---
title: "大乘義章 · 137 五忍義(一二)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp7iq0gsfl704j8q575ac"
---

### 五忍義兩門分別一釋名義　二就位分別

> The Two Aspects of the Five Kinds of Forbearance

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 Kinds of Forbearance comes from the Scripture of the Humane King. A mind of wisdom that rests peacefully in the Dharma is called forbearance. Since the practice of forbearance is not uniform, it is explained as five in one teaching. What are these five names? First, the Forbearance of Subduing. Second, the Forbearance of Faith. Third, the Forbearance of Conformity. Fourth, the Forbearance of Non-Arising. Fifth, the Forbearance of Tranquil Extinction. The Forbearance of Subduing is named from its function. One who has just begun practicing contemplative understanding can subdue afflictions, and therefore it is called the Forbearance of Subduing. The Forbearance of Faith is named from its companion. Its essence is wisdom, but because it accompanies faith, it is spoken of in terms of its companion and called the Forbearance of Faith. What does this mean? Faith is of two kinds. First, verifying faith: from the previous subduing, the contemplative mind becomes deeper and partially realizes the Dharma-nature. Regarding the Dharma that is realized, one's verifying faith becomes pure, and therefore it is called the Forbearance of Faith. Second, dark faith: by means of what one has already attained, one looks up toward the higher Dharma and believes and understands without doubt, and therefore it is called the Forbearance of Faith. The Forbearance of Conformity is named from its function. Having relied on the previous faith, one further cultivates superior wisdom and moves toward conformity with non-arising. Because one can conform upward, it is called the Forbearance of Conformity. The Forbearance of Non-Arising is named from its object. The principle is still and does not arise, and this is called non-arising. When wisdom rests peacefully in this principle, it is called the Forbearance of Non-Arising. It can also be named from the aspect of dispelling characteristics. When one attains this forbearance, one abandons and separates from the characteristics of arising, and therefore it is called non-arising. The Forbearance of Tranquil Extinction is named from its object. The entire Dharma-realm is eternally still and unmoving, and this is called tranquil extinction. When wisdom rests peacefully in this Dharma, it is called the Forbearance of Tranquil Extinction. It can also be named from the aspect of directly facing characteristics. When one abandons the mind of discriminative conditions and the essence of mind is tranquil and extinguished, it is called the Forbearance of Tranquil Extinction. Question: What difference is there among tranquil extinction, non-arising, non-self, and the equality of emptiness? A general explanation is that they are one, and therefore all the ground-stages equally attain this meaning. But when distinguished within this, it is not that there are no differences. What are the distinguishing characteristics? Contemplating dharmas as false and dispelling their fixed nature is the meaning of non-self. This principle is the most shallow. Breaking through characteristics and entering suchness is called the equality of emptiness. This principle is next in depth. Realizing the real and being free from characteristics, so that from the very beginning there is no arising, is called non-arising. This principle is deeper still. The entire Dharma-realm being still is called tranquil extinction. It differs from non-arising, which is only real and without characteristics. This principle is the most supreme. Because they differ, there are also differences among the ground-stages. The differences are as discussed later. The names and meanings are thus. <note>This one section is complete.</note>

