仁王般若經疏 3.76

3.76

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.