仁王護國般若波羅蜜多經疏 2.225

2.225

解曰：言無生者，謂即真理。智證真理，名無生忍。《解深密經》、《瑜伽》、《唯識》皆說三性名曰無生，本性無生、自然無生、惑苦無生。若能證智名無生忍，兼所證如名無生法忍。即忍之忍，通二釋也。遠行地者，至無相住功用後邊，出過世間二乘道故。不動地者，無分別智任運相續，相用煩惱不能動故。善慧地者，成就微妙四無礙解，能遍十方善說法故。從此第二正明斷障。

Commentary: Regarding 'non-arising': it refers to the real principle. Wisdom realizing the real principle is called non-arising kṣānti. The Saṃdhinirmocana Sūtra, Yogācāra, and Vijñaptimātratā all speak of the three natures being called non-arising: non-arising by original nature, non-arising by nature, and non-arising from affliction and suffering. If one refers to the realizing wisdom, it is called non-arising kṣānti; including the realized suchness, it is called non-arising dharma kṣānti. As kṣānti of kṣānti, it admits of both explanations. Regarding the Far-Reaching Bhūmi: one reaches the final limit of effort in the signless abode, transcending the worldly paths and those of the two vehicles. Regarding the Immovable Bhūmi: nirvikalpa-jñāna continues spontaneously, and signs, active functions, and afflictions cannot move it. Regarding the Good Wisdom Bhūmi: one accomplishes the subtle four unobstructed knowledges and is able to skillfully expound the Dharma everywhere throughout the ten directions. Hereafter, the second [part] directly explains the severance of obstacles.