仁王般若實相論卷第二 2.3.3

2.3.3

德行階劫故也。 亦云修行時節入伽羅陀位。 無相行受持一切法者。 還成上常以無相忍中也。 就第四地中。 明二句經文。 從初至滅三界一切見。 明對治方便行。 二從亦以七阿僧祇劫。 至常不離心。 明成就行德。 復次爾炎聖覺達菩薩者。 此四地大士順忍下品。 不施持戒多聞轉增。 威德熾盛。 名為炎地。 逆五見流者。 四地大士。 修道品等觀。 不存能解能入。 諸見不起。 故云逆五見流。 集無量功德者。 □道品行戒定惠備成無缺。 故云集無量功德。 住須陀洹位者。 經云秦言觀明炎地。 常以天眼乃至身通觀者。 五通義。 如前釋。 滅三界一切見者。 結上逆五見流。 亦以七阿僧祇劫者。 結上集無量功德行。 五神通乃至常不離心。 結上五通就五弟地中。 有二句經文。 從初至即入斯陀含位。 明對治方便行。 二從復集行八阿僧祇劫。 至不去心。 明成熟行德。 復次緣達菩薩於順道忍者。 五地大士順忍中品功德力盛。 一切諸魔不能爼壞。 故名難緣地。 以四無畏者。 用無畏智觀境。 故云以四無畏智觀。 解那由他帝。 內論者。 經云一者顯示正因果。 二者顯示所作不懷不作不來。 故云內論。 外道論者亦有二種一者能屈他論。 二者自申己義故云外道論。 藥方論者。 有四種。 一者顯示善知病。 二者顯示病因。 三者顯示能除已起之病。 四者顯示已除之病。 令不重起。 故云藥方論。 工巧論者。 顯示種種世業。 如金鐵師木師等。 及餘種種明處。 故云巧論。 呪術論者。 顯示巧便言辭。 故言呪術。 我是一切智人者。 如是菩薩。 求五明處。 為無上菩提大智眾具究竟滿。 故名為一切智人。 釋一切智無畏滅三界癡等煩惱。 我相已盡者。 釋漏盡無畏智。 地地中有所出。 故名出道者。 名無漏出要道也。 釋盡告道無畏。 有所不出。 故名障道者。 名煩惱障也。 釋障道無畏逆三界疑。 欲明五地菩薩煩惱微薄也。 修集無量功德者。 相微行備。 能度障難。 早入難勝地。 故云集無量巧德入斯陀含位。 復行八阿僧祇劫中據行階劫也。 行諸陀羅尼門者。 用總持行也。 常行無畏觀不去心者。 結成上四無畏觀。 已化岳。 就第六地中有二句經文。 從初至一相無相而無二。 明對治方便行。 二從證阿那含。 至一切佛國土。 明成熟行德。 復次常現真實往順忍中者。 明六地大士證順忍上品。 故云住順忍中。 現前地者。 毘婆沙云。 障魔事。 以菩薩道法皆現在前。 故云名現前地。 作中道觀者。 法界因緣。 寂滅無二。 故云作中道觀。 盡三界集因集業一切煩惱者。 因緣集故謂之有。 非曰有是有。 因緣散。 故謂之無。 非曰有是無。 無有無無故云盡三界集因集業一切煩惱。 故觀非有非無。 一相無相而不二者。 非有有。 非無無。 故云非有非無。 亦無一相。 無異相。 故云一相無相。 而無二。 證阿那含位者。 秦言薄流現前地也。 復以九阿僧祇劫。 集照明中道者。 行之階劫。 作十種。 照十二因緣觀。 故云復以九阿僧祇劫集照明中道故。 樂力生一切佛國土者。 現無現量身。 入諸佛土。 教化眾生。 故言樂力生一切佛國土故。 復次玄達菩薩者。 毘婆沙云。 去三界遠近法王位。 故云玄達菩薩。 十阿僧祇劫中者。 修道時曷亦可行之階劫也。 修無生法樂忍者。 證無生忍下品故也。 滅三界習因業果者無障礙智。 觀三界二習色身果報。 盡無遺餘。 故云滅三界習因業果。 故住最後身。 功用究竟。 此身最終故云住後身中。 無量功行皆成就者。 明此菩薩與無功用作其因行。 眾德圓備。 故云無量功行皆成就。 盡智無生智五分法身皆滿足者。 功中用極也。 住第十地者。 前三後七故云十地。

This is because of the kalpas [spent on] the stages of virtuous practice. It also means that in terms of the time period of cultivation, one enters the pārata stage. Upholding all dharmas with signless practice serves to fulfill the aforementioned [phrase] 'always within signless forbearance'. In the fourth ground, the sūtra text explains two phrases. From the beginning up to 'extinguishes all views of the triple world', it explains the corrective expedient practice. Second, from 'further, throughout seven asaṃkhyeya kalpas' up to 'constantly never leaving the mind', it explains the accomplishment of virtuous practice. Next, regarding 'the flaming, holy, and enlightened bodhisaṅgha (Śikhibodhisattva)': this great being of the fourth ground belongs to the inferior grade of compliant forbearance; [their] giving, keeping of precepts, and erudition steadily increase, and their awesome virtue is blazing, hence it is called the Flaming Ground. 'Going against the stream of the five views': the great being of the fourth ground contemplates the constituents of enlightenment and the like, not harboring [any notion of] being able to understand or enter; all views do not arise, hence it is said 'going against the stream of the five views'. 'Accumulates immeasurable merit': [cultivating] the practice of the constituents of the path, precepts, concentration, and wisdom are completely accomplished without deficiency, hence it is said 'accumulates immeasurable merit'. 'Abides in the stage of the srotāpanna': the sūtra states that the Chinese [translation] says 'contemplating the clearly flaming ground'. 'Constantly with the divine eye... and bodily superknowledges contemplating': the meanings of the five superknowledges are as explained before. 'Extinguishes all views of the triple world' concludes the aforementioned 'going against the stream of the five views'. 'Further, throughout seven asaṃkhyeya kalpas' concludes the aforementioned practice of accumulating immeasurable merit. 