仁王般若經疏 3.68

3.68

善男子其法師下，第二廣答十三忍，即為十三段。就初習忍有三：第一內凡伏忍。初習忍，十住也。第二善男子習忍下，舉失顯得，更解三十心前外凡夫十善菩薩。第三是定人者下，顯得還結習忍位也。就初習忍有八句文：初標忍名位，文云是習種性菩薩也。第二別明四部眾，在家二眾名優婆塞、優婆夷。有本云波差、優婆差。外國語音不同，有此異耳。此間名善宿男、善宿女，亦云善男子、善女人。出家二眾者，一名比丘，此名破煩惱；二名比丘尼，此名為女。第三修習德行，文云修行十信。十信者，即前〈教化品〉伏忍下品十種心。十信者，一精進心乃至第十迴向心。第四作六大觀，四大、空、識也。第五作十四根觀，五情根、五受根、男、女、意、命，此十四是生死根本，故《成實論》名往來根、生死過患，故菩薩先須觀之。三無漏根入聖位非過，不須觀之。信等五根不斷善根，亦不觀也。是故二十二根中除八根，但觀十四。喜、樂、捨、意此四雖通漏無漏，是染污根本，所以不除也。第六發菩提心者，《智度論》云五種菩提，是第五無上菩提心也。《涅槃經》四種菩提，發第四上上觀菩提也。《大品經》三種菩提，第三佛菩提心也。第七常修三界忍者，觀三界念念皆不淨，是諸漏本，無一念淨處，即得不淨忍也。以作上來諸觀，名佛弟子，故云住在佛家也。第八修六和敬，與物同修名之為和，共相受德目之為敬。三業同修為三，同戒、同見、同學八萬四千度名六，餘經以同利利為六也。

From “Good sons! That Dharma master” onwards is the second [section], which answers extensively regarding the thirteen patiences, being divided into thirteen parts. In regard to the first, the patience of practice, there are three [subdivisions]: first, the patience of subjugation of the inner ordinary person—the initial patience of practice is the ten abodes; second, from “Good sons! Prior to the patience of practice” onwards, adducing failures to reveal attainments, further explaining the ten-virtue bodhisattvas who are external ordinary persons prior to the thirty minds; third, from “Those who are definite persons” onwards, revealing attainments and returning to conclude the stage of the patience of practice. In regard to the initial patience of practice, there are eight sentences in the text: first, identifying the name and stage of the patience, the text saying that he is “a bodhisattva of the lineage of practice”; second, specifically clarifying the fourfold assembly, where the two assemblies of householders are called upāsakas and upāsikās—some editions read pocha and youpocha, which is merely a difference due to varying foreign pronunciations, here translated as “men of good lodging” and “women of good lodging”, or also called “good sons” and “good daughters”; the two assemblies of renunciants are, first, the bhikṣu, meaning here “destroyer of afflictions”, and second, the bhikṣuṇī, meaning here “female [destroyer of afflictions]”; third, cultivating virtuous practices, the text saying “practicing the ten faiths”—the ten faiths being the ten kinds of minds of the lower grade of the patience of subjugation in the previous “Chapter on Teaching and Converting”, the ten faiths being [the ten] from the mind of diligence up to the tenth, the mind of dedication; fourth, performing the contemplation of the six great [elements], namely the four great elements, space, and consciousness; fifth, performing the contemplation of the fourteen faculties, namely the five sense faculties, the five feeling faculties, the masculine faculty, the feminine faculty, the mental faculty, and the life faculty, these fourteen being the roots of saṃsāra, which is why the Tattvasiddhi-śāstra names them the “roots of transmigrating back and forth, the faults and perils of saṃsāra”, and thus the bodhisattva must first contemplate them—the three undefiled faculties entering the noble stages are not faults, so they need not be contemplated; the five faculties of faith and the rest do not sever wholesome roots, so they are not contemplated either; therefore, of the twenty-two faculties, eight are excluded and only fourteen are contemplated; although joy, pleasure, equanimity, and mind pervade both the defiled and the undefiled, they are the root of defilement, which is why they are not excluded; sixth, generating the bodhicitta—the Mahāprajñāpāramitopadeśa states that there are five kinds of bodhi, and this is the fifth, the mind of unexcelled bodhi; in the Mahāparinirvāṇa-sūtra's four kinds of bodhi, this is generating the fourth, supreme contemplation bodhi; in the Pañcaviṃśatisāhasrikā Prajñāpāramitā's three kinds of bodhi, this is the third, the mind of buddha-bodhi; seventh, constantly cultivating the patience regarding the three realms, contemplating that every thought-moment in the three realms is impure, being the root of all outflows, with no thought-moment that is pure, whereupon one attains the patience of impurity—having performed the aforementioned contemplations, one is called a disciple of the Buddha, hence it says “dwelling in the Buddha's house”; eighth, cultivating the six points of reverent harmony—practicing together with others is called “harmony”, and mutually receiving virtue is termed “reverence”; the three actions practiced together make three, together with identical precepts, identical views, and identical training in the eighty-four thousand pāramitās making six, whereas other sūtras take identical sharing of benefits as the sixth.