仁王護國般若波羅蜜多經疏 2.219

2.219

解曰：言順忍者，能順者慧、所順者如，由慧隨順，順向順觀、順後無生，即忍之忍，名為順忍。如《十地論》第八云「隨順平等真如法故，四五地中得耎中忍，六地上忍皆悉隨順無生法忍，此忍即非無生忍故。」焰慧地者，安住最勝菩提分法，燒煩惱薪，慧焰增故。難勝地者，真俗兩智行相互違，合令相應極難勝故。現前地者，住緣起智，引無分別最勝般若令現前故。從此第二正明斷障。

Commentary: Regarding 'compliant kṣānti': that which complies is wisdom; that which is complied with is suchness. Because wisdom complies, it compliantly proceeds and compliantly contemplates, and complies with subsequent non-arising. This is kṣānti of kṣānti, named compliant kṣānti. As the Daśabhūmikā-śāstra states in its eighth fascicle: 'Because one complies with the equal dharma of suchness, on the fourth and fifth bhūmis one attains the soft and medium kṣānti; the superior kṣānti on the sixth bhūmi completely complies with the non-arising dharma kṣānti, but this kṣānti is not yet non-arising kṣānti.' Regarding the Radiant Bhūmi: one abides in the most supreme aids to awakening, burns away the fuel of afflictions, and the flames of wisdom increase. Regarding the Difficult to Conquer Bhūmi: the cognitive aspects of the two cognitions, the real and the conventional, are mutually opposed; bringing them into harmony is extremely difficult to conquer. Regarding the Manifesting Bhūmi: one abides in the cognition of dependent origination and induces the supreme, nirvikalpa-prajñā to become manifest. Hereafter, the second [part] directly explains the severance of obstacles.