仁王護國般若波羅蜜多經疏 3.348

3.348

The commentary states: Regarding the explanation of entering the ground, the Suvarṇaprabhāsa Sūtra says: "For a bodhisattva of the third ground, this sign appears first: one's own body is heroic and strong, adorned with armor and helmets, capable of subduing all hostile bandits; the bodhisattva sees all this." As for the Luminous Ground: the radiance of the immeasurable wisdom and samādhis is unshakeable and cannot be overthrown, having the retention-dhāraṇī as its root, hence it is called the Luminous Ground. "Abides in non-conceptualization" refers to the non-conceptual wisdom of entering the ground. Only the wisdom capable of realization is explained, but there must be the suchness realized. According to the Vijñaptimātratāsiddhi, the bodhisattva of this ground realizes the supremely streaming suchness, meaning that the teachings that flow forth from this suchness are extremely superior to other teachings. This means that through the three wisdoms obtained on this ground illuminating the Mahāyāna Dharma, one realizes the fundamental suchness of these teachings. "Destroys the darkness of ignorance" explains the severance of obscurations; that is, upon entering this ground, one severs the obscuration of dull darkness. Among cognitive obscurations, it is a fraction of the innate [obscuration] that obstructs the supreme concentration and retention of that third ground and the extraordinary three wisdoms produced thereby. As the Suvarṇaprabhāsa Sūtra says, there are two kinds of ignorance: first, the ignorance of attachment to what was not obtained and is now obtained, which obstructs supreme concentration and cultivated wisdom. Attachment means affliction, which accompanies ignorance, both being capable of obstructing. Second, the ignorance that is capable of obstructing extraordinary retention, which obstructs retention and the wisdoms of hearing and reflection. The Sanskrit term dhāraṇī is translated here as "retention" (zongchi); its substance is mindfulness and wisdom. According to the Bodhisattvabhūmi, there are four kinds: first, retention of the Dharma, retaining names, phrases, and syllables; second, retention of meaning, retaining the expressed meaning; third, unobstructed understanding of words; fourth, uninterrupted eloquence. Because of obtaining kṣānti and wisdom, one does not forget these four retentions. On this ground, one seeks the Dharma indefatigably; as the fifth fascicle of the Daśabhūmika-sūtra-śāstra states: "Even if the trichiliocosm were filled with great fire, one would cast oneself directly through it to seek a single phrase of the Dharma spoken by the Buddha." From here, the second [part] explains the cultivation while abiding in the ground. Within this there are three parts: first, revealing the attainment of the three knowledges.