金光明最勝王經疏 1.111

1.111

贊曰：第十三、自利具忍德。成智自利，大忍具三。即由與彼七大相應，故皆名大。或復大智即智大性，具解二空故。然《瑜伽．攝異門分》云「大智者，經無量劫修，名為大智。」即七大性中時大性也，故知忍名為大亦同於智。又釋：如《智度論》第六言「大忍成就者，以等忍、法忍此二增故，名為大忍。」具足，即成就義。有多復次。或可成就是得，謂得勝品名之為大忍。故彼論釋云：此二忍增長名為大忍。又解：今言具足，即具三忍，謂耐怨害忍、安受苦忍、諦察法忍。然準《無盡意經》，即由具足大忍能成就大智。彼經云「修四忍具足智慧，一於求法時忍他惡罵、二不避寒熱風雨等、三隨和上阿闍梨行、四於求法時忍空無相。」準此即應以下釋上大智所以。

Commentary: The thirteenth virtue: self-benefit endowed with patience. Accomplishing wisdom is self-benefit; great patience possesses three kinds. Precisely because they correspond with the seven greatnesses, they are all called 'great'. Or again, great wisdom is the greatness of wisdom, because it fully understands the two kinds of emptiness. However, the 'Chapter on Subsuming Synonyms' of the Yogācārabhūmi states: 'Great wisdom means cultivating through immeasurable kalpas, which is called great wisdom.' This is the greatness of time among the seven greatnesses; hence we know that patience being called 'great' is also the same as with wisdom. Another explanation: as the sixth fascicle of the Mahāprajñāpāramitopadeśa states, 'One accomplished in great patience is so called because equanimous patience and dharma-patience, these two, have increased, hence called great patience.' 'Fully endowed' has the meaning of accomplishment. There are many subsequent explanations. Or it may be that accomplishment is acquisition, meaning the acquisition of the superior grade is called great patience. Therefore that treatise explains: the increase of these two patiences is called great patience. Yet another explanation: 'fully endowed' here means being endowed with the three patiences: patience in enduring harm from enemies, patience in bearing suffering, and patience in examining phenomena. Furthermore, according to the Akṣayamatinirdeśa-sūtra, precisely by being fully endowed with great patience is one able to accomplish great wisdom. That sūtra states: 'Cultivating four patiences fully endows wisdom: 1. enduring others' vicious reviling when seeking the Dharma; 2. not shunning cold, heat, wind, rain, etc.; 3. following the practices of preceptors and ācāryas; 4. enduring emptiness and signlessness when seeking the Dharma.' According to this, what follows should explain the reason for the great wisdom above.