金剛經纂要刊定記 5.135

5.135

忍到等者。然此以超忍為體，須知本末五重，然後披疏則明見其理。五重者：一、是本源之心非動非靜。二、不忍謂以怨報怨。三、忍雖不加報未能忘懷，即未至彼岸忍。四、忘情絕慮寂然不動，即至彼岸忍。五、非動非靜，即超彼岸忍。為治動心且居靜境，動既非實靜豈為真？若準五門方為究竟，與其第一更無二源，體相常然竟無改易。今言忍辱波羅蜜即第四門，非忍辱波羅蜜即第五門。

"Forbearance reaching...", etc.: Since this takes transcending forbearance as its essence, one must understand the five levels of the fundamental and derivative; only then, upon opening the commentary, will one clearly see its principle. The five levels are: 1. The mind of the fundamental source, neither active nor quiescent. 2. Non-forbearance, which means repaying resentment with resentment. 3. Forbearance where, although one does not retaliate, one is not yet able to let go of the thought—this is forbearance that has not yet reached the other shore. 4. Forgetting emotional attachments and cutting off discursive thoughts, remaining still and unmoving—this is forbearance that has reached the other shore. 5. Neither active nor quiescent—this is forbearance transcending the other shore. To remedy an active mind, one provisionally abides in a quiescent state; yet since the active is not real, how could the quiescent be true? Only when measured against the five approaches is it ultimate; with the first [approach] there are not two different sources, and its essence and characteristics remain eternally so without any alteration. Now, the term "pāramitā of forbearance" refers to the fourth approach, while "is not the pāramitā of forbearance" refers to the fifth approach.