成唯識論述記 9.287

9.287

述曰：忍者，智也。證印名忍。第七十四、《顯揚》第六文皆同此，文意可解。緣此三性，生三忍也，遍計所執本體無生，依他緣起無自然生，證圓成時惑苦不起，是名三種無生忍別。不說依他因緣亦無，名無生忍。《顯揚》云此三忍在不退地，即初地已去證三性時得此三也，如《對法》第十一抄引《大智度論》故。八十六說：一切行苦依無願，即依此依他；一切法無我依空，即緣此計所執；涅槃寂靜即緣此圓成。此論略而不說，應會諸論三解脫門等，義如《別抄》。

The Commentary states: "Patience" (kṣānti) is wisdom (jñāna). Realizing and confirming is called patience. The texts of fascicle seventy-four [of the Yogācārabhūmi] and Prakaraṇāryavācā, fascicle six, are both identical to this, and the intent of the text is intelligible. Taking these three natures as objects, the three patiences arise: the original substance of the imagined nature is unarisen; the conditioned arising of the dependent nature is without self-existent arising; and when realizing the perfected nature, afflictions and suffering do not arise. These are the distinctions among the three patiences regarding non-arising (anutpattika-dharma-kṣānti). It does not say that the dependent nature's causes and conditions are also nonexistent, calling that patience regarding non-arising. Prakaraṇāryavācā says that these three patiences are in the irreversible stages (avaivartika-bhūmi), meaning that from the first bhūmi onward, when realizing the three natures, one attains these three, as cited in the notes on the Abhidharma-samuccaya-vyākhyā, fascicle eleven, quoting the Da zhidu lun. Fascicle eighty-six [of the Yogācārabhūmi] states: "All conditioned phenomena are suffering" is based on wishlessness, which is based on this dependent nature; "all phenomena are without self" is based on emptiness, which takes this imagined nature as its object; "nirvāṇa is peaceful and still" takes this perfected nature as its object. This treatise abbreviates and does not explain them; one should harmonize the various treatises regarding the three doors of liberation and so forth, the meaning of which is as given in the Separate Notes.