大方廣佛華嚴經隨疏演義鈔 43.31

43.31

疏「初耐怨害」等者，三忍之義略見初會，今更重依《攝論》釋之。無性論云「耐怨害者，是諸有情。」世親釋云「能忍他人所作怨害，勤修饒益有情事時，由此忍力化生，雖苦而不退轉。」言「安受苦忍」者，是成佛因，寒熱飢渴種種苦事，皆能忍受，無退轉故。言「諦察法忍」者，是前二忍所依止處，堪忍甚深廣大法故。世親云「堪能審諦觀察諸法」。或由諦察為前二依者，世親釋云「由此忍力建立次前所說二忍。」梁《攝論》云「由觀察法忍，菩薩能入諸法真理。此忍即是前二忍依處，以能除人法二執故。」疏「此亦九中難行忍也」，難行有三：一忍羸劣有情所不饒益、二忍自臣隷所不饒益、三忍種性卑賤所不饒益。今同第三。

Regarding the commentary's phrase "first, patience enduring resentment and harm": the meaning of the three patiences was briefly seen in the first assembly; now it is explained again relying on the *Mahāyānasaṃgraha*. Asabhāva's treatise states: "Those enduring resentment and harm are sentient beings." Vasubandhu's explanation states: "Being able to endure the resentment and harm done by others, when diligently practicing the benefit of sentient beings, by the power of this patience one transforms sentient beings, and though it is painful, one does not regress." The phrase "patience of calmly enduring suffering" is the cause of achieving buddhahood; cold, heat, hunger, thirst, and all kinds of painful matters can all be endured without regressing. The phrase "patience of closely examining dharmas" is that upon which the previous two patiences rely, because one is able to endure profound and vast dharmas. Vasubandhu states: "Being able to examine all dharmas closely and truly." Or, regarding closely examining being the basis of the previous two, Vasubandhu's commentary states: "By the power of this patience, the two patiences mentioned immediately before are established." The Liang translation of the *Mahāyānasaṃgraha* states: "By the patience of examining dharmas, the bodhisattva is able to enter into the true principle of all dharmas. This patience is precisely the basis of the previous two patiences, because it can eliminate the two grasping-attachments to self and dharmas." The commentary states: "This is also the difficult-to-practice patience among the nine." Difficult practice has three [aspects]: first, enduring the disadvantages caused by weak and inferior sentient beings; second, enduring the disadvantages caused by one's own servants and retainers; third, enduring the disadvantages caused by those of lowly lineage. Here it corresponds to the third.