仁王護國般若經疏 4.35

4.35

問：《本業瓔珞》說十住中，第六住正觀現前，值佛菩薩善知識所護，則出七住常不退轉，七住以前名為退分。如佛初會有八萬人退，如淨目天子、法才王子、舍利弗等欲入七住，值惡因緣退落凡夫不善惡中作大邪見。今此經中言不退者何耶？答人心如面各各不同，大聖隨機故亦差別。有說十行菩薩性種人，猶退墮地獄。又初阿僧祇劫猶退墮者，即入迴向人亦有退墮。《瓔珞》第一說十住，第七名住不退，七住已前即有退義。約教而斷，初阿僧祇退者三藏意，十行退者通意，十回向退者別意，十信退者圓意。今云信心不退進入初住之地，即圓義也。

Question: The Benye yingluo says that within the ten abodes, when the correct contemplation becomes manifest at the sixth abode, if one is protected by good friends among buddhas and bodhisattvas, one exits to the seventh abode and is permanently non-regressing; before the seventh abode, it is called the domain of regress. Just as when eighty thousand people regressed at the Buddha's first assembly, and as the deva Śuddhanetra, prince Dharmamati, Śāriputra, and others wished to enter the seventh abode, but encountering bad causal conditions, regressed into the unwholesome evils of ordinary beings and adopted great wrong views. Now why does this sūtra say that they do not regress? Answer: Human minds are like faces, each different; the Great Sage adapts to capacities, so there are also differences. Some say that bodhisattvas of the ten practices, persons of the lineage of nature, still regress and fall into hell. Furthermore, those who still regress and fall in the first asaṃkhyeya kalpa mean that those who have entered dedications also regress. The first fascicle of the Yingluo explains the ten abodes, naming the seventh the "abode of non-regress"; prior to the seventh abode there is indeed the possibility of regress. Determining this according to the teachings: regress in the first asaṃkhyeya is the purport of the Tripiṭaka [teaching]; regress in the ten practices is the purport of the shared [teaching]; regress in the ten dedications is the purport of the distinctive [teaching]; regress in the ten faiths is the purport of the perfect [teaching]. Now, stating that the mind of faith does not regress and enters the ground of the first abode is the purport of the perfect [teaching].