金剛般若論會釋 2.34

2.34

次陳解，第二以何生忍處有二，初、釋相，後、配經。釋相中初、問，後、答。答有三句，一、他害不嗔為相，由如理境無我等故。《菩薩地》說，若遇他害應作是忍，此我先業應令他害，今若不忍，更增苦因，便悲愛已成自苦縛。又自他身性皆行苦，彼無知增害我身，我既有知，寧增彼苦？二乘自利尚不苦他，我既利他應忍他害。作是思已，應修五相，一、親善想，二、唯法想，三、無常想，四、有苦想，五、攝受想。自無憤勃，不作他怨，亦不隨睡眠流注相續，故於怨害皆能忍受，此於四觀，因緣觀故，亦應思惟唯識、無相、真如觀等。此論但說無性、無生忍、法無我故，若人無我即是第二唯法相也。二、於忍度生有想，故彼執著修習。三、於非忍波羅蜜中，生空無相，撥無體故，不斷不修，不欣不厭，不利不樂，棄後二忍度，諦察法忍，審慧為性。

Next, explaining the second, "by what characteristics the occasion generating endurance [arises]," has two parts: first, explaining the characteristics; and second, matching them to the sūtra. In explaining the characteristics, there are first a question and then an answer. The answer has three clauses: First, having non-anger in the face of harm from others is the characteristic, because one conforms to the true object of selflessness and the rest. The Bodhisattvabhūmi states: If encountering harm from others, one should cultivate endurance thus: "This is my own past karma that causes others to harm me; if I do not endure it now, I will further increase the causes of suffering, and pitying and clinging to myself, I will form bonds of suffering for myself. Furthermore, the nature of both my own body and others' bodies is the suffering of conditioned existence; lacking knowledge, they augment harm to my body, but since I possess knowledge, how could I increase their suffering? Even the two vehicles aiming at self-benefit do not bring suffering to others; since I benefit others, I should endure their harm." Having reflected thus, one should cultivate five notions: first, the notion of a dear friend; second, the notion of dharmas only; third, the notion of impermanence; fourth, the notion of suffering; and fifth, the notion of embracing. Having no inner rage, not bearing enmity toward others, and not following the continuous flow of dormant defilements, one is able to endure all resentful harm. Among the four contemplations, this belongs to the contemplation of causes and conditions; one should also contemplate consciousness-only, signlessness, tathatā, and so forth. This treatise only mentions naturelessness, the endurance of the unarisen, and the selflessness of phenomena; the selflessness of persons corresponds to the second notion of dharmas only. Second, producing the notion of existence regarding the perfection of endurance, so that one clings to it and practices it. Third, producing the notion of emptiness and signlessness regarding what is not the perfection of endurance, eradicating its substance, so that one neither severs nor cultivates, neither rejoices nor feels revulsion, neither benefits nor delights, discarding the latter two perfections of endurance. Endurance through discerning dharmas has discriminating wisdom as its essence.