仁王般若經疏 2.106

2.106

第三大王下，明諸佛菩薩五眼，亦名世諦。文云若菩薩如上所見眾生幻化，如空中花，眾生本來無所有，以虛妄而有，譬如空花。諸佛五眼如幻諦而見，如境而知、如理而知照，緣觀並[穴/(俱-≡+＝)]，故云為若此也。時諸有無量下，答問中大段第三聞法獲益。初諸天子下，明得道人。伏忍下，明得益差別。地前三賢名伏忍，空忍者四地已上順無相空，以七地已上名無生忍，初三地信忍略不說之。初地名一地，至法雲名十地。廣大如虛空，名不可思議德行也。

Third, from "Great King" onwards, clarifies the five eyes of the Buddhas and bodhisattvas, also termed conventional truth. The text states: "If a bodhisattva views the illusions and transformations of sentient beings as described above, like flowers in the sky": sentient beings are fundamentally non-existent, yet exist through falsity, like flowers in the sky. "The Buddhas, with their five eyes, see them in accordance with the truth of illusion": knowing in accordance with the objective sphere, knowing and illuminating in accordance with the principle, conditioning and contemplation both combined; therefore it is said to be "like this." From "At that time, immeasurable..." onwards is the third major section within the answer to the question: hearing the Dharma and obtaining benefits. First, from "the devaputras" onwards, clarifies the persons who attained the path. From "patience of subduing" onwards, clarifies the differences in benefits attained. The three worthies before the grounds are called the patience of subduing; the patience of emptiness refers to being in accord with signless emptiness from the fourth ground upwards; from the seventh ground upwards is called the patience of non-arising; the patience of faith on the first three grounds is omitted and not mentioned. The first ground is called the "one ground," up to the Cloud of Dharma which is called the "tenth ground." Vast as empty space, they are called "inconceivable virtuous practices."