仁王護國般若經疏 3.28

3.28

From "successively giving rise to dry wisdom" downward is the second part, clarifying the ten practices. Some versions have "Furthermore, good sons"; now we provisionally explain it according to the successive order. The text has four parts: first, clarifying the stage; second, discerning the substance; third, clarifying transforming others; fourth, explaining abandoning perils. Now, the first clarifies the stage, which is the second patience among the three patiences [of submission]. The former, lower patient submission was wisdom derived from hearing; this present, middle patient submission is wisdom derived from reflection. It is called "dry wisdom" because it lacks the water of samādhi; hence it is said to be merely wisdom derived from reflection. The word "thousand" in the sūtra is an error. In the Yingluo [jing], there are six dispositions, also called the six wisdoms. The six dispositions are the acquired disposition, innate disposition, path disposition, noble disposition, equal awakening, wondrous awakening, and so forth. The six wisdoms are hearing, reflection, cultivation, signlessness, illumination of quiescence, and quiescent illumination, and so forth. When practice has become one's nature, it is called "disposition." "Possessing ten minds" generally indicates their number. From "namely, the four mindfulnesses" downward is the second part, discerning the substance. The text has three parts: now, the first clarifies the four mindfulnesses. "Mindfulness" (yizhi) means using wisdom to cause the mind to remain still. Yi is the king of mind. "Body, feelings, mind, and dharmas" clarifies the objects of contemplation. "Suffering, impermanence," and so forth clarify the substance of the contemplating subject. Contemplating the body as impure is able to eliminate the inverted view of purity; contemplating feelings as suffering is able to eliminate the inverted view of pleasure; contemplating the mind as impermanent is able to extinguish the inverted view of permanence; contemplating dharmas as non-self is able to eliminate the inverted view of self. From "three mindfulnesses" downward is the second part, clarifying the three wholesome roots: because of loving-kindness there is no anger; because of giving there is no greed; because of wisdom there is no delusion. From "three mindfulnesses" downward is the third part, clarifying the patiences regarding the three time periods. The mind taking as its object past ignorance and karmic formations is called the patience of cause; the present five fruits and present three causes are called the patience of cause and fruit; the future two fruits are called the patience of fruit. Furthermore, in all phenomena these three exist: like a seed, which is merely a cause; like a melon or gourd, which is both cause and fruit. Being able to produce fruit, etc., is the cause, and bearing fruit to form seeds is the fruit; seeds, etc., are merely fruit and not cause—this is discussed with respect to the three time periods in a single moment. From "This bodhisattva is also able to..." downward is the third part, clarifying transforming others. From "Having already been able to pass beyond..." downward is the fourth part, clarifying abandoning perils. In the text, he first clarifies abandoning internal perils, which are the views of "self, person, knowing, seeing," and so forth. From "and the non-Buddhists" downward, he next clarifies abandoning external perils.