起信論疏筆削記 18.42

18.42

然境界雖多，總攝不過違順之二。又於二中各有四義，收盡二四，合說以成八風。謂之風者，能擊眾生心海，起貪瞋煩惱浪，故今令忍之，則八風不能動也。然於中違則易忍，順則難忍，不唯難忍，抑亦難防。如賊與子盜於家財，防之難易可以比知。故天台說：為強軟二賊不能安忍，無生聖智何以現前？且如令尹子文三仕三黜，無喜無慍，況行菩薩之行，焉得於違順境而不忍乎？更有諦察法忍，但於忍境體法無生，唯心所現，三輪空寂，唯一真實，即是此忍也。

However, although sensory conditions are many, they are comprehensively subsumed under no more than the two: adverse and agreeable. Furthermore, within each of the two there are four meanings; gathering all of both fours together, they are collectively spoken of as forming the eight winds. They are called "winds" because they can batter the ocean of sentient beings' minds, stirring up waves of greed, anger, and defilement. Therefore, now enjoining endurance of them means the eight winds cannot move one. Yet among them, the adverse is easy to endure, while the agreeable is difficult to endure; not only is it difficult to endure, it is also difficult to guard against. Just as with a thief versus one's own son stealing the family wealth, the relative difficulty of guarding against them can be known by comparison. Thus Tiantai stated: "If one cannot peacefully endure the two thieves, the forceful and the gentle, how can the noble wisdom of non-arising manifest?" Furthermore, as with Minister Ziwen, who was thrice appointed and thrice dismissed without joy and without rancor—how much more so when practicing the conduct of a bodhisattva, how could one not endure adverse and agreeable conditions? There is further the patience of thoroughly examining dharmas: simply realizing in the context of enduring conditions that dharmas are non-arising, merely manifestations of mind, the three wheels empty and quiescent, and only the one real—this is precisely this patience.