[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 75.5 # 大方廣佛華嚴經隨疏演義鈔 75.5 大方廣佛華嚴經隨疏演義鈔 75.5 - **Language:** Classical Chinese ### [75.5](https://indike.org/pramana/in.bauddha.taisho.1736.75.5) 第三無生忍。疏「釋中釋初徵意云」下，疏文有二：先正答前徵；後「此則以緣集故」下，釋上答文。「偈文具有」者，偈云「菩薩亦如是，觀察一切法，悉皆因緣起，無生故無滅」是也。疏「釋第二徵意」下，此中疏文有三：初明舉總攝別稱為無生、二以初攝後但標無生、三重釋前義。疏「若從別義」下，即第二以初攝後，釋但標無生。「是以信力入印度經」等者，彼經廣說初地之相。其第二卷云「復次文殊師利！菩薩摩訶薩有五種法，則能清淨初歡喜地，得大無畏安隱之處。何等為五？一謂菩薩生如是心：我已得住無生法忍故，生安隱心，為令他住無生忍故，起安慰心。」「又言無生忍」者，謂證寂滅故。「二謂菩薩生如是心：我已得住無滅法忍故，生安隱心，為令他住無滅法忍故，起安慰心。」「又言無滅法忍」者，謂證無生法忍故。「三謂菩薩生如是心：我已得住身念智故，生安隱心，為令他住身念智故，起安慰心。」「又言身念智」者，謂離身心故。「四謂得受念智。受念智者，謂息一切受。五謂得心念智，心念智者，謂起心如幻故。」後二略引，勢同前三，今但取前二，故疏不具引。然引有二意：一正證第二義，明有無滅忍。二兼證初義，以無滅成無生故。故彼經云「無滅忍者，證無生故，亦得名無盡忍」等。 > Third, the patience of the non-arising of dharmas (anutpattikadharmakṣānti). Below the Commentary's 'In the explanation, explaining the intention of the first question, it says...', the text of the Commentary has two parts: first, it directly answers the previous question; second, below 'This is because conditions gather...', it explains the preceding answer. Regarding 'The verse text fully contains it': the verse states, 'The bodhisattva likewise / Observes all dharmas, / All arising from causes and conditions, / Unborn and therefore unceasing,' which is this. Below the Commentary's 'Explaining the intention of the second question...', herein the Commentary has three parts: first, clarifying that mentioning the general encompasses the particular, which is designated as 'unborn'; second, using the beginning to subsume the subsequent, thus labeling it solely as 'unborn'; third, re-explaining the preceding meaning. Below the Commentary's 'If following the particular meaning...', this is the second part, using the beginning to subsume the subsequent, explaining why it is designated solely as 'unborn.' Regarding 'Hence the \*Śraddhābalādhānāvatāramudrā-sūtra\* states...', and so forth: that sūtra explains in detail the characteristics of the first bhūmi. Its second fascicle states: 'Furthermore, Mañjuśrī! Bodhisattvas mahāsattvas have five dharmas that can purify the first Joyful Bhūmi and attain the stage of great fearlessness and peace. What are the five? First, the bodhisattva gives rise to such a thought: 'I have already attained abiding in the anutpattikadharmakṣānti; therefore, I give rise to a peaceful mind, and in order to cause others to abide in the anutpattikadharmakṣānti, I give rise to a comforting mind.'' 'Further speaking of anutpattikadharmakṣānti': this means realizing quiescence and cessation. 'Second, the bodhisattva gives rise to such a thought: 'I have already attained abiding in the unceasing-dharma-patience; therefore, I give rise to a peaceful mind, and in order to cause others to abide in the unceasing-dharma-patience, I give rise to a comforting mind.'' 'Further speaking of unceasing-dharma-patience': this means realizing anutpattikadharmakṣānti. 'Third, the bodhisattva gives rise to such a thought: 'I have already attained the wisdom of mindfulness of the body; therefore, I give rise to a peaceful mind, and in order to cause others to abide in the wisdom of mindfulness of the body, I give rise to a comforting mind.'' 'Further speaking of the wisdom of mindfulness of the body': this means being free from body and mind. 'Fourth, attaining the wisdom of mindfulness of feelings; the wisdom of mindfulness of feelings means putting an end to all feelings. Fifth, attaining the wisdom of mindfulness of the mind; the wisdom of mindfulness of the mind means giving rise to the mind as being like an illusion.' The latter two are cited briefly, as their import is identical to the first three; here, only the first two are taken, so the Commentary does not quote in full. However, citing them has two intents: first, to directly corroborate the second meaning, clarifying that there is an unceasing-patience; second, to concurrently corroborate the first meaning, because unceasing accomplishes non-arising. Therefore, that sūtra states: 'The unceasing-patience, because it realizes non-arising, may also be named the inexhaustible patience,' and so forth. > — English (machine translation) (machine translation) - [Previous: 75.4](https://indike.org/pramana/in.bauddha.taisho.1736.75.4) - [Next: 75.6](https://indike.org/pramana/in.bauddha.taisho.1736.75.6) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.1736.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.75.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.75.5](https://indike.org/pramana/in.bauddha.taisho.1736.75.5) · Pramāṇa