梵網經古迹記 1.30

1.30

述曰：第三、忍心。忍者，舉章。「有無相慧體性」者，總標真俗忍體。次辨行相差別。言「空空忍」者，緣勝義忍下，此名為「無生行忍」。「一切處忍」者，緣世俗忍下，名此為「一切處得名如苦忍」，遍一切處，如俗苦相而忍解故。得名如苦者，耐怨害等，隨境目故。如是真俗無量行相，一一皆名忍者，結也。明真俗已，次明三輪。自空「無受」，彼空「無打」，法性空故。「無刀杖，無瞋心」，三輪一味，言「皆如如」。事事無實，言「無一一」。諦理無二，言「諦一相」。理亦實空，名「無無相」。而俗非無，言「有無有相」。次能所相對門。「非非心」等，明忍空相。謂能忍心非都無，故言「非非心相」。似有緣慮無實緣，故言「緣無緣相」。「立住」等者，空所忍境能打人等，四威儀中染淨性空，故言「一切法如」。既能所空，「忍相不可得」。

The commentary states: The third is the mind of forbearance. "Forbearance" adduces the section heading. The "wisdom essence of the signs of existence and non-existence" generally marks the essence of forbearance regarding the real and the conventional. Next, the distinctions in the mental features of practice are distinguished. The "forbearance of emptiness of emptiness" refers to the forbearance that takes the ultimate truth as its object; below, this is named the "forbearance of the practice of non-arising." "Forbearance in all places" refers to the forbearance that takes the worldly conventional as its object; below, this is named the "forbearance obtaining the name 'like suffering' in all places," because it pervades all places, tolerating and understanding in accordance with the conventional characteristics of suffering. To obtain the name "like suffering" means enduring resentment and harm, named according to the objective realm. Such immeasurable mental features of the real and conventional are each and every one called forbearance—this is the conclusion. Having explained the real and conventional, next he explains the three wheels. Oneself being empty is "no receiving"; the other being empty is "no striking"; because the Dharma-nature is empty, there is "no sword or staff, and no mind of anger." The three wheels are of one taste, hence it says "all are suchness." Individual things have no reality, hence it says "no each and every one." The truth-principle is without duality, hence it says "the single characteristic of the truth." The principle is also truly empty, named "without sign of non-existence." Yet the conventional is not non-existent, hence it says "having the sign of existence." Next is the approach of subject and object in opposition. "Neither-not-mind," and so forth, clarifies the sign of emptiness in forbearance. It means the mind capable of forbearance is not completely non-existent, hence it says "the sign of neither-not-mind." It seems to possess cogitation yet has no real object, hence it says "the sign of taking the objectless as object." "Standing, abiding," and so forth empties the objects endured, such as persons capable of striking; within the four postures, defilement and purity are empty of intrinsic nature, hence it says "all phenomena are like." Since both subject and object are empty, "the sign of forbearance cannot be apprehended."