大方廣佛華嚴經疏 22.14

22.14

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.