仁王護國般若經疏 4.34

4.34

問：與前二教何位齊？答：奪而論之，藏通二教巧拙雖異，但見於空不見不空，未識中道。圓教十信具修三觀，與前二教不可格量。與而為論，圓教十信藏通佛與二乘俱斷見思，即與藏通等佛地齊也。所言大心者，謂誓願大度生、大說法、大慈悲喜捨大也。區分各別名「界」。三苦八苦八萬四千苦名「苦」。迴轉不息如「輪」。沈浮出沒如「海」云云。「中下品善」下，二明攝位。修行十善必具三心，中下二心為粟散王，小王眾多猶如粟散；上品心行十善為鐵輪王，王閻浮提，其鐵輪寶廣一俱盧舍云云。若《瓔珞》，上品鐵輪、中品粟散、下品人王云云。「習種銅輪」下，第二伏忍上中下功德。文二：初兩行別嘆三品為三輪王、次五行總嘆三品。今初。十住菩薩，習種性人，作銅輪王，王二天下，其銅輪寶廣二俱盧舍。十行菩薩，性種性人，作銀輪王，王三天下，其銀輪寶廣三俱盧舍。十回向菩薩，道種性人，作金輪王，王四天下，其金輪寶廣四俱盧舍。「七寶」者，女寶、珠寶、輪寶、主兵寶、主藏臣寶、象寶、馬寶等也。「伏忍聖胎」下，二總歎三品。文二：初一行列三十心。與十聖作胎，故名「聖胎」。「三十人」，總標數。「十住」下，別列。經作「信」字，有人云：信即十信，止則十住，堅則十行。此恐與經文義理相違。有人云：信即十住，止則十行，堅則十回向。此則得義違文。今謂住信相似，傳寫者謬，應作「住」字讀之。「三世諸佛」下，二正嘆功德。文四：初嘆伏忍能生諸佛。以伏忍為入道之初門、菩提之關鍵。誰人出不由戶？故三世諸佛由此而生。「一切菩薩」下。羅漢伏忍能生菩薩。大海有本，所謂眾流，眾流之本必有涓滴。菩薩之行本乎伏忍，伏忍成立由於信心。若能發信心，入圓十住即斷無明。無明盤礴非一心三觀所不能斷，能斷之智從十信生。故佛嘆云「信心難」也。「若得信心」下，三明功能。若得圓信心必不退轉，即得入於初地之道。此中經文包含兩教：若約別教，即從十信漸進不退登於歡喜；若是圓教，十信心菩薩即不退轉便登初住。圓教初住即別教初地，故《華嚴》及下經文亦以十住為十地也。「必不退」者，圓教十信必不退墮凡夫二乘及於三界。

Question: With which stages in the previous two teachings are they equal? Answer: To assess them strictly: although the clumsy and skillful [methods] of the Tripiṭaka and shared teachings differ, they only see emptiness and do not see non-emptiness, not yet recognizing the Middle Way. The ten faiths of the perfect teaching fully cultivate the three contemplations, so they cannot be compared with the previous two teachings. To assess them generously: the buddhas of the Tripiṭaka and shared teachings along with the two vehicles all sever [the delusions of] view and thought; hence [the ten faiths of the perfect teaching] are equal to the buddha stage of the Tripiṭaka and shared teachings. As for what is called the "great mind," it refers to the great vow to broadly deliver sentient beings, greatly expound the Dharma, and the greatness of great loving-kindness, compassion, sympathetic joy, and equanimity. Distinct divisions are called "realms." The three sufferings, eight sufferings, and eighty-four thousand sufferings are called "suffering." Revolving ceaselessly is like a "wheel." Submerging and emerging, sinking and rising, is like an "ocean"; and so forth. From "the middling and lower wholesome" downward, the second clarifies encompassing the stages. Cultivating the ten wholesome deeds necessarily requires three kinds of minds: the middling and lower minds make one a millet-scattered king, for minor kings are numerous like scattered grains of millet; the superior mind practicing the ten wholesome deeds makes one an iron wheel-turning king, ruling Jambudvīpa, whose iron wheel treasure is one krośa wide; and so forth. In the Yingluo [sūtra], the superior is the iron wheel, the middling is the millet-scattered, and the inferior is the king of men; and so forth. From "the lineage of practice and the copper wheel" downward, the second [part treats] the superior, middling, and inferior merits of the patience of subduing. The text has two [parts]: first, two lines separately praise the three grades as the three wheel-turning kings; next, five lines generally praise the three grades. Now, the first. Bodhisattvas of the ten abodes, persons of the lineage of practice, become copper wheel-turning kings, ruling two continents, whose copper wheel treasure is two krośas wide. Bodhisattvas of the ten practices, persons of the lineage of nature, become silver wheel-turning kings, ruling three continents, whose silver wheel treasure is three krośas wide. Bodhisattvas of the ten dedications, persons of the lineage of the path, become gold wheel-turning kings, ruling four continents, whose gold wheel treasure is four krośas wide. The "seven treasures" are the woman treasure, the jewel treasure, the wheel treasure, the military commander treasure, the treasury keeper treasure, the elephant treasure, the horse treasure, and so forth. From "the patience of subduing is the noble womb" downward, the second generally praises the three grades. The text has two [parts]: first, one line lists the thirty minds. Because they serve as the womb for the ten sages, they are called the "noble womb." "Thirty persons" generally indicates the number. From "ten abodes" downward, they are listed separately. The sūtra uses the character xin ("faith"). Someone says: faith is the ten faiths, stopping is the ten abodes, and firmness is the ten practices. This, it is feared, contradicts the doctrine of the sūtra text. Someone says: faith is the ten abodes, stopping is the ten practices, and firmness is the ten dedications. This captures the meaning but contradicts the text. We now say that "abode" (zhu) and "faith" (xin) resemble each other; the copyist made an error, and it should be read as the character zhu ("abode"). From "the buddhas of the three periods" downward, the second directly praises the merits. The text has four [sections]: first, praising the patience of subduing as able to give birth to all buddhas. Because the patience of subduing is the initial gate of entering the path, the critical turning point of bodhi. Who can go out except through the door? Therefore, the buddhas of the three periods are born from this. From "all bodhisattvas" downward, [second,] the arhat's patience of subduing can give birth to bodhisattvas. The great sea has its source, namely the various streams; the source of the various streams must have its trickling drops. Bodhisattva practice is rooted in the patience of subduing; the establishment of the patience of subduing is due to the mind of faith. If one can generate the mind of faith and enter the perfect ten abodes, one immediately severs ignorance. The entrenchment of ignorance cannot be severed except by the threefold contemplation in a single mind; the wisdom able to sever it is born from the ten faiths. Hence the Buddha praised: "The mind of faith is difficult." From "if one attains the mind of faith" downward, the third clarifies the function. If one attains the perfect mind of faith, one definitely does not regress, and then attains entry into the path of the first bhūmi. The sūtra text here encompasses both teachings: according to the distinctive teaching, one gradually advances without regress from the ten faiths to ascend to [the stage of] Joy; according to the perfect teaching, bodhisattvas of the ten minds of faith immediately do not regress and ascend to the first abode. The first abode of the perfect teaching is equivalent to the first bhūmi of the distinctive teaching; hence the Avataṃsaka and the later text of this sūtra also regard the ten abodes as the ten bhūmis. "Definitely not regressing" means that in the ten faiths of the perfect teaching, one definitely does not regress or fall back into ordinary beings, the two vehicles, or the three realms.