仁王護國般若經疏 2.16

2.16

「行獨大乘」者，次歎乘。二乘無分，故名獨大，此歎別教菩薩也。「四眼」者，次歎眼。菩薩行既未圓，義當無佛眼也。通教當知如佛，義推之眼亦如佛。圓教十信雖是肉眼，名為佛眼。今云四眼者，即別教地前菩薩也。「五通」者，次歎通。具天眼等五，除漏盡通。通教未斷無明，別教斷猶未盡，故但云五也云云。「三達」者，次明過去宿命明、現在天眼明、未來漏盡明。明即達也。「十力」者，次歎力。《智論》云「菩薩十力：一發心堅固力、二大慈力、三大悲力、四精進力、五禪定力、六智慧力、七身不厭生死力、八無生法忍力、九解脫力、十無礙力也。」「四無量心」者，次歎心。慈能與樂、悲能拔苦、喜與眾生增上之樂，如上三心捨之不著云云。「四辨」者，次歎辯，法、辭、樂說、義等是也。「四攝」，次歎攝，布施、愛語、利行、同事等也。「金剛滅定」者，次歎斷。十地上忍定如金剛，碎煩惱山自不傾動，亦名首楞嚴定云云。

"Practicing solely the Great Vehicle" next praises the vehicle. Because the two vehicles have no share in it, it is called solely great; this praises the bodhisattvas of the distinctive teaching. "Four eyes" next praises the eyes. Since the bodhisattva's practice is not yet complete, in principle they ought to lack the buddha-eye. In the shared teaching, [they] should be known as being like a Buddha, and deducing its meaning, their eyes are also like a Buddha's. In the perfect teaching, the ten faiths, although having physical eyes, are called buddha-eyes. That it speaks now of "four eyes" refers precisely to the bodhisattvas prior to the grounds in the distinctive teaching. "Five superknowledges" next praises the superknowledges. They possess the five such as the heavenly eye, excluding the superknowledge of the exhaustion of outflows. In the shared teaching they have not yet severed ignorance, and in the distinctive teaching their severance is not yet complete, hence it speaks only of five, and so forth. "Three masteries (vidyā)" next clarifies the mastery of past lives in the past, the heavenly eye mastery in the present, and the mastery of the exhaustion of outflows in the future. Clarity (vidyā) is precisely mastery. "Ten powers" next praises the powers. The Da zhidu lun says: "The bodhisattva's ten powers are: first, the power of firm resolve; second, the power of great benevolence; third, the power of great compassion; fourth, the power of vigor; fifth, the power of dhyāna-concentration; sixth, the power of wisdom; seventh, the power of the body not wearying of birth-and-death; eighth, the power of patience with the unarising of dharmas; ninth, the power of liberation; tenth, the power of unhinderedness." "Four immeasurable minds" next praises the mind. Benevolence can give joy, compassion can eradicate suffering, sympathetic joy gives sentient beings superior joy, and as for the above three minds, one renounces them without attachment, and so forth. "Four eloquence-types" next praises eloquence: Dharma, phrasing, pleasing expression, and meaning are these. "Four means of attraction" next praises attraction: giving, kind speech, beneficial conduct, and sharing cooperation. "Diamond-like cessation-absorption" next praises severance. The supreme-patience absorption above the tenth ground is like a diamond, shattering the mountains of affliction while remaining unshakeable itself; it is also named the śūraṃgama absorption, and so forth.