金剛般若論會釋 2.32

2.32

The explanation of the sūtra's meaning is divided into two parts: first, indicating the four kinds to reveal the sūtra below, with the sūtra also divided into four; and finally, explaining the four kinds in accordance with what was indicated. First, endurance conforming to reality: this is because it is the substance of endurance conforming to the real objective realm it faces. The treatise explains: "Due to penetrating the selflessness of phenomena"; or, it is the dharma that can be endured by the one who can endure: relative to the one who can practice, it is called the object (所), and relative to the realm that afflicts, it is called the agent (能); it is the substance of endurance of the practitioner conforming to the objective realm faced, which is named endurance conforming to reality, namely the intrinsic nature of endurance. Second, the characteristics and occasion generating endurance. Within this, there are two: first, the aspect of endurance. What is its characteristic? It refers to the characteristic of non-anger. Second, the occasion of endurance. By what dharma is the occasion for generating endurance established? Namely, by the endurance-pāramitā in other situations and all other dharmas, the occasion for generating endurance is manifested. That is, enduring in other situations is non-anger; not giving rise to the characteristics of existence and non-existence within the endurance-pāramitā and so forth is endurance through discerning dharmas, whose substance is discriminating wisdom; endurance in bearing suffering is omitted in this abbreviation. Third, distinctions of endurance, namely categorical endurance. Categorical endurance means similarity; it adduces and points to the endurance-pāramitās practiced previously and subsequently to reveal the practice of endurance, which is named the distinctions of endurance. Fourth, revealing the antidote to its causes. "Causes" has the meaning of the reasons of principle: being afflicted and tormented by the three kinds of suffering is the reason of principle for the inability to endure; now, the practice of endurance is stated to be that which can serve as the antidote to the reasons of principle for the inability to endure.