大方廣佛華嚴經疏 22.14

22.14

第三無違逆行，即是忍度。於釋相中，文分二別：初略辨行相、後對境正修。今初，分三：一修忍行、二離忍過、三修忍意。今初。常修忍法，即標行所屬。謙下等言，彰忍之相。文有十句：初總顯自性。謙尊而光卑而不可踰，若海之下百川歸焉，恭敬崇彼，安敢不忍。「不自害」下九句別明，通有三釋：一約三毒、二就三業、三據三忍。初云前三治瞋行忍，瞋必害故。一無如前境而自刑害；二力及害他；三以死相敵，無論先後及與一時，但取兩害。次三治貪成忍，故梁《攝論》云「取是貪愛別名：一自貪名利；二使彼令取，或隨喜彼取；三兼行上二。」後三治癡修忍，癡故執著，一著己德能，云何毀我？二彼人若是，云何辱我？三俱染可知。此九皆過菩薩正觀，以不不之。能治之觀，下文自辨。二約三業者，害必加身、著必由意，自他讚舉名為取也。苟心讚他尚為諂媚，況自稱舉，故並安忍之。三約三忍者，害即怨害。取即不能安受饑寒等苦，妄受取故。著則不見諦理。由見諦理，三忍皆成。故《思益》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」等。又上三即約違順中庸之境，故成三毒。餘可準思。二「亦不」下離忍過也。名引中人、利誘下士，菩薩上士，故不貪求。三「但作」下修忍之意也。所以修者，先自忍己，後為生說，令修忍行離惡斷惑，是內安忍。惑亡智現，則住法忍。既去煩惱鑛穢，則身心柔和堪任法器，如彼鍊金。上來皆是清淨忍也。第二「佛子」下對境修忍廣顯行相。文中分二：先明修忍行、後明修忍意。前中有三：初耐冤害、次安受苦、三諦察法。今初，分二：先彰難忍之境、後明能忍之行，此亦難行忍也。今初，分三：初明口加毀辱故。梁《攝論》以耐冤害，亦名他毀辱忍，略顯十種：一觸忌諱故、二惡軌則故、三令憂慼故、四無風雅故、五極庸賤故、六詮邪惡故、七不入人心故、八詮猥雜故、九極鄙惡故、十極麁獷故。「以是言」下總結所作，多人多口各多惡言。二「又此」下身加逼害。上二事廣。三「如是經」下總辨長時，是謂難忍之境也。二「菩薩遭此」下明能忍行，先結前生後，謂遭前極苦。二「作是念」下正顯忍相，以失自要。文有十句：初一假設不忍，失念易志，故云動亂。餘九明失，一則不調瞋恚、二則不護根門、三迷忍法門、四不修忍行、五隨風外轉、六動亂內生、七不惜善根、八未忘彼此。上八自損，由此不能利他；今能忍故，以不不之，便成八行，自他俱利、自他俱調。若說此勝利，成善士行。二「菩薩爾時」下安受苦忍。雖仍前文，義當安受，故引往所受苦以況今苦，而欲安受。所以引者，無始顯昔苦時長，諸苦明其事廣，雖事廣時長而空無二利。今時促苦少，能成忍度，自利利他，安不忍哉？故練磨頌云「汝已惡道經多劫，無益受苦尚能超。今行少善得菩提，大利不應生退屈。」由斯重自勸勉誡勵，令淨而無亂、喜不憂慼。調其瞋蔽、攝護根門，是自住忍法令物同忍。第三「復更」已下諦察法忍。亦仍前起，故云復更。斯則一忍之中便具三忍，表非全異，故一境具明。文分三別：一自成法忍。文有五句。初句總標，「無我」已下釋成空義，以苦空無常無我四行釋之。倒為其次。又約大乘，故苦樂等雙遣：一人我法我兩亡；二常與無常非實，相待有故；三空有俱寂，故云無二；四苦樂皆遣，云無所有。二「諸法空」下令他成忍。眾生迷空，故應為說，皆清淨忍也。三「是故」下結行應修。然《莊嚴論》中由三思五想則能忍受：一思他毀辱我，是我自業；二思彼我俱是行苦；三思聲聞自利尚不以苦加人。此三文在安受忍中，思昔諸苦自他調攝故。言五想者，一本親想，眾生無始無非親屬故；二修法想，打罵不可得故；三修無常想、四修苦想、五修攝取想，即此文攝，對前可思。第二「為慈念」下明修忍意。文有十句，義兼通別。通則三忍皆為此十，在義可知。別則為初五故修耐冤害。慈念為總，次但欲饒益於他，不懼他不饒益。本欲安人，豈當加報？愍彼淪倒，寧懷恨心？以忍調行，攝諸恚怒。次一安受苦忍，隨逐眾生無疲苦故。次二句為覺自他修諦察法。後二通於前三。上一為言下流至此，斯即九中二世樂也。

The third is the Practice of Non-Opposition, which is the perfections of forbearance (kṣānti-pāramitā). In explaining its characteristics, the text is divided into two: first, a brief delineation of the characteristics of the practice; second, the actual cultivation in confrontation with objects. The first has three parts: 1. cultivating the practice of forbearance, 2. leaving behind faults regarding forbearance, and 3. the intention in cultivating forbearance. As for the first: "constantly cultivating the Dharma of forbearance" indicates the category to which the practice belongs. The words "humble and deferential," etc., reveal the characteristics of forbearance. The text has ten phrases: the first generally reveals its intrinsic nature. Being humble and reverent, it shines; being lowly, it cannot be surpassed—just as the sea lies low and all rivers return to it; respecting and exalting others, how could one dare not be patient? The nine phrases from "not harming oneself" onward explain it separately. Broadly, there are three interpretations: first, in terms of the three poisons; second, with respect to the three karmas; third, according to the three kinds of forbearance. In the first interpretation, the first three remedy anger to practice forbearance, for anger must cause harm: 1. having no self-inflicted harm or injury before the objective realm; 2. possessing the power to harm others; 3. confronting each other with death, regardless of whether sequentially or simultaneously, merely taking both as harm. The next three remedy greed to accomplish forbearance; hence the Liang translation of the Mahāyānasaṃgraha says: "grasping (upādāna) is an alternative name for greedy attachment: 1. self-attachment to fame and gain; 2. causing others to grasp, or rejoicing in their grasping; 3. practicing both of the above." The final three remedy delusion to cultivate forbearance; due to delusion one clings: 1. clinging to one's own virtues and abilities—how could they defame me? 2. if that person is in the right, how could they humiliate me? 3. both being defiled can be understood. These nine are all faults, and the bodhisattva contemplates correctly, negating them with "not." The contemplation that serves as the antidote will be explained below. In the second interpretation, with respect to the three karmas: harm must be inflicted on the body, clinging must proceed from the mind, and praising oneself or others is termed grasping. If praising others in one's mind is still flattery, how much more so extolling oneself! Thus all are patiently endured. In the third interpretation, according to the three kinds of forbearance: harm is the harm from enemies; grasping is being unable to peacefully endure sufferings such as hunger and