'The five superknowledges... constantly never leaving the mind' concludes the aforementioned five superknowledges. In the fifth ground, there are two phrases of the sūtra text. From the beginning up to 'immediately enters the stage of the sakṛdāgāmin', it explains the corrective expedient practice. Second, from 'further accumulating and practicing throughout eight asaṃkhyeya kalpas' up to 'not leaving the mind', it explains the virtuous practice of maturation. Next, regarding 'Bodhisattva Yuanda (Pratibhānamati) who, in compliant forbearance': this great being of the fifth ground belongs to the middle grade of compliant forbearance, possessing powerful meritorious virtue, whom all māras cannot ruin or destroy, hence it is named the Ground Difficult to Surmount. 'With the four fearlessnesses': one contemplates objects using fearless wisdom, hence it is said 'contemplating with the wisdom of the four fearlessnesses'. Understanding nayutas of truths. 'Inner treatises': the sūtra states that the first reveals correct causes and effects, and the second reveals that what is done is not lost and what is not done does not come [to fruition], hence they are called 'inner treatises'. 'Treatises of outer paths' also has two kinds: the first can refute others' treatises, and the second can expound one's own doctrines; hence they are called 'treatises of outer paths'. 'Medical treatises' are of four kinds: the first shows good knowledge of illness; the second shows the cause of illness; the third shows the ability to eradicate illness that has already arisen; the fourth shows how to make eradicated illnesses not arise again; hence they are called 'medical treatises'. 'Treatises on crafts' show various worldly enterprises, such as smiths of gold and iron, carpenters, and other various fields of knowledge; hence they are called 'craft treatises'. 'Treatises on incantations' show skillful expressions; hence they are called 'incantations'. 'I am an omniscient person': such a bodhisattva seeks the five fields of knowledge to thoroughly complete the great wisdom requisites for unexcelled bodhi; hence they are called 'an omniscient person'. This explains the fearlessness of omniscience extinguishing the defilements of ignorance and the like in the triple world. 'My own marks have already been exhausted' explains the fearless wisdom of the destruction of outflows. In ground after ground there is an emergence, hence it is called 'the path of emergence'; this refers to the unoutflow path of essential departure, explaining the fearlessness of proclaiming the path of cessation. There are things that do not emerge, hence it is called 'the path of obstruction'; this refers to the defilement obstructions, explaining the fearlessness of [proclaiming] obstructive paths. 'Going against the doubts of the triple world' intends to show that the defilements of the bodhisattva of the fifth ground are slight and subtle. 'Cultivating and accumulating immeasurable merit': the marks are subtle and practices complete; being able to cross over obstacles and difficulties, one swiftly enters the Ground Difficult to Conquer, hence it is said 'accumulating immeasurable skillful merits, enters the stage of the sakṛdāgāmin'. 'Further practicing throughout eight asaṃkhyeya kalpas' refers to the stages and kalpas of practice. 'Practicing the gates of various dhāraṇīs' means using the practice of retention. 'Constantly practicing fearless contemplation without it leaving the mind' concludes the aforementioned contemplation of the four fearlessnesses, having transformed [the peak]. In the sixth ground, there are two phrases of the sūtra text. From the beginning up to 'the single mark is signless and without duality', it explains the corrective expedient practice. Second, from 'realizing [the stage of] the anāgāmin' up to 'all Buddha lands', it explains the virtuous practice of maturation. Next, regarding 'constantly manifesting the real and abiding within compliant forbearance': this explains that the great being of the sixth ground realizes the superior grade of compliant forbearance, hence it is said 'abides within compliant forbearance'. 