仁王般若經疏 2.11

2.11

超過二乘地者，此是大乘之解，故過二乘。成大乘法身種子，名為聖胎也。次第二明中忍性種性。文有三：初總舉性種十心；二所謂下，別列十心；三是菩薩下，明中忍功能。云次第起於乾慧者，小乘法中習種之外前別有乾慧地，未得理解潤心故。今此對初地真解名種性為乾慧地也。第二別列十心中四意止是四念處。三意止即三善根，不貪善根即是施、不瞋善根即是慈、不癡善根即是慧，下文釋謂慈施慧。三意止者，過去無明行名因忍，三因五果現在名因果忍，未來生老死名為果忍。

As for "surpassed the grounds of the two vehicles": this is the understanding of the Mahāyāna, and therefore surpasses the two vehicles. Accomplishing the seed of the Mahāyāna dharmakāya is called the "sacred embryo". Next, the second part explains the lineage of nature of the middle patience. The text has three parts: first, generally adducing the ten minds of the lineage of nature; second, from "namely" downward, separately listing the ten minds; third, from "this bodhisattva" downward, explaining the capacity of the middle patience. As for "next arises dry wisdom": in the Hīnayāna Dharma, outside the lineage of habituation, there is separately the ground of dry wisdom beforehand, because one has not yet attained the moistening of the mind by understanding the principle. Here, in contrast to the true understanding of the first bhūmi, this lineage is called the ground of dry wisdom. In the second part separately listing the ten minds, the four mindfulness bases are the four smṛtyupasthānas. The three mindfulness bases are the three wholesome roots: the non-greed wholesome root is giving, the non-anger wholesome root is loving-kindness, and the non-delusion wholesome root is wisdom; the text below explains them as loving-kindness, giving, and wisdom. The three mindfulness bases: past ignorance and formations are called the patience of causes; the three causes and five fruits of the present are called the patience of causes and fruits; future birth, aging, and death are called the patience of fruits.