仁王護國般若波羅蜜多經疏 3.411

3.411

The commentary explains: Regarding entering the ground, as the Suvarṇaprabhāsa says: 'For a bodhisattva of the ninth ground, these marks appear first: surrounded and venerated by measureless koṭis of retinues of a wheel-turning sage king, with a white parasol above their head adorned with measureless jewels. The bodhisattva sees all of this.' 'Good Intelligence Ground' means that in expounding the various distinctions of all dharmas, one attains mastery in all, free from distress and encumbrance, with increasing wisdom that is masterly and unobstructed. 'Abides in superior non-arising kṣānti, extinguishes the marks of thought after thought' explains the cognition capable of realization: abiding in the highest grade of kṣānti, thought after thought is quiescent, taking signlessness as sign. 'Realizes the mastery of cognition' is the realized suchness: through realizing true suchness, cognition attains mastery, meaning that once one has realized true suchness on this ground, one attains mastery in unobstructed comprehension. 'Severs the unobstructed obstacle' explains the obstacle that is severed: the bodhisattva of this ground attains unobstructed comprehension, and because this obstacle obstructs it, it is called the unobstructed obstacle. This obstacle of ignorance has two kinds. As the Suvarṇaprabhāsa says, the first is ignorance of lack of skillfulness regarding the two unobstructed [comprehensions] of the expressed meaning and of names, sentences, and phonemes. The 'expressed' is the unobstructed comprehension of meaning. 'Names, sentences, and phonemes' is the unobstructed comprehension of dharmas. These two each have measureless distinctions, called measureless; because one has not yet attained skillfulness in these two. The second is ignorance of not having spontaneous ease regarding expression and eloquence, meaning that because of ignorance regarding expression, one cannot achieve spontaneous ease. The two obstacles of ignorance prevent mastery of the four unobstructed comprehensions on this ground; upon entering the ninth ground, they are severed forever. From here, the second part explains cultivating while abiding on the ground. Within this are two parts: first, explaining unobstructed comprehension; later, explaining benefiting sentient beings. Within the first are again two parts: first, explaining guarding the treasury of the Dharma.