cold, falsely receiving and grasping; clinging is failing to see the truth of reality (tattva). Through seeing the truth of reality, all three kinds of forbearance are accomplished. Thus the Si yi [fantian suowen jing] says: "All phenomena perish moment by moment, their nature never abiding. Therein there is neither revilement nor respect. If one's limbs are severed joint by joint, one's mind remains constantly unmoving," etc. Furthermore, the above three are framed around the opposing, conforming, and neutral objective realms, thus forming the three poisons. The rest may be inferred accordingly. Second, "nor does one..." onward indicates leaving behind faults regarding forbearance: fame attracts the mediocre, and profit entices the inferior; the bodhisattva is a superior person and therefore does not greedily seek them. Third, "only making..." onward indicates the intention in cultivating forbearance: the reason one cultivates it is that one first endures oneself, and later explains it for sentient beings, causing them to cultivate the practice of forbearance, leave behind evil, and sever delusions—this is internal patient acceptance. When delusion vanishes and wisdom appears, one abides in the forbearance of dharmas (dharma-kṣānti). Once the dross and defilements of afflictions are removed, body and mind become pliant and gentle, capable of being vessels for the Dharma, like smelted gold. All of the above constitutes pure forbearance. Second, from "Disciples of the Buddha..." onward, cultivating forbearance in confrontation with objects extensively reveals the characteristics of the practice. The text is divided into two: first, clarifying the practice of cultivating forbearance; second, clarifying the intention in cultivating forbearance. The former has three parts: first, enduring harm from enemies; second, peacefully accepting suffering; third, carefully examining phenomena. As for the first, it is divided into two: first, displaying the objects difficult to endure; second, clarifying the practice of being able to endure—this is also forbearance difficult to practice. In the first part, there are three: first, verbal insult and humiliation inflicted on oneself. The Liang translation of the Mahāyānasaṃgraha, regarding enduring harm from enemies, also calls it forbearance of humiliation by others, briefly showing ten kinds: 1. violating taboos; 2. bad rules; 3. causing sorrow; 4. lacking elegance; 5. extremely vulgar; 6. expressing evil; 7. not entering the mind; 8. expressing obscenity; 9. extremely vile; 10. extremely coarse. From "with such words..." onward, it summarizes what was done: many people with many mouths, each with many evil words. Second, from "furthermore, these..." onward, bodily oppression and harm. The above two matters are extensive. Third, from "in this way passing through..." onward, it summarizes the long duration: these are called the objects difficult to endure. Second, from "when the bodhisattva encounters this..." onward clarifies the practice of being able to endure. First, it summarizes the preceding to introduce the subsequent, meaning encountering the extreme sufferings mentioned before. Second, from "conceiving this thought..." onward directly reveals the characteristics of forbearance through the loss of one's own resolution. The text has ten phrases: the first hypothesizes that if one cannot endure, losing mindfulness and changing one's resolve, it is called agitation. The remaining nine clarify the losses: 1. not subduing anger; 2. not guarding the sense-doors; 3. being confused about the dharma-gate of forbearance; 4. not cultivating the practice of forbearance; 5. turning outward following the wind; 6. inner agitation arising; 7. not treasuring the roots of goodness; 8. not forgetting self and other. The above eight are self-harm; because of this, one cannot benefit others. Now, because one can endure, negating them with "not," they become eight practices, benefiting both self and others, and subduing both self and others. If one speaks of these superior benefits, it accomplishes the conduct of an excellent person. Second, from "at that time the bodhisattva..." onward, forbearance of peacefully accepting suffering. Although continuing the previous text, in meaning it corresponds to peaceful acceptance; hence, it cites past suffering to contrast with present suffering, seeking to accept it peacefully. The