[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) › [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733) › 2.2 # 御注金剛般若波羅蜜經宣演 2.2 御注金剛般若波羅蜜經宣演 2.2 - **Language:** Classical Chinese ### [2.2](https://indike.org/pramana/in.bauddha.taisho.2733.2.2) 經。須菩提忍辱至說非忍辱波羅蜜　演曰。第九為離不忍苦障。即第十法界無量迴向。第十三忍苦住處。前希當福以修勝因勸勵雖成須能忍苦。若修道時不耐他害。不能安受寒熱疲乏生老等苦。雖勤修道便捨眾生。又無福果。亦不長時便同二乘早入寂滅。若無諦察法忍。於無相理不能證悟。亦無前二以諦察法與前二忍作依止故。又若不能忍流轉苦。便樂涅槃不發大意。若不能忍眾生相違苦。便生恚心不能攝化。亦無相好四眾八部一切眷屬。若不能耐乏受用苦不能精進。數生退敗。於無上果如何克成。今為對除有此文起。其不能忍即是嗔恚。懈怠愚癡通二障攝。能忍即是無嗔。精進審惠三種忍流轉苦。及乏受用皆精進故修勝福因之良助也。前約能忍名忍苦住。今約斷障離不忍苦。准前通釋彼論為斷。第八經成苦果。疑論云。向說彼身苦。以彼捨身苦身果報而彼福是劣。若爾依此法門受持演說。諸菩薩行彼苦行。行彼苦行即是苦果。云何此法門不成苦果。演曰。前說苦身以得苦果故福是劣。依經苦行亦是苦果。若爾此經應成苦果。如何福勝耶。下文意說。前捨身命有我法相。或有嗔恚不能忍苦。有疲懈故感於生死而福是劣。今有忍度及以慈悲能趣菩提故福為勝。舉彼能治不忍正行以答前疑不連此論。依此論判文則有四。一如所能忍即是忍體。二明忍相及生忍處。三如忍差別即種類忍。四對治不忍因緣此初也。論云。何者能忍。謂達法無我故。此論問略意言何者如所證境而為能忍。謂如其所證真境之能忍體即無瞋。勤惠無嗔。勤惠如其所證法無我理境而方能忍境。既無我忍心如何有我。故無瞋等得彼無我如所境也。又解如所對境之所行能忍。思對能行名所對諸境界名能。是修行者如所對境之所行能忍即忍體也。經言說忍辱波羅蜜者。正明此體。又言非波羅蜜等者。以無我等想及不著度想於非度中不住無想。如是行忍即安立第一義故名非波羅蜜。貞觀有結。是故如來說名忍度。餘本皆無彼論頌云。 > The Sūtra \[states\]: "Subhūti, patience ... up to ... explains it as no perfection of patience." / Exposition: Ninth, in order to abandon the hindrance of the inability to endure suffering, which corresponds to the tenth dedicating across the limitless dharmadhātu, and the thirteenth dwelling place of enduring suffering. Formerly, hoping for future merit to cultivate superior causes, though encouragement was achieved, one must still be able to endure suffering. If, when cultivating the path, one cannot bear injury by others, cannot peacefully accept the sufferings of cold, heat, exhaustion, birth, old age, and so forth, then although one diligently cultivates the path, one will abandon sentient beings. Furthermore, there will be no karmic fruit of merit, nor will it last long; one would then be identical with the two vehicles and prematurely enter cessation. If one lacks the patience of thoroughly examining phenomena, one cannot realize and awaken to the signless principle. Neither would there be the preceding two \[patiences\], because thoroughly examining phenomena serves as the support for the preceding two patiences. Furthermore, if one cannot endure the suffering of transmigration, one will take delight in nirvāṇa and not generate the great aspiration. If one cannot endure the suffering of opposition from sentient beings, one will generate resentment and be unable to gather and convert them; nor will one possess the marks and characteristics, or all the retinues of the four assemblies and eight classes \[of beings\]. If one cannot bear the suffering of lacking material necessities, one cannot be vigorous; time and again regression and defeat will arise—how then could the unexcelled fruit be attained? Now, to counteract this, this passage arises. Inability to endure is hatred, laxity, and ignorance, which are subsumed under both hindrances. Ability to endure is non-hatred, vigor, and discerning wisdom. The three kinds of enduring the suffering of transmigration and of lacking material necessities are all \[due to\] vigor, and are excellent aids in cultivating the causes of superior merit. The previous \[discussion\] was framed around the capacity to endure and termed the dwelling of enduring suffering; the present one is framed around severing hindrances and abandoning the inability to endure suffering. In accordance with the previous comprehensive explanation, that treatise aims to sever the doubt that the eighth \[portion of the\] sūtra produces a suffering result. The treatise states: "Previously it was said that that body was suffering; because of the fruit of that suffering body of renouncing the body, that merit was inferior. If so, then relying on this