仁王經疏 2.25

2.25

釋曰：自下第二明性種性。文別有四：一明入位、二顯位體、三辨攝化、四釋離過。此明入位。於三忍中居第二位，故言復次。三中第二，名中伏忍。與前聞慧隣接而生，即是思數。不依定水，故名乾慧，即思慧也。今言「干」者，此字謬也，故《瓔珞經》說有六性，亦名六慧。言六性者，如前所引，習種性、性種性、道種性、聖種性、等覺性、妙覺性。言六慧者，聞慧、思慧、修慧、照寂名性慧、寂照慧。故知干慧即思慧也。習已成性，名性種性。有十心者，總標其數。

Explanation: From here below, the second part explains the nature lineage. The text has four distinct parts: 1. explaining the entry into the stage, 2. revealing the substance of the stage, 3. distinguishing the gathering and conversion [of beings], 4. explaining the severance of faults. This explains the entry into the stage. Among the three patiences, this occupies the second stage; hence it says 'Furthermore.' The second among the three is called the intermediate suppression patience. It arises adjacent to the preceding wisdom of hearing, which is the mental factor of thinking. It does not rely on the water of meditative concentration, so it is called dry wisdom—that is, the wisdom of thinking. The character 'dry' (干) here is an erroneous character. Thus the Yingluo jing states that there are six natures, also called six wisdoms. The six natures are as cited above: the practice lineage, nature lineage, path lineage, noble lineage, equal awakening lineage, and sublime awakening lineage. The six wisdoms are: wisdom of hearing, wisdom of thinking, wisdom of cultivation, illuminating tranquility termed nature wisdom, and quiescent illuminating wisdom. Therefore, one knows that dry wisdom is precisely the wisdom of thinking. When practice is accomplished, it becomes nature; hence it is called the nature lineage. 'Having ten minds' generally indicates their number.