仁王護國般若波羅蜜多經疏 3.421

3.421

The commentary explains: Regarding clarifying the entrance to the bhūmi, the Suvarṇaprabhāsa Sūtra says: 'For the bodhisattva of the tenth bhūmi, these signs first appear: the body of the Tathāgata, dazzlingly golden in radiance, all its immeasurable pure lights fully complete, surrounded by immeasurable billions of Brahmā kings offering reverent worship, turns the unsurpassed, subtle, and wondrous wheel of the Dharma. The bodhisattva sees all of this.' Regarding the Cloud of Dharma bhūmi: the dharmakāya is like empty space, and wisdom is like a great cloud, both being able to pervade and cover all things. In the two words 'Cloud of Dharma,' suchness and cognition are distinguished. The Vijñaptimātratāsiddhi says: 'The cloud of great dharma-wisdom contains the waters of all virtues, conceals coarse heaviness like empty space, and fully pervades the dharmakāya.' 'Dharma' and 'cloud' are both cognition, while what is pervaded is suchness. Regarding 'with immeasurable wisdom, contemplates and investigates,' this is the preparatory practice (prayoga), universally investigating. Regarding 'from having produced the mind of faith,' this cites the very beginning. Regarding 'traversing a million asaṃkhyeya kalpas,' this is the time traversed up to the completion of the ninth bhūmi. Regarding 'has extensively gathered immeasurable dharmas that assist the path,' this clarifies having already cultivated all the practices, vows, and dharmas that assist the path. Regarding 'increased boundless great merit and wisdom,' this clarifies having already augmented vast merit and wisdom. Contemplating in this way induces the certifying cognition that realizes quiescent kṣānti, entering this bhūmi. Regarding 'realizing mastery over karma,' this clarifies what is realized. 'Realizing' is the realizing subject. 'Mastery over karma' is the suchness that is realized. That is to say, within this bhūmi one realizes this suchness, so that one has mastery throughout all activities of divine supernormal powers, dhāraṇīs, and samādhi doorways. Although there is no difference in suchness across the ten bhūmis, names are provisionally established in accordance with the practices capable of realization. Regarding 'severing the obstacle to divine supernormal powers,' this is the obstacle to be severed. 'Obstacle to divine supernormal powers' is named after what is preeminent. It obstructs this bhūmi, preventing one from attaining mastery over all dharmas. It also obstructs the cloud of great dharma-wisdom of this bhūmi, as well as the activities produced and contained within it. There are two kinds of this, as the Suvarṇaprabhāsa Sūtra says: first, the ignorance of not yet having attained mastery over manifestations in great supernormal powers, which is precisely the obstacle to the activities produced here. (Here it should read: 'the ignorance of not yet having attained mastery over manifestations in great supernormal powers,' so that the text runs smoothly.) Second, the ignorance regarding activities where one has not yet awakened to and understood the subtle and secret, which is precisely what obstructs the cloud of great dharma-wisdom and what is contained within it here. Because these two ignorances obstruct divine supernormal powers and so forth, upon entering this bhūmi they are permanently severed. From here, the second [part] clarifies the cultivation while abiding in the bhūmi. Within it there are three parts: first, the first clarifies the practice of benefiting others.