華嚴經探玄記 6.51

6.51

五釋文中，釋內初標行顯意、二「菩薩成就」下對緣辨相。前中，初一句總以標舉；「謙卑」下別顯，先顯自行、後教人。前中，先約三業性有忍想，謂自謙敬他是心忍相、和顏是身忍相、愛語是口忍相。下約離三毒現成忍相，初約離嗔，謂不自害等。自有苦事不能安忍、自刑害等，違安苦忍行。於怨不加，名不害他，此是耐怨忍，雙辨前二，故云俱也。《智論》有二忍：一於違能忍、二於順能忍。上是違忍、二約離貪。於順能忍，謂不為名利起慢自高傲他及俱，並可知。三約離癡，不言自，是離慢也；不虛，是他離諂也；雙離，不俱也。又於所作自不言是、於所愛處不言是彼是，二俱捨，不言兩是，此是法思忍相。又釋：約三業，初由和顏故不害、次由謙卑故不舉、後由愛語故不是也。二教他化，亦是顯意，為欲教人斷惡，先自修忍。於中，先教離過；二「以大忍」下成治行，謂具三忍治三毒等，故云大忍。二對緣辨忍行相，謂難忍能忍。於中有二：先廣舉害辱、二於辱能忍。前中四：一多眾生、二多罵辱、三多傷害、四經多劫，此難忍也。二安心能忍，於中亦四：一深見嗔過忍、二思往勵今忍、三身苦俱空忍、四同佛攝生忍。初中遭苦生恚，反舉不忍。下彰其過有八句：初七失自行過，於中一不自調心過、二不護身口過，此二無戒失；三明無慧，由瞋覆心不見法理，名不明了；四由瞋暄心令不寂靜，此障修定方便；五障修正定；六行虛非實過，上是妨善失。七增惡過，謂由自愛身不受他侵，故致瞋惱以增惡業。下明失利他過，何能令喜？明無始善。而得度脫，明無終利。第二思往自勵中，謂自思於往昔，因護此身心，起諍造惡受苦無窮；今若不忍，更重增苦，多劫無憩。以此自勵，令心喜忍。又釋：由我有此身心為苦因故，令他得有所惱害事。苦本在己，何不自責？故《涅槃經》云「因手刀杖及以我身，故得名打。我今不應橫瞋於他，乃是我身自招此咎。譬如因的則有箭中，我亦如是，有身有打。」以此自勵。又釋：我於往昔未曾不有凡愚身心，或由惡業，於地獄等處尚無量劫虛受大苦無一饒益，況今受此小苦成就菩薩大忍之行。以此自勵，故生歡喜。對前門忍說此為重，勸心不退勵心令進，由見此益於辱喜受名心歡喜。調心離忿，攝不造惡，故云調攝。下釋調攝意，先徵、後釋。為令自他住無上法，故此亦是安受苦忍。第三身苦俱空忍中，對前二門說，為復更思也。《思益經》云「諸法念念滅，其性常不住。於中無罵辱，亦無有恭敬。若節節解身，其心常不動。知心不在內，亦復不在外，身怨及刀杖，皆從四大起，於地水火風，未曾有傷損。」此中初是生空，「無真實」下明法空，此自觀也。「諸法空」下明利他，方欲為他說空，豈得自迷不忍？「是故」下結可知，此亦法思惟忍也。第四同佛攝生忍中，先有七句念眾生苦、後一句欲同佛救護。前七中，一愍其有惡、二益令修善、三安其樂果、四不令著樂故云攝取、五速令至佛故云不捨，此令至地前；六令得地上不退、七令得究竟菩提果也。下明同佛行，謂諸佛因時修行此法，我今亦同，方於眾生作大饒益，何容不忍反加惱害？故云佛所行等也。

