非即離故。前遣定一，後遣定異，互相影顯，不相違故。此上總是第十三法師結申滿位。雖明佛果，故不別開，同三賢中申後位故。從此第二結申受持。於此分二：初結申受持，後結申信解。且初第一結申受持。 > The commentary explains: Regarding "in the position of liberation" and so on, there are two interpretations. The former master explains: it is the path of liberation. The seeds and actual states of the fundamental consciousness and the inferior untainted \[dharmas\], together with the subtle obscurations severed and abandoned, are unobstructed and liberated, as previously explained in full. As the third fascicle of the Buddhabhūmi-śāstra states: "At what stage are the mental classes of the four wisdoms attained? Although the seeds of the great mirror-like wisdom are originally present, they first become active in this position of liberation, with all untainted seeds of the Buddha fruit completely adhering to them, uninterruptedly forever to the end of future time. The mental class of equality wisdom first becomes active on the first bhūmi, cultivated to increase on subsequent grounds, and the fruit of the wisdom of the emptiness of dharmas is constantly active; during tainted moments it is interrupted, up until the final moment of equal enlightenment, after which it is uninterrupted forever to the end of future time, just as the fundamental consciousness always accompanies the tainted state, while in the untainted establishment it is never interrupted. Wondrously observing wisdom also first becomes active \[on the first bhūmi\] and is gradually cultivated and increased thereafter, up to the Buddha fruit; if entering the concentration of cessation, it also does not function. As for the wisdom of accomplishing actions, some say it can become active from the first bhūmi onward. The true meaning is that it only arises at the Buddha fruit, because untainted consciousness arising from tainted five sense faculties has never been seen, and in the Buddha fruit position it may be interrupted." The phrase "one mark" refers to the single true mark of the pure dharmadhātu. "Markless" means that the mental classes of the four wisdoms, realizing suchness as appropriate, are constantly markless. "Unarisen and unceasing" means that although the essence of the wisdom realizing suchness is continuous, it is constantly united with suchness without interruption. "Identical to the true limit" means that wisdom is equal to suchness. "Equal to the dharmatā" means that it does not alter. "Fulfilling the treasury of merits" means that conditioned merits fulfill the body of wisdom and merit, and unconditioned merits are inherently complete. "Abiding in the tathāgata position" means the ground of fulfillment. As for the distinction of bodies: the realized true principle is the essential nature body (svābhāvikakāya); the four realizing wisdoms are the self-enjoyment body (svasaṃbhogakāya). Although in the fruit position there is no distinction between realizing and realized, the five natures of phenomena belong to the two bodies. The merits that flow forth are the two bodies that benefit others, differing in coarseness and subtlety before the bhūmis and on the bhūmis. The power of great compassion and vows is equal and non-dual; perceived by different classes as superior or inferior and not uniform, they are neither identical to nor separate from one's own two bodies. As fully explained there. The latter master's explanation of liberation is the same as the former. "One mark" means that the preceding unhindered path extinguishes original ignorance, and now in the path of liberation the mind returns to the original source, unified in one mark. "Markless" means the absence of various marks. "Unarisen and unceasing" means that wisdom merges with true principle, being without arising or ceasing. "Identical to the true limit" means that moving marks are extinguished. "Equal to the dharmatā" means that wisdom is equal to suchness. "Fulfilling the treasury of merits" means that the essence of spiritual understanding is consummate. "Abiding in the tathāgata position" means being quiescent and unmoving. As for the distinction of bodies: first, the greatness of essence, because the true essence is all-pervading; second, the greatness of marks, because the inherent merits are consummate; third, the greatness of function, moving throughout the dharmadhātu yet constantly quiescent, neither identical nor separate. The former dispels fixed oneness, while the latter dispels fixed difference; reflecting each other, they do not contradict. The above all belongs to the thirteenth Dharma Master concluding by stating the position of fulfillment. Although it clarifies the Buddha fruit, it is not separately opened, just as the subsequent stages were stated among the three grades of sages. Here begins the second part, concluding by stating upholding. This is divided into two: first, concluding by stating upholding; second, concluding by stating faith and understanding. First, concluding by stating upholding. > — English (machine translation) (machine translation) - [Previous: 3.438](https://indike.org/pramana/in.bauddha.taisho.1709.3.438) - [Next: 3.440](https://indike.org/pramana/in.bauddha.taisho.1709.3.440) - [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.3.439) — English, machine translation ## Linked texts (1) - [佛地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.buddhabhumisutra!buddhabhumisutrasastra*zh-xuanzang.3.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.439](https://indike.org/pramana/in.bauddha.taisho.1709.3.439) · Pramāṇa