大乘義章 14.42

14.42

十忍之義，出《華嚴經》。慧心安法，名之為忍。忍行不同，一門說十。十名是何？一隨順音聲忍、二順忍、三無生忍、四如幻忍、五如炎忍、六如夢忍、七如嚮忍、八如電忍、九如化忍、十如空忍。隨聲忍者，聞說一切真實之法，不驚不怖，信解受持、愛樂順入、修習安忍，名隨聲忍。言順忍者，隨一切法，若深若淺、若理若事、若真若忘，如實觀察，不違諸法，故名順忍。無生忍者，觀一切法無生無滅、平等寂靜，名無生忍。如幻忍者，觀一切法皆悉如幻，一備一切、一切成一，因緣虛集無有定性，名如幻忍。如炎忍者，菩薩覺悟一切世間如熱時炎，誑相虛集，無有真實、無定方處，名如炎忍。如夢忍者，菩薩解知一切世間如夢所見，非有非無、不壞不著，名如夢忍。如嚮忍者，菩薩善覺究竟彼岸，知一切法皆悉如嚮，分別眾聲如呼聲嚮，不從內出、不從外出、不從內外出，但從緣起，而能巧便種種說法，名如嚮忍。如電忍者，如世電光照眾色像而無分別，菩薩如是，照一切法而無分別，名如電忍。如化忍者，如世化法非有非無，菩薩如是知一切法非有非無，不取不捨，名如化忍。如空忍者，如世虛空寂無所有，菩薩如是知一切法空無所有。又如虛空體性清淨，菩薩如是知一切法體性清淨。又如虛空無有差別，菩薩如是知一切法等無差別。又如虛空不生不滅，菩薩如是知一切法不生不滅。又如虛空無所分別，菩薩如是心無分別。又如虛空無所不容，菩薩如是於一切法無不攝受。又如虛空廣大無邊，菩薩如是身口及意廣大無邊。又如虛空不生不死，菩薩如是不生不死。有如是等無量種義，如世虛空，名如空忍。十中初一尋詮悟解，後之九種依義以成。十忍之義廣釋如經，但隨名字略舉宗況。

The meaning of the ten forbearances is derived from the Avataṃsaka-sūtra. The mind of wisdom settling in the Dharma is called 'forbearance'. Practices of forbearance are diverse, but in one gate ten are expounded. What are the ten names? 1. Forbearance of complying with sounds; 2. compliant forbearance; 3. forbearance of the non-arising of dharmas; 4. forbearance [viewing dharmas] as an illusion; 5. forbearance [viewing dharmas] as a mirage; 6. forbearance [viewing dharmas] as a dream; 7. forbearance [viewing dharmas] as an echo; 8. forbearance [viewing dharmas] as lightning; 9. forbearance [viewing dharmas] as a magical transformation; 10. forbearance [viewing dharmas] as space. As for the forbearance of complying with sounds, when hearing the exposition of all real dharmas, one is neither alarmed nor frightened, but believes, understands, accepts, upholds, delights in, compliantly enters, cultivates, and peacefully endures them; this is called the forbearance of complying with sounds. As for compliant forbearance, complying with all dharmas, whether deep or shallow, whether principle or phenomena, whether true or false, observing them as they truly are without conflicting with dharmas; therefore it is called compliant forbearance. As for the forbearance of the non-arising of dharmas, observing all dharmas as unarisen and unceasing, equal and quiescent; this is called the forbearance of the non-arising of dharmas. As for the forbearance [viewing dharmas] as an illusion, observing all dharmas as completely like illusions, one being equipped with all, all accomplishing one, causally and falsely gathered without fixed nature; this is called the forbearance [viewing dharmas] as an illusion. As for the forbearance [viewing dharmas] as a mirage, the bodhisattva awakens to all worlds as being like mirages in the hot season, deceptive appearances falsely gathered, devoid of reality and without fixed location; this is called the forbearance [viewing dharmas] as a mirage. As for the forbearance [viewing dharmas] as a dream, the bodhisattva understands and knows that all worlds are like what is seen in a dream, neither existent nor non-existent, neither destroyed nor attached to; this is called the forbearance [viewing dharmas] as a dream. As for the forbearance [viewing dharmas] as an echo, the bodhisattva skillfully awakens to the ultimate other shore, knowing that all dharmas are completely like echoes, distinguishing all sounds like an echoing call, not emerging from within, not emerging from without, and not emerging from both within and without, but arising merely from conditions, and is able to expound the Dharma skillfully in various ways; this is called the forbearance [viewing dharmas] as an echo. As for the forbearance [viewing dharmas] as lightning, just as the lightning in the world illuminates multiple material forms without discrimination, the bodhisattva likewise illuminates all dharmas without discrimination; this is called the forbearance [viewing dharmas] as lightning. As for the forbearance [viewing dharmas] as a magical transformation, just as transformed dharmas in the world are neither existent nor non-existent, the bodhisattva likewise knows all dharmas to be neither existent nor non-existent, neither grasping nor rejecting; this is called the forbearance [viewing dharmas] as a magical transformation. As for the forbearance [viewing dharmas] as space, just as space in the world is quiescent and devoid of anything, the bodhisattva likewise knows all dharmas to be empty and devoid of anything. Furthermore, just as the essential nature of space is pure, the bodhisattva likewise knows that the essential nature of all dharmas is pure. Furthermore, just as space has no differentiation, the bodhisattva likewise knows all dharmas to be equally without differentiation. Furthermore, just as space is neither born nor destroyed, the bodhisattva likewise knows all dharmas to be neither born nor destroyed. Furthermore, just as space has no discrimination, the bodhisattva likewise has a mind without discrimination. Furthermore, just as there is nothing that space does not contain, the bodhisattva likewise takes in all dharmas without exception. Furthermore, just as space is vast and boundless, the bodhisattva's body, speech, and mind are likewise vast and boundless. Furthermore, just as space neither is born nor dies, the bodhisattva likewise is neither born nor dies. There are such immeasurable kinds of meanings, like space in the world; this is called the forbearance [viewing dharmas] as space. Among the ten, the first is an awakening and understanding achieved by following the verbal explanations, while the latter nine are accomplished by relying on the meaning. The meaning of the ten forbearances is extensively explained as in the sūtra; here we merely raise the general tenets briefly in accordance with their names.