仁王護國般若波羅蜜多經疏 2.363

2.363

解曰：三賢十聖住果報者，約人明也。分段、變易二種生死，若身若土、乘因感果，住果報故。唯佛一人居淨土者，如來亦名無上覺者，隨身所居皆淨土故。一切有情皆暫住者，約法明也。等覺已前若賢若聖，有為生滅剎那不住，設令證如亦暫住故。登金剛原常不動者，此有二義。有說：佛果真解脫位，智常證如，如智平等，故名不動。凝然相續，俱名常故。有說：佛果金剛定後證寂滅原，身智湛然常不動矣。從此第二有兩行半讚佛悲深。於中分三：且初第一總讚悲深。

The commentary states: 'The three grades of worthies and ten stages of sages abide in karmic retribution' is explained in terms of persons. Regarding the two kinds of birth and death, fractional and transformational, whether bodies or lands, they ride upon causes to experience fruition, thus abiding in karmic retribution. 'Only the Buddha alone dwells in the pure land': the Tathāgata is also called the Unexcelled Enlightened One; wherever the body resides is completely a pure land. 'All sentient beings abide only temporarily' is explained in terms of dharmas. Prior to equal enlightenment, whether worthies or sages, conditioned arising and ceasing do not abide for even a single thought-moment; even if they realize suchness, they still abide only temporarily. 'Ascending the adamantine plateau, one is constantly immovable': this has two meanings. Some say: at the stage of true liberation of the Buddha-fruition, cognition constantly realizes suchness, and suchness and cognition are equal; hence it is called immovable. Because it is motionless and continuous, both are called constant. Others say: after the adamantine absorption of the Buddha-fruition, one realizes the source of quiescent cessation, where body and cognition are serene and constantly immovable. Hereafter, the second part consists of two and a half verses praising the depth of the Buddha's compassion. Within this, there are three parts: first, the first part praises the depth of compassion as a whole.