仁王般若經疏 3.68

3.68

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.