[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若實相論卷第二](https://indike.org/pramana/in.bauddha.taisho.2744) › 2.3.2 # 仁王般若實相論卷第二 2.3.2 仁王般若實相論卷第二 2.3.2 - **Language:** Classical Chinese ### [2.3.2](https://indike.org/pramana/in.bauddha.taisho.2744.2.3.2) 故云波羅蜜陀位。 道種性者能與初為道。 故云道種性。 觀一切法無生住滅者。 明三相空也。 謂五受者。 觀五受陰空也。 從三界乃至不可得故者。 明三界二帝皆如也。 常八第一義諦者。 句所觀中。 第一是第一義帝。 心心寂滅。 生三界者不繫業未己。 故云受生三界也。 業習果報者。 繫業之餘也。 順道生者。 實以願力故生。 故云順道生。 三阿僧祇劫修行八萬億般若波羅蜜乃至住阿毘跋致位者。 證不退位也。 就歡喜地中。 有二句經文。 從初至一切淨土明對治方便行。 二從常修捨觀故。 至常授與。 七明成就熟行德。 溟次善覺摩訶薩住平等忍者。 明初地歡喜大士信忍下品。 故言住平等忍。 修行四攝法。 念念不去心者。 明此菩薩始登無生相真證位中。 行四攝行。 內外自他備一切德行。 故言修行四攝念念不去心。 入無相。 捨滅三界貪煩惱者。 明捨攝真行。 緣相不染。 故云入無相。 捨滅三界貪等煩惱。 於第一義諦而不二者。 明證平等真空也。 攝眾生法性無為者。 除自體障礙。 顯真實性也。 緣理而滅乃至無相無為者。 除智障。 住初忍時。 乃至非智緣滅無相無為者。 除煩惱障也。 無自他相無無相故者。 為明初地。 除此三障具三無為也。 無量方便皆現前觀者。 起下六種方便行也。 實相方便者是實智也。 於第一義乃至不顛倒者。 明實智行用也。 二從遍學至一切學。 明遍學方便即是不往道也。 三迴向方便者。 迴向薩若故云迴向方便。 四魔自在方便者。 於非道而行佛道。 而不為四魔所動。 故經云行於非道而通達佛道。 即是證也。 五一乘方便者。 於不二相。 通達法界眾生。 無諸罣礙。 是故云一乘方便。 六變化方便者。 以願力。 自在處處現生。 故云變化方便。 善男子結成六種方便。 初覺觀智至實智照。 結上初句實智方便巧用不證者。 結上遍學方便。 不次者結上迴向方便。 不出者結上魔自在方便。 不倒者結上第六變化方便。 第五一乘方便相同故不別結也。 譬如水之與波不一不異者。 與實智方便作喻也。 入此功德藏門者。 結上六種方便寂用行也。 無三界業習生乃至常修捨觀者。 結上入無相。 捨滅三界貪煩惱登鳩摩羅位者。 結上善覺菩薩。 以四大寶藏常授與人者。 明菩薩常以四攝化物。 無求故。 言四大寶藏常與授人。 結上四攝念念不去心。 就離垢地中有二句經文。 從初至住中思中。 明對治方便行。 二從以五阿僧祇劫。 至化一切眾生。 明成孰行意。 復次德惠菩薩者。 是離垢菩薩也。 似四無量心者。 自修十善教人行十善。 四等是諸善根本。 故言用四無量心也。 滅三界瞋等煩惱者。 十惡業中熟業在初業由或發。 今欲顯以不殺之業對治殺業。 故云滅瞋等。 煩惱住中忍中者。 信忍中品也。 行一切功德者。 修三業澄潔德無不備。 故行一切功德。 大慈觀心。 心常現在前者。 結上四無量心也。 入無相闍陀波羅者。 作無相達觀。 證離垢地。 故云入無相闍陀波羅。 就第三明地中。 從初至得三明一切功德觀故。 明對治方便行。 二常以六阿僧祇。 至受持一切法。 明成熟行德。 復次明惠道入者。 者明第三地菩薩廣博多學。 為眾生說法。 能作照明故。 名明惠道入。 常以無相忍中行三明觀者。 信忍上品智無分別。 於中起行故。 言無相忍中也。 善入八禪遊神四等。 五通無滯。 朗鑒三世故。 言行三明觀。 知三世法無來去今住處也。 心心寂滅者。 神彌靜照踰明。 故云心心寂滅。 盡三界癡煩惱者。 無明闇心障智慧目故。 三界癡煩惱得三明一切功德觀故者。 闇相既息。 真明照顯。 眾德純修。 故言得三明一切功德觀故。 即還成上明觀也。 常以六阿僧祇劫。 集無量明波羅蜜者。 > Therefore it is called the pāramitā stage. As for the path lineage, it can serve as the path for the initial \[stages\], therefore it is called the path lineage. 'Contemplating all phenomena as free from arising, abiding, and ceasing' explains the emptiness of the three characteristics. 'Regarding the five feelings' refers to contemplating the emptiness of the five grasping aggregates. From 'the three realms' through 'because they are unobtainable' explains that the three realms and the two truths are all suchness. 'Constantly entering the ultimate truth': among what is contemplated in the sentence, the first is the ultimate truth. 'Thought after thought is stilled and extinct, being born in the three realms': since bondage by karma has not yet ended, it is said that he 'takes birth in the three realms.' 'Habitual karmic fruition' refers to the remnant of bound karma. 'Being born in accordance with the path': in reality, he is born through the power of vows, hence it is said that he is 'born in accordance with the path.' 'Cultivating eighty billion prajñāpāramitās for three asaṃkhyeya kalpas' up to 'dwelling in the stage of avaivartika' explains the realization of the non-retrogressive stage. Within \[the section on\] the Joyous Stage (Pramuditā-bhūmi), there are two sentences of scripture text. From the beginning up to 'all pure lands' explains the corrective expedient practices. Second, from 'because of constantly cultivating the contemplation of renunciation' up to 'constantly gives to \[others\],' it explains the virtues of mature practice. 'Next, the great being Śāntamati (Shanjue) dwells in the forbearance of equality': this explains that the great being of the first stage of Joy possesses the lower grade of faith forbearance, hence it is said that he 'dwells in the forbearance of equality.' 'Cultivating the four means of embracing, thought after thought never departing from the mind': this explains that when this bodhisattva first ascends to the stage of true realization of the signless, he practices the four means of embracing; inwardly and outwardly, for self and other, all virtuous practices are complete, hence it is said that he 'cultivates the four means of embracing, thought after thought never departing from the mind.' 