仁王般若實相論卷第二 2.3.4

2.3.4

"[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.