次就位論。第一伏忍通則遍在一切地前。於諸地前始觀未斷。斯名為伏。別則唯在種性解行。以此世間未入聖位不能永斷故偏名伏。問曰。地持宣說。種性二障清淨似永不伏。彼文復說。解行菩薩有其種種煩惱上纏。涅槃亦云。地前菩薩具煩惱性名為凡夫。似如具在非伏非永。仁王說伏。似非永非具在。其義云何。釋言。煩惱麁細非一。於中麁者種性地時已伏已斷。地持據此說為二淨。中品之者地前始伏未能永斷。仁王據此說為伏忍。微細之者地前菩薩未伏未斷。地持所說解行菩薩有其種種煩惱上纏據此為言。涅槃所云具煩惱性義有兩兼。若望中品伏而未斷亦名為具。若望細品未伏未斷亦得名具。若復細論煩惱無量。或有煩惱。十信中伏。種性時斷。或有煩惱。種性時伏。解行中斷。或有煩惱。解行中伏。初地時斷。或有煩惱。初地時伏。二地中斷。如是次第乃至佛地。若復細論。從初發心乃至佛地念念之中前伏後斷。以有此義聖說沈浮種種不同。今據一義且說地前以為伏耳。是伏有三。謂下中上。下在習種。中在性種。上在解行。第二信忍通亦遍在。如道品中所說之信。別唯在於初二三地。如仁王說。信中下品在於初地。中在二地。上在三地。問曰。論說證信兩地。信在地前。故論說言。願善決定已入初地。非信地攝。今說信忍。何故在於初二三地。釋言。信者是其始相世間中說。世與出世相對有二。一地前地上相對分別。地前世間說為信地。地上出世判為證地。二就地上隨相以分。初二三地是其世間說為信忍。四地已上是出世故更與異名。名為順忍無生忍等。問曰。若言信是始相世間說者。四不壞信應在世間。何故就彼出世說乎。釋言。不壞是其證信故就出世證處論之。不同玄信。在出世故。或對地前初地出世名不壞淨。故地持云。初地菩薩得不壞淨生歡喜心。或復對彼三地已還世間之行四地出世名不壞淨。故地持云四地菩薩不壞淨首。如修多羅。第三順忍通亦遍在。別唯在於四五六地。如彼仁王及地經說。以此三地破相趣寂順入無生。故說為順。順有三品。下在四地。為道品觀。中在五地。為四諦觀。上在六地。十法平等及因緣觀。無生忍者。通亦遍在。別則不定。如龍樹說。初地已上亦得無生。若依仁王及與地經無生在於七八九地。下在七地。始習無生。中在八地。成就無生。上在九地。無生忍滿。問曰。前來以何義故不名無生。至此方論。釋有四義。一就行以論。前六地中差別修道諸行漸起。初地起願。二地起戒。三地起定。四地修起道品之慧。五地修起諦相應慧。六地修習緣起之慧。以此諸行分分新生故非無生。七地已上念念頓起。一切佛法無有別行新起之者。故名無生。二據修以解。初至六地功用修道修心未熟。故名為生。第七地中修無功用。八地已上成無功用。修心純熟故曰無生。三約有無二法以解。前六地中有無二行前後互起不能雙修。以互起故名之為生。七地已上寂用雙修無有間起。故名無生。四就一相如理以釋。初地已上觀法虛假破遣定性。名得無我。四地已上破相入如。未能證實自體無相。故非無生。七地已上證實離相知法本寂。由來不起故名無生。寂滅忍者。通亦遍在。別唯在於十地已上。於中唯有上下二品。如仁王說。下在十地。上在如來。故經說言。下忍行中名為菩薩。上忍中行名之為佛。問曰。此忍九地已前何故不得。以彼趣求一相寂滅無分別法。未能了達法界皆寂。故不得此。問曰。何故三持之中地前分多。地上為一。此五忍中地前為一。地上分多。釋言。地位開合不定。或有開前合後。如彼三持三決定等。或開後合前。如五忍等。或前後俱開。如五方便及六地等。或前後俱合。如彼證信二種地等。門別各異寧可一類。五忍之義大況麁爾。

> Next, regarding the levels: First, the "Stge of Resigned Acceptance" (伏忍). Generally speaking, it pervades all stages before the \[first\] ground. At the stages before the grounds, one first contemplates but has not yet eliminated \[defilements\]; this is called "resigned acceptance." Specifically, it is found only in the lineage-nature and the stages of understanding and practice. Because at this worldly level one has not yet entered the noble stages, one cannot permanently eliminate \[defilements\]; hence it is specifically called "resigned acceptance." Question: The Scripture on the Stages of the Bodhisattva (地持) states that the two obstructions are purified in the lineage-nature, which seems to mean they are never \[merely\] resigned to \[without being eliminated\]. Yet that same text also says that bodhisattvas in the stages of understanding and practice still have various afflictions that arise and bind them. The Nirvana Sutra also says that bodhisattvas before the grounds possess the nature of afflictions and are called ordinary beings. This seems to suggest that afflictions are both present and not \[merely\] resigned to, and not permanently eliminated. The Scripture on the Humane King (仁王) speaks of "resigned acceptance," which seems to suggest neither permanent elimination nor full presence. What is the meaning of this? Explanation: Afflictions are coarse or subtle, not uniform. Among them, the coarse ones are already resigned to and already eliminated at the time of the lineage-nature. Based on this, the Stages of the Bodhisattva speaks of the two purifyings. The middling ones are first resigned to before the grounds but cannot yet be permanently eliminated. Based on this, the Humane King Scripture speaks of the stage of resigned acceptance. The subtle ones are neither resigned to nor eliminated by bodhisattvas before the grounds. The Stages of the Bodhisattva's statement that bodhisattvas in the stages of understanding and practice have various afflictions that arise and bind them is spoken with reference to these. The Nirvana Sutra's statement that they possess the nature of afflictions has two aspects: with respect to the middling ones, which are resigned to but not eliminated, they may also be called "possessed"; with respect to the subtle ones, which are neither resigned to nor eliminated, they may also be called "possessed." If we analyze further in detail, afflictions are immeasurable. There may be afflictions that are resigned to during the ten stages of faith and eliminated at the time of the lineage-nature. There may be afflictions that are resigned to at the time of the lineage-nature and eliminated during the stages of understanding and practice. There may be afflictions that are resigned to during the stages of understanding and practice and