仁王護國般若波羅蜜多經疏 2.157

2.157

解曰：所言忍者，忍謂忍可印許之義。以慧為體，相應助伴具五蘊性。言伏忍者，謂折伏也。於三賢位未親證理，依勝解力所修正觀，福智二門、自他二利皆未亡相，分別二障不起現行，二取隨眠伏而未斷，故名伏忍。即忍之忍，忍有彼伏。三釋得名，即《起信》中相似覺也。言信忍者，信謂證信，初二三地名為信忍。順謂順向，順向無生，四五六地名為順忍。無生目如。七八九地，慧常照理，名無生忍。寂滅即如。十地佛地，照寂寂照，名寂滅忍。皆通持業、依主二釋。大果難感故經五忍，萬行難備漸次而修，從因至果為十四忍。然此五忍，經論有異。如《本業瓔珞經》略為六性：一習種性，即十住故。二性種性，即十行故。三道種性，即十迴向故。四聖種性，即十地故。五等覺性，金剛心故。六妙覺性，如來地故。亦名六慧，聞慧、思慧、修慧、無相慧、照寂慧、寂照慧。如次六性，於彼六生，具明四十二賢聖。故雖此五忍與彼六性列數不同，合彼後二為寂滅忍，即與此經義不違也。又《瑜伽》四十七說十三住：第一種性住，即本性住種性，未入僧祇，即同此經十善位也。彼云「謂諸菩薩性自仁賢，性自成就菩薩功德。菩薩所應眾多善法亦有顯現。由性仁賢逼遣方便令於善轉，非由思擇有所制約有所防護。住此住中住持一切佛法種子，於自體中已具足有一切佛法，一切種故。不能現起上煩惱纏造無間業或斷善根。」廣如彼矣。第二勝解行住，即同此經伏忍三品。彼云「謂諸菩薩從初發心乃至未得清淨意樂所有一切諸菩薩行，當知皆名勝解行住。於此住中，普於一切餘菩薩住及如來住皆名發趣。然前住中雖修諸善，性仁賢故，所已為之非為菩提，故意作也，未名發趣，不入僧祇。此住所修皆名發趣，故與前別。然此住中，思擇力勝，所作加行，以彼修慧未得堅固相續無退。」慈恩法師云：「此說無漏修慧未得，非有漏慧此住不得。或此所說初發心時，十信菩薩八相成道未超五畏，所有修慧未堅固也。又於三處忘失正念：一於境界可不可意色等六境，其心顛倒忘失正念。二於受生彼彼身中，既受生已忘前生事。三於所受所持諸法，久作久說有所忘失。或於一時具足聰慧，為他說法勉勵而轉，如闇中射或中不中。或於一時於大菩提雖已發心而復退捨，或時棄捨先所受學淨戒律儀不能受學，或時捨於利樂有情而生厭倦、利益安樂未能廣大，於諸菩薩所學之中未能普學，菩薩相中未皆成就。在家出家二分菩薩，正加行中未等顯現。於此所說諸行相狀，下忍轉時諸行上品，中忍轉時諸行中品，上忍轉時諸行下品，漸輕微故。入初地時，此一切相皆無所有。」乃至廣說。第三極歡喜住，亦名淨勝意樂住，即是此經信忍下也。第四增上戒住，即信忍中也。第五增上心住，即信忍上也。第六覺分相應增上慧住，即順忍下也。第七諸諦相應增上慧住，即順忍中也。第八緣起流轉止息相應增上慧住，即順忍上也。第九無相有功用住，即無生忍下也。第十無相無功用住，即無生忍中也。第十一無礙解住，即無生忍上也。第十二最上成滿菩薩住，即寂滅忍下也。第十三最極如來住，即寂滅忍上也。雖十三住對十四忍數即少一，彼乃廣也。初種性住，忍所不攝，同下頌中十善位也。若以十善為忍方便，即彼與此無寬狹故。《攝大乘論》從初十信乃至佛地，於中說有三十四忍。地前三忍，於十地中地地分為三十忍，佛地為一，三十四也。又真諦記釋此五忍各治三障，《瑜伽》四十九說為七地，《唯識論》說五位修習，皆與此經五忍相攝，講者敘焉。

The commentary explains: As for 'kṣānti', kṣānti means the sense of acceptance, affirmation, and approval. It takes wisdom as its essence, and its concomitant associates possess the nature of the five aggregates. As for 'suppressing kṣānti', it means to subdue. In the stages of the three ranks of worthies, before having personally realized principle, relying on the power of resolute faith one cultivates correct contemplation; the two aspects of merit and wisdom, and the two benefits of self and others, are not yet free of characteristics; the manifestation of the two cognitive obstructions does not arise, and the latencies of the two graspers are subdued but not yet severed; therefore it is called suppressing kṣānti. That is, the kṣānti of kṣānti, where kṣānti has that suppression. Based on three grammatical explanations it gets its name; this is precisely the 'resemblance awakening' in the Awakening of Faith. As for 'faithful kṣānti', faith means realized faith; the first, second, and third bhūmis are named faithful kṣānti. Compliant means turning toward; turning toward non-arising, the fourth, fifth, and sixth bhūmis are named compliant kṣānti. Non-arising refers to suchness. On the seventh, eighth, and ninth bhūmis, wisdom constantly illuminates principle, which is named non-arising kṣānti. Quiescent means suchness. On the tenth bhūmi and the Buddha bhūmi, illumination is quiescent and quiescence is illuminating, which is named quiescent kṣānti. All may be interpreted according to both karmadhāraya and tatpuruṣa compounds. Because the great fruit is difficult to realize, one passes through the five kṣāntis; because the myriad practices are difficult to complete, one cultivates them gradually; from cause to fruit, there are fourteen kṣāntis. However, regarding these five kṣāntis, the sūtras and treatises differ. For instance, the Benye yingluo jing briefly presents six natures: 1. the nature of practiced dispositions, namely the ten abidings; 2. the nature of essential dispositions, namely the ten practices; 3. the