仁王護國般若經疏 3.30

3.30

問：何故色下而說識？答：四陰皆心為主。由識分別於色，由色故識方能行，相生義便如此說云云。「觀三界」下，二明三忍。以觀三界苦果空，故得空忍；觀三界因空，故得無願忍。以煩惱業為集諦故也。觀三界因果空故得無相忍，證因果空成無相觀也。「二諦虛實」下，三明二忍。以觀俗諦是有為法得無常忍，觀真諦是無為法故得無生忍。無常忍即小乘藏教，無生忍即大乘通教也。出體竟。「是菩薩十堅心」下，三明攝化。以道種性菩薩作金輪王，化四天下也。又十堅心者，即結上五三二忍成十堅也。「生一切眾生善根」者，四明勝用也。伏忍三品竟云云。

Question: Why is consciousness spoken of below form? Answer: The four aggregates all take the mind as primary. Due to consciousness, one distinguishes form, and due to form, consciousness is then able to operate; it is spoken of in this way for the sake of the meaning of mutual generation, and so forth. From "contemplating the three realms" downward is the second part, clarifying the three patiences. Because one contemplates the suffering fruit of the three realms as empty, one attains the patience of emptiness; because one contemplates the causes of the three realms as empty, one attains the patience of wishlessness, because affliction and karma are the truth of origination. Because one contemplates the causes and fruits of the three realms as empty, one attains the patience of signlessness; realizing the emptiness of causes and fruits perfects the signless contemplation. From "the unreality and reality of the two truths" downward is the third part, clarifying the two patiences. Because one contemplates the conventional truth as conditioned phenomena, one attains the patience of impermanence; because one contemplates the ultimate truth as unconditioned phenomena, one attains the patience of non-arising. The patience of impermanence is the Tripiṭaka teaching of the Hīnayāna; the patience of non-arising is the shared teaching of the Mahāyāna. Identifying the substance is concluded. From "These ten firm minds of the bodhisattva" downward is the third part, clarifying gathering and transforming. By means of the bodhisattva of the path disposition acting as a golden wheel-turning king, he transforms the four continents. Furthermore, the "ten firm minds" summarizes the above five, three, and two patiences into ten firm [minds]. "Generates the wholesome roots of all sentient beings" is the fourth part, clarifying the superior function. The three grades of patient submission are concluded, and so forth.