仁王般若實相論卷第二 2.3.4

2.3.4

羅漢者秦言過三界遠行地也。 常行三空門者。 無有十相。 名為無相。 於二十五有不作願求。 故云無願。 無二十五有故曰空也。 門者體通無礙。 名之為門。 百千萬億三昧具足者。 功德聚林調直定心。 皆悉備滿也。 弘化法藏者。 功用已竟。 無相無為。 以真法藏化利無窮。 故言弘化法藏。 復次等覺者。 三道中無學之如。 故云等覺。 住無生忍中者。 住無生忍中品也。 心心寂滅者。 解脫相也。 而無相者體寂滅也。 無身身者。 法身相也。 無知知般若相也。 而用心乘於群方之方者。 聖智無智。 萬品俱照。 釋上無知知。 淡泊住於無住之住者。 法身無像。 殊形並應。 釋上無身身。 在有常修空處空常萬化者。 冥擁無謬動與事會。 釋上無相相。 䨥照一切法者聖心平等照無二也。 知是處非處。 乃至十力觀者。 十力義如前釋。 而能住摩訶羅伽位者。 秦云變化生不動地。 化一切國土眾生者。 以無功用心。 如一切眾生形。 故云化一切國土眾生。 千阿僧祇劫行十力法者。 行之階劫也。 心心相應常入見佛三昧者。 運運寂滅。 自然流入薩波若海。 故云心心相應常入見佛三昧。 復次惠光神變者。 明九地菩薩。 其惠轉明。 調柔增上。 故云惠光神變。 住上上無生忍者。 是無生忍上品也。 滅心心相者。 心習已盡。 無明亦除。 故言滅心心相。 法眼見一切法者。 無法不見也。 三眼者。 總舉三眼。 色者明無明。 見障外色也。 空者惠眼鑒也。 見者肉眼障內也。 以大願力者。 佛藏變通藏。 以一心中一時行。 故言以大願力。 常生一切淨土者。 明嚴土化物也。 萬阿僧祇劫集無量佛光三昧昧。 明行之階劫也。 而能現百萬乃至諸佛神力者。 無量大千世界中。 作佛形也。 住婆伽梵位者。 秦言惠光妙善地。 亦常入佛華三昧者。 結上三昧乃至諸佛神力也。 就十地中有三句經文。 從初至而末能等無等者。 明法說。 二從譬如有人。 至無不斯了。 明設喻。 三從住理盡三昧。 至佛惠三昧。 明合喻。 就法說中。 有六子句經文。 從初至金剛臺。 明行相階劫。 證後學心。 二從善男子。 至不名為見明照理未周。 三從所謂見者。 至所知見覺。 明佛見理周盡。 四從頂三昧。 至不見不覺。 釋上第二見理未周。 五從唯佛頓解不名為信。 釋成第三見理周盡。 第六從漸漸伏。 至無等等。 釋成初句行之階劫。 復次觀佛菩薩住寂滅忍者。 明佛及菩薩同用此忍也。 從習忍至頂三昧者。 明三賢十聖也。 皆名為伏一切煩惱者。 明三賢菩薩伏而非斷。 從初地至十地。 亦伏亦斷。 唯佛頓斷也。 而無而無想信者。 是徵名輕毛人也。 滅一切煩惱無礙道也。 生解脫智也者。 解脫道也。 照第一義諦者。 舉其境界。 不名為見者。 見理未周故不名為見。 所謂見者是薩婆若者。 明種智圓備見理周盡。 是故我從昔來。 常說唯佛所知見覺者。 結上薩若婆也。 惠離起滅者。 明緣知也。 以能無生滅者。 真證智也。 此心若滅者。 除煩惱障累。 無不滅者。 除智障也。 入理盡金剛三昧同真際等法性者。 行體固堅一相無相也。 而未能等無等等者。 未能全同佛也。 善男子如是諸菩薩者。 總舉。 始從習種。 終至法雲菩薩。 非一也。 皆能一切十方諸如來國土中教化眾生者。 明十三法師皆能隨力隨分教化眾生。 正說者教道清淨也。 正義者證道清淨。 受持讀誦者。 攝法修相。 亦清淨解達。 實相者向明四行理用相應也。 結其實用。 故云等無有異。 就外護行中。 有六句經文。 一從佛告波斯匿王。 至解其義理。 明以大法總付諸王。 不委凡庶。 二大王吾今所化。 至七難也。 明勸諸王弘通大法。 光揚三法。 能除七難。