nature of the path disposition, namely the ten dedications; 4. the nature of the noble disposition, namely the ten bhūmis; 5. the nature of equal awakening, due to the adamantine mind; 6. the nature of wondrous awakening, due to the Tathāgata bhūmi. They are also called the six wisdoms: hearing wisdom, reflection wisdom, cultivation wisdom, signless wisdom, wisdom illuminating quiescence, and wisdom of quiescent illumination. Corresponding to the six natures, in those six births, the forty-two worthies and nobles are fully explained. Therefore, although these five kṣāntis and those six natures differ in the number listed, combining the latter two into quiescent kṣānti accords without contradiction with the meaning of this sūtra. Furthermore, Yogācārabhūmi, fascicle 47, speaks of thirteen abidings (vihāra): 1. The abiding of gotra, which is the gotra abiding in its original nature, not having entered an asaṃkhyeya [kalpa], which is identical to the stage of the ten good deeds in this sūtra. It says there: 'It refers to bodhisattvas who are naturally kind and virtuous, naturally endowed with bodhisattva virtues. The numerous wholesome dharmas that bodhisattvas ought to have also become manifest. Being naturally kind and virtuous, they are urged by upāya to turn toward good, not constrained or guarded through analytical discernment. Abiding in this abiding, they maintain all seeds of buddha-dharmas, already fully possessing within their own bodies all buddha-dharmas, because of all kinds. They cannot manifest the entanglements of superior afflictions, commit heinous karmas of the uninterrupted realm, or sever roots of good.' As is explained at length there. 2. The abiding of resolute practice, which is identical to the three grades of suppressing kṣānti in this sūtra. It says there: 'It refers to all bodhisattva practices of bodhisattvas from their initial arousal of the mind up until they have not yet attained pure intention; it should be known that all are called the abiding of resolute practice. In this abiding, their practice toward all other bodhisattva abidings and the Tathāgata abiding is called setting out. However, although in the previous abiding they cultivated various goods, because of their naturally kind and virtuous disposition, what they did was not done deliberately for the sake of bodhi; it was not yet called setting out, nor had they entered an asaṃkhyeya [kalpa]. What is cultivated in this abiding is all called setting out, hence it differs from the previous one. However, in this abiding, the power of analytical discernment is superior, and with the preparations made, because their cultivation wisdom has not yet attained firmness, continuity, and non-regression.' Master Ci'en says: 'This speaks of uncontaminated cultivation wisdom not yet having been attained; it does not mean that contaminated wisdom cannot be attained in this abiding. Or what is said here means that at the time of initial arousal of the mind, the bodhisattvas of the ten faiths who achieve the eight aspects of enlightenment have not yet transcended the five fears, so their cultivation wisdom is not yet firm. Moreover, in three situations they lose right mindfulness: first, regarding pleasant and unpleasant sensory objects such as the six sense objects of form and so on, their minds are inverted and lose right mindfulness. Second, regarding rebirth among various bodies, after taking rebirth they