妙法蓮華經玄義 4.170

4.170

二、簡名別義，通更為二：初、就三乘共位中，菩薩別立忍名而義通。二、用別教名，名別義通。通義已如前說。別立者，別為菩薩立伏忍、柔順忍、無生忍之名也。乾慧地，三人同伏見惑，而菩薩更加伏忍之名者，菩薩信因緣即空，而於無生四諦降伏其心，起四弘誓願。雖知眾生如虛空，而發心度一切眾生，是菩薩欲度眾生，如欲度虛空。故《金剛般若》云：「菩薩如是降伏其心，所謂滅度無量眾生，實無眾生得滅度者。」次三誓願降伏其心，亦如是。是為菩薩在乾慧地，脩停心、別相總相念處觀時，異於二乘，故別稱伏忍。

Second, distinguishing names and distinctive meanings, which is further divided into two: first, in terms of the shared stages of the three vehicles, specific names of patience are established for bodhisattvas while the meaning remains shared. Second, using the names of the distinctive teaching, where the names are distinctive but the meaning is shared. The shared meaning has already been explained above. As for what is specifically established: specifically establishing for the bodhisattva the names of the patience of subduing, the patience of pliable accord, and the patience of the unproduced. In the stage of dry wisdom, the three kinds of persons all subdue delusions of view, yet the bodhisattva additionally receives the name "patience of subduing" because the bodhisattva has faith that causes and conditions are themselves empty, subdues their mind with regard to the unproduced four truths, and gives rise to the four universal vows. Although knowing that sentient beings are like empty space, they nonetheless generate the mind to deliver all sentient beings; this is the bodhisattva desiring to deliver sentient beings just as if desiring to deliver empty space. Therefore, the Diamond Prajñā says: "The bodhisattva subdues their mind in this manner: namely, delivering immeasurable sentient beings, yet in reality not a single sentient being attains deliverance." Subduing their mind through the subsequent three vows is also like this. This is how the bodhisattva in the stage of dry wisdom, when cultivating the contemplation of mind-stopping and the specific and general characteristics of the stations of mindfulness, differs from the two vehicles; hence it is specifically called the patience of subduing.