仁王般若經疏 1.125

1.125

諸佛法僧亦如也者，類同上釋。即是初地一念心具足八萬四千波羅蜜者，是無為法中而有差別，無所得一念具足一切。今言八萬四千者，是一途法門耳。一念者，論初地菩薩以真如為心，豈有一念也。今以借下地之一，念況上地之積德，故云一念也。八萬四千波羅蜜者，案《賢劫經》辨三百五十度，始從修行度、光曜度，終至分舍利度，為三百五十度也。一度中則有六度，合二千一百度。一度中復有十善，則合為二萬一千度也。以四善根分之，即八萬四千諸波羅蜜也。亦對八萬四千諸塵勞門。

As for "The Buddhas, the Dharma, and the Saṃgha are also thus", the category is the same as the explanation above. As for "that is, the single thought-moment mind of the first bhūmi is complete with eighty-four thousand pāramitās", this is differentiation within unconditioned dharmas; a single thought-moment of aprāptitva is complete with everything. Now speaking of "eighty-four thousand" is merely one approach among Dharma teachings. As for "a single thought-moment", the treatise says that a bodhisattva of the first bhūmi takes tathatā as mind; how could there be a single thought-moment? Here, by borrowing the "one thought-moment" of lower stages, it illustrates the accumulated virtues of the higher bhūmi, hence it says "a single thought-moment". As for the "eighty-four thousand pāramitās", according to the Bhadrakalpika-sūtra it explains three hundred and fifty pāramitās, beginning from the practice pāramitā and the radiance pāramitā down to the relic-distribution pāramitā, making three hundred and fifty pāramitās. Within each pāramitā there are six pāramitās, combining to two thousand one hundred pāramitās. Within each pāramitā there are further ten wholesome actions, which then combine to twenty-one thousand pāramitās. Dividing these by the four wholesome roots yields the eighty-four thousand pāramitās. They also correspond to the eighty-four thousand gates of defilement.