仁王經疏 2.40

2.40

釋曰：第二、別出體性。文別有三：初明五忍、次顯三忍、後辨二忍。合成十忍。總釋意云：有情流轉，五蘊為體。流三界處，尋其根本，不離二諦，故成十忍。忍謂忍解，然即是慧。前文五忍從果立名，由觀五蘊得五分法身故；後之五忍從境立名，尋即可知。此即第一明觀五蘊得前五忍。謂觀色蘊，便得戒忍，表無表戒皆色蘊故。准此經文，表無表戒皆是色也。觀識蘊得知見忍，以了別識與知見慧義相順故。觀想蘊得定忍，以彼假想能入定故，如四無色由想故得。觀受蘊得慧忍，以依受故立於四禪，由依禪故能發智慧，是故觀受而得慧忍。解脫忍者，是解脫身。解脫有二種：一者有為解脫，即是勝解；二者無為解脫。此明由斷行蘊所攝煩惱，偏得行蘊所攝勝解名解脫忍，於境自在名解脫故。是故《婆沙》及《佛地論》皆說勝解為解脫身，故言觀行蘊得解脫忍。若廣分別，義如別章。

Explanation: Second, specifically bringing out the substance. The text has three distinct parts: first, explaining five patiences; next, showing three patiences; last, distinguishing two patiences. Combined, they form ten patiences. The general intent of the explanation is: sentient beings' transmigration has the five aggregates as its substance. As for the places where they transmigrate in the three realms, investigating their root, they do not depart from the two truths; hence they form ten patiences. Patience means patient understanding, yet it is precisely wisdom. The five patiences in the preceding text are named from the fruit, because by contemplating the five aggregates one attains the fivefold Dharma-body; the latter five patiences are named from the object, which can be understood upon investigation. This is the first, explaining that by contemplating the five aggregates one attains the former five patiences. Namely, by contemplating the aggregate of form, one then attains the patience of discipline, because both manifest and unmanifest discipline belong to the aggregate of form. According to this sūtra text, both manifest and unmanifest discipline are form. Contemplating the aggregate of consciousness, one attains the patience of knowledge and vision, because discerning consciousness accords with the meaning of wisdom as knowledge and vision. Contemplating the aggregate of perception, one attains the patience of concentration, because through that conventional perception one can enter concentration, just as the four formless [attainments] are attained by means of perception. Contemplating the aggregate of feeling, one attains the patience of wisdom, because based on feeling the four dhyānas are established, and based on dhyāna one can generate wisdom; therefore, by contemplating feeling one attains the patience of wisdom. As for the patience of liberation: it is the body of liberation. Liberation is of two kinds: first, conditioned liberation, which is resolute conviction; second, unconditioned liberation. This explains that by severing the afflictions subsumed under the aggregate of formations, one specifically attains the resolute conviction subsumed under the aggregate of formations, which is termed the patience of liberation, because being autonomous with respect to objects is called liberation. Therefore both the Vibhāṣā and the Buddhabhūmi-śāstra say that resolute conviction is the body of liberation; hence it says that by contemplating the aggregate of formations one attains the patience of liberation. If distinguished extensively, the meaning is as in the separate chapter.