仁王護國般若波羅蜜多經疏 3.439

3.439

The commentary explains: Regarding "in the position of liberation" and so on, there are two interpretations. The former master explains: it is the path of liberation. The seeds and actual states of the fundamental consciousness and the inferior untainted [dharmas], together with the subtle obscurations severed and abandoned, are unobstructed and liberated, as previously explained in full. As the third fascicle of the Buddhabhūmi-śāstra states: "At what stage are the mental classes of the four wisdoms attained? Although the seeds of the great mirror-like wisdom are originally present, they first become active in this position of liberation, with all untainted seeds of the Buddha fruit completely adhering to them, uninterruptedly forever to the end of future time. The mental class of equality wisdom first becomes active on the first bhūmi, cultivated to increase on subsequent grounds, and the fruit of the wisdom of the emptiness of dharmas is constantly active; during tainted moments it is interrupted, up until the final moment of equal enlightenment, after which it is uninterrupted forever to the end of future time, just as the fundamental consciousness always accompanies the tainted state, while in the untainted establishment it is never interrupted. Wondrously observing wisdom also first becomes active [on the first bhūmi] and is gradually cultivated and increased thereafter, up to the Buddha fruit; if entering the concentration of cessation, it also does not function. As for the wisdom of accomplishing actions, some say it can become active from the first bhūmi onward. The true meaning is that it only arises at the Buddha fruit, because untainted consciousness arising from tainted five sense faculties has never been seen, and in the Buddha fruit position it may be interrupted." The phrase "one mark" refers to the single true mark of the pure dharmadhātu. "Markless" means that the mental classes of the four wisdoms, realizing suchness as appropriate, are constantly markless. "Unarisen and unceasing" means that although the essence of the wisdom realizing suchness is continuous, it is constantly united with suchness without interruption. "Identical to the true limit" means that wisdom is equal to suchness. "Equal to the dharmatā" means that it does not alter. "Fulfilling the treasury of merits" means that conditioned merits fulfill the body of wisdom and merit, and unconditioned merits are inherently complete. "Abiding in the tathāgata position" means the ground of fulfillment. As for the distinction of bodies: the realized true principle is the essential nature body (svābhāvikakāya); the four realizing wisdoms are the self-enjoyment body (svasaṃbhogakāya). Although in the fruit position there is no distinction between realizing and realized, the five natures of phenomena belong to the two bodies. The merits that flow forth are the two bodies that benefit others, differing in coarseness and subtlety before the bhūmis and on the bhūmis. The power of great compassion and vows is equal and non-dual; perceived by different classes as superior or inferior and not uniform, they are neither identical to nor separate from one's own two bodies. As fully explained there. The latter master's explanation of liberation is the same as the former. "One mark" means that the preceding unhindered path extinguishes original ignorance, and now in the path of liberation the mind returns to the original source, unified in one mark. "Markless" means the absence of various marks. "Unarisen and unceasing" means that wisdom merges with true principle, being without arising or ceasing. "Identical to the true limit" means that moving marks are extinguished. "Equal to the dharmatā" means that wisdom is equal to suchness. "Fulfilling the treasury of merits" means that the essence of spiritual understanding is consummate. "Abiding in the tathāgata position" means being quiescent and unmoving. As for the distinction of bodies: first, the greatness of essence, because the true essence is all-pervading; second, the greatness of marks, because the inherent merits are consummate; third, the greatness of function, moving throughout the dharmadhātu yet constantly quiescent, neither identical nor separate. The former dispels fixed oneness, while the latter dispels fixed difference; reflecting each other, they do not contradict. The above all belongs to the thirteenth Dharma Master concluding by stating the position of fulfillment. Although it clarifies the Buddha fruit, it is not separately opened, just as the subsequent stages were stated among the three grades of sages. Here begins the second part, concluding by stating upholding. This is divided into two: first, concluding by stating upholding; second, concluding by stating faith and understanding. First, concluding by stating upholding.