eliminated at the first ground. There may be afflictions that are resigned to at the first ground and eliminated at the second ground. And so on in sequence, up to the Buddha-ground. If we analyze even more finely, from the initial production of the aspiration through to the Buddha-ground, in each and every thought-moment, one first resigns to and then eliminates. Because of this principle, the noble teachings speak of rising and sinking in various different ways. Now, based on one principle, we speak of the pre-ground stages as "resigned acceptance." This resigned acceptance has three grades: lower, middling, and higher. The lower is in the habitual-nature. The middling is in the lineage-nature. The higher is in the stages of understanding and practice. Second, the "Stage of Faith" (信忍). Generally speaking, it also pervades everywhere, as with the faith spoken of in the thirty-seven factors of enlightenment. Specifically, it is found only in the first, second, and third grounds. As the Humane King Scripture says: the lower grade of faith is on the first ground; the middling on the second ground; the higher on the third ground. Question: The treatise speaks of the two stages of realization and faith. Faith belongs to the pre-ground stages. Therefore the treatise says: "Having accomplished the vow and wholesome determination, one has entered the first ground"—it does not belong to the stage of faith. Now, when you say the stage of faith is on the first, second, and third grounds, why is that? Explanation: Faith is the initial aspect, spoken of in worldly terms. Worldly and transcendent have two relative senses. First, the pre-ground and the above-ground are distinguished in relation to one another. The pre-ground is worldly and is called the stage of faith; the above-ground is transcendent and is judged to be the stage of realization. Second, with respect to the above-ground, one divides according to aspect: the first, second, and third grounds are worldly and are called the stage of faith; from the fourth ground onward, being transcendent, they are given different names—called the stage of conformity (順忍), the stage of non-arising (無生忍), and so forth. Question: If faith is the initial aspect and is spoken of in worldly terms, then the four indestructible faiths should belong to the worldly. Why are they spoken of in terms of the transcendent? Explanation: The indestructible is realized faith, so it is discussed from the standpoint of transcendent realization. It is different from the hidden faith that belongs to the transcendent. Alternatively, in contrast to the pre-ground, the first ground is transcendent and is called indestructible purity. Thus the Stages of the Bodhisattva says: "The bodhisattva on the first ground attains indestructible purity and gives rise to a joyful mind." Or again, in contrast to the worldly practices of the third ground and below, the fourth ground is transcendent and is called indestructible purity. Thus the Stages of the Bodhisattva says: "The bodhisattva on the fourth ground is foremost in indestructible purity," as in the sutras. Third, the "Stage of Conformity" (順忍). Generally speaking, it also pervades everywhere. Specifically, it is found only in the fourth, fifth, and sixth grounds. As the Humane King Scripture and the Sutra of the Ten Grounds say, on these three grounds one breaks through appearances and inclines toward stillness, conforming and entering into non-arising; therefore it is called "conformity." Conformity has three grades: the lower is on the fourth ground, as contemplation of the thirty-seven factors; the middling is on the fifth ground, as contemplation of the Four Noble Truths; the higher is on the sixth ground, as contemplation of the equality of the ten dharmas and of dependent origination. The "Stage of Non-Arising" (無生忍). Generally speaking, it also pervades everywhere; specifically, it is not fixed. As Nagarjuna says, from the first ground onward one may also attain non-arising. But according to the Humane King Scripture and the Sutra of the Ten