仁王般若實相論卷第二 2.3.3

2.3.3

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'.