仁王般若經疏 2.45

2.45

Regarding the 'eight eloquence qualities', according to the Brahmāyu-sūtra, they are: first, most excellent; second, easily understood; third, harmonious; fourth, gentle; fifth, without error; sixth, without falsity; seventh, revered and wise; eighth, deep and far-reaching. 'Vast' refers to the great sound. Second, the line and a half from "At that time, in the assembly" onward clarifies that the assembly obtains immeasurable benefits. The heavens have no rule for leaving home; here, saying 'leaving home' means they must rely on the Buddha to leave the household of birth and death. Humans shave their hair and beards to leave home and form the assembly of bhikṣus; devas relinquish worldly ways to enter the Path and become the sangha of bodhisattvas. Third, the two lines from "five patiences" onward generally praise the merits of the five patiences. The five patiences are practices of deep and wondrous Dharma gates; that the fourteen sages exhaustively realize them without falsity is called 'clearly comprehend'. Cultivating nature, path nature, and training the mind to learn contemplation are called the 'three worthies'. The 'ten sages' are the ten bhūmis; those from equal awakening downward who meet the true are called 'sages'. These thirteen persons are together at the causal stage, and because their cultivation has not ceased, it is called 'practicing within patience'. The Buddha resides at the fruit stage, exhaustively realizing the dharmatā, which is called 'exhausting the source'. Fourth, the single line from "The Buddha, the Saṅgha" onward praises the single-entity Triple Gem. The Buddha is the Buddha gem, the community is the Saṅgha gem, and the Dharma is the Dharma gem. The single-entity Triple Gem contains and stores them, hence it is called a 'storehouse'. No virtue is incomplete, therefore it says 'gathered within it'. Furthermore, dividing the previous six lines into two: the first five lines praise the Triple Gem, and the latter one line concludes the praise. The first five lines have three parts: the first three phrases praise the Buddha, the next three phrases praise the Saṅgha, and the next two lines praise the Dharma. Second, the forty-five lines from 'ten virtues bodhisattva' onward separately chant the fourteen patiences above. In this, it is divided into six sections: The first two lines chant the prior expedients of the patience of suppression above. Second, the seven lines from 'nature of practice' onward chant the superior, middling, and inferior merits of the patience of suppression. Third, the ten lines from 'good awakening' onward chant the superior, middling, and inferior merits of the patience of faith. Fourth, the eight lines from 'flaming wisdom' onward chant the superior, middling, and inferior merits of the patience of compliance. Fifth, the ten lines from 'far-reaching' onward chant the superior, middling, and inferior merits of the patience of non-arising. Sixth, the eight lines from 'consecration' onward chant the superior and inferior merits of the patience of quiescent extinction.