仁王護國般若波羅蜜多經疏 1.225

1.225

解曰：王承佛旨因果總問，如來別答，先果、後因。由前一問起下三品，三段科中從此已下大文第二如來別答。佛告已下，諸主及果并能行人，文如前釋。應如是住者，住悲智心。准無著論釋《金剛經》云何住者，謂欲願也。欲者，正求也。願者，為所求故作心思念也。最初發心入諸善法，欲為根本，論名正求或正希求，以欲為首方起願故。願於百法無別體性，依無著論思念為體，依《莊嚴論》思欲為體，依《唯識論》信、欲、勝解三法為體。總三論文，五法為體，謂彼思、念、欲、信、勝解，以彼欲願釋此住矣。從此第二廣明化利。

Exposition: The king, receiving the Buddha's intention, made a general question regarding cause and fruit; the Tathāgata answers separately, first regarding the fruit, and later regarding the cause. From the preceding single question arise the three chapters below. In the three-part outline, from this point forward is the second major section: the Tathāgata's specific answer. From "The Buddha told" onward, the various masters, the fruit, and the practitioners capable of the practice are explained as in the text above. "Should abide thus" means abiding in the mind of compassion and wisdom. According to Asaṅga's commentary on the Diamond Sūtra, "how to abide" refers to desire and vow. "Desire" means correct seeking. "Vow" means mental application and mindfulness for the sake of what is sought. When first generating the mind to enter all wholesome dharmas, desire is the root; in the treatise it is called "correct seeking" or "correct yearning," because with desire as the forerunner, a vow only then arises. In the hundred dharmas, a vow has no separate entity: according to Asaṅga's treatise, mental application and mindfulness are its entity; according to the Sūtrālaṃkāra, mental application and desire are its entity; according to the Vijñaptimātratāsiddhi, the three dharmas of faith, desire, and resolute resolve are its entity. Summarizing the three treatises, five dharmas form its entity—namely, mental application, mindfulness, desire, faith, and resolute resolve; by means of that desire and vow, this "abiding" is explained. Next is the second [part]: broadly clarifying transformation and benefit.