新華嚴經論 30.20

30.20

將釋此品，約分三門：一釋品名目、二釋品來意、三隨文釋義。一釋品名目者，明此品通初發心之始自位昇進行之門，亦通佛果後利眾生成行之方便，以隨行之忍，依行立名。若以權教菩薩，地前為伏忍，地上見道方入順無生忍。若以一乘，通十住初心得憶念諸佛智慧光明門，名生佛智慧家，名得音聲忍，亦名順無生忍。但為隨行名異故，但約十住初生佛智慧家，約名順佛正智慧無生忍。以十行中，名以佛智慧隨行無生忍。以十迴向中以約理智之中，以無畏大願起大慈悲門，和融理智大悲大慈使令均調，名和融大願大悲大智寂用無生忍。此是地前隨行隨順無生忍。從初地至三地，總取地前三位，總作一法修行，名長養智悲使令慣習成滿。以初地依地前十住、十行、十迴向大願圓滿發心，起常處生死守護眾生之志，是故亦名順忍。直至八地，名得無生忍。善財童子初地善知識名婆珊婆演底，此名主當春生苗稼，亦名依止無畏，為明表主當眾生初發心之菩提苗稼。亦名主當眾生，與作依止使令無畏。此初地菩薩以地前願力處眾生界行故。二地明修上上十善戒，治欲界惑習使令無著故。三地修上界八禪及以九定，令於禪界不著，此名順其理智利俗，長養大悲，順無生忍。四地方明三界不污，又明生在佛家。五地以禪定門發善巧智慧，修世間技藝。六地修世間出世間智慧已終，滅定三空現前，名寂滅忍。七地常處生死行圓。八地現行菩薩行功用已終，得無生忍。從此下小九地行相，十地佛用一分方終。十一地普賢行滿已去，純是妙覺如來，不離菩薩方便以用濟生。此十種忍，若以十地昇進論之，一地得一忍，十定、十通亦然。約以堪忍之位，至普賢行內，以立品之名目。又隨位進修之位、調治之功，隨行立名，名之〈十忍品〉。二釋品來意者，前已有十通，此乃約通有忍。若無神智通達，但成伏忍，法忍不生，以故此品須來。此乃十地已前以忍成通，十一地內以通成忍。亦是十通十忍是一德之功用故。三隨文釋義者，已下有十段文，明十種忍。第十段已下有一段頌，是重頌前十忍法故。如第一音聲忍，總配五位中初位，十住初、十行初、十迴向初、十地初、十一地初。如第二順忍者，十住中第二住、十行中第二行、十迴向中第二迴向、十地中第二地、十一地中第二位。如是一一次第五位同配，但以昇進功用慣習生熟不同故。如是無生法忍、如幻忍、如焰忍、如夢忍、如響忍、如影忍、如化忍、如空忍，皆如上一一隨五位同配同修。又一位具十忍故。餘義如文自具。已上十一地行滿。

