大方廣佛華嚴經隨疏演義鈔 64.21

64.21

疏「今四五六皆得順忍」下，第三會釋經文。由慢有麁細故，忍分三品：四地治眾生我慢解法慢為麁，得下品忍；五地治身淨慢次細，得中品忍；此地治染淨慢最細，得上品忍。故云「治於細慢，故云明利」，明無不鑒、利無不破。然治由習增故，從下至上；障由漸斷故，從麁至細。言「順後無生」者，順忍有二義：一者順法故。〈十忍品〉云「法有亦順知，法無亦順知。」二者順忍未證無生，隨順彼忍故。今約位說，前為後因，正宜此釋。由此地破相趣入真境，故順上地無生忍。

Regarding the commentary's "now the fourth, fifth, and sixth [grounds] all attain the forbearance of conformity" onward: this is the third, harmonizing and explaining the sūtra text. Because conceits have coarse and subtle aspects, the forbearance is divided into three grades: the fourth ground counters the conceit of the self of a sentient being and the conceit of understanding phenomena, which are coarse, and attains the lower-grade forbearance; the fifth ground counters the conceit of bodily purity, which is subtler, and attains the medium-grade forbearance; this ground counters the conceits of defilement and purity, which are the subtlest, and attains the superior-grade forbearance. Therefore it says, "countering subtle conceits, it is called clear and keen"; 'clear' means there is nothing it does not illumine, and 'keen' means there is nothing it does not pierce. However, because counteractions increase through practice, they proceed from lower to higher; because hindrances are gradually severed, they proceed from coarse to subtle. As for "conforming to the subsequent non-arising": the forbearance of conformity has two meanings: 1. conforming to phenomena; the 'Ten Forbearances Chapter' says: "When phenomena exist, one also conformingly knows it; when phenomena do not exist, one also conformingly knows it." 2. The forbearance of conformity has not yet realized non-arising, but accords with and conforms to that forbearance. Now speaking in terms of stages, the preceding serves as the cause for the subsequent, which is precisely suitable for this explanation. Because this ground shatters marks and advances into the true realm, it conforms to the forbearance of non-arising of the higher grounds.