仁王護國般若波羅蜜多經疏 3.338

3.338

The commentary states: Regarding the explanation of entering the ground, the Suvarṇaprabhāsa Sūtra says: "For a bodhisattva of the second ground, this sign appears first: the trichiliocosm is flat as the palm of a hand, and the bodhisattva sees all manner of purificatory adornments made of pure precious gems of immeasurable and boundless wonderful colors. As for the Ground of Freedom from Defilement (Vimalā-bhūmi), all subtle defilements and infractions of the precepts are completely purified, hence it is called 'Free from Defilement.'" "The four immeasurables" means that because one severs the habit-energy of anger and the like on this ground, the four immeasurables arise in association with the mind that enters the ground. "Most supreme and quiescent" refers to the suchness that is realized. This is equivalent to the realization of supreme suchness in the Mahāyānasaṃgraha, meaning that it is endowed with boundless supreme merits. "Severing the habit-energy of anger and the like" explains what is abandoned. "Habit" means habit-energy (vāsanā), which has two meanings: first, the seeds of the afflictions such as anger; second, the unpliant nature of the coarseness perfumed by anger and the like. "And the like" also has two meanings: first, it is equal to all upakleśas such as wrath, enmity, and malice; second, it is equal to the cognitive obscurations that accompany them. As for the ignorance that is abandoned, this also has two types. As the Suvarṇaprabhāsa Sūtra says: "First, the ignorance of mistakenly violating subtle points of training, which is a fraction of the innate [ignorance] of this ground; second, the ignorance that initiates various karmic activities, which refers to the three karmas of mistaken violation initiated by that. This ignorance and the like all obstruct the extremely pure morality (śīla) of the second ground; when entering the second ground, they are all severed forever." Regarding the distinctions in severance: on this ground, with anger and the like, only the unpliant nature of coarseness is severed, because the seeds are not yet severed. This is because the seeds of anger and the like are to be severed through cultivation (bhāvanā-heya). The tenth fascicle of the Vijñaptimātratāsiddhi says that what is to be severed through cultivation is gradually subdued before the grounds, and from the first ground onward can be subdued at once completely so that it never becomes active again. Although it may temporarily arise manifestly during the first seven grounds, it does not constitute a fault, and from the eighth ground onward it never becomes active at all. Throughout the ten grounds the seeds are not separately severed; upon reaching the vajropamasamādhi they are all severed at once.