仁王經疏 2.10

2.10

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.