Grounds, non-arising is on the seventh, eighth, and ninth grounds. The lower is on the seventh ground: one first practices non-arising. The middling is on the eighth ground: one accomplishes non-arising. The higher is on the ninth ground: one fulfills non-arising. Question: For what reason, previously, was it not called non-arising, and only now is it discussed? Explanation: There are four meanings. First, with respect to practices: on the first six grounds, the various practices of differentiated cultivation gradually arise. On the first ground, the vow arises. On the second ground, the precepts arise. On the third ground, concentration arises. On the fourth ground, one cultivates the wisdom of the factors of enlightenment. On the fifth ground, one cultivates the wisdom corresponding to the truths. On the sixth ground, one cultivates the wisdom of dependent origination. Because these various practices arise piece by piece anew, it is not non-arising. From the seventh ground onward, in each thought-moment all Buddhadharmas arise suddenly and simultaneously; there is no separate practice newly arising. Therefore it is called non-arising. Second, with respect to cultivation: from the first through the sixth ground, one cultivates with effort; the cultivated mind is not yet mature. Therefore it is called "arising." On the seventh ground, one cultivates without effort. From the eighth ground onward, one achieves effortlessness; the cultivated mind is fully mature. Therefore it is called non-arising. Third, with respect to the two dharmas of existence and non-existence: on the first six grounds, the two practices of existence and non-existence arise alternately, front and back; one cannot cultivate them both at once. Because they arise alternately, it is called "arising." From the seventh ground onward, one cultivates both stillness and function simultaneously, without intermittent arising. Therefore it is called non-arising. Fourth, with respect to the principle of single appearance and suchness: from the first ground onward, one contemplates dharmas as false and breaks through and eliminates fixed nature; this is called attaining non-self. From the fourth ground onward, one breaks through appearances and enters suchness, but cannot yet realize the true self-substance beyond appearances. Therefore it is not non-arising. From the seventh ground onward, one realizes the true beyond appearances and knows that dharmas are originally quiescent; because they have never arisen, it is called non-arising. The "Stage of Quiescent Cessation" (寂滅忍). Generally speaking, it also pervades everywhere. Specifically, it is found only from the tenth ground onward. Within it there are only two grades, lower and higher. As the Humane King Scripture says: the lower is on the tenth ground; the higher is with the Tathagata. Therefore the sutra says: "Practicing the lower acceptance, one is called a bodhisattva; practicing the higher acceptance, one is called a Buddha." Question: Why is this acceptance not attained before the ninth ground? Because there one still seeks the single characteristic of quiescent cessation, the dharma of non-discrimination, and cannot yet fully understand that the entire dharma-realm is quiescent. Therefore one does not attain this. Question: Why is it that among the three holdings, the pre-ground portion is many and the above-ground is one? Among these five acceptances, the pre-ground is one and the above-ground portion is many? Explanation: The opening and closing of the stages is not fixed. Sometimes the earlier is opened and the later is closed, as with the three holdings and the three determinations. Sometimes the later is opened and the earlier is closed, as with the five acceptances. Sometimes both earlier and later are opened, as with the five expedient means and the six grounds. Sometimes both earlier and later are closed, as with the two stages of realization and faith. The gateways differ, each distinct—how could they be of one type? The meaning of the five acceptances is roughly like this.