金剛般若經贊述 2.35

2.35

就第二不忍因緣有三。一者、流轉苦忍，謂由不忍故即流轉生死，為對治此故，令離一切相發無上心，若住色等，則於流轉苦中疲乏故，菩提心不生故，如經言「是故須菩提，菩薩應離一切相發心」等。二者、對眾生相違苦忍，如經「如是菩薩為利益一切眾生，應如是布施」等，謂既為眾生行無住施，云何於彼應生瞋也？三者、顯示乏受用苦忍因緣對治，如經「須菩提！若菩薩心住於法而行布施」等，謂若著於果報等施，即便於取用而有乏少；若行無住布施，舉事虛空，珍寶無量也。

Under the second, the causes and conditions of non-endurance involve three [sufferings]: First is patience with the suffering of saṃsāra, meaning that through non-endurance one transmigrates in birth and death; to counteract this, [the Buddha] causes them to be free from all lakṣaṇas and give rise to the unexcelled mind, because if they abide in form and so forth, they will be exhausted in the suffering of saṃsāra and bodhicitta will not arise, as the sūtra says: "Therefore, Subhūti, a bodhisattva should give rise to the mind free from all lakṣaṇas," and so forth. Second is patience with the suffering of opposition from sentient beings, as the sūtra says: "A bodhisattva should practice dāna in this way to benefit all sentient beings," and so forth, meaning that since one practices non-abiding dāna for the sake of sentient beings, how could one give rise to anger toward them? Third is revealing the antidote to the cause and condition of patience with the suffering of lacking enjoyment, as the sūtra says: "Subhūti, if a bodhisattva's mind abides in dharmas when practicing dāna," and so forth, meaning that if one grasps at the karmic reward and the like when giving, one will then experience deficiency in what one obtains and uses; if one practices non-abiding dāna, pointing to the example of empty space, the precious jewels are immeasurable.