坐禪三昧經 2.113

2.113

云何無生法忍？如上實相法中，智慧、信、進增長根利，是名無生法忍。譬如聲聞法中煖法、頂法，智慧、信、精進增長得忍法，忍者忍涅槃、忍無漏法，故名為忍。新得、新見，故名為忍。法忍亦如是。時解脫阿羅漢不得無生智，增進廣利轉成不時解脫得無生智。無生法忍亦如是，未得菩薩果得無生法忍，得菩薩真行果，是名菩薩道果。是時得般舟三昧，於眾生中得大悲，入般若波羅蜜門。爾時諸佛便受其號，墮生佛界中，為諸佛所念，一切重罪薄，薄者滅，三惡道斷，常生天上人中，名不退轉。到不動處，末後肉身盡入法身中，能作種種變化，度脫一切眾生，具足六度供養諸佛，淨佛國土教化眾生，立十地中功德成滿，次第得阿耨多羅三藐三菩提，為菩薩禪法中初門。

What is the forbearance of the non-arising of dharmas? When, within the aforesaid Dharma of the true mark, wisdom, faith, and progress increase and one's faculties become sharp, this is called the forbearance of the non-arising of dharmas. For example, in the Śrāvaka teachings, when the heat stage and peak stage are reached, and wisdom, faith, and vigor increase, one attains the stage of forbearance. 'Forbearance' means that one is receptive to nirvāṇa and receptive to dharmas without effluents; hence it is called forbearance. Being newly attained and newly seen, it is called forbearance. Forbearance toward dharmas is also like this. An arhat who is liberated at proper times does not attain the knowledge of non-arising; when they progress, expand their sharpness, and transform into one who is liberated at all times, they attain the knowledge of non-arising. The forbearance of the non-arising of dharmas is also like this: before attaining the bodhisattva fruit, one attains the forbearance of the non-arising of dharmas; attaining the fruit of true bodhisattva practice, this is called the fruit of the bodhisattva path. At this time, one attains the pratyutpanna samādhi, attains great compassion among sentient beings, and enters the gate of the perfection of wisdom. Then the Buddhas confer a prediction [of awakening] upon them, they are born into the realm of the Buddhas, they are held in mindfulness by the Buddhas, all heavy offenses become slight, the slight ones are extinguished, the three bad destinies are severed, they are always born in the heavens and among humans, and they are called non-retrogressing. Reaching the immovable stage, their final physical body is exhausted and enters into the Dharma-body; they are able to perform various transformations, cross over all sentient beings, fully possess the six perfections, make offerings to the Buddhas, purify Buddha-lands, teach and transform sentient beings, stand within the ten stages with merits accomplished and fulfilled, sequentially attain anuttarā-samyak-saṃbodhi, and serve as the preliminary gate in the bodhisattva's dhyāna methods.