'Entering the signless, abandoning and extinguishing the afflictions of greed in the three realms': this explains the true practice of embracing and renouncing; he is unstained by objective signs, hence it is said that he 'enters the signless, abandoning and extinguishing greed and other afflictions in the three realms.' 'Not dual with respect to the ultimate truth' explains the realization of equal, true emptiness. 'Embracing the unconditioned nature of phenomena of sentient beings' removes obstacles of one's own essence and reveals the true nature. 'Ceasing in accordance with principle' up to 'the signless unconditioned' removes cognitive obstacles. 'When dwelling in the initial forbearance' up to 'the signless unconditioned of cessation not through analytical knowledge' removes afflictive obstacles. 'Because there are no characteristics of self or other and no characteristic of non-existence': this explains that the first stage removes these three obstacles and is endowed with the three unconditioned states. 'Immeasurable expedients all manifest in contemplation' initiates the following six kinds of expedient practices. 'The expedient of the true characteristic' is real wisdom. From 'with respect to the ultimate truth' up to 'not inverted' explains the function of the practice of real wisdom. Second, from 'universally learning' up to 'all learning' explains the expedient of universal learning, which is the non-dwelling path. Third, 'the expedient of dedication': dedicating toward all-knowledge (sarvajñatā) is why it is called the expedient of dedication. Fourth, 'the expedient of mastery over Māra': practicing the Buddha-path within non-paths without being shaken by the four Māras, hence the sūtra says, 'practicing in non-paths and penetrating the Buddha-path,' which is realization. Fifth, 'the expedient of the One Vehicle': with respect to the non-dual characteristic, penetrating the dharma realm and sentient beings without any obstruction, therefore it is called the expedient of the One Vehicle. Sixth, 'the expedient of transformation': through the power of vows, freely manifesting births everywhere, hence it is called the expedient of transformation. 'Good sons' concludes the six kinds of expedients. From 'the initial wisdom of investigation' up to 'real wisdom illuminates' concludes the skillful function of the first phrase above, the expedient of real wisdom. 'Not realizing' concludes the expedient of universal learning above. 'Not in sequence' concludes the expedient of dedication above. 'Not emerging' concludes the expedient of mastery over Māra above. 'Not inverted' concludes the sixth expedient of transformation above. Because the fifth expedient of the One Vehicle shares the same characteristics, it is not concluded separately. 'Just as water and waves are neither one nor different' serves as a simile for the expedient of real wisdom. 'Entering this gateway of the treasury of virtues' concludes the quiescent functioning practice of the six expedients above. From 'free from the birth of karmic habits of the three realms' up to 'constantly cultivating the contemplation of renunciation' concludes the entering into the signless and abandoning and extinguishing the afflictions of greed in the three realms above. 'Ascending to the kumāra stage' concludes the \[passage on\] Bodhisattva Śāntamati above. 'Constantly giving the four great treasuries of jewels to people' explains that the bodhisattva constantly uses the four means of embracing to transform beings without seeking anything \[in return\], hence it is said that he 'constantly gives the four great treasuries of jewels to people,' which concludes 'the four means of embracing, thought after thought never departing from the mind' above. Within \[the section on\] the Defilement-Free Stage (Vimalā-bhūmi), there are two sentences of scripture text. From the beginning up to 'dwelling in intermediate reflection' explains the corrective expedient practices. Second, from 'using five asaṃkhyeya kalpas' up to 'transforming all sentient beings' explains the purpose of mature practice. 