仁王護國般若經疏 3.28

3.28

「次第起乾慧」下，第二明十行。有本云「復次善男子」，今且依次第解也。文四：一明位、二辨體、三明化他、四釋離患。今初明位，即三忍中第二忍也。前下伏忍即是聞慧，今中伏忍即是思慧。言乾慧者，無定水也，故云是思慧耳。經「千」字者非。瓔珞中有六性，亦名六慧。言六性者，即習種、性種、道種、聖種、等覺、妙覺等也。言六慧者，謂聞、思、修、無相、照寂、寂照等也。習已成性名「種性」。「有十心」者，總標其數也。「所謂四意止」下，二辨體。文三：今初明四念處。「意止」者，謂以智慧令心止住。意，即心王也。「身受心法」者，明所觀之境也。「苦無常」等，明能觀之體也。觀身不淨能除淨倒，觀受是苦能除樂倒，觀心無常能滅常倒，觀法無我能除我倒也。「三意止」下，二明三善根，以慈故無瞋、施故無貪、慧故無癡也。「三意止」下，三明三世忍。心緣過去無明及行名因忍，現在五果及現在三因名因果忍，未來兩果名為果忍。又於一切法皆有此三，如種子但因，如苽瓠亦因亦果。能作果等是因，結實成種是果，種等但果非因，此約一時三世論也。「是菩薩亦能」下，三明化他也。「已能過」下，四明離患。文中先明離內患，即「我人知見」等也。「及外道」下，次明離外患也。

From "successively giving rise to dry wisdom" downward is the second part, clarifying the ten practices. Some versions have "Furthermore, good sons"; now we provisionally explain it according to the successive order. The text has four parts: first, clarifying the stage; second, discerning the substance; third, clarifying transforming others; fourth, explaining abandoning perils. Now, the first clarifies the stage, which is the second patience among the three patiences [of submission]. The former, lower patient submission was wisdom derived from hearing; this present, middle patient submission is wisdom derived from reflection. It is called "dry wisdom" because it lacks the water of samādhi; hence it is said to be merely wisdom derived from reflection. The word "thousand" in the sūtra is an error. In the Yingluo [jing], there are six dispositions, also called the six wisdoms. The six dispositions are the acquired disposition, innate disposition, path disposition, noble disposition, equal awakening, wondrous awakening, and so forth. The six wisdoms are hearing, reflection, cultivation, signlessness, illumination of quiescence, and quiescent illumination, and so forth. When practice has become one's nature, it is called "disposition." "Possessing ten minds" generally indicates their number. From "namely, the four mindfulnesses" downward is the second part, discerning the substance. The text has three parts: now, the first clarifies the four mindfulnesses. "Mindfulness" (yizhi) means using wisdom to cause the mind to remain still. Yi is the king of mind. "Body, feelings, mind, and dharmas" clarifies the objects of contemplation. "Suffering, impermanence," and so forth clarify the substance of the contemplating subject. Contemplating the body as impure is able to eliminate the inverted view of purity; contemplating feelings as suffering is able to eliminate the inverted view of pleasure; contemplating the mind as impermanent is able to extinguish the inverted view of permanence; contemplating dharmas as non-self is able to eliminate the inverted view of self. From "three mindfulnesses" downward is the second part, clarifying the three wholesome roots: because of loving-kindness there is no anger; because of giving there is no greed; because of wisdom there is no delusion. From "three mindfulnesses" downward is the third part, clarifying the patiences regarding the three time periods. The mind taking as its object past ignorance and karmic formations is called the patience of cause; the present five fruits and present three causes are called the patience of cause and fruit; the future two fruits are called the patience of fruit. Furthermore, in all phenomena these three exist: like a seed, which is merely a cause; like a melon or gourd, which is both cause and fruit. Being able to produce fruit, etc., is the cause, and bearing fruit to form seeds is the fruit; seeds, etc., are merely fruit and not cause—this is discussed with respect to the three time periods in a single moment. From "This bodhisattva is also able to..." downward is the third part, clarifying transforming others. From "Having already been able to pass beyond..." downward is the fourth part, clarifying abandoning perils. In the text, he first clarifies abandoning internal perils, which are the views of "self, person, knowing, seeing," and so forth. From "and the non-Buddhists" downward, he next clarifies abandoning external perils.