[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) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 2.38 # 金剛般若經旨贊 2.38 金剛般若經旨贊 2.38 - **Language:** Classical Chinese ### [2.38](https://indike.org/pramana/in.bauddha.taisho.2735.2.38) 經。須菩提至忍辱波羅蜜　贊曰。次下第九離不忍苦障。即第十三忍苦住處。斷其第八經成苦果等斷三種疑心。依經修行忍辱之行。前供養處。令依此經而行供養成福資糧。離懈怠處。令起精進。舉經勝益。而為勸勉勸勵。雖成須能忍苦。若修行時不能忍苦。即有退轉便成障礙。忍有三種。能除三苦。一諦察法忍。於二空理審觀察故。不見生死流轉苦相。能發大心求無上果。二安受苦忍。由能安受寒熱等故。不見疲乏老病等等苦。能發精勤剋成上果。三耐怨害忍。由能忍耐他怨害故。不捨慈悲無苦惱相。能廣攝化速成大果。即由初忍能起後二。由察空理無怨等故。若心起於我法等相見有苦想。不起此者便樂流轉。或樂住寂不發大心。不耐疲乏不起精進。見怨害苦而生退心。便於佛果而成障礙。而諸菩薩不能依經。離我人相起三忍故。返疑此經能招苦果。若謂捨身苦身心故。因果俱苦故。福劣者依經行行遭寒熱等亦苦身心。云何福勝。由執故不能依經而起忍。由疑故不樂起忍之經。今欲斷彼疑執之心令其依經成忍行故。故說割截無我人等。無著約除執障名離不忍苦障。天親就斷初疑名斷經成苦果故。依無著離不忍中文分為四。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。四明對治不忍因緣。此初也。文中二句。初句令如所證真境而行能忍。謂如所證法無我理起前所說三種忍度。皆依真境而能起故。忍體即是無嗔勤惠。如所證境無嗔等故。故前標云。如所能忍由依真境而行真忍。即是波羅蜜清淨善根體。是故經云忍辱波羅蜜。後句令如所證真境離其忍相。由離相故。即是彼岸德不可量。是最勝義。能離我相及嗔恚相無苦惱相。不但無苦并有慈悲共樂和合。由是等故經言即非忍辱等也。既如所證行離相忍。是故論云如所能忍。既由有此離相忍故。依經苦行而是其善故。天親論頌此義云。 > Sūtra: "Subhūti," up to "the pāramitā of forbearance." Commentary: Next, the ninth point below is leaving behind the obstacle of the inability to endure suffering, which is the thirteenth abiding place, "enduring suffering." It resolves the eighth \[doubt\], the doubt that the sūtra produces a fruit of suffering, among three kinds of doubtful minds, cultivating the practice of forbearance in reliance on the sūtra. The preceding locus of making offerings caused one to practice offerings in reliance on this sūtra to cultivate the merit provision; the locus of leaving behind indolence caused one to arouse vigor by adducing the superior benefits of the sūtra to exhort and encourage. Although \[vigor\] is attained, one must be able to endure suffering. If when cultivating one cannot endure suffering, there will be regression, which turns into an obstacle. There are three kinds of forbearance that can eliminate three kinds of suffering. First is the forbearance of examining phenomena, because one closely observes the principle of the twofold emptiness, does not see the suffering marks of saṃsāric transmigration, and is able to arouse the great mind to seek the supreme fruit. Second is the forbearance of accepting suffering, because being able to accept cold, heat, and so forth, one does not see sufferings such as fatigue, aging, and sickness, and is able to arouse vigor to realize the superior fruit. Third is the forbearance of enduring hostility and harm, because being able to patiently endure hostility and harm from others, one does not abandon compassion, has no mark of distress, and can broadly gather and transform \[beings\] to quickly accomplish the great fruit. It is precisely through the first forbearance that the latter two can be aroused, because through examining the principle of emptiness, there is no hostility and so forth. If the mind gives rise to marks of self, phenomena, and so forth, and perceives thoughts of suffering, without giving rise to this \[forbearance\] one would delight in transmigration, or delight in abiding in quiescence and not arouse the great mind, or fail to endure fatigue and not arouse vigor, or see the suffering of hostility and harm and give rise to a regressive mind, which then becomes an obstacle to the Buddha-fruit. But because bodhisattvas are unable to rely on the sūtra to leave behind the marks of self and person and arouse the three forbearances, they instead suspect that this sūtra can bring about a fruit of suffering. \[They might think:\] If one says that sacrificing the body torments body and mind, so both cause and fruit are painful, and thus the merit is inferior, then if one performs practices in reliance on the sūtra and encounters cold, heat, and so forth, this also torments body and mind; how could the merit be superior? Due to attachment, they cannot arouse forbearance in reliance on the sūtra; due to doubt, they take no joy in the sūtra that arouses forbearance. Now, wishing to sever that doubtful and grasping mind so that they accomplish the practice of forbearance in reliance on the sūtra, it speaks of dismemberment without self, person, and so forth. Asaṅga, in terms of removing the obstacle of attachment, names it "leaving behind the obstacle of the inability to endure suffering"; Vasubandhu, with respect to severing the first doubt, names it "severing \[the doubt that\] the sūtra produces a fruit of suffering." According to Asaṅga's section on leaving behind non-forbearance, the text is divided into four: first, forbearance as it is capable of being endured, which is the essence of forbearance; second, clarifying the marks of forbearance and the loci where forbearance arises; third, the distinctions of forbearance, which is forbearance of kind; fourth, clarifying the antidotes to the causes and conditions of non-forbearance. This is the first. In the text there are two clauses. The first clause causes one to practice capable forbearance in accord with the true sphere realized. That is, in accord with the principle of the selflessness of phenomena realized, one arouses the three kinds of the perfection of forbearance explained before, because they can all arise dependent on the true sphere. The essence of forbearance is non-anger, diligence, and wisdom, because in accord with the sphere realized, there is no anger and so forth. Hence it was designated before as "forbearance as it is capable of being endured": practicing true forbearance by relying on the true sphere is the essence of the pure wholesome roots of the pāramitā. Therefore the sūtra says "the pāramitā of forbearance." The latter clause causes one, in accord with the true sphere realized, to be free from its marks of forbearance. Because one is free from marks, it is the other shore, its virtue is immeasurable, and it is the supreme truth: it is able to be free from the mark of self and the mark of hatred, without the mark of distress. Not only is there no suffering, but there is also compassion united with shared joy. Because of these reasons, the sūtra says "is precisely not forbearance," and so forth. Since one practices markless forbearance in accord with what is realized, the treatise says "forbearance as it is capable of being endured." Since this markless forbearance exists, ascetic practice in reliance on the sūtra is wholesome; therefore Vasubandhu's treatise verses this meaning, saying: > — English (machine translation) (machine translation) - [Previous: 2.37](https://indike.org/pramana/in.bauddha.taisho.2735.2.37) - [Next: 2.39](https://indike.org/pramana/in.bauddha.taisho.2735.2.39) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2735.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.2.38) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.2.38](https://indike.org/pramana/in.bauddha.taisho.2735.2.38) · Pramāṇa