仁王護國般若波羅蜜多經疏 2.166

2.166

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.