仁王經疏 2.72

2.72

釋曰：第四、明無生忍。文別有三：初標名配位、次明除障、後明攝化分齊。言無生忍者，諸說不同。有說遍計所執名為無生，無自體故。或說遍計所執及圓成實皆名無生，如《解深密》、《瑜伽論》。或說三性皆名無生，謂本性無生、自然無生、惑苦無生，如《成唯識》等言。所謂遠不動慧者，配位。七地名遠行，至功用心最後邊故。八地名不動，相用煩惱不能動故。九地名觀慧，四無礙解化有情故。

Explanation: The fourth [part] clarifies the patience of non-arising. The text has three sections: first, designating the name and matching the stages; next, clarifying the removal of hindrances; finally, clarifying the scope of gathering and transforming. Regarding 'patience of non-arising', various explanations differ. Some say the imaginary nature (parikalpita-svabhāva) is named non-arising, because it lacks intrinsic entity. Others say that both the imaginary nature and the consummate nature (pariniṣpanna-svabhāva) are named non-arising, as in the *Saṃdhinirmocana* and the *Yogācārabhūmi*. Still others say that all three natures are named non-arising, namely non-arising by nature, non-arising by spontaneity, and non-arising of delusion and suffering, as stated in texts such as the *Vijñaptimātratāsiddhi*. As for 'distant, immovable, and contemplative wisdom', this matches the stages. The seventh ground is named Far-Reaching (dūraṅgamā), because one reaches the furthest limit of exertion. The eighth ground is named Immovable (acalā), because characteristics, functions, and afflictions cannot move it. The ninth ground is named Contemplative Wisdom, because one transforms sentient beings through the four unhindered understandings (pratisaṃvid).