維摩經略疏 1.126

1.126

「逮無所得」二句，三歎位釋成。逮之言及。「不起」者，不起內外煩惱生死，無境可觀，故名「不起法忍」，即是大無生忍，亦名寂滅忍。無所得者，《大品》云「無所得以為得」，即是得無所得。《仁王》五忍、《瓔珞》四忍，兩經雖殊，俱明寂滅忍。寂滅忍有上下，若金剛心名下忍、佛地名上忍。若開十地別出等覺，亦得作三品，謂下、中、上。今歎隣果復言逮者，當逮下忍也。約教各明四忍者，三藏無文，義作亦有四忍。初祇為伏，二三祇為順，百劫為無生，三十四心名為寂滅。通教乾慧名伏，性地名順，從須陀洹乃至九地名為無生，十地如佛名為寂滅。別教鐵輪名伏，三十心名順，初地至九地名無生，十地金剛心名寂滅。圓教五品名伏，鐵輪名順，初住乃至九地名無生，十地金剛心名寂滅。通論圓教，初心已上並具四名，故《仁王》云「從初發心至金剛頂皆名伏忍」，普賢賢首意在此也。

The two clauses beginning with "Attained the unobtained" are third, praising the stage and explaining its completion. "Attained" (dài) means reached. "Non-arising" means that internal and external afflictions, birth and death do not arise, and there is no object to be contemplated; hence it is called "patience with the non-arising of phenomena" (anutpattika-dharma-kṣānti), which is the great patience with non-arising, also called the patience of peaceful extinction. Regarding "the unobtained," the Dàpǐn states: "Taking the unobtained as attainment"; this is attaining the unobtained. The Rénwáng [sūtra] speaks of five patiences, and the Yīngluò [sūtra] of four patiences; although the two sūtras differ, both explain the patience of peaceful extinction. The patience of peaceful extinction has lower and upper levels: the vajra mind is called the lower patience, while the buddha stage is called the upper patience. If one opens the ten stages and separately sets forth equal enlightenment, one may also make three grades: lower, middle, and upper. Here, in praising those adjacent to the fruit [of buddhahood], it says "attained"; this must refer to attaining the lower patience. Explaining the four patiences according to each of the teachings: Although the Tripiṭaka has no explicit text, in sense it also has four patiences: the first asaṃkhyeya kalpa is subduing [afflictions], the second and third asaṃkhyeyas are compliance, the hundred kalpas are non-arising, and the thirty-four minds are called peaceful extinction. In the common teaching, the dry-wisdom stage is subduing, the nature stage is compliance, from the srotāpanna up to the ninth stage is non-arising, and the tenth stage like a buddha is peaceful extinction. In the separate teaching, the iron wheel is subduing, the thirty minds are compliance, the first through ninth stages are non-arising, and the vajra mind of the tenth stage is peaceful extinction. In the perfect teaching, the five grades are subduing, the iron wheel is compliance, the first abidance through the ninth stage is non-arising, and the vajra mind of the tenth stage is peaceful extinction. Speaking generally of the perfect teaching, from the initial mind upward, all four names are fully possessed; therefore the Rénwáng says: "From the first arousal of the mind up to the vajra summit, all is called the patience of subduing." This is the meaning of Samantabhadra and Bhadraśrī.