'Next, Bodhisattva Guṇamati (Dehui)' is the bodhisattva of the Defilement-Free Stage. 'Practicing the four immeasurable minds': cultivating the ten good deeds oneself and teaching others to practice the ten good deeds; the four equalities are the root of all good deeds, hence it is said that he 'uses the four immeasurable minds.' 'Extinguishing anger and other afflictions in the three realms': among the ten unwholesome actions, gross actions come first, arising from delusion; now, to show that the action of non-killing counteracts the action of killing, it says 'extinguishing anger, etc.' 'Dwelling in intermediate forbearance' refers to the intermediate grade of faith forbearance. 'Practicing all virtues': cultivating the three karmas with purity, virtue is entirely complete, hence he 'practices all virtues.' 'The contemplation of great loving-kindness in the mind is constantly present before him' concludes the four immeasurable minds above. 'Entering the signless jātapāla' means engaging in comprehensive signless contemplation and realizing the Defilement-Free Stage, hence it is said that he 'enters the signless jātapāla.' Within the third, the Radiant Stage (Prabhākarī-bhūmi), from the beginning up to 'because of obtaining the contemplation of the three clarities and all virtues' explains the corrective expedient practices. Second, from 'constantly using six asaṃkhyeya \[kalpas\]' up to 'upholding all dharmas' explains the virtues of mature practice. 'Next, the person of the path of radiant wisdom': this explains that the bodhisattva of the third stage possesses vast and extensive learning and preaches the dharma for sentient beings; because he is capable of illumination, he is called 'the person of the path of radiant wisdom.' 'Constantly practicing the contemplation of the three clarities within the signless forbearance': within the superior grade of faith forbearance, wisdom is non-conceptual, and he gives rise to practice therein, hence it is said 'within the signless forbearance.' Skillfully entering the eight dhyānas, his spirit roams in the four equalities; unimpeded in the five supernormal knowledges, he clearly reflects the three times, hence it is said that he 'practices the contemplation of the three clarities,' knowing that phenomena of the three times have no place of coming, going, present, or abiding. 'Thought after thought is stilled and extinct': the spirit becomes increasingly calm and illumination increasingly bright, hence it is said 'thought after thought is stilled and extinct.' 'Extinguishing the afflictions of delusion in the three realms': the dark mind of ignorance obstructs the eye of wisdom, hence the afflictions of delusion in the three realms \[are extinguished\]. 'Because of obtaining the contemplation of the three clarities and all virtues': once the signs of darkness cease, true clarity shines forth, and all virtues are purely cultivated, hence it is said 'because of obtaining the contemplation of the three clarities and all virtues,' which fulfills the above contemplation of clarity. 'Constantly using six asaṃkhyeya kalpas to amass immeasurable clarities of pāramitā': > — English (machine translation) (machine translation) - [Previous: 2.3.1](https://indike.org/pramana/in.bauddha.taisho.2744.2.3.1) - [Next: 2.3.3](https://indike.org/pramana/in.bauddha.taisho.2744.2.3.3) - [Up: 2.3](https://indike.org/pramana/in.bauddha.taisho.2744.2.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2744~en-mt.2.3.2) — English, machine translation ## Linked texts (2) - [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707.3.82) — Classical Chinese - [佛說仁王般若波羅蜜經](https://indike.org/pramana/in.bauddha.taisho.245.2.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2744.2.3.2](https://indike.org/pramana/in.bauddha.taisho.2744.2.3.2) · Pramāṇa