金剛般若論會釋 2.30

2.30

Ninth, regarding "in order to avoid the inability to endure suffering": since one hopes for future merit, one cultivates the causes of merit; though exhortation is completed, one must be able to endure suffering. If one cultivates the correct path but cannot bear harm from others and cannot peacefully bear cold, heat, fatigue, birth, aging, illness, and death, then even if one actively cultivates the path, one will resemble the two vehicles, entering completely into quiescence without the fruit of merit. Therefore, if one cannot endure the suffering realms of the saṃsāric cycle, one will be unable to abandon saṃsāra, will become attached to nirvāṇa, and will not arouse the great resolve. If one cannot bear harm, when confronted with what opposes oneself, an angry mind will arise, one will be unable to embrace [sentient beings], and one will lack the marks and signs, as well as all retinue members such as the fourfold assembly and eight classes of beings. If one cannot bear the suffering of lacking requisites, one cannot be diligent and vigorous, and will frequently suffer regression and defeat. If one cannot endure the Buddha's principle of the two truths, one cannot train in accordance with it, and how could the supreme merit of attaining Buddhahood arise? One will also be unable to realize the profound and subtle principle. Therefore, the inability to endure is precisely anger, indolence, and delusion, which are subsumed under the two obscurations, and is not a favorable condition for cultivating supreme merit. Thus, being able to endure is indeed the nature of the three endurances: non-anger, vigor, and discriminating wisdom. Enduring the stream of saṃsāra and lacking requisites are both vigor, which are excellent aids in cultivating the causes of supreme merit.