reason it cites this is: beginningless time shows that the past suffering was long in duration; various sufferings show that its instances were extensive. Although the matters were extensive and the time long, it was in vain and lacked the two benefits. Now the time is short and the suffering is little, yet it can accomplish the perfection of forbearance, benefiting oneself and benefiting others; how could one not endure it? Thus the Verses on Tempering say: "You have already passed through many kalpas in the evil destinies; undergoing useless suffering, you could still surpass it. Now practicing slight goodness, you attain bodhi; for such great benefit, you should not give way to retreat." From this, one repeatedly encourages and admonishes oneself, causing oneself to be pure and unagitated, joyful and free of sorrow. Subduing the obscuration of anger and guarding the sense-doors, this is abiding oneself in the Dharma of forbearance and causing sentient beings to have the same forbearance. Third, from "further again..." onward, forbearance of carefully examining phenomena. This also arises following the previous, hence it says "further again." Thus within one forbearance, three forbearances are fully present, showing they are not entirely distinct; therefore, they are fully clarified within a single objective realm. The text is divided into three: 1. accomplishing the forbearance of dharmas for oneself. The text has five phrases: the first phrase generally presents it; from "no self" onward, it explains and accomplishes the meaning of emptiness, explaining it through the four aspects of suffering, emptiness, impermanence, and no-self, in reverse order. Moreover, according to the Mahāyāna, suffering and joy, etc., are both dismissed: 1. both the self of persons and the self of dharmas are extinguished; 2. permanence and impermanence are unreal, existing only in mutual dependence; 3. emptiness and existence are both quiescent, hence it says "without duality"; 4. suffering and joy are both dismissed, saying "nothing exists." 2. From "all phenomena are empty..." onward, causing others to accomplish forbearance. Sentient beings are confused about emptiness, so one should expound it for them; these are all pure forbearance. 3. From "therefore..." onward, it concludes that the practice should be cultivated. Furthermore, in the Mahāyānasūtrālaṃkāra, through three reflections and five conceptions, one is able to endure: 1. reflecting that another's humiliation of me is my own karma; 2. reflecting that both that person and I are suffering of conditioned existence (saṃskāra-duḥkhatā); 3. reflecting that even a śrāvaka seeking self-benefit does not inflict suffering on others. These three texts are located in the forbearance of peaceful acceptance, because one reflects on past sufferings to regulate and gather both self and others. As for the five conceptions: 1. the conception of original kin, for since beginningless time sentient beings have all been relatives; 2. cultivating the conception of dharmas, because striking and scolding cannot be apprehended; 3. cultivating the conception of impermanence; 4. cultivating the conception of suffering; 5. cultivating the conception of gathering and accepting—these are included in this text, and can be considered in comparison with the above. Second, from "for the sake of compassionate mindfulness..." onward explains the intention in cultivating forbearance. The text has ten phrases, the meaning encompassing both general and specific. In general, all three forbearances are for these ten, which is evident in meaning. In specific, for the sake of the first five, one cultivates enduring harm from enemies: compassionate mindfulness is general; next, merely desiring to benefit others, not fearing that they will not benefit oneself. Since one originally wishes to bring peace to others, how could one retaliate? Pitying their drowning in inverted views, how could one harbor hatred? Through forbearance one tames conduct and gathers in all anger. The next one is the forbearance of peacefully accepting suffering, following sentient beings without fatigue or suffering. The next two phrases are for awakening self and other, cultivating the careful examination of phenomena. The final two apply generally to the preceding three. The statement above flows down to this point; these are the bliss of the two worlds among the nine.