[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) › 2.7 # 御注金剛般若波羅蜜經宣演 2.7 御注金剛般若波羅蜜經宣演 2.7 - **Language:** Classical Chinese ### [2.7](https://indike.org/pramana/in.bauddha.taisho.2733.2.7) 經。我於爾時至壽者想　演曰。正明忍相有二。初順釋後返顯。順釋有三。初他害不瞋無人我想。二精勤行忍不著有想。三於非度等不著無想。初一耐怨。後二諦察法略無安受苦。或非勝不辨。或初中攝此文初也。論云。云何應知忍相。若他於己起惡等時。由無有我等想故不生嗔想。菩薩地說。若遇他害應作是思。此我先業應合他害。今若不忍更增苦因。便非愛己成自苦縛。又自他身性皆行苦。彼無知故增害。我身我既有知。寧增彼苦。二乘自利尚不苦他。我既利他應忍他害。作是思已應修五想。一親善想。二唯法想。三無常想。四有苦想。五攝受想。此於他害不生我想。即五想中唯法想也。由修無我唯有法故不報彼怨生初忍也。唯此餘忍應有起緣略故不辨。又解即前割截及耐怨忍是餘二種之所起處不離此故。由斯貞觀我於爾時都無有想亦非無想。此本經中闕無此文。准論釋者。亦不於羼提波羅蜜中生有想。於非波羅蜜中生無想。演曰。即餘二想於忍度中不執法有。及非忍中不起無執。而常修習合是諦察法忍想。若執法無總撥無體不斷不修不欣不厭不慾利樂。是故復令不住無想。維摩經云。但除其病而不除法。又非度者即前非忍辱波羅蜜非有別法。彼論云。此苦行勝彼捨身。何況離我相嗔恚想故。又此行無苦。不但無苦及有樂。以有慈悲故。如經我於爾時無我想乃至無想亦非無相故。此明慈悲心相應故如是說。演曰。彼離我相嗔恚相。釋經無我相等。又此行無苦等釋經無相。雖為苦行不見苦相。不但無苦及有樂等者。釋經非無相。以有慈悲共樂和合故與此論別。又解彼文不於忍度生有苦想故言無想。不於非波羅蜜外眾生中起於無想。不救不化。由見生苦而行拔濟與樂想。應而起慈悲云非無想。正當此同。又此三想如次能生彼三種忍。無相者安受苦忍。以不見苦有寒熱等想苦故。又此三相。初一離我執。後二離法執之中有無別故。皆令離之。非全執無即為真忍故言亦非無想。 > The Sūtra \[states\]: "I at that time ... up to ... had no notion of a living being." / Exposition: Directly clarifying the characteristic of patience has two \[parts\]: first, an direct explanation; afterwards, a counter-demonstration. The direct explanation has three: first, injury by others without anger, lacking the notions of a person or a self; second, diligently practicing patience without grasping at the notion of existence; third, regarding non-perfections and so forth, not grasping at the notion of non-existence. The first is bearing injury; the latter two are thoroughly examining phenomena. The patience of peacefully accepting suffering is omitted; or perhaps, not being superior, it is not distinguished; or it is subsumed in the first. This is the beginning of the text. / The treatise states: "How should the characteristic of patience be known? When others generate evil and so forth toward oneself, because one is free from the notion of a self and so forth, one does not generate the notion of anger." The Bodhisattvabhūmi states: "If one encounters injury by others, one should reflect thus: 'This is my own past karma; it is fitting that I be injured by others. If now I do not endure it, I will further increase the causes of suffering, which would not be loving myself and would result in my own bondage to suffering. Furthermore, the natures of both self and other are suffering in conditioning. He, through lack of knowledge, increases harm to my body; since I possess knowledge, how could I increase his suffering? Even the two vehicles pursuing their own benefit do not bring suffering to others; since I benefit others, I should endure injury by others.' Having reflected thus, one should cultivate five notions: first, the notion of kinship and goodness; second, the notion of phenomena only; third, the notion of impermanence; fourth, the notion of having suffering; fifth, the notion of gathering and receiving." This absence of generating the notion of a self upon injury by others is precisely the notion of phenomena only among the five notions. Because one cultivates the selflessness of phenomena only, one does not retaliate against that enemy, giving rise to the first patience. Only for this \[patience is the cause stated\]; the other patiences ought to have causes of arising, but being abridged, they are not distinguished. / Another interpretation: the previous dismemberment and the patience of bearing injury are the places where the other two kinds arise, not departing from this. Because of this, the Zhenguan \[version states\]: "I at that time had no notion whatsoever, nor did I have no notion." In this present version of the sūtra, this text is missing. According to the treatise's commentary, one also does not give rise to the notion of existence regarding the kṣānti-pāramitā, nor does one give rise to the notion of non-existence