仁王般若經疏 2.7

2.7

佛言下，第二答前三問，即為三段：初從五忍是菩薩法下，說十四忍具足，答初問自行；從白佛言云何菩薩本業清淨乃至諸鬼神現身修行般若，答前第二外化行問；從佛告大王汝先言下竟品，答第三問，就前自行中有二：初略說五忍，明自行體；善男子下，第二廣分別十四忍，顯自行相。就前略中有二意：初生起、二立五忍意。初生起者，伏忍上中下即是得聖方便行；二信忍上中下即是入聖之初門；三順忍上中下即是順無生果之近緣；四無生忍上中下即是向果之功能；五寂滅忍上下即是因果合說。就立五忍意有三段：初五忍是菩薩法，表五忍屬人；二伏忍上中下，出五忍位；名為諸佛菩薩下，第三結釋。初文可知。第二出位中伏忍上中下者，習忍下、性忍中、道種忍上，在三賢位；信忍上中下，初地下、二地中、三地上；順忍上中下，四地下、五地中、六地上；無生忍上中下，七地下、八地中、九地上；寂滅忍上下，十地下、佛地上。

From "The Buddha said" downward is the second part, answering the three previous questions, which consists of three sections: first, from "The five patiences are the Dharma of bodhisattvas" downward, fully explaining the fourteen patiences, answering the first question on one's own practice; from "They addressed the Buddha, saying: How is the bodhisattva's fundamental karma pure" down to "the various ghosts and spirits manifest bodies to cultivate prajñā", answering the previous second question on outward transforming practice; from "The Buddha told the Great King: What you said before" down to the end of the chapter, answering the third question. Within the previous section on one's own practice, there are two parts: first, briefly stating the five patiences to illuminate the substance of one's own practice; from "Good sons!" downward, second, extensively distinguishing the fourteen patiences to reveal the characteristics of one's own practice. In the previous brief section, there are two points: first, the order of arising; second, the intention behind establishing the five patiences. Regarding the initial order of arising: the upper, middle, and lower patience of subduing is the practice of expedient means for attaining sagehood; second, the upper, middle, and lower patience of faith is the initial gate of entering sagehood; third, the upper, middle, and lower patience of compliance is the proximate condition conforming to the fruit of non-arising; fourth, the upper, middle, and lower patience of non-arising is the functional capacity tending toward the fruit; fifth, the upper and lower patience of quiescence and cessation explains cause and fruit combined. In the intention behind establishing the five patiences there are three passages: first, "The five patiences are the Dharma of bodhisattvas" shows that the five patiences belong to persons; second, "upper, middle, and lower patience of subduing" presents the stages of the five patiences; third, from "These are called all buddhas and bodhisattvas" downward concludes and explains. The first text is clear. In the second presentation of stages: in the upper, middle, and lower patience of subduing, lower is patience of habituation, middle is patience of nature, and upper is patience of the seed of the path, located in the stages of the three worthies; in the upper, middle, and lower patience of faith, lower is the first bhūmi, middle is the second bhūmi, and upper is the third bhūmi; in the upper, middle, and lower patience of compliance, lower is the fourth bhūmi, middle is the fifth bhūmi, and upper is the sixth bhūmi; in the upper, middle, and lower patience of non-arising, lower is the seventh bhūmi, middle is the eighth bhūmi, and upper is the ninth bhūmi; in the upper and lower patience of quiescence and cessation, lower is the tenth bhūmi, and upper is the buddha bhūmi.