仁王經疏 2.10

2.10

釋曰：第二依數列名。謂地前三賢未得無漏不能內證，但能伏除而不永斷，名之為伏。忍謂忍解，體即是慧，以伏標忍名為伏忍。初二三地得無漏信，故名信忍。四五六地趣無生忍，名之為順。七八九地安住慧心無生理中，名無生忍。灌頂菩薩及如來地觀第一義寂滅真如，名寂滅忍。然此五忍諸教不同，若依《本業瓔珞經》，略開六性：一習種性、二性種性、三道種性、四聖種性、五等覺性、六妙覺性。解云：彼經意者，如次十住、十行、十迴向、十地、金剛心及如來地。廣開即有四十二賢聖，所謂十解、十行、十迴向、十地、等覺、妙覺。依《善戒經》、《瑜伽》四十七〈菩薩地〉開為十三住：一者種性、二者解行、十地為十、佛地為一，即名十三。如此等文，不可具述。然此所說三伏忍位，略有三釋。一《本記》云「十信為習種性，十解為性種性，十行為道種性，十迴向已上即屬見道，經說信等為其性故。又下經云十信、十止、十堅心，故知十信為習種性。」一云：此經十信為習、十解十行為性、十迴向為道種性。如何得知十信為習？解云：如梁《攝論》。論曰「於幾時中修行十地正行得圓滿？」論曰「有五人，於三僧祇劫修行圓滿，或七阿僧祇、或三十三阿僧祇。言五人者，一願樂行人，滿初僧祇。次有三人，謂清淨意樂行人、有相行人、無相行人，於前六地及第七地，滿第二阿僧祇。從此已後，第五無功用行人，滿第三僧祇。」彼釋論云「願樂行人，自有四種，謂十信、十解、十行、十迴向，如須陀洹前有四方便。」廣說如彼。解云：十信初心入僧祇數，理應攝在習種性位。由斯義故，十解十行性種性攝，十迴向心道種性攝，如理應知。一云：此經三品伏忍，如《瓔珞經》三種伏忍。雖有三說，後說為正。所以者何？若如初說，如何經說伏忍聖胎三十人也？應說聖胎人有四十。又違《本業經》說賢聖四十二種，應說賢聖有五十二。若如次說，二失同前。又彼所引，願樂位中四種人者，真諦自案：非論正文，由斯大唐世親論本及大業本皆無此文。故三釋中後說為正，順諸聖教，不違道理。

Explanation: Second, listing the names according to number. The three stages of worthies prior to the bhūmis have not yet attained the undefiled and cannot internally realize; they can only suppress and remove, but not permanently sever, so it is named 'suppression'. 'Patience' means patient understanding, its essence being wisdom; designating patience by suppression, it is called 'suppression patience'. The first, second, and third bhūmis attain undefiled faith, so it is called 'faith patience'. The fourth, fifth, and sixth bhūmis tend toward anutpattika-dharma-kṣānti, so it is called 'accordance [patience]'. The seventh, eighth, and ninth bhūmis peacefully abide with a mind of wisdom in the principle of non-arising, so it is called 'non-arising patience' (anutpattika-dharma-kṣānti). Bodhisattvas of coronation (abhiṣeka) and the Buddha-stage contemplate the paramārtha of quiescent tathatā, so it is called 'extinction patience'. However, these five patiences differ across the various teachings. If we rely on the Benye yingluo jing, six natures are briefly set forth: 1. habit-nature (xizhongxing), 2. innate nature (xingzhongxing), 3. path-nature (daozhongxing), 4. noble nature (shengzhongxing), 5. equal-enlightenment nature (dengjuexing), 6. sublime-enlightenment nature (miaojuexing). The explanation says: the intention of that sūtra is sequentially the ten abidings (shizhu), ten practices (shixing), ten dedications (shihuixiang), ten bhūmis (shidi), the adamantine mind (jingangxin), and the Buddha-stage. Broadly set forth, there are forty-two worthies and nobles, namely the ten understandings, ten practices, ten dedications, ten bhūmis, equal enlightenment, and sublime enlightenment. According to the Shan jie jing and the 'Bodhisattvabhūmi' in fascicle 47 of the Yogācārabhūmi, thirteen abidings (vihāra) are set forth: 1. gotra (nature), 2. adhimukticaryā (resolute practice), ten for the ten bhūmis, and one for the Buddha-stage, which are called the thirteen. Texts such as these cannot be related in detail. However, regarding the stages of the three suppression patiences spoken of here, there are briefly three explanations. The first, the Former Record, says: 'The ten faiths are the habit-nature, the ten understandings are the innate nature, the ten practices are the path-nature, and the ten dedications and above belong to the path of vision (darśanamārga), because the sūtra states that faith and so forth are their nature. Furthermore, the lower sūtra mentions the ten faiths, ten cessations, and ten firm minds; thus we know that the ten faiths are the habit-nature.' A second says: In this sūtra, the ten faiths are habit[-nature], the ten understandings and ten practices are innate nature, and the ten dedications are path-nature. How is it known that the ten faiths are habit[-nature]? The explanation says: as in Paramārtha's translation of the Mahāyānasaṃgraha, the treatise asks: 'Within what period of time is the correct practice of the ten bhūmis cultivated to completion?' The treatise says: 'There are five persons who cultivate to completion in three asaṃkhyeya kalpas, or seven asaṃkhyeya kalpas, or thirty-three asaṃkhyeya kalpas. As for the five persons: 1. the practitioner of aspiration, who completes the first asaṃkhyeya. Next there are three persons, namely the practitioner of pure intention, the practitioner with signs, and the practitioner without signs, who, during the first six bhūmis and the seventh bhūmi, complete the second asaṃkhyeya. From here onward, the fifth, the practitioner of effortless practice, completes the third asaṃkhyeya.' That commentary states: 'The practitioner of aspiration himself has four kinds: the ten faiths, ten understandings, ten practices, and ten dedications, just as there are four preparatory stages prior to the srotāpanna.' It is explained broadly as in that text. The explanation says: the initial mind of the ten faiths enters into the count of the asaṃkhyeya kalpas, so in principle it should be subsumed under the stage of habit-nature. By this principle, the ten understandings and ten practices are subsumed under the innate nature, and the mind of the ten dedications is subsumed under the path-nature, as should be understood in accordance with reason. A third says: the three grades of suppression patience in this sūtra are like the three kinds of suppression patience in the Yingluo jing. Although there are three explanations, the last explanation is correct. Why is that? If it were as the first says, why does the sūtra speak of the thirty persons of the noble womb of suppression patience? It should say that the persons of the noble womb are forty. Moreover, it would contradict the Benye jing's statement that there are forty-two kinds of worthies and nobles; it should say that there are fifty-two worthies and nobles. If it were as the second says, the two faults are the same as before. Furthermore, regarding the four kinds of persons in the stage of aspiration cited by them, this was Paramārtha's own gloss: it is not the main text of the treatise; hence, both the Tang version of Vasubandhu's treatise and the Daye version lack this text. Therefore, among the three explanations, the last explanation is correct, as it accords with the noble teachings and does not contradict reason.