'The Manifest Ground': the Vibhāṣā states that [because it] obstructs the deeds of māra, and because the bodhisattva's path dharmas are all manifest before them, it is therefore named the Manifest Ground. 'Practicing the contemplation of the Middle Way': the causes and conditions of the dharma realm are ceased, extinct, and without duality, hence it is said 'practicing the contemplation of the Middle Way'. 'Exhausting all defilements of accumulating causes and accumulating karma of the triple world': because causes and conditions assemble, it is called 'existent', yet this does not mean that existence is [real] existence; because causes and conditions disperse, it is called 'nonexistent', yet this does not mean that existence is [real] nonexistence. Because there is neither existence nor nonexistence, it is said 'exhausting all defilements of accumulating causes and accumulating karma of the triple world'. Therefore, one contemplates neither existence nor nonexistence. 'The single mark is signless and without duality': existence is not [real] existence, and nonexistence is not [real] nonexistence, hence it is said 'neither existence nor nonexistence'; there is also neither a single mark nor different marks, hence it is said 'the single mark is signless and without duality'. 'Realizes the stage of the anāgāmin': the Chinese says 'the Manifest Ground of the thinned stream'. 'Further, throughout nine asaṃkhyeya kalpas, accumulates the illumination of the Middle Way': these are the stages and kalpas of practice; one makes ten kinds of contemplations illuminating the twelve links of dependent origination, hence it is said 'further, throughout nine asaṃkhyeya kalpas, accumulates the illumination of the Middle Way'. 'Through the power of joyful aspiration, being born in all Buddha lands': manifesting an immeasurable body, entering all Buddha lands, and transforming sentient beings, hence it is said 'through the power of joyful aspiration, being born in all Buddha lands'. Next, regarding 'Bodhisattva Xuanda': the Vibhāṣā states that [it means] being far from the triple world and close to the position of the Dharma King, hence they are called Bodhisattva Xuanda. 'Throughout ten asaṃkhyeya kalpas': this is the time of cultivating the path, also referring to the stages and kalpas of practice. 'Cultivates the forbearance of delighting in the unborn dharma': because one realizes the inferior grade of unborn forbearance. 'Extinguishing the habit causes and karmic fruits of the triple world': with unobstructed wisdom, one contemplates that the two habits and the physical body's karmic retributions of the triple world are exhausted without remainder, hence it is said 'extinguishing the habit causes and karmic fruits of the triple world'. 'Thus abiding in the final body': with effort having reached its culmination, this body is the very last, hence it is said 'abiding in the final body'. 'Immeasurable meritorious practices are all accomplished': this explains that this bodhisattva performs causal practices alongside effortless practice, with all virtues fully rounded and complete, hence it is said 'immeasurable meritorious practices are all accomplished'. 'The wisdom of exhaustion, the wisdom of non-arising, and the fivefold dharma body are all fulfilled': effort has reached its ultimate. 'Abiding in the tenth ground': counting the three before and the seven after, hence it is said 'the tenth ground'.