[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論述記](https://indike.org/pramana/in.bauddha.taisho.1830) › 10.83 # 成唯識論述記 10.83 成唯識論述記 10.83 - **Language:** Classical Chinese ### [10.83](https://indike.org/pramana/in.bauddha.taisho.1830.10.83) 述曰：《對法》但以三業為性，是通性故，謂三種忍，通以三業為性，故不別出。四十二說：「云何名忍？自無憤勃，不報他怨，亦不隨眠流注相續，故名為忍，是名菩薩耐怨害忍」等。彼廣明此相，耐怨害忍以無嗔及所起三業為性。彼卷又云：遇世法處苦有九種，謂衰、毀、譏、苦、壞法壞、盡法盡、老法老、病法病、死法死，若別若總，不由此緣精進懈廢等，乃至常勤修習，無變易意，無雜染心，是名菩薩安受苦忍，故此以精進及彼所起三業為性。彼卷又云：「云何菩薩法思勝解忍？謂諸菩薩於一切法能正思惟，由善觀察勝覺惠故，能於八事生勝解處」，善安勝解故，故諦察法忍，以審惠為性。彼不言此有三業。若定、道俱色可名三業，正與此同，如四十二以九門分別。 > The Commentary states: The Abhidharmasamuccaya takes only the three karmas as its nature, which is the common nature; that is, the three kinds of forbearance commonly take the three karmas as their nature, and therefore they are not separately brought forth. Fascicle Forty-two says: "What is called forbearance? Being free from anger oneself, not retaliating against another's enmity, and not having anuśayas flowing in continuous succession—therefore it is called forbearance; this is named the bodhisattva's forbearance that endures injury," and so on. That text extensively explains this characteristic: the forbearance that endures injury takes non-anger and the three karmas initiated by it as its nature. That fascicle also says: Encountering worldly dharmas, suffering has nine kinds: decline, disgrace, blame, pain, destruction of perishable dharmas, exhaustion of exhaustible dharmas, aging of aging dharmas, sickness of sickening dharmas, and death of dying dharmas; whether individually or collectively, one does not abandon vigor due to these conditions, up to constantly and diligently cultivating without an altered mind and without an afflicted mind; this is called the bodhisattva's forbearance that patiently accepts suffering. Therefore this takes vigor and the three karmas initiated by it as its nature. That fascicle also says: "What is the bodhisattva's forbearance of discernment and resolution in dharmas? It means that bodhisattvas are able to correctly reflect upon all dharmas; due to superior discriminative wisdom that well investigates, they can generate resolution in eight objects," having well-stabilized resolution; therefore the forbearance of examining dharmas takes discerning wisdom as its nature. That text does not say this possesses three karmas. If the form concurrent with concentration and the path can be called three karmas, it is precisely identical to this, as distinguished through nine gates in fascicle forty-two. > — English (machine translation) (machine translation) - [Previous: 10.82](https://indike.org/pramana/in.bauddha.taisho.1830.10.82) - [Next: 10.84](https://indike.org/pramana/in.bauddha.taisho.1830.10.84) - [Up: 10](https://indike.org/pramana/in.bauddha.taisho.1830.10) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1830~en-mt.10.83) — English, machine translation ## Linked texts (1) - [成唯識論演祕](https://indike.org/pramana/in.bauddha.taisho.1833.7.475) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1830.10.83](https://indike.org/pramana/in.bauddha.taisho.1830.10.83) · Pramāṇa