金剛般若經旨贊 2.47

2.47

Sūtra: “Therefore … the mind of [anuttara-samyak-]sambodhi.” Commentary: Below reveals the causes and conditions for counteracting non-forbearance. The causes of non-forbearance are the three notions of suffering; because one has notions of suffering, one is unable to bear [it]. As for the three notions of suffering: first, the notion of the suffering of abiding in saṃsāra; second, the notion of the suffering of abiding in the adversity of sentient beings; third, the notion of the suffering of abiding in