金剛般若經旨贊 2.43

2.43

經。我於爾時至壽者相　贊曰。下明忍相。於中有二。初順釋後返顯。此初也。由於彼時無我等故。身相既離他相。亦無不見苦惱。而可嗔恚故能起彼耐怨害忍。如瑜伽論菩薩地云。若遇他害應作是思。此我先業應合他害。今若不忍更增苦因。既為苦縛。豈成自愛。作是思已應修五想。一攝受想。二親善想。三唯法想。四有苦想。五無常想。此於他害不生我相。即五相中唯法相也。由修無我唯法相故不報彼怨生初忍也。

Sūtra: "At that time, I" up to "the mark of a life-span." Commentary: Below clarifies the marks of forbearance. In this there are two parts: first explaining in accordance [with the affirmative], then revealing [by the negative]. This is the first. Because at that time he was free from [the marks of] self and so forth, when the marks of his own body were already separated from the marks of others, there was also no seen distress that could be hated, so he was able to arouse that forbearance of enduring hostility and harm. As the "Bodhisattva Bhūmi" of the Yogācārabhūmi says: If one encounters harm from another, one should reflect thus: "This past karma of mine should rightly meet with harm from another; if I do not endure it now, I will further increase the causes of suffering. Since I would be bound by suffering, how could that be self-love?" Having reflected thus, one should cultivate five perceptions: first, the perception of gathering; second, the perception of close friendship; third, the perception of mere phenomena; fourth, the perception of suffering; fifth, the perception of impermanence. Not giving rise to a mark of self toward harm from another is precisely the mark of mere phenomena among the five marks. Because he cultivated selflessness and the mark of mere phenomena, he did not retaliate against that hostility and gave rise to the first forbearance.