仁王護國般若經疏 5.86

5.86

「善男子」下，三對位辨別。文五：一伏斷差別者，從習至頂三昧，先明伏忍也。「而無相信」下，明斷。「滅一切煩惱」即大涅槃也。「生解脫」即解脫智。「照」即般若。「第一義」即法身位。「不名為見」下，二信見異。先明不見也。「所謂見者是薩婆若」，次明見也。「是故我從昔以來」下，引證也。「唯佛頓解」下，三漸頓差別也。「慧雖起滅」下，四常無常異。無生則累無不遣，無滅則德無不圓。無生則斷德，無滅則智德也。「入理盡」下，五等無等異。文中法、喻、合，可解。

From "Good sons" below is, third, discerning the distinctions in relation to the ranks. The text has five parts: first, the distinction between subduing and severing: from the practice up to the peak samādhi, it first clarifies the patience of subduing. From "Yet possessing signless faith" below clarifies severing. "Extinguishing all defilements" is great nirvāṇa. "Generating liberation" is the wisdom of liberation. "Illuminating" is prajñā. "Supreme meaning" is the rank of the Dharmakāya. From "Is not named seeing" below is, second, the difference between faith and seeing. First, it clarifies non-seeing. "That which is called seeing is sarvajñatā": next, it clarifies seeing. From "Therefore, from of old until now, I..." below is citing confirmation. From "Only the Buddha has sudden understanding" below is, third, the distinction between gradual and sudden. From "Although wisdom arises and ceases" below is, fourth, the difference between permanent and impermanent. Being unproduced, there is no encumbrance that is not dispelled; being unceasing, there is no virtue that is not perfected. Unproduced is the virtue of severing; unceasing is the virtue of wisdom. From "Entering the principle to the utmost" below is, fifth, the difference between the equal and the unequal. In the text, the principle, metaphor, and application can be understood.