Dharma gate to uphold and explain it, the bodhisattvas practicing those austerities—practicing those austerities is itself a suffering result. Why then does this Dharma gate not become a suffering result?" / Exposition: Previously it was said that with a suffering body, because a suffering result is obtained, the merit is inferior; relying on the sūtra, austerities are also a suffering result. If so, this sūtra should become a suffering result; how could its merit be superior? The intent of the text below is to say: previously, renouncing body and life involved the notions of self and phenomena, or there was hatred and an inability to endure suffering; because there was fatigue and laxity, it induced \[further\] saṃsāra, and hence the merit was inferior. Now, possessing the perfection of patience as well as loving-kindness and compassion, one is able to advance toward bodhi, and therefore the merit is superior. Presenting that correct practice of counteracting impatience answers the previous doubt and does not link \[further to other sections\] of this treatise. According to the analysis of the text in this treatise, there are four \[parts\]: first, that which is able to endure, which is the essence of patience; second, clarifying the characteristic of patience and the place where patience arises; third, the distinctions corresponding to patience, which are the varieties of patience; fourth, the causes and conditions for counteracting impatience. This is the first. / The treatise states: "What is that which is able to endure? It means realizing the selflessness of phenomena." This treatise's question is brief, meaning: what is that which is able to endure corresponding to the realized realm? It means that the essence of that which is able to endure corresponding to the true realm realized by it is non-hatred, vigor, and wisdom. Non-hatred, vigor, and wisdom correspond to the realm of the principle of the selflessness of phenomena realized by them, and only then can they endure. Since the realm is selfless, how could the patient mind possess a self? Therefore, non-hatred and so forth attain that selflessness corresponding to the realm. Another interpretation: the patient practice corresponding to the confronted realm—contemplating that which is practiced is called that which is confronted, and all the realms are called that which is capable; that is, the practitioner's practice of patience corresponding to the confronted realm is the essence of patience. The sūtra stating, "explains the perfection of patience," directly clarifies this essence. Furthermore, stating "is no perfection," and so forth, is because one has no notions of a self and so forth, does not grasp at the notion of a perfection, and does not abide in the notion of non-existence regarding non-perfections. Practicing patience in this way establishes the ultimate truth; hence it is called "no perfection." The Zhenguan \[reign-period version\] concludes: "Therefore the Tathāgata says it is called the perfection of patience." The other versions lack this. That treatise's verse states: > — English (machine translation) (machine translation) - [Previous: 2.1](https://indike.org/pramana/in.bauddha.taisho.2733.2.1) - [Next: 2.3](https://indike.org/pramana/in.bauddha.taisho.2733.2.3) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2733.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.2.2) — English, machine translation ## Linked texts (2) - [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.2.30) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasutrasastra*zh-bodhiruci.2.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.2](https://indike.org/pramana/in.bauddha.taisho.2733.2.2) · Pramāṇa