仁王護國般若波羅蜜多經疏 2.166

2.166

解曰：初句總標。言信心者，澄淨為性，善順三寶，離不信故。言念心者，明記為性，令心不斷，離忘念故。精進心者，遍策三業皆令不退，離懈怠故。言慧心者，簡擇為性，令心治斷，離惡見故。言定心者，專注為性，令心不動，離散亂故。此上五心，即是五根，遍生一切諸功德故。亦即五力，不為一切自所治障所屈動故。不退心者，令五根力具大堪能，必不退起上品邪見普斷善根作闡提故。故下卷云「若至忍位入正定聚，不作五逆、不謗正法。」由此而言。至第六心，不為不善所退動故。四不退中信不退也。言戒心者，遮防身語，令心調柔，離破戒故。言願心者，出體如前，求菩提願、利有情願不間斷故。護法心者，守護六根，離塵境故。守護餘九，令不失故。或於三寶，不惜身命常守護故。迴向心者，所修前九及諸勝行，迴施眾生，迴求菩提，迴向涅槃，不求世間及二乘故。又《瓔珞經》云「謂十信心各互相資，心心有十，即是修行百法明門，常發無量有行無行大願，得入習種性故。」具十心者，明於十信心須具修，於中隨闕即非此位。然則此十皆言心者，心謂緣慮而為主故。初信等五是心所法，恒依心住，起必相應。不退等五是其勝用，心自在故俱云心也。此前標云初伏忍位起習種性修十住行，今列十信云具十心，即顯具修十信心者方入十住。何以知者？《瓔珞經》說「通賢及聖有此二：初云十住。」《華嚴經》中具明行位，地前三十十住為初，無別十信，不應十信判為外凡，即違此中伏忍位故。由此十信，於十善位雖即修行，有退有進猶如輕毛，於十千劫修習增勝具足不退，方名入劫，稱習忍位，即十住中發心住攝。從此第三利生分齊。

The commentary explains: The first phrase is a general heading. As for 'the faithful mind': its nature is clarity and purity, skillfully according with the Three Jewels, because it is free from non-faith. As for 'the mindful mind': its nature is lucid recollection, keeping the mind uninterrupted, because it is free from forgetfulness. As for 'the vigorous mind': it universally urges the three karmas forward so that none regress, because it is free from indolence. As for 'the wise mind': its nature is discernment, enabling the mind to remedy and sever [delusions], because it is free from wrong views. As for 'the focused mind': its nature is single-pointed attention, keeping the mind immovable, because it is free from distraction. The above five minds are the five faculties, because they universally generate all merits. They are also the five powers, because they cannot be overcome or shaken by any of the hindrances they themselves remedy. As for 'the non-retrogressing mind': it endows the five faculties and powers with great capability, ensuring that one never retrogresses to give rise to high-grade heterodox views, universally sever good roots, and become an icchantika. Hence the lower fascicle says: 'If one reaches the stage of kṣānti and enters the stage of certainty, one will not commit the five heinous acts and will not slander the true Dharma.' It is said on this basis. When one reaches the sixth mind, one is not moved to regress by what is unwholesome. Among the four kinds of non-retrogression, this is non-retrogression in faith. As for 'the precept-keeping mind': it wards off and guards bodily and vocal [actions], making the mind supple, because it is free from breaking the precepts. As for 'the aspiring mind': its substance was presented as before, because the vow to seek bodhi and the vow to benefit sattvas are uninterrupted. As for 'the Dharma-protecting mind': it guards the six sense-faculties, because it remains free from defiling sensory objects. It protects the other nine [minds], so that they are not lost. Or it always protects the Three Jewels without sparing body or life. As for 'the dedicating mind': it dedicates the previous nine practiced [minds] and all excellent practices, bestowing them upon sentient beings, redirecting them to seek bodhi, and dedicating them toward nirvāṇa, not seeking worldly [gains] or the two vehicles. Furthermore, the Yingluo jing says: 'The ten minds of faith each mutually support one another, and each mind contains ten, which constitutes the cultivation of the hundred gates of bright dharmas; constantly making countless great vows—with and without action—they are able to enter the acquired lineage.' As for 'are endowed with these ten minds', it explains that among the minds of the ten faiths, one must cultivate all of them completely; if any one of them is lacking, it is not this stage. However, as for why all ten are called 'minds': it is because the mind takes cognitive conditioning as primary. The first five—faith and so on—are mental factors that always abide dependent upon the mind and necessarily arise in association [with it]. The five beginning with non-retrogression are its excellent functions; because the mind is sovereign, they are all called 'minds'. Previously it was marked: 'At the initial stage of suppressing kṣānti, generating the acquired lineage, one practices the practices of the ten abodes.' Now, listing the ten faiths and saying 'are endowed with these ten minds' shows that only those who completely cultivate the minds of the ten faiths enter the ten abodes. How is this known? The Yingluo jing says: 'Comprising both the worthy and the noble, there are these two: the first is called the ten abodes.' In the Avataṃsaka Sūtra, which fully elucidates the stages of practice, of the thirty [stages] prior to the bhūmis the ten abodes come first, with no separate ten faiths; the ten faiths should not be judged as external ordinary beings, for that would contradict the stage of suppressing kṣānti here. Therefore, although one practices these ten faiths at the stage of the ten goods, one has regressions and advances like a light feather; only after cultivating and advancing for ten thousand kalpas, being completely endowed with non-retrogression, is one said to have entered the kalpas and is designated as the stage of acquired kṣānti, which is subsumed under the abode of generating the thought among the ten abodes. Next is the third [section], the extent of benefiting beings.