仁王護國般若波羅蜜多經疏 3.334

3.334

The commentary explains: "No karmic habit-energy of the three realms": karma is action; habit-energy refers to vāsanā, encompassing both seeds and actual manifestations. That which is severed by seeing is already completely gone. "Do not create new karma": since the ignorance that obscures principle and turns to newly initiate karma has already been severed, they do not create new karma. From this point forward up to the tenth stage, the practices and vows cultivated do not incur rebirth, because ignorance was severed upon first entering the stages. If so, how does the ignorance of later stages differ from the earlier? Bodhisattvas on the stages manifest greed, anger, and so forth; are these not karma? Answer: the later intrinsic ignorance is only innate affliction; although present, it does not arise and does not generate karma. Furthermore, sentient beings converted by bodhisattvas have diverse dispositions and desires, and the conditions for conversion are not uniform; through the power of great compassion, they manifest greed and anger. For instance, in the sixty-eighth fascicle of the Avataṃsaka, the woman Vasumitrā, and in the sixty-sixth fascicle, King Anivartana, each attained measureless samādhis; how could they be like what is seen, identical with unwholesome states? If so, the supreme retributions on the stages would have no cause. This is also not the case: they take the actions initiated by ignorance prior to the stages, in the stage of provisions and so forth, as their cause. Regarding "being born through vows in accordance with the power of cognition," the masters of the Western lands have two explanations. Some say: for those of gradual awakening and those with predominant wisdom, the afflictions that sustain rebirth and initiate moistening are severed forever, so within the three realms they have no portion-bound birth; the retributions of the ten kings are transformative births received through uncontaminated absorption and vows in accordance with the power of cognition. Were it not so, the ten kings would not exist there. If birth outside the realms were not within the sphere of ordinary beings, the buddhas and bodhisattvas would not be visible. Some say: there was a treatise master there named *Vinītaprabha (Tiaofuguang) who, relying on the Saṃdhinirmocana, said: for a class of sudden awakening with predominant compassion, the causes that perfume and induce supreme bodies prior to the stages retain the seeds of operational afflictions, and they moisten those births in accordance with the power of cognition and vows. From the eighth stage upward, there are solely apparitional births; whether in concentrated or scattered stages, they can all be seen; thus before the seventh stage, the retributions of the ten kings and so forth are all actual births. Hereafter, the third part concludes and declares the fulfillment of the stage.