仁王護國般若波羅蜜多經疏 2.72

2.72

問：沙界七寶廣施有情，彼復修行至無學果，具茲三勝，何乃劣於一念信耶？答：七寶是財，由住相施，彼二雖廣，有分別故。阿羅漢果自求解脫，是小乘故，所以劣矣。此般若教是諸佛母出生諸佛，廣大甚深勝無等者，一念信等即超彼故。若於前文不住相施，及以法施、無畏施等無相相應，與此淨信受持何別而言彼劣？從此第三所說無上。於中分二：且初第一徵問所以。

Question: Extensively giving the seven jewels of worlds numerous as sands to sentient beings, and they further practice to reach the fruit of no-more-learning—possessing these three superiorities, why is it still inferior to a single thought of faith? Answer: The seven jewels are material goods, given while abiding in characteristics; although the two [gift and recipients] are vast, they involve conceptual differentiation. The fruit of arhatship is seeking liberation for oneself and belongs to the Hīnayāna; therefore it is inferior. This prajñā teaching is the mother of the buddhas that gives birth to the buddhas; vast, profound, and incomparably superior, a single thought of faith and the like immediately transcends that [material giving]. If in the previous passage giving without abiding in characteristics, as well as the giving of Dharma, the giving of fearlessness, and so forth, correspond to signlessness, what difference is there between that and this pure faith and upholding, that one should call the former inferior? Next is the third: the supremacy of what is taught. This is divided into two: first, inquiring into the reason.