"[Arhat]" means in Qin speech "the far-reaching stage surpassing the three realms." "Constantly practicing the three gates of emptiness": being free of the ten characteristics is called "signlessness"; not producing vows and longings within the twenty-five states of existence is therefore called "wishlessness"; the non-existence of the twenty-five states of existence is therefore called "emptiness." A "gate" means that its nature is open and unobstructed, hence it is called a "gate." "Fully endowed with hundreds of thousands of koṭis of samādhis": the grove of accumulated merits tunes and aligns the focused mind, all of which are fully perfected. "Vastly transforming the treasury of the Dharma": effortful practice having already been finished, being signless and unconditioned, one transforms and benefits endlessly through the true treasury of the Dharma, hence it is said, "vastly transforming the treasury of the Dharma."

"Next, the equally enlightened": the tathatā of non-learning among the three paths, hence called "equally enlightened." "Abiding in the mid-grade of the unborn forbearance": abiding in the mid-grade of the unborn forbearance. "Mind after mind completely ceased": this is the characteristic of liberation. "Yet without characteristics": the essence is completely ceased. "A body without a body": this is the characteristic of the dharma body. "Knowing without knowing": this is the characteristic of prajñā. "Yet utilizing the mind to ride upon the methods of the multitude of quarters": noble wisdom has no deliberate wisdom, yet illuminates the myriad kinds together; this explains the aforementioned "knowing without knowing." "Placidly abiding in the abiding of non-abiding": the dharma body is formless, yet responds alongside distinct shapes; this explains the aforementioned "body without a body." "Being in existence, constantly cultivating emptiness; dwelling in emptiness, constantly producing myriad transformations": darkly embraced without error, moving in accord with affairs; this explains the aforementioned "characteristic without characteristics." "Doubly illuminating all dharmas": the noble mind is impartial, illuminating without duality. "Knowing what is possible and what is impossible, up to contemplating the ten powers": the meaning of the ten powers is as explained previously. "Yet able to abide in the stage of mahānāga": in Qin it is called the immovable stage of transformationally born [beings]. "Transforming sentient beings of all lands": with an effortless mind, manifesting forms conforming to all sentient beings, hence it is said, "transforming sentient beings of all lands." "Practicing the teachings of the ten powers for a thousand asaṃkhyeya kalpas": the stages and kalpas of practice. "Mind after mind corresponding, constantly entering the samādhi of seeing the Buddha": moment after moment completely ceased, naturally flowing into the ocean of sarvajñā, hence it is said, "mind after mind corresponding, constantly entering the samādhi of seeing the Buddha."

"Next, Wisdom Light Divine Transformation": this clarifies the bodhisattva of the ninth stage; their wisdom becomes ever brighter, and their pliancy increases, hence it is called "Wisdom Light Divine Transformation." "Abiding in the highest-of-the-high unborn forbearance": this is the highest grade of the unborn forbearance. "Extinguishing the characteristics of mind after mind": the residual traces of the mind are already exhausted, and ignorance is also removed, hence it is said, "extinguishing the characteristics of mind after mind." "The dharma eye sees all dharmas": there are no dharmas that are not seen. "The three eyes": this comprehensively cites the three eyes. "Form": clarifies that unobstructed light sees form beyond obstacles. "Emptiness": the wisdom eye inspects it. "Seeing": the fleshly eye [sees] within obstacles. "By the power of great vows": the Buddha treasury becomes the unobstructed treasury, practiced simultaneously within a single mind, hence it is said, "by the power of great vows." "Constantly born in all pure lands": this clarifies adorning lands and transforming beings. "Accumulating the immeasurable samādhi of Buddha-light for ten thousand asaṃkhyeya kalpas": this clarifies the stages and kalpas of practice. "Yet able to manifest a million up to all the supernatural powers of the Buddhas": within immeasurable great-thousand worlds, one manifests the form of a Buddha. "Abiding in the stage of bhagavat": in Qin speech, this is the stage of wonderfully wholesome wisdom light. "Also constantly entering the flower-of-the-Buddha samādhi": this concludes the passage from the samādhi up to all the supernatural powers of the Buddhas.

Concerning the tenth stage, there are three sentences of sūtra text. The first, from the beginning up to "yet not yet able to equal the unequalled," clarifies the exposition of the Dharma. The second, from "just like a person" up to "there is nothing not clearly understood," clarifies the setting forth of a simile. The third, from "abiding in the samādhi of exhausting the principle" up to "the Buddha-wisdom samādhi," clarifies the application of the simile.

Within the exposition of the Dharma, there are six sub-clauses of sūtra text. The first, from the beginning up to "diamond dais," clarifies the stages and kalpas of the aspects of practice, and certifies the subsequent aspiring mind. The second, from "good sons" up to "is not called seeing," clarifies that the illumination of the principle is not yet comprehensive. The third, from "what is called seeing" up to "that which is known, seen, and perceived," clarifies that the Buddha's seeing of the principle is comprehensive and exhaustive. The fourth, from "summit samādhi" up to "neither seen nor perceived," explains the second [clause] above on seeing the principle not yet being comprehensive. The fifth, from "only the Buddha suddenly understands; it is not called faith," explains and completes the third [clause] on seeing the principle being comprehensive and exhaustive. The sixth, from "gradually subduing" up to "equal to the unequalled," explains and completes the first clause on the stages and kalpas of practice.

"Next, the Buddha-contemplating bodhisattva abiding in the cessation forbearance": this clarifies that both the Buddha and the bodhisattva employ this forbearance together. "From the forbearance of practice up to the summit samādhi": this clarifies the three ranks of sages and the ten classes of noble ones. "All are named as subduing all afflictions": this clarifies that the bodhisattvas of the three ranks of sages subdue rather than sever them. From the first stage to the tenth stage, they both subdue and sever; only the Buddha severs them suddenly. "And without without-thought faith": this questions the name "feather-light people." "Extinguishing all afflictions" is the unobstructed path. "Generating liberating wisdom" is the path of liberation. "Illuminating the ultimate truth": this raises its realm. "Is not called seeing": because the seeing of the principle is not yet comprehensive, it is therefore not called seeing. "What is called seeing is sarvajñā": this clarifies that the knowledge of all aspects is fully complete and the seeing of the principle is comprehensive and exhaustive. "Therefore, from the past onward, I have constantly spoken of that which is known, seen, and perceived only by the Buddha": this concludes the aforementioned sarvajñā.

"Wisdom free from arising and ceasing": this clarifies knowledge through conditions. "Because of being able to be without arising and ceasing": this is the wisdom of true realization. "If this mind is extinguished": it removes the encumbrance of afflictive hindrances. "There being none not extinguished": it removes cognitive hindrances. "Entering the diamond samādhi of exhausting the principle, identical with the limit of reality and equal to the dharma nature": the essence of practice is solid, being of one characteristic which is signless. "Yet not yet able to equal the unequalled": one is not yet able to be entirely identical with the Buddha. "Good sons, such bodhisattvas as these": this comprehensively raises them; from the practice lineage at the beginning down to the Dharma Cloud bodhisattvas at the end, they are not merely one. "All are able to teach and transform sentient beings in the lands of all the Tathāgatas throughout the ten directions": this clarifies that the thirteen dharma masters are all able, in accordance with their power and share, to teach and transform sentient beings.

"Rightly expounding": the path of teaching is pure. "Right meaning": the path of realization is pure. "Upholding, reading, and reciting": gathering the Dharma and cultivating its characteristics are also pure, comprehending and reaching [the goal]. "The true characteristic": the four practices explained earlier correspond in principle and function. Concluding their actual function, it therefore says, "are equal and without difference."

Regarding the practice of outer protection, there are six sentences of sūtra text. First, from "the Buddha addressed King Prasenajit" up to "understand its principles," it clarifies that the great Dharma is entrusted wholly to the kings, and not assigned to commoners. Second, from "Great King, what I now transform" up to "the seven calamities," it clarifies exhorting the kings to vastly propagate the great Dharma and glorify the three Dharmas, which can eliminate the seven calamities.