regarding what is not a pāramitā. / Exposition: that is, the other two notions: in the perfection of patience, one does not grasp at the existence of phenomena, and in non-patience, one does not give rise to the grasping at non-existence, but constantly cultivates practice; combined, this is the notion of the patience of thoroughly examining phenomena. If one grasps at the non-existence of phenomena, entirely denying essence, one neither severs nor cultivates, neither rejoices nor feels revulsion, and does not desire to benefit or bring joy. Therefore, it further causes one not to abide in the notion of non-existence. The Vimalakīrti Sūtra states: "Only eliminate the sickness, but do not eliminate the phenomenon." Furthermore, "non-perfection" is precisely the previous "no perfection of patience"; there is no separate phenomenon. That treatise states: "This austere practice is superior to that renouncing of the body, all the more so because it is free from the mark of a self and the notion of resentment. Furthermore, this practice is free from suffering; not only is it free from suffering, it also possesses joy, because it possesses loving-kindness and compassion. As the sūtra states: 'I at that time had no notion of a self ... up to ... had no notion, nor was there no mark.' This clarifies that because it is associated with a mind of loving-kindness and compassion, it is stated thus." / Exposition: "Free from the mark of a self and the mark of resentment" explains the sūtra's "no notion of a self," and so forth. Furthermore, "this practice is free from suffering," and so forth, explains the sūtra's "no mark": although it was an austere practice, he did not perceive any mark of suffering. "Not only is it free from suffering, it also possesses joy," and so forth, explains the sūtra's "nor was there no mark": because it is conjoined with loving-kindness and compassion sharing joy, it differs from this treatise. / Another interpretation: that text states "no notion" because one does not generate the notion of suffering regarding the perfection of patience; one does not give rise to the notion of non-existence regarding sentient beings outside the pāramitā, neither rescuing nor converting them. Because one sees the suffering of sentient beings, one carries out their rescue and accords with the notion of bestowing joy, giving rise to loving-kindness and compassion, which is stated as "not no notion." This is completely identical to this. Furthermore, these three notions in sequence can generate those three kinds of patience: "no mark" is the patience of peacefully accepting suffering, because by not perceiving suffering, one has no notion of suffering regarding cold, heat, and so forth. Furthermore, among these three notions, the first is free from ātmagrāha; the latter two are free from dharmagrāha's distinction between existence and non-existence; hence it causes both to be abandoned. It is not that entirely grasping at non-existence is true patience; therefore it states "nor was there no notion." > — English (machine translation) (machine translation) - [Previous: 2.6](https://indike.org/pramana/in.bauddha.taisho.2733.2.6) - [Next: 2.8](https://indike.org/pramana/in.bauddha.taisho.2733.2.8) - [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.2.7) — English, machine translation ## Linked texts (4) - [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735.2.43) — Classical Chinese - [金剛般若波羅蜜經論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1510b*zh-dharmagupta.2.71) — Classical Chinese - [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.2.34) — Classical Chinese - [金剛般若論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra*zh-dharmagupta.2.16) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.2.7](https://indike.org/pramana/in.bauddha.taisho.2733.2.7) · Pramāṇa