仁王般若實相論卷第二 2.3.2

2.3.2

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':