御注金剛般若波羅蜜經宣演 2.2

2.2

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: