金剛般若波羅蜜經註解 1.164

1.164

忍辱者，六度之一也，安受曰忍，毀害曰辱。前云捨身命之福報是生死苦因，不及持說之福。此之行忍亦捨身命，不成苦因者何耶？蓋能達法無我，到於彼岸也。說非忍辱波羅蜜者，即遣著也。如是忍行，佛昔曾行故，引歌利王之事以證之。梵語歌利，華言極惡。佛於宿世曾作仙人山中修道，王因畋獵，見而不喜，遂割其耳鼻、截其手足，時仙人略無嗔恨，以慈忍力，身復如故，蓋能了達我、人、眾生、壽者四相皆空，非惟無苦，亦乃有樂也。又引過去五百世中作忍辱仙以證之者，明行忍行非止一世也。

Patience (kṣānti) is one of the six perfections. To endure peacefully is called kṣān; to be harmed is called ti. Previously it was said that the merit and retribution of relinquishing body and life is a cause of the suffering of birth and death, and falls short of the merit of upholding and expounding. Why is it that here the practice of patience also involves relinquishing body and life, yet does not become a cause of suffering? It is because one is able to realize that dharmas lack a self and reach the other shore. Saying "is not the kṣāntipāramitā" is precisely to dispel attachment. Such practice of patience was practiced by the Buddha in the past; therefore he cited the matter of King Kali as proof. The Sanskrit Kali is translated into Chinese as 'extremely wicked'. In a past lifetime, the Buddha was once an ascetic cultivating the path in the mountains. The king, out hunting, saw him and was displeased; he then cut off his ears and nose, and severed his hands and feet. At that time, the ascetic had not the slightest anger or resentment; through the power of compassion and patience, his body was restored as before. It is because he was able to fully realize that the four marks of self, person, sentient being, and life-span are all empty that not only was there no suffering, but there was indeed joy. Moreover, citing that he was an ascetic of patience for five hundred lifetimes in the past as proof clarifies that practicing the conduct of patience was not for only one lifetime.