大乘義章 12.33

12.33

五忍之義，出《仁王經》。慧心安法名之為忍，忍行不同，一門說五。五名是何？一者伏忍、二信忍、三順忍、四無生忍、五寂滅忍。言伏忍者，就能為名。始習觀解，能伏煩惱，故名伏忍。言信忍者，從伴立稱。忍體是慧，與信相隨，故從伴說稱為信忍。是義云何？信有兩種：一者證信，從前伏後，觀心轉深，分證法性，於所證法證信清淨，故名信忍。二者玄信，以己所得仰類上法，信解不疑，故曰信忍。言順忍者，就能為名。依前信已，更修勝慧趣順無生，以能上順故名順忍。無生忍者，從境為名。理寂不起稱曰無生，慧安此理名無生忍。亦得名為遣相為目，得此忍時捨離生相，故曰無生。寂滅忍者，從境為名。一切法界常寂不動名為寂滅，慧安此法，名寂滅忍。亦得名為當相為目，捨緣分別心體寂滅，名寂滅忍。問曰：寂滅、無生、無我及空平等有何差別？通釋是一。是故諸地齊得此義？於中別分，非無差異。異相如何？觀法虛假，遣其定性，是無我義，此理最淺。破相入如，名空平等，此理次深。證實離相，由來不起，名為無生，此理轉深。法界皆寂，名為寂滅。不同無生，唯實無相，此理最勝。以不同故，諸地之中亦得差異。異如後論。名義如是（此一門竟）。

The meaning of the five forbearances comes from the Renwang jing. The mental state of wisdom settling in dharmas is called forbearance; because practices of forbearance differ, they are explained as five in this single approach. What are the five names? First is the forbearance of subduing; second, the forbearance of faith; third, the forbearance of compliance; fourth, the forbearance of the non-arising of dharmas; fifth, the forbearance of tranquil extinction. Regarding the forbearance of subduing, it is named after its capability: when one first practices contemplative understanding, one can subdue afflictions, and thus it is named the forbearance of subduing. Regarding the forbearance of faith, its designation is established from its companion: the essence of forbearance is wisdom, and it accompanies faith; therefore it is spoken of after its companion and called the forbearance of faith. What does this mean? There are two kinds of faith: first, realized faith, where from previously subduing [afflictions] to later [stages], the contemplative mind becomes ever deeper, one partially realizes the dharmatā, and with respect to the dharma realized one's realized faith is pure, and thus it is called the forbearance of faith; second, subtle faith, where based on what one has oneself attained one respectfully analogizes the higher dharmas and has faith and understanding without doubt, and thus it is called the forbearance of faith. Regarding the forbearance of compliance, it is named after its capability: relying on the previous faith, one further cultivates superior wisdom and proceeds to comply with non-arising; because it can comply with what is above, it is called the forbearance of compliance. Regarding the forbearance of non-arising, it is named after its object: the principle being tranquil and not arising is called non-arising; wisdom settling in this principle is called the forbearance of non-arising. It can also be called being designated by discarding marks: when one attains this forbearance, one abandons and leaves the mark of arising, and thus it is called non-arising. Regarding the forbearance of tranquil extinction, it is named after its object: all dharmadhātus being constantly tranquil and unmoving is called tranquil extinction; wisdom settling in this dharma is called the forbearance of tranquil extinction. It can also be called being designated by the corresponding mark: abandoning the discrimination of conditions, the mental essence is tranquil and extinct, which is called the forbearance of tranquil extinction. Question: What difference is there among tranquil extinction, non-arising, non-self, and the equality of emptiness? In general explanation they are one; is this meaning therefore attained equally across all stages? In specific differentiation within them, there are indeed differences. What are the differing aspects? Contemplating that dharmas are illusory and provisional and discarding their fixed nature is the meaning of non-self; this principle is the shallowest. Breaking through marks and entering suchness is called the equality of emptiness; this principle is the next deeper. Realizing reality and departing from marks, fundamentally never having arisen, is called non-arising; this principle becomes deeper still. The dharmadhātu being entirely tranquil is called tranquil extinction; unlike non-arising, which is merely real and without marks, this principle is the most superior. Because they are not the same, differences are also obtained among the stages. The differences are as discussed below. Such are the names and meanings (this completes the first section).