forget the affairs of their former lives. Third, regarding the various dharmas they have received and held, when done or spoken long ago, they forget them. Or at times, though endowed with intelligence, when expounding the Dharma to others they turn to it with effort, like shooting an arrow in the dark, which may or may not hit the mark. Or at times, although they have aroused the aspiration for great bodhi, they regress and abandon it; or at times they abandon the pure ethical discipline they previously received and cannot uphold it; or at times they abandon benefiting and gladdening sentient beings and produce weariness, so their benefit and comfort are not yet vast; among what bodhisattvas should learn they are not yet able to learn universally; and among bodhisattva characteristics they have not yet accomplished all. In the two classes of lay and monastic bodhisattvas, these are not yet equally manifest in correct preparatory practice. Among the various marks of practice described here: when the lower kṣānti turns, the practices are of superior grade; when the middling kṣānti turns, the practices are of middling grade; when the higher kṣānti turns, the practices are of lower grade, because they gradually become lighter and subtler. When entering the first bhūmi, all these characteristics no longer exist.' And so on at length. 3. The abiding of extreme joy, also called the abiding of pure and superior intention, which is the lower grade of faithful kṣānti in this sūtra. 4. The abiding of higher discipline, which is the middling grade of faithful kṣānti. 5. The abiding of higher mind, which is the upper grade of faithful kṣānti. 6. The abiding of higher wisdom associated with the factors of awakening, which is the lower grade of compliant kṣānti. 7. The abiding of higher wisdom associated with the truths, which is the middling grade of compliant kṣānti. 8. The abiding of higher wisdom associated with the cessation of the progression of dependent origination, which is the upper grade of compliant kṣānti. 9. The signless abiding with effort, which is the lower grade of non-arising kṣānti. 10. The signless abiding without effort, which is the middling grade of non-arising kṣānti. 11. The abiding of unobstructed liberation, which is the upper grade of non-arising kṣānti. 12. The supreme and fully completed bodhisattva abiding, which is the lower grade of quiescent kṣānti. 13. The ultimate Tathāgata abiding, which is the upper grade of quiescent kṣānti. Although the thirteen abidings are fewer by one compared to the fourteen kṣāntis, that system is actually extensive. The initial abiding of gotra is not subsumed under kṣānti, being identical to the stage of the ten good deeds in the verses below. If one takes the ten good deeds as the preliminary upāya to kṣānti, then that system and this one are neither broader nor narrower. In the Mahāyānasaṃgraha, from the initial ten faiths up to the Buddha bhūmi, thirty-four kṣāntis are spoken of: three kṣāntis prior to the bhūmis, thirty kṣāntis divided across the ten bhūmis bhūmi by bhūmi, and one for the Buddha bhūmi, making thirty-four. Furthermore, Paramārtha's notes explain that these five kṣāntis each cure three hindrances; fascicle 49 of Yogācārabhūmi explains them as seven bhūmis; and the Vijñaptimātratāsiddhi speaks of cultivation in five stages; all of these correspond to the five kṣāntis of this sūtra, as the lecturer should explain.