金剛經纂要刊定記 5.137

5.137

正明。經徵意云：以何義故，能行此忍？釋意云：以無我人等相故也。歌利王等，準《涅槃經》說：「我念往昔，生南天竺富單那城婆羅門家。是時有王名迦羅富，其性暴惡憍慢自在。我於爾時為眾生故，在彼城外寂然禪思。爾時彼王春木華敷，與其眷屬宮人婇女出城遊觀，在林樹下五欲自娛，其諸婇女捨王遊戲遂至我所。我時為欲斷彼貪故而為說法。時王見我便生惡心，而問我言：『汝今以得阿羅漢果耶？』我言：『不得。』復言：『獲得不還果耶？』我言：『不得。』復言：『汝既年少，未得如是二果，則為具有貪欲煩惱，云何恣情觀我女人？』我即答言：『大王當知，我今雖未斷貪欲結，然其內心實無貪著。』王言：『癡人，世有仙人服氣食果見色尚貪，況汝盛年未斷貪欲，云何見色而當不著？』我言：『大王！見色不貪，實不由於服氣食果，皆由繫念無常不淨。』王言：『若有輕他而生誹謗，云何得名修持淨戒？』我言：『大王！若有妬心則為誹謗，我無妬心云何言謗？』王言：『大士！云何名戒？』我言：『忍名為戒。』王言：『若忍是戒，當截汝耳，若能忍者知汝持戒。』即截我耳。時我被截容顏不變。時王群臣見是事已，即諫王言：『如是大士不應加害。』王告諸臣：『汝等云何知是大士？』諸臣不言：『見受苦時容顏不變。』王復語言：『我當更試，知變不變？』即劓其鼻刖其手足。爾時菩薩，已於無量無邊世中，修習慈悲慜苦眾生。時四天王心懷瞋忿，雨砂礫石。王見事已心大怖畏，復至我所長跪而言：『惟願哀慜，聽我懺悔。』我言：『大王！我心無瞋亦如無貪。』王言：『大德！云何得知？』我即立誓：『我若真實無瞋恨者，令我此身平復如故。』發是願已身即平復。」今疏言，問得四果者，蓋通相而言也。

Directly elucidating: The query in the sūtra implies: by what principle can one practice such forbearance? The explanation implies: because of the absence of the characteristics of a self, a person, and so on. Regarding King Kali and the rest, according to the Nirvāṇa Sūtra: "I recall that in the past, I was born in South India in the city of Pota into a brāhmaṇa family. At that time there was a king named Kali, whose nature was violent, cruel, arrogant, and self-indulgent. At that time, for the sake of sentient beings, I was outside that city engaged in tranquil dhyāna-contemplation. Then that king, during the blooming of spring trees and flowers, went out of the city to sightsee with his retinue, palace attendants, and court maidens, indulging in the five desires beneath the forest trees to amuse himself. The maidens, wandering away from the king at play, arrived at my place. Desiring to sever their craving, I expounded the Dharma for them. When the king saw me, an evil thought arose in him, and he asked me, saying: 'Have you now attained the fruit of an arhat?' I said: 'I have not.' He said again: 'Have you attained the fruit of a non-returner (anāgāmin)?' I said: 'I have not.' He said again: 'Since you are young and have not attained these two fruits, you are fully possessed of the afflictions of craving and desire; how can you look at my women with abandon?' I then replied, saying: 'Great King, you should know that although I have not yet severed the fetters of craving and desire, internally my mind is truly without lustful attachment.' The king said: 'Foolish man! In the world there are ṛṣis who feed on air and eat fruits, yet seeing forms they still feel craving; how much more so for you in the prime of youth who have not severed craving and desire—how could you see forms and not be attached?' I said: 'Great King! Seeing forms without craving truly does not depend on feeding on air or eating fruits; it is entirely due to fixing mindfulness on impermanence and impurity.' The king said: 'If one disparages others and generates slander, how can one be called a keeper of pure precepts?' I said: 'Great King! If one has a jealous mind, that is slander; I have no jealous mind, so how can you call it slander?' The king said: 'Great Being! What is called a precept?' I said: 'Forbearance is called a precept.' The king said: 'If forbearance is a precept, I shall cut off your ears; if you can endure it, I will know you keep precepts.' He then cut off my ears. When I was mutilated, my expression did not change. When the king's ministers saw this, they admonished the king, saying: 'One should not harm such a great being.' The king said to the ministers: 'How do you know he is a great being?' The ministers said: 'Seeing that when he undergoes suffering, his expression does not change.' The king again said: 'I shall test him further to see whether it changes or not!' He then cut off his nose and severed his hands and feet. At that time, the bodhisattva had already cultivated loving-kindness and compassion over immeasurable and boundless lifetimes, pitying suffering sentient beings. At that moment, the Four Heavenly Kings harboured rage and rained down sand, gravel, and stones. Seeing this, the king was terrified; he came again to where I was, knelt down, and said: 'I only beg you to have pity and allow me to repent.' I said: 'Great King! My mind is without anger, just as it is without craving.' The king said: 'Venerable one! How can this be known?' I then made a vow: 'If I am truly free of anger and resentment, let this body of mine be restored as before.' Having made this vow, my body was immediately restored." When the present commentary mentions asking about attaining the four fruits, it is speaking generally.