仁王護國般若經疏 4.37

4.37

「善覺菩薩」下，第二頌信忍功德。文二：先頌三品後，後歎。初文三：一四行頌初地下忍、次兩行頌一地中忍、後兩行頌三地上忍。初文二：初一行半嘆作王功能。俗如幻有、真如幻無，心雖非實，不無於幻，於幻宛然故云「雙照」。真俗空故，故云「平等」。「始登一乘」下二兩行半，明入地功德。以一心三智住於諦理名「住」，能生諸德名「地」。地即別教初歡喜地，住即圓教初歡喜住也。於一心中即修三觀，萬德萬行並在其中。《華首經》云「一切德並在初發心中」，即其義也。「於第一義而不動」者，別教則十回向菩薩修中道正觀未證故有動，至初地證得則無動。圓教則十信修一心三觀猶有動，初住證得方無動也。「離達開士」下二兩行，頌信忍中品。離達者，離破戒垢，通達三觀，別教二地，圓教二住。開士者，開空法道也。大士、正士、開士等，並一義也。「忉利」明王位。「現形」明化。「無緣」等明智。世諦無法可緣、真諦無法可相，「無緣無相」即是中道第一義諦。無無者，一無無緣、一無無相，此二俱無，云何有生，故云無生。既真無生，何得有照。云何無二照？照無所照，不二故也。「明慧空照」下，三兩行頌信忍上品。別則三地達人法二空得忍成就名空照，圓則三住即空即假即中名空照也。「應形」下，明化也。「忍心」下，明智。「三諦」，即一諦，三心即一心，故云「無二」。即有即空，故云「出有入無」。即空即有，故云「變化生」也。「善覺離明」下，第二總結信忍。「能滅三界色煩惱」，即色是空。「還觀三界身口色」，即空是色。「法性第一無遺照」，無非中道也。有本作「唯照」，非經意也。

From "Bodhisattva Good Awakening" onwards is the second [section], praising the merit of the patience of faith. The text has two parts: first, praising the three grades; second, concluding in praise. The first text has three parts: first, four lines praising the lower patience of the first bhūmi; next, two lines praising the intermediate patience of the second bhūmi; last, two lines praising the upper patience of the third bhūmi. The first part has two: first, one and a half lines praising the function of acting as a king. The conventional is like illusory existence; the real is like illusory non-existence. Although the mind is not real, it is not without illusion; being vivid amidst illusion, it is said to "illuminate both." Because real and conventional are empty, it is called "equal." From "Newly ascending the One Vehicle" onwards, two and a half lines clarify the merit of entering the bhūmi. Abiding in the principle of truth with a single mind and the three wisdoms is called "abiding"; being able to generate all virtues is called a "bhūmi." A bhūmi is the first bhūmi of joyful delight of the distinctive teaching; an abode is the first abode of joyful delight of the perfect teaching. Practicing the threefold contemplation within a single mind, the ten thousand virtues and ten thousand practices are entirely contained therein. The *Huashou jing* says: "All virtues are entirely present in the initial aspiration," which is this meaning. "Unmoved in the supreme truth": in the distinctive teaching, the bodhisattvas of the ten dedications cultivate the correct contemplation of the Middle Way but, not having yet realized it, still have movement; upon reaching the first bhūmi and realizing it, they are without movement. In the perfect teaching, the ten faiths cultivate the threefold contemplation in a single mind and still have movement; only when realizing it at the first abode are they free from movement. From "Bodhisattva of Detachment and Penetration" onwards are two lines praising the intermediate grade of the patience of faith. "Detached and penetrating": detached from the defilement of breaking precepts, and penetrating the threefold contemplation; the second bhūmi of the distinctive teaching and the second abode of the perfect teaching. "Great Being" (*kaishi*): one who opens the path of the empty Dharma. "Great Being" (*dashi*), "Correct Being" (*zhengshi*), and "Opening Being" (*kaishi*) are all of one meaning. "Trāyastriṃśa" clarifies the kingly rank. "Manifesting forms" clarifies transformation. "Without conditions" and so forth clarify wisdom. In the worldly truth there is no dharma that can be conditioned; in the real truth there is no dharma that can be characterized. "Without conditions and without characteristics" is the Middle Way supreme truth. "Non-non": one "non" is without conditions, and one "non" is without characteristics; both of these being non-existent, how could there be arising? Thus it is called "unborn." Since it is truly unborn, how could there be illumination? How is it an illumination of non-duality? Illumination has nothing illuminated, because it is non-dual. From "Bright wisdom's empty illumination" onwards are three [lines?], two lines praising the upper grade of the patience of faith. In the distinctive [teaching], the third bhūmi penetrates the twofold emptiness of persons and dharmas and achieves patience, which is called "empty illumination"; in the perfect [teaching], the third abode is identical to emptiness, conventionality, and the Middle, which is called "empty illumination." From "Responding with forms" onwards clarifies transformation. From "Patient mind" onwards clarifies wisdom. The "three truths" are just the one truth; the three minds are just the single mind; hence it is called "non-dual." Being identical to existence and identical to emptiness, it is called "issuing from existence and entering non-existence." Being identical to emptiness and identical to existence, it is called "transformationally arising." From "Good Awakening, Detached, and Bright" onwards is the second [part], a general conclusion on the patience of faith. "Able to extinguish the mental afflictions of form in the three realms": form is identical to emptiness. "Looking back upon the forms of body and speech in the three realms": emptiness is identical to form. "The first of dharma-nature without remaining illumination": none is other than the Middle Way. Some versions have "only illuminates," which is not the intention of the sūtra.