---
title: "太虛大師全書．第五編　法性空慧學 · 辛一　略明五忍"
description: "太虛大師全書第五編法性空慧學收錄近代佛教改革領袖釋太虛對中觀般若學的系統闡釋。本書成於民國時期，正值中國佛教面臨轉型，太虛大師融貫漢傳與藏傳中觀思想，以法性空慧為核心，深入解說龍樹中論的緣起性空義理，辨析空有關係，破斥頑空與實執。全編強調智慧解脫與人間佛教的實踐，為民國復興般若學的重要文獻，在佛教學術與修行體系中具有承先啟後的權威地位。"
url: "https://rushiwowen.co/en/r/cmpjjbdn200lbt1zef48zhgtd"
---

### 辛一　略明五忍

> Chapter 1: Brief Explanation of the Five Stages of Patience

佛告大王；『諸菩薩摩訶薩，依五忍法以為修行，所謂：伏忍、信忍、順忍、無生忍，皆上中下；於寂滅忍而有上下；名為菩薩修行般若波羅密多。

此略明諸菩薩摩訶薩，以五忍法修行也。忍者，忍可之義，謂與心相應不違印可其義也。然此五忍以般若慧為體，何以故？智有簡擇之功，謂簡擇既決定而印可謂之忍，故此忍之相為勝解——即是智，以能勝解則決定印可不移者也。然五忍皆以智為體，而何以區別之有五？蓋就其忍之深淺而分之也。五忍：初伏忍，能伏無明等煩惱故。初地二地三地所具為信忍，四地五地六地為順忍，七地八地九地為無生忍，十地佛地為寂滅忍，其義如下當釋。皆上中下者，謂每忍之中皆有上忍中忍下忍之三，而十地佛之寂滅忍唯有上下二忍，故合十四忍也。然於他之經論中，有開之為三十四忍者，不過開合不同而已。修此五忍或三十四忍者，即名為修行般若波羅密多。何以故？此忍決定相應證可，不能變易搖奪，即是般若之功故也。

> This passage briefly explains how the great Bodhisattvas (Mahāsattvas) cultivate the path through the five levels of patient acceptance (kṣānti). "Patient acceptance" means the mind's firm and clear approval of the truth, without opposition or doubt. These five levels of patient acceptance are all grounded in the wisdom of prajñā (insight). Why? Because wisdom has the power of discernment—once discernment is made with certainty, the mind gives its settled approval, and this is called patient acceptance. Thus, the quality of patient acceptance is a state of clear understanding, which is itself wisdom: when one has clear understanding, one's approval remains steadfast and cannot be shaken. Although all five levels share wisdom as their essence, they are distinguished by depth. The five are: (1) the initial "suppressing acceptance," which overcomes ignorance and other afflictions; (2) the "faith acceptance" found in the first, second, and third bodhisattva grounds (bhūmis); (3) the "adapting acceptance" of the fourth, fifth, and sixth grounds; (4) the "acceptance of non-arising" of the seventh, eighth, and ninth grounds; and (5) the "acceptance of serene cessation" on the tenth ground and Buddhahood. Their detailed meanings will be explained below. Each of these five levels is further divided into superior, middle, and inferior grades, except for the serene-cessation acceptance, which has only superior and inferior grades, making a total of fourteen levels. In other sūtras and treatises, these may be expanded into thirty-four levels, but this is merely a difference in how the categories are opened up or combined. Cultivating these five—or thirty-four—levels of patient acceptance is the cultivation of the perfection of wisdom (prajñāpāramitā). Why? Because this patient acceptance, being a settled and certain approval that cannot be altered or overturned, is itself the very function of wisdom.