仁王護國般若經疏 4.2

4.2

「又信忍菩薩」下，第二明信忍。文四。今初標名配位。言信忍者，以無漏信三寶等故名信。言「善達明中行」者，配位，如下經說「善覺初地菩薩，證人法二空，故名善覺」也。達即離達，謂二地菩薩，離破戒垢、達真俗理，故名離達。明即明慧，謂三地菩薩，智慧光明照諸法故，故名明慧。五陰假人於中修行，名中行者，下經云「道行人」，此道成人名行人。「斷三界」下，二明離障。以色煩惱麁故，於此三地而斷云云。「能化百佛」下，三明攝化。三等差別配對三地，可解。

From "Furthermore, the bodhisattva of the patience of faith" downward is the second part, clarifying the patience of faith. The text has four parts. Now the first states the names and correlates them with the stages. As for "patience of faith," it is named faith because of uncontaminated faith in the Three Jewels and so forth. As for "practicing within clarity, penetration, and goodness," this correlates them with the stages: as the lower sūtra text says, "The bodhisattva of the first ground of good awakening realizes the twofold emptiness of persons and dharmas, hence it is called good awakening." Penetration refers to "separated penetration": this means the bodhisattva of the second ground separates from the defilement of breaking moral discipline and penetrates the principles of the ultimate and conventional, hence it is called separated penetration. Clarity refers to "clear wisdom": this means that for the bodhisattva of the third ground, the radiance of wisdom illuminates all dharmas, hence it is called clear wisdom. The provisional person of the five aggregates practicing within these is called "practicing within"; the lower sūtra text says "practitioner of the path"—here, one who accomplishes the path is called a practitioner. From "severing the three realms" downward is the second part, clarifying abandoning hindrances. Because the afflictions of form are coarse, they are severed in these three grounds, and so forth. From "able to transform a hundred buddhas[' lands]" downward is the third part, clarifying gathering and transforming. The three graded differences correspond to the three grounds, which is easy to understand.