梵網經古迹記 1.22

1.22

述曰：第二、答因中有二：略故，廣故。此初也。疏云：「堅信忍」者，明習種性解德法門，亦名聞慧；「堅法忍」中，明性種性行德法門，亦名思慧；「堅修忍」中，明道種性行實法門，亦名修慧；「堅聖忍」中，明聖種性親證法門，名出世慧。此中三賢、十聖、四十，後次第解，故不釋之。「蹬」者，登也。言「無為」者，非煩惱、業之所為故。「無相」者，法身故。「大滿」者，智身故。「常住」者，自性無間及相續故。

The commentary states: In the second part, answering with the cause, there are two sections: the brief and the detailed. This is the first. The commentary says: In "firm forbearance of faith," the Dharma gate of the virtues of understanding in the lineage of habit is explained, also called the wisdom derived from hearing. In "firm forbearance of the Dharma," the Dharma gate of the virtues of practice in the lineage of nature is explained, also called the wisdom derived from reflection. In "firm forbearance of cultivation," the Dharma gate of the actualization of practice in the lineage of the path is explained, also called the wisdom derived from cultivation. In "firm noble forbearance," the Dharma gate of personal realization in the noble lineage is explained, called supramundane wisdom. Here, the three classes of worthies, the ten classes of sages, and the forty [stages] will be explained in order later, so they are not interpreted here. "Ascending" (deng) means to mount. The words "unconditioned" mean not being produced by afflictions and karma. "Signless" refers to the dharmakāya. "Greatly fulfilled" refers to the wisdom-body. "Eternally abiding" refers to its own nature being without interruption and continuous.