仁王護國般若經疏 3.26

3.26

From "The Buddha said: 'Great King!'" downward is the second part, the Buddha's answer. The text has two parts: first, answering the first two questions; second, answering the third question. The former text has three parts: first, properly answering the two questions; second, praising the Buddha in verse; third, the Tathāgata's endorsement. The first text further has two parts: first, properly answering the former question while including benefiting others; second, properly answering the latter question while including self-benefit. The former text further has three parts: first, a brief answer; second, an extensive answer; third, a summary conclusion. The brief answer again has three parts: first, stating the number, in accordance with the conclusion below regarding that which all buddhas and bodhisattvas originally cultivated; now, answering according to the question, he merely says that these are the bodhisattva dharmas. Second, from "patient submission" downward, enumerating their names. The three ranks of worthies prior to the grounds have not yet attained the uncontaminated and have not yet realized it; they are only able to subdue, not yet able to sever, and hence they are the wisdom of patient submission; because they possess wisdom, they are able to subdue afflictions. Attaining uncontaminated faith in the first ground, second ground, and third ground is called the patience of faith; heading toward non-arising in the fourth, fifth, and sixth grounds is called the patience of accord; thoughts not arising at all in the seventh, eighth, and ninth grounds is called the patience of non-arising; and attaining the fruit of a bodhisattva in the tenth, eleventh, and [twelfth] grounds is called the patience of quiescent cessation. That uncontaminated faith is attained in the first ground is the intention of the distinctive teaching. That the patience of non-arising is attained in the seventh ground is the intention of the distinctive connecting with the shared. However, these five patiences differ across various sūtras. If according to the Benye yingluo [jing], it speaks of six dispositions: first, the disposition of acquired nature; second, the disposition of innate nature; third, the disposition of the path; fourth, the disposition of the noble ones; fifth, the disposition of equal awakening; sixth, the disposition of wondrous awakening. These are precisely the ten abodes, ten practices, ten dedications, daśabhūmi, equal awakening, and wondrous awakening; they are also called the forty-two ranks of worthies and nobles, and so forth. From "are called all buddhas" downward is the third part, the summary conclusion.