仁王護國般若波羅蜜多經疏 3.196

3.196

Exposition: Among the three grades of worthies, this stage is the lowest; its name is manifested directly from its essence. The ten practices are next superior, receiving their title from karmic function. The subsequent ten dedications are the most superior among the stages of worthies, named after their great vows following their own practice, because they dedicate the preceding practices toward correct realization. Bodhisattvas of the ten bhūmis have already ascended to the noble stages; having attained direct realization, their name is established from the bhūmi (ground), because there are these differences as they gradually advance according to stage. In first explaining the name 'abiding', first is general, then specific. 'Ten abidings' means that once one enters this stage, one does not regress; hence it is called 'abiding'. The dharmas of abiding are fully completed; hence they are said to be 'ten'. Generally speaking, 'ten abidings' receives its name by carrying a number. As for 'abiding of abiding', its meaning admits three explanations. Explaining the specific names will follow the text below. Explaining the essence of abiding: if considered in terms of the objective referent, the two truths are its essence. If considered in terms of the cognizing subject, compassion and wisdom are its essence. Taken together, object and cognition constitute the essence of abiding, because with associated concomitants they fully possess the five aggregates. Explaining the basis of the physical body: only humans in the three continents, which are the aforesaid four assemblies, including both ordinary beings and nobles, sudden and gradual paths. From here is the second [part], distinguishing the characteristics of the abidings. The text is divided into ten: first, explaining the abiding of generating the aspiration [for awakening].