[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 3.76 # 仁王般若經疏 3.76 仁王般若經疏 3.76 - **Language:** Classical Chinese ### [3.76](https://indike.org/pramana/in.bauddha.taisho.1707.3.76) 復次性種下，第二明中忍。文有八句：一標名、二出行德、三滅惑、四知俗、五修觀、六辨行多少、七修行時節、八結名。第一標名，文云性種性也。第二出行德，文云行十慧觀。十慧，即前〈教化品〉十止心也。四意止為四，即四念處，三善根為七，即慈、施、慧，三意止為十。三意止者，所謂三世忍，過去因忍、現在因果忍、未來果忍也。第三滅惑，文云滅十顛倒。十顛倒者，常樂我淨四對四依止，三煩惱顛倒對三依止，過去因忍對因倒、未來果忍對果倒、現在因果忍對因果倒也。或可如《地持論．發心品》中說：十種煩惱為十倒也。我我所通障十地，性種人少分滅也。第四知世諦假有非實，文云分分假偽不可得也。第五空觀，文云無自他相修護空觀。觀我人無有自他相故空，即三空觀門。具足未得名修，已得名護。第六辨行少多，文云常行百萬波羅蜜念念不去心者，以無間修故不去離心也。第七修行時節，文云以二阿僧祇也。第八結名，波羅陀位者，此名性種性。三藏師云：義翻為守護度，所習諸行能堅守不失也。從善趣初心至性種位，時逕二阿僧祇劫也。《瓔珞經》有六名，在性名性種性，在堅名法堅，在忍名法忍，在慧名思惟慧，在定名性定，在觀名行觀。 > From “Furthermore, the lineage of nature” onwards is the second \[section\], clarifying the intermediate patience. In the text there are eight sentences: 1. identifying the name; 2. presenting the practices and virtues; 3. extinguishing delusions; 4. knowing the conventional; 5. cultivating contemplation; 6. distinguishing the quantity of practice; 7. the duration of cultivation; 8. concluding with the name. First, identifying the name: the text says “the lineage of nature”. Second, presenting the practices and virtues: the text says “practices the ten wisdom contemplations”. The ten wisdoms are the ten minds of cessation in the previous “Chapter on Teaching and Converting”: the four cessations of mind make four, namely the four smṛtyupasthānas; the three wholesome roots make seven, namely benevolence, giving, and wisdom; and the three cessations of mind make ten—the three cessations of mind being the patiences of the three times, namely the cause patience of the past, the cause-and-effect patience of the present, and the effect patience of the future. Third, extinguishing delusions: the text says “extinguishing the ten inversions”. The ten inversions are: permanence, pleasure, self, and purity, which correspond to the four bases; the three afflictive inversions, which correspond to the three bases; the cause patience of the past, which corresponds to the cause inversion; the effect patience of the future, which corresponds to the effect inversion; and the cause-and-effect patience of the present, which corresponds to the cause-and-effect inversion. Or, as stated in the Bodhisattvabhūmi's “Chapter on Generating the Mind”, the ten kinds of afflictions are the ten inversions. “Self” and “what belongs to self” universally obstruct the ten stages, and persons of the lineage of nature partially extinguish them. Fourth, knowing that saṃvṛti-satya is conventionally existent and not real: the text says “the partial falsities are unapprehensible”. Fifth, the contemplation of emptiness: the text says “without marks of self or other, one cultivates and protects the contemplation of emptiness”—contemplating that self and person lack marks of self or other and are therefore empty constitutes the three contemplation gateways of emptiness; cultivating what is not yet fully attained is called “cultivation”, and preserving what has already been attained is called “protection”. Sixth, distinguishing the quantity of practice: the text says “constantly practices the million pāramitās, never departing from them in thought after thought”—because of uninterrupted cultivation, they never depart from the mind. Seventh, the duration of cultivation: the text says “for two asaṃkhyeya kalpas”. Eighth, concluding with the name: the “stage of bharata” is here called the lineage of nature; the Tripiṭaka master says: translated by its meaning, it is the “transcendence of guarding and protection”, meaning that all the practices one has cultivated can be firmly guarded without loss; from the initial mind of the wholesome destinies to the stage of the lineage of nature, the time spans two asaṃkhyeya kalpas. The Yingluo jing has six names: in terms of lineage, it is called the lineage of nature; in terms of firmness, it is called the firmness of Dharma; in terms of patience, it is called the patience of Dharma; in terms of wisdom, it is called the wisdom of reflection; in terms of samādhi, it is called the samādhi of nature; in terms of contemplation, it is called the contemplation of practice. > — English (machine translation) (machine translation) - [Previous: 3.75](https://indike.org/pramana/in.bauddha.taisho.1707.3.75) - [Next: 3.77](https://indike.org/pramana/in.bauddha.taisho.1707.3.77) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1707.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.3.76) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.3.76](https://indike.org/pramana/in.bauddha.taisho.1707.3.76) · Pramāṇa