仁王護國般若經疏 5.72

5.72

「復次性種」下，第二明性種性。文三：初標位。初學名習，習已成性，故名「性種性」也。「行十慧觀」下，二辨差。「十慧觀」者，四念處四、三善根七、三世觀十，如〈教化品〉中說。「滅十顛倒」者，四念除四倒，三善除三毒，三世觀除三世定執也。「我人知見」，是法上假立而非實也。「無定相」者，我法無定住處相。「無自他相」者，我自無體，相上亦無也。「以二阿僧」下，三入位時節。「波羅陀位」者，此云守護。十行菩薩其行堅牢，不失自性，以能從空入假不為假染，能守自行故。

From "Furthermore, the essential disposition" down, the second clarifies the essential disposition (prakṛti-gotra). The text has three parts: first, marking the rank. Initial learning is called "practice" (abhyāsa); when practice has formed a nature, it is called the "essential disposition." From "Practices the ten wisdom contemplations" down, the second distinguishes differences. The "ten wisdom contemplations" are the four applications of mindfulness (making four), the three wholesome roots (making seven), and the contemplation of the three periods of time (making ten), as explained in the "Chapter on Edification." "Extinguishing the ten inversions" means that the four applications of mindfulness eliminate the four inversions, the three wholesome roots eliminate the three poisons, and the contemplation of the three periods of time eliminates the fixed grasping at the three periods of time. "Self, person, knower, and seer" are provisionally established upon phenomena and are not real. "Having no fixed characteristics" means that self and phenomena have no characteristic of a fixed dwelling place. "Having no characteristics of self and other" means that the self intrinsically lacks an entity, and it is also absent upon characteristics. From "In two asaṃkhyeyas" down, the third is the period of entering the rank. "The rank of bharata" is translated here as "guarding." The practices of the bodhisattvas of the ten practices are solid and firm, and they do not lose their self-nature; because they are able to enter the provisional from emptiness without being defiled by the provisional, they can guard their own practice.