仁王護國般若經疏 3.15

3.15

「是即初地」下，二明位。文二：初明正觀、後示說處。初文三：一位、二名、三用。今初也。言「一念」者，謂從第十回向，以般若慧一念之中即有初地，是時具足八萬四千度也。依《賢劫經》始從光耀度、終至分布舍利度，合有三百五十功德門，一一各修六度即二千一百，復將二千一百對十法謂四大六衰，又對十善，一一皆有二千一百，即二萬一千。又將二萬一千對四眾生，多貪、多瞋、多癡三毒等分，各有二萬一千，合之即有八萬四千也云云。「即載名」下，二就名明正觀。有本云「即能運名摩訶衍」，載運義同也。約體則是般若，約用即是大乘。「即滅為金剛」下，三約用。能滅煩惱如金剛破物，謂第十地末後一念也。能離散亂故「名定」。此中一行具無量門也。「如光讚」下，二示說處也。

From "This is the first bhūmi" onwards is the second [section], clarifying the stages. The text has two [parts]: first, it clarifies right contemplation; later, it indicates the place where it was preached. The first text has three [parts]: first, the stage; second, the name; third, the function. Now this is the first. "A single thought-moment" refers to [the transition] from the tenth dedication, where within a single thought-moment of prajñā wisdom there is the first bhūmi, at which time the eighty-four thousand pāramitās are fully possessed. According to the Bhadrakalpika Sūtra, beginning with the pāramitā of brilliant radiance and ending with the pāramitā of the distribution of relics, there are altogether three hundred and fifty gates of merit; cultivating the six pāramitās for each of them yields two thousand one hundred; taking these two thousand one hundred against the ten phenomena—namely the four great elements and the six decays—and also against the ten good [actions], each having two thousand one hundred, yields twenty-one thousand; then taking these twenty-one thousand against the four [types of] sentient beings—those with an excess of greed, an excess of anger, an excess of delusion, and those in whom the three poisons are equal—each has twenty-one thousand, and combining them makes eighty-four thousand, and so forth. From "namely conveyance is termed" onwards is the second, clarifying right contemplation in terms of name. Some manuscripts read "namely that which is able to transport is named Mahāyāna"; "conveyance" and "transport" have the same meaning. In terms of substance, it is prajñā; in terms of function, it is the Mahāyāna. From "namely destroying makes the diamond" onwards is the third, in terms of function. Being able to destroy defilements like a diamond crushing objects refers to the final single thought-moment of the tenth bhūmi. Being able to depart from distraction is why it is "named samādhi". Within this, a single practice possesses immeasurable gates. From "As in the Guangzan [prajñāpāramitā]" onwards is the second, indicating the place where it was preached.