御注金剛般若波羅蜜經宣演 2.7

2.7

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."