金剛般若論會釋 2.33

2.33

依標釋四中，初、解如所能忍有二，初、顯，後屬經，此初。問意，何者所知之真境而行能忍，能忍者即是無嗔、勤、慧之心，此無嗔等如其所證法無我理境而方能忍，境既無我，忍心亦何有我故？能忍無嗔等。修無我理，所知境也，此翻文略，但言能忍，應言何者如所證境而為能忍？謂法無我。前經之中羼提波羅蜜，方正顯示能忍之體。天親論云，雖此苦行同於苦果皆生苦故，而此苦行不生疲倦，以有忍度名第一故。前捨身苦乃生疲倦，不名忍度，非第一故。波羅是彼岸義，彼岸有五所，一、知，二、教，三、理，四、行，五、果，窮此五際，名到彼岸。依《華嚴經．迴向品》，有十彼岸，一、永度世間生死彼岸，二、度諸陰彼岸，三、度語言道彼岸，四、度眾生相彼岸，五、度身見彼岸，六、度不堅固彼岸，七、度諸行彼岸，八、度諸有彼岸，九、度諸取彼岸，十、度諸世間法彼岸。此十彼岸分之為三，第三度語言道是教，第七度諸行是行，餘八皆是所知彼岸，以佛果為此岸，故說彼岸，略無理、果。天親論云，彼岸有二種，一、清淨善根體行彼岸，二、彼岸功德不可量即果彼岸，彼以生死為此岸故，故說二。經言忍辱波羅蜜牒忍行，即非忍辱波羅蜜，彼論云，無人能知彼功德岸，故言即非，故為第一。意說忍行彼岸，餘人已不知忍行所得彼岸功德果，故非餘人之所能到，故言即非忍辱波羅蜜；餘人之所能到，故言即非忍波羅蜜；餘人不知故，名為第一。諸本但非而無是結，《能斷》本有，是亦無一難准，諸本多無，准前《能斷》多有。

In explaining the four according to the rubric, there are two parts to first explaining "endurance conforming to reality": first, presenting it; and second, linking it to the sūtra. This is the first part. The meaning of the question is: what is the true object of knowledge according to which endurance is practiced? That which endures is precisely the mind of non-anger, vigor, and wisdom. This non-anger and the rest are able to endure only according to the true object of the principle of the selflessness of phenomena that they have realized. Since the object lacks a self, how could the enduring mind have a self? Therefore, that which endures is non-anger and so forth. Practicing the principle of selflessness is the known object. The translation here is abbreviated, speaking only of "that which endures"; it should say, "What conforms to the realized object to become that which endures? It refers to the selflessness of phenomena." In the preceding sūtra text, "kṣānti-pāramitā" just properly reveals the essence of that which endures. Vasubandhu's treatise states: "Although these ascetic practices are identical to the result of suffering because both generate suffering, these ascetic practices do not generate weariness because the perfection of endurance is called supreme." The earlier suffering of giving up the body generates weariness and is not called the perfection of endurance, because it is not supreme. "Pāra" means the other shore. The other shore has five loci: first, knowledge; second, teaching; third, principle; fourth, practice; and fifth, result. Fathoming the limits of these five is called "pāramitā" (reaching the other shore). According to the "Dedication Chapter" of the Avataṃsaka-sūtra, there are ten other shores: first, the other shore of forever crossing over the saṃsāra of the world; second, the other shore of crossing over the aggregates; third, the other shore of crossing over the path of language; fourth, the other shore of crossing over the mark of sentient beings; fifth, the other shore of crossing over the view of selfhood; sixth, the other shore of crossing over the unstable; seventh, the other shore of crossing over all formations; eighth, the other shore of crossing over all existences; ninth, the other shore of crossing over all graspings; and tenth, the other shore of crossing over all worldly phenomena. These ten other shores are divided into three: the third, crossing over the path of language, is teaching; the seventh, crossing over all formations, is practice; and the remaining eight are all the other shore of what is known. Taking the Buddha-fruit as this shore, the other shore is spoken of, omitting principle and result. Vasubandhu's treatise states that there are two kinds of other shore: first, the practice other shore whose essence is pure wholesome roots; and second, the result other shore whose virtues are immeasurable. Because that [treatise] takes saṃsāra as this shore, it speaks of two. The sūtra states, "kṣānti-pāramitā," repeating the practice of endurance; "is not kṣānti-pāramitā." That treatise states, "No one can know the shore of its virtues, hence it says 'is not'; therefore it is supreme." The meaning is that regarding the other shore of the practice of endurance, other people cannot know the result of virtue on the other shore attained through the practice of endurance, so it is not something other people can reach; hence it says "is not kṣānti-pāramitā." Because other people cannot reach it, it says "is not kṣānti-pāramitā"; because other people do not know it, it is called "supreme." The various editions only have the negation without concluding with an affirmation; the Vajracchedikā edition originally had it. This also has no single standard: most editions lack it, but following the aforementioned Vajracchedikā, many have it.