止觀輔行傳弘決 7.21

7.21

次釋忍者，即以四忍為四教者，諸經論中明五忍義多約別教，以別教中竪具四義。今借義用，且除信忍，即以餘四用對四教，但依於義而不依語。又以忍為名但在菩薩，此意唯在大乘故也。三藏不斷，故宜名「伏」。通在衍初，扶順於理，故宜名「順」。別教後心亦破無明，宜名「無生」。圓理本寂，宜名「寂滅」。次斥失中但出瞋相，而但有理解，無事忍故。事瞋，具如第二卷釋。言「屑屑」者，不安之相。亦云瑣瑣，小陋貌也。郭璞云：「往來貌也，亦碎貌也。」即小瞋也。「隆」者，高也。《爾雅》云「宛中隆。」郭璞云：「山中央高也。」謂瞋起時，如高可見。「既知」下，立行請加。一切行中瞋害尤甚，故忍最難。《大論》云「如天帝問佛：『若行忍者，唯有一事最不可耐。小人輕慢謂為怖畏，故不應忍。』佛言：『若以小人輕慢謂為怖畏，欲不忍者，不忍之罪甚於此也。何以故？不忍之人，賢聖善人之所輕慢。忍辱之人，而為小人之所輕慢。二輕之中，寧取何輕？故知寧為小人之所輕，不為賢聖之所賤。何以故？無智之人輕於不可輕，賢聖之人賤於可賤。為是義故，彌須行忍。』」「如富樓那」等者，《增一》云「其成道已，欲還本國利益村人。佛言：『彼國土中人多弊惡，於汝云何？』答言：『我當修忍。若毀辱我，我當自幸不得拳歐。拳歐時，自幸不得木杖。得木杖時，自幸不得刀刃。刀刃時，自幸早離五陰毒身。』佛言：『若如是者，乃得利益，可還本國。』」「如揩金」等者，忍力如金如鏡，違境如揩如摩，故彌揩彌摩轉益明淨。「羼提」等者，具如第三卷所引。割截是「彊」，王悔是「軟」，彊軟不變故身平復，二境不變名曰「俱安」。

Next, explaining forbearance: taking the four forbearances as the four teachings, the explanations of the meaning of the five forbearances in various sūtras and treatises mostly pertain to the distinctive teaching, because the distinctive teaching vertically possesses the four meanings. Now, borrowing the meaning for use, we temporarily set aside the forbearance of faith, and apply the remaining four to correspond to the four teachings, relying solely on the meaning and not on the terminology. Moreover, using “forbearance” as the name pertains only to bodhisattvas; this meaning lies solely in the Mahāyāna. In the Tripiṭaka [defilements] are not severed, so it is appropriately named “suppression.” The shared [teaching] lies at the beginning of the Mahāyāna and accords with principle, so it is appropriately named “accordance.” The final mind of the distinctive teaching also breaks ignorance, so it is appropriately named “non-arising.” The perfect principle is fundamentally tranquil, so it is appropriately named “quiescence.” Next, in rebuking defects, it only presents the characteristics of anger because there is only intellectual understanding of principle without phenomenal forbearance. Phenomenal anger is fully explained in the second fascicle. “Restless” (xiexie) refers to the appearance of being unsettled. It is also said to be suosuo, the appearance of being petty and vulgar. Guo Pu says: “It is the appearance of going back and forth, and also the appearance of being fragmented.” That is, slight anger. “Swelling” (long) means high. The Erya says: “A depression with a swelling in the middle.” Guo Pu says: “The center of a mountain being high.” This means that when anger arises, it is visible as a height. From “Having known” onward, it establishes practice and requests empowerment. Among all practices, anger causes the greatest harm; hence forbearance is the most difficult. The Dazhidulun states: “For example, Śakra asked the Buddha: ‘When practicing forbearance, there is only one matter that is most unbearable: petty people disdain it, thinking it is fear; therefore one should not endure it.’ The Buddha said: ‘If, because petty people disdain it and consider it fear, you wish not to endure it, the sin of non-endurance is worse than this. Why? A person who does not endure is disdained by the worthy, holy, and good. A person of forbearance is disdained by petty people. Between these two disdains, which disdain would you rather take? Therefore know: it is better to be disdained by petty people than to be despised by the worthy and holy. Why? Unwise people disdain what should not be disdained; worthy and holy people despise what should be despised. For this reason, one must practice forbearance all the more.’” Regarding “Like Pūrṇa” and so forth, the Ekottarika-āgama states: “After he attained the path, he wished to return to his native land to benefit the villagers. The Buddha said: ‘The people in that land are mostly malicious and evil; what will you do about them?’ He replied: ‘I shall cultivate forbearance. If they revile and insult me, I shall consider myself fortunate not to receive blows with fists. When struck with fists, I shall consider myself fortunate not to receive wooden sticks. When struck with wooden sticks, I shall consider myself fortunate not to receive knife blades. When struck with knife blades, I shall consider myself fortunate to leave early this poisonous body of the five aggregates.’ The Buddha said: ‘If it is like this, you will indeed bring benefit, and may return to your native land.’” Regarding “Like rubbing gold” and so forth: the power of forbearance is like gold and like a mirror, and adverse circumstances are like rubbing and polishing; hence the more they are rubbed and polished, the brighter and cleaner they become. Regarding “Kṣānti[vādī]” and so forth, it is fully cited in the third fascicle. Being mutilated is “hard”; the king’s repentance is “soft”; being unchanged by either the hard or the soft, his body was restored to normal; remaining unchanged in both circumstances is called “both being at peace.”