Fifth, under interpreting the text, within the interpretation: first, marking the practice to reveal its intent; second, from “bodhisattvas accomplish” below, discerning its characteristics in relation to conditions. Within the former: first, a single sentence sets it out generally; from “humble” downward, it is revealed specifically—first revealing one's own practice, then teaching others. Within the former: first, based on the nature of the three karmas, there are notions of patience: self-humility and respecting others are the marks of mental patience; a gentle countenance is the mark of bodily patience; affectionate speech is the mark of verbal patience. Below, based on separating from the three poisons, the marks of patience are manifested: first, based on separating from anger, which means not harming oneself, and so forth. Having painful circumstances of one's own and being unable to endure them patiently, penalising and harming oneself, contravenes the practice of the patience of enduring suffering. Not directing harm toward enemies is termed not harming others; this is the patience of enduring enmity. Treating both of the previous two together, it therefore says “both”. The Dà zhìdù lùn has two types of patience: first, being able to endure adversity; second, being able to endure prosperity. The above is adversity patience. Second, based on separating from greed: being able to endure prosperity means not giving rise to pride due to fame and gain, exalting oneself and showing arrogance toward others, or both; all can be known. Third, based on separating from delusion: not asserting oneself is freedom from pride; not being false is others being free from flattery; freeing oneself from both is not doing both together. Furthermore, regarding what one does, one does not call it right; regarding what is dear, one does not say this or that is right; relinquishing both, one does not say both are right—this is the mark of patience of reflecting on dharmas. Another explanation: based on the three karmas, first, due to a gentle countenance, one does not harm; next, due to being humble, one does not elevate oneself; finally, due to affectionate speech, one does not assert correctness. Second, teaching and transforming others also reveals the intent: desiring to teach others to sever evil, one first cultivates patience oneself. Therein, first teaching freedom from faults; second, from “with great patience” downward, accomplishing the practice of counteraction, meaning possessing the three types of patience to counteract the three poisons and so forth, hence termed “great patience”. Second, discerning the marks of the practice of patience in relation to conditions means being able to endure what is hard to endure. Therein are two: first, broadly setting forth harms and humiliations; second, being able to endure humiliations. In the former are four: first, many sentient beings; second, much scolding and reviling; third, much harm and injury; fourth, passing through many kalpas—this is what is hard to endure. Second, settling the mind and being able to endure, wherein are also four: first, patience through deeply seeing the faults of anger; second, patience through contemplating the past to encourage the present; third, patience through both body and suffering being empty; fourth, patience through gathering sentient beings in parity with the Buddha. In the first, giving rise to anger upon encountering suffering contrasts with patience. Below, its faults are manifested in eight phrases: the first seven are faults of losing one's own practice. Therein: first, the fault of not regulating one's own mind; second, the fault of not guarding body and speech—these two are the fault of lacking precepts. Third, clarifying the absence of wisdom: because anger veils the mind so that one does not see the principle of dharmas, it is termed not clear. Fourth, because anger agitates the mind so that it is not tranquil, this obstructs the upāya of cultivating concentration. Fifth, it obstructs cultivating right concentration. Sixth, the fault of practice being vain and insubstantial—the above are faults that impede wholesome [qualities]. Seventh, the fault of increasing evil: because one cherishes one's own body and does not accept violations by others, one causes anger and affliction, thereby increasing evil karma. Below, clarifying the fault of losing the benefit of others: how could one bring about joy? Clarifying the absence of initial wholesome [roots]. And attaining deliverance: clarifying the absence of ultimate benefit. In the second, contemplating the past to encourage oneself: meaning one contemplates that in the past, because of guarding this body and mind, one initiated disputes, committed evil, and underwent endless suffering; if one cannot endure now, one will further compound suffering, without rest for many kalpas. Encouraging oneself with this, one causes the mind to endure joyfully. Another explanation: because I have this body and mind as the cause of suffering, others are able to inflict afflictions and harms. The root of suffering being in oneself, why not reproach oneself? Thus the Nirvāṇa Sūtra says: “Due to hands, swords, staves, and my body, it is termed a beating. I should not now direct unreasonable anger at others; it is indeed my own body that invited this fault. For example, because there is a target, an arrow strikes it; I am likewise: having a body, there is a beating.” With this, one encourages oneself. Another explanation: in the past, I was never without the body and mind of an ordinary, foolish being, or due to evil karma, in places such as the hells, for immeasurable kalpas I vainly underwent great suffering without a single benefit; how much more so when undergoing this minor suffering now accomplishes the practice of the bodhisattva's great patience! Encouraging oneself with this, one therefore gives rise to joy. Compared with the patience of the preceding gate, this is deemed profound; it encourages the mind not to retrogress and spurs the mind to progress; seeing this benefit, joyfully receiving humiliation is termed the mind being joyful. Regulating the mind to be free of wrath, gathering it in so as not to commit evil, is therefore termed regulating and gathering. Below, explaining the intent of regulating and gathering: first querying, then explaining. Because it causes oneself and others to abide in the unsurpassed Dharma, this is also the patience of enduring suffering. In the third, patience through both body and suffering being empty: stated in contrast to the preceding two gates, this is to contemplate further. The Viśeṣacintibrahma-paripṛcchā Sūtra says: “All dharmas perish from moment to moment; their nature never abides. Therein there is neither reviling nor revering. If the body is dismembered joint by joint, the mind is ever unmoved. Knowing the mind is neither within nor without, the body, enemies, swords, and staves all arise from the four great elements; in earth, water, fire, and wind, there has never been any injury.” Therein, the beginning is the emptiness of sentient beings; from “without reality” downward clarifies the emptiness of dharmas—this is one's own contemplation. From “all dharmas are empty” downward clarifies the benefit of others: just when one wishes to explain emptiness for others, how could one be deluded oneself and unable to endure? From “therefore” downward concludes, which can be known; this is also the patience of reflecting on dharmas. In the fourth, patience through gathering sentient beings in parity with the Buddha: first there are seven phrases of being mindful of sentient beings' suffering; later there is one phrase of desiring to rescue and protect in parity with the Buddha. Among the former seven: first, pitying their having evil; second, benefiting them by causing them to cultivate wholesome [roots]; third, establishing them in pleasurable fruition; fourth, not letting them attach to pleasure, hence termed gathering in; fifth, swiftly causing them to reach the Buddha, hence termed not forsaking—these cause them to reach prior to the bhūmis; sixth, causing them to attain non-retrogression above the bhūmis; seventh, causing them to attain the ultimate fruit of bodhi. Below, clarifying acting in parity with the Buddha: meaning all buddhas cultivated this Dharma in their causal stage, and I do likewise now, only then bringing about great benefit to sentient beings; how could one allow impatience, and conversely inflict affliction and harm? Hence it says “that which is practiced by the buddhas”, and so forth.