華嚴經探玄記 15.21

15.21

三宗趣者，先宗、後趣。宗有五門：一體性，此忍以智為性。若小乘忍劣屬因，智勝屬果。大乘不二，但忍受鑒徹，約用分之。二所斷障，此中寄當斷微細著微細礙無明。三定位者，若漸教，此十忍行通諸位，寄當十地之後等覺位中。若圓教，遍通五位，寄於此說。四種類者，或一，謂無生忍。或二，謂二無我忍。或三，謂三無性忍，出《佛性論》。或三，謂信忍、順忍、無生忍，出《地持論》。或四，謂四種無生，如第八地論中。或五，謂地前名伏忍、初二王地名信忍、四五六地名順忍、七八九地名無生忍、第十地及佛地名寂滅忍，此依《仁王經》。或六忍，謂信忍、法忍、修忍、正忍、無垢忍、一切智忍。解云：初三如次是地前三賢，後三如次是十地、等覺、妙覺可知，此依《瓔珞經》。或苦忍等八，非此所辨。或十，亦如第八地經中。又十，此文。或十四，依《仁王經》，五忍中前四各分三，謂上、中、下；後一唯分二，謂因、果。五別釋十忍，於中初三約法、後七就喻。法中，初一約資糧位、次一約加行位、後一約正證位，寄相如此，若通則遍在十地可知。第二宗趣者，由學如此十忍行故，得因圓果滿，故文云能得一切等也。

Third, the cardinal tenet and aim: first the cardinal tenet, then the aim. The cardinal tenet has five gates: First, its essential nature: this kṣānti takes wisdom (jñāna) as its nature. If [considered in] the Hīnayāna, kṣānti is inferior and belongs to the cause, while wisdom is superior and belongs to the fruit. In the Mahāyāna, they are non-dual; it is merely that when accepting with endurance and penetrating clearly, they are distinguished in terms of function. Second, the hindrances severed: here, it is provisionally applied to severing the subtle attachment, the subtle obstruction, and ignorance. Third, its definitive stages: if according to the Gradual Teaching, the practice of these ten kṣāntis pervades all stages, being provisionally applied to the stage of equal enlightenment subsequent to the ten bhūmis. If according to the Perfect Teaching, it pervades all five stages, being provisionally explained here. Fourth, the varieties: either one, namely the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti). Or two, namely the acceptance of the two kinds of selflessness. Or three, namely the acceptance of the three kinds of lack of nature, which comes from the Fóxìng lùn. Or three, namely the acceptance of faith, compliant acceptance, and the acceptance of non-arising, which comes from the Dìchí lùn. Or four, namely four kinds of non-arising, as in the treatise on the eighth bhūmi. Or five, namely, prior to the bhūmis it is called the acceptance of suppression; the first, second, and third bhūmis are called the acceptance of faith; the fourth, fifth, and sixth bhūmis are called compliant acceptance; the seventh, eighth, and ninth bhūmis are called the acceptance of non-arising; the tenth bhūmi and the Buddha stage are called the acceptance of quiescence, this being based on the Humane King Sūtra. Or six kṣāntis, namely the acceptance of faith, acceptance of dharmas, acceptance of cultivation, correct acceptance, immaculate acceptance, and acceptance of all-knowledge; it is explained that the first three in order are the three levels of worthies prior to the bhūmis, and the latter three in order are the ten bhūmis, equal enlightenment, and wondrous enlightenment, as may be known, this being based on the Yīngluò jīng. Or the eight including the acceptance of suffering and so forth, which are not analyzed here. Or ten, also as in the sūtra chapter on the eighth bhūmi. And another ten, [as in] this text. Or fourteen, based on the Humane King Sūtra: among the five kṣāntis, the first four are each divided into three, namely superior, middling, and inferior; the last one is divided into only two, namely cause and fruit. Fifth, specifically explaining the ten kṣāntis: among them, the first three are in terms of dharmas, and the latter seven are based on similes. Among the dharmas, the first one is in terms of the stage of provisions, the next one is in terms of the stage of applied practice, and the last one is in terms of the stage of correct realization; their provisionally applied aspects are like this, but if considered generally, they pervade the ten bhūmis, as may be known. The second, the aim: because of learning these practices of the ten kṣāntis, the cause becomes complete and the fruit becomes fulfilled; therefore the text says, 'able to attain all...' and so forth.