仁王護國般若波羅蜜多經疏 3.596

3.596

解曰：摩賀者，此云大也。三滿多者，此云普也。跋捺囉者，此云賢也。言步彌者，此云地也。涅哩野諦者，此云出生。順此方者，從前諸地所修行願，能出生此大普賢地，即十地後等覺地。然《瑜伽》中，從凡至聖總為四地：一者勝解行地，通目地前；二者普賢行願地，通目十地；三者大普賢地，即等覺地；四者普照曜地，即成正覺地也。依彼釋者，摩字為種字者，詮一切法我法空也。謂瑜伽者斷微細障，證我法空，即超出此大普賢地，證普照照曜成等正覺，福智莊嚴受用法身俱圓滿故。上明因竟，從此第二總明果位。文有兩句：且初第一果圓滿句。

Explanation: "Mahā" means here "great." "Samanta" means here "universal" (samanta). "Bhadra" means here "worthy" (bhadra). The word "bhūmi" means here "ground." "Niryāte" means here "emerging / proceeding forth." Following the [idiom of] this land, through the practices and vows cultivated across the preceding grounds, one is able to bring forth this great ground of Samantabhadra, which is the ground of equal enlightenment following the ten bhūmis. However, in the Yoga [tradition], from ordinary person to noble one, there are four grounds in total: first, the ground of practice in resolute faith (adhimukticaryā-bhūmi), which generally refers to the stages before the grounds; second, the ground of Samantabhadra's practices and vows, which generally refers to the ten bhūmis; third, the great ground of Samantabhadra, which is the ground of equal enlightenment; fourth, the ground of universal illumination, which is the ground of realizing right enlightenment. According to that commentary: "The syllable ma is the seed-syllable, expressing the emptiness of self and phenomena (dharmanairātmya and pudgalanairātmya) across all phenomena." That is, the yogin severs the subtle obscurations and realizes the emptiness of self and phenomena, thereby transcending this great ground of Samantabhadra, realizing universal illumination and achieving equal, right enlightenment, because the adornments of merit and wisdom as well as the experiential-use body (saṃbhogakāya) and Dharma-body (dharmakāya) are both perfected. Above, the causes have been explained; next, the second section generally clarifies the stage of the fruition. The text has two lines: first is the line on the perfection of the fruition.