In explaining this chapter, it is divided into three gates: first, explaining the title of the chapter; second, explaining the chapter's purpose of arrival; third, explaining the meaning following the text. First, explaining the title of the chapter: it clarifies that this chapter applies generally to the gate of advancing in practice in one's own stage from the beginning of the initial aspiration, and also applies to the expedient of benefiting sentient beings to accomplish practice after the Buddha-fruit; because of patience following practice, the name is established based on practice. According to provisional-teaching bodhisattvas, prior to the grounds it is suppressing patience, and only upon entering the path of vision on the grounds does one enter the patience of conformity to non-arising. According to the One Vehicle, it applies to the initial mind of the ten abodes attaining the gate of the wisdom light of mindfulness of all Buddhas, named being born into the family of the Buddha's wisdom, named attaining the patience of sound, and also named the patience of conformity to non-arising. Merely because the names differ according to practice, with respect to the initial birth into the family of the Buddha's wisdom in the ten abodes, it is named the patience of conformity to non-arising of the Buddha's correct wisdom. In the ten practices, it is named the patience of non-arising that accords with practice through the Buddha's wisdom. In the ten dedications of merit, with respect to principle and wisdom, giving rise to the gate of great loving-kindness and compassion through fearless great vows, harmonizing principle, wisdom, great compassion, and great loving-kindness so that they are balanced, it is named the non-arising patience of the quiescent function of the harmonized great vows, great compassion, and great wisdom. This is the patience of conformity to non-arising that accords with practice prior to the grounds. From the first ground to the third ground, one takes the three stages prior to the grounds collectively, practicing them as a single Dharma, named nurturing wisdom and compassion to make them habitual and complete. Because the first ground, relying on the great vows of the pre-ground ten abodes, ten practices, and ten dedications of merit, gives rise to the complete aspiration and arouses the intention to dwell constantly in birth and death to protect sentient beings, it is therefore also named conforming patience. Straight through to the eighth ground, it is named attaining the patience of non-arising. The kalyāṇamitra of the first ground for the youth Sudhana is named Vasantī, which means presiding over the spring sprouting of crops, and also means fearless reliance; this is to illuminate and represent presiding over the bodhi sprouts of sentient beings' initial aspiration, and also presiding over sentient beings to provide reliance and make them fearless. This first-ground bodhisattva, through the power of pre-ground vows, practices dwelling in the realm of sentient beings. The second ground clarifies practicing the supreme ten wholesome precepts to cure the habitual defilements of the desire realm and bring about non-attachment. The third ground practices the eight dhyānas and nine concentrations of the higher realms, bringing about non-attachment to the dhyāna realms; this is named according with principle and wisdom to benefit the mundane, nurturing great compassion, and conforming to the patience of non-arising. The fourth ground then clarifies non-defilement by the three realms, and also clarifies being born into the Buddha's family. The fifth ground, through the gate of dhyāna concentration, produces skillful wisdom and practices worldly arts. The sixth ground concludes the practice of worldly and supramundane wisdom; the concentration of extinction and the three emptinesses manifest, named the patience of quiescent extinction. The seventh ground completes the practice of constantly dwelling in birth and death. In the eighth ground, the effort of active bodhisattva practice has concluded, and one attains the patience of non-arising. From this down through the lesser ninth ground's aspects of practice, a portion of the tenth ground's Buddha-functions finally concludes. After the completion of Samantabhadra's practice on the eleventh ground, it is purely the Tathāgata of Wondrous Enlightenment, not departing from bodhisattva expedients to deliver living beings. If these ten kinds of patience are discussed in terms of the advance through the ten grounds, one ground attains one patience; the ten concentrations and ten penetrations are also like this. Discussed in terms of the stages of endurance up to the practice of Samantabhadra, the chapter title is established. Furthermore, based on the stages of progressive cultivation and the efficacy of regulation and cure, the name is established following the practice, calling it the Chapter on the Ten Patiences. Second, explaining the chapter's purpose of arrival: previously there were the ten spiritual penetrations; here patience is possessed based on penetrations. If there were no thorough penetration of spiritual wisdom, it would only constitute suppressing patience, and Dharma patience would not arise; therefore this chapter must follow. This means that prior to the ten grounds, penetrations are accomplished through patience; within the eleventh ground, patience is accomplished through penetrations. It is also because the ten penetrations and ten patiences are the functions of a single virtue. Third, explaining the meaning following the text: below are ten sections of text illuminating the ten kinds of patience. Below the tenth section is a section of verses, which restate the previous dharmas of the ten patiences. Just as the first patience of sound is generally matched to the initial stage among the five stages—the beginning of the ten abodes, the beginning of the ten practices, the beginning of the ten dedications of merit, the beginning of the ten grounds, and the beginning of the eleventh ground—so the second conforming patience is matched to the second abode among the ten abodes, the second practice among the ten practices, the second dedication among the ten dedications of merit, the second ground among the ten grounds, and the second stage of the eleventh ground. Thus one by one they are matched sequentially to the five stages alike, only differing in the rawness or ripeness of habitual practice and progressive efficacy. Thus the patience of the non-arising of dharmas, the illusion-like patience, the mirage-like patience, the dream-like patience, the echo-like patience, the shadow-like patience, the phantom-like patience, and the space-like patience are all matched and cultivated alike following the five stages one by one as above. Moreover, a single stage possesses all ten patiences. The remaining meanings are fully present in the text. The above completes the practice of the eleventh ground.