仁王經疏 2.40

2.40

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.