金光明最勝王經疏 3.133

3.133

贊曰：第四資糧力。即三大劫所修萬行為菩提資糧。五位之初名資糧者，別得總名，如色處等。以創發心求菩提故，與資糧名。餘得別名，有勝別行故。此資糧力中分二：初地前、後地上。此初也。地前有四：一發心修行、二得增上力、三者除障、四者滅罪。發心修行十住位，所以十住之初名發心住，創發無上菩提心故。已前雖發，未入僧祇；此入僧祇初，故得發名。發心多種，善法欲位種姓發心十住位中，勝解行發心入初地已名證得發心。今此勝解發心得精進力，忍第一位，以得五力信為勤依，非正伏惑。勤能伏惑，故此說之。除懶惰障者，舉精進行正相違障，據實分別一切二障此位俱伏，此除苦因。滅一切罪者，苦果。至增上忍及世第一位，一切惡趣八難苦果皆得不生。多說見道離此二者，據斷種說，此據伏位及決定得。故《成唯識論》云「雖見道生，亦斷惡趣諸業果等。而今且說能起煩惱，是根本故。」又云「二惡趣雜染愚，即是惡趣諸業果等。」

The commentary says: Fourth is the power of provisions (saṃbhāra). That is, the myriad practices cultivated over three great eons serve as provisions for bodhi. The first of the five stages is named 'provisions' by giving the general name to a specific stage, just as with the form-field (rūpāyatana) and so forth. Because they initiate the mind to seek bodhi for the first time, it is given the name 'provisions.' The others obtain specific names because they possess superior specific practices. Within this power of provisions, there are two parts: first, prior to the bhūmis, and later, on the bhūmis. This is the first. Prior to the bhūmis there are four points: first, resolving the mind to practice; second, obtaining sovereign power; third, eliminating obstacles; fourth, eradicating sins. 'Resolving the mind to practice' refers to the stage of the ten abodes (daśaniketa). Therefore, the first of the ten abodes is named the 'abode of initial resolve,' because they initiate the unexcelled bodhicitta for the first time. Although they generated it before, they had not entered the eon (asaṃkhyeya); this is the beginning of entering the eon, hence it gets the name 'resolve.' There are many kinds of resolve: the resolve of lineage in the stage of aspiration for wholesome dharmas; the resolve of resolute conduct in the stage of the ten abodes; and after entering the first bhūmi it is named the resolve of realization. Now, this resolve of resolute conduct obtains the power of vigor, which is the stage of supreme patience (kṣānti) and worldly supreme dharmas. Because among obtaining the five powers, faith serves as the basis for diligence, it does not directly subdue afflictions. Diligence is able to subdue afflictions; therefore, it is spoken of here. As for 'eliminating the obstacle of laziness,' this raises the obstacle directly opposed to the practice of vigor; according to real differentiation, both obstacles are completely subdued in this stage, which removes the cause of suffering. As for 'eradicating all sins,' this refers to the fruit of suffering. Upon reaching the upper stage of patience and the stage of worldly supreme dharmas, the fruits of suffering of all evil destinies and the eight difficulties are all prevented from arising. Most say that the path of seeing abandons these two, speaking in terms of severing their seeds; here, it is spoken in terms of the stage of subduing and decisive attainment. Hence, the Vijñaptimātratāsiddhi-śāstra states: 'Although when the path of seeing arises it also severs all karma, fruits, and so forth of the evil destinies, here we temporarily speak only of what is able to give rise to afflictions, as it is the fundamental cause.' It also says: 'The delusion of the defilements of the two evil destinies refers precisely to all karma, fruits, and so forth of the evil destinies.'”