金光明最勝王經疏 5.215

5.215

下答，有二：初讚、後答。此讚也。有二：言善哉者，讚問。「汝於大乘」下讚德，有三：初讚捨小，已能發趣故。次讚悟大，信解大乘故。以信得解，非智證入，故《法華經》云「汝舍利弗尚於此經以信得入，況餘聲聞。」趣大以後經二萬劫，始到十信初心故。故《涅槃經》云「阿羅漢人二萬劫到。」所言到者，到阿耨心，故未證悟。若約七地過種姓地，得在勝解行地。若約五位，未住資糧位，但在善法欲，十信方得在資糧故。後讚堅固，尊重大乘故。

Below is the answer, which has two parts: first the praise, then the answer. This is the praise. It has two parts: the words "excellent" praise the question. From "You [have already been able to set out] toward the Mahāyāna" downward, it praises his virtues, which has three aspects: first, praising his renunciation of the Hīnayāna, because he has "already been able to set out." Next, praising his awakening to the Mahāyāna, because he has "faith in and understands the Mahāyāna." Through faith he attains understanding, not entering through experiential realization of wisdom; hence the Lotus Sūtra says: "Even you, Śāriputra, entered this sūtra through faith, how much more so other Śrāvakas." After setting out toward the Mahāyāna, one passes through twenty thousand eons before first reaching the initial mind of the ten faiths. Hence the Nirvāṇa Sūtra says: "An arhat arrives in twenty thousand eons." What is meant by "arrives" is arriving at the anuttara[-bodhi] mind; hence he has not yet realized awakening. If classified by the seven grounds, having passed the lineage ground (gotrabhūmi), he is situated in the ground of resolute conduct (adhimukticaryābhūmi). If classified by the five stages, he does not yet abide in the stage of provisions (saṃbhāramārga), but is only at the aspiration for wholesome dharmas, because only at the ten faiths is one situated in the stage of provisions. Finally, praising his steadfastness, because he "venerates the Mahāyāna."