仁王護國般若經疏 3.27

3.27

「善男子」下，第二廣釋五忍，即為五別。初伏忍中三賢不同，即為三別。先釋十住，文為五別：一明方便、二明入位、三顯力用、四釋超過、五成聖因。今初。言「發想信」者，十信之中未入十住，不見道理，但能想信，想信若成即入十住。言「恒沙」者，發心者多也。如《大經》云「如菴羅樹，花多果少。如大魚母胎，子雖無量，成就者少。」此言眾生欲求寶渚，至於中路咸悉退還也。「於三寶中」下，二明入位。於三寶田中生此十心也。善順故信，不退名進，決斷名慧，不動名定，能捨名施，防護名戒，不失名護，上求曰願，至菩提名迴向。「是為菩薩」下，三明力用。以十住菩提作銅輪王，王南西二方，名「少分化眾生」也。「已超過二乘」下，四釋超過。此圓教大乘，十信則與二乘齊；十住則斷無明，過二乘地也云云。言「一切善」者，十信名善。故下經云「十善菩薩發大心，長別三界苦輪海。」言超過二乘，即聲聞、緣覺。一切善地，即十信菩薩也。「一切諸佛」下，五成聖因。十心是因，諸佛菩薩是緣，因緣和合故成聖胎也。即以中道一心三觀為種子，斷一品無明即能見佛性，故成聖胎也。

From "Good sons" downward is the second part, extensively explaining the five patiences, which makes five distinct sections. In the first, patient submission, the three ranks of worthies are distinct, thus making three distinct sections. First, explaining the ten abodes, the text has five divisions: first, clarifying the expedient means; second, clarifying entry into the stages; third, showing their power and function; fourth, explaining surmounting; fifth, perfecting the noble cause. Now for the first. As for "arousing the faith of conceptualization": within the ten faiths, one has not yet entered the ten abodes and does not see the principle; one is only able to have conceptualizing faith. If conceptualizing faith is perfected, one immediately enters the ten abodes. "Ganges sands" refers to the large number of those who arouse the aspiration. As the Mahāparinirvāṇa-sūtra says: "Like the mango tree, flowers are many, but fruits are few. Like the womb of a large mother fish, though offspring are limitless, those that mature are few." This means that when sentient beings seek the treasure isle, in midway they all retreat and turn back. From "Within the Three Jewels" downward is the second, clarifying entry into the stages. Within the field of the Three Jewels, one generates these ten minds. Because of good compliance, there is faith; non-retrogression is called zeal; decisiveness is called wisdom; immobility is called samādhi; the ability to renounce is called giving; guarding is called moral discipline; not losing is called protection; seeking upward is called aspiration; reaching toward bodhi is called dedication. From "These are bodhisattvas..." downward is the third, clarifying power and function. By means of the bodhi of the ten abodes, one acts as a bronze wheel-turning king, ruling the two directions of south and west, which is called "partially transforming sentient beings." From "Having already surpassed the two vehicles" downward is the fourth, explaining surmounting. In this Great Vehicle of the perfect teaching, the ten faiths are equal to the two vehicles; at the ten abodes, one severs ignorance and surpasses the stage of the two vehicles, and so forth. "All good" refers to the ten faiths being called good. Therefore, the lower sūtra text says: "Bodhisattvas of the ten goods arouse the great aspiration and forever depart from the sea of the suffering wheel of the three realms." "Surpassing the two vehicles" refers to the śrāvakas and pratyekabuddhas. "The ground of all good" refers to the bodhisattvas of the ten faiths. From "All buddhas..." downward is the fifth, perfecting the noble cause. The ten minds are the cause, and the buddhas and bodhisattvas are the conditions; when causes and conditions harmonize, the noble embryo is perfected. That is, taking the threefold contemplation in a single mind of the Middle Way as the seed, severing one grade of ignorance, one is immediately able to see buddha-nature; hence the noble embryo is perfected.