仁王護國般若波羅蜜多經疏 2.321

2.321

解曰：入者證也。言般若者，無分別智證實相理，俱名般若。住者，不動名住，依持義也。住生德行名為地者，智冥真理，即能生顯為無為德，有為功德因此而生，無為功德因此而顯。五相顯發住生二義，故名為地，道十地也。如《唯識》第九云「如是十地總攝有為無為功德以為自性。」與所修行為勝依持，令得生長名為地矣。從此第三初心具德。

The commentary states: "Entering" means realizing. As for "prajñā," both nirvikalpa-jñāna and the principle of true reality it realizes are called prajñā. As for "abode," being immovable is called abiding, which has the meaning of supporting. As for "abiding and generating virtues and practices, it is called a bhūmi," when cognition fuses with true principle, it can generate and manifest conditioned and unconditioned virtues: conditioned virtues are generated on this basis, and unconditioned virtues are manifested on this basis. The five characteristics manifest the two meanings of abiding and generating; hence it is called a bhūmi, referring to the ten bhūmis. As the ninth fascicle of the *Vijñaptimātratāsiddhi* says: "Such ten bhūmis generally subsume conditioned and unconditioned virtues as their nature." Serving as a supreme support for the practices cultivated, causing them to be born and grow, it is called a bhūmi. Next, the third part clarifies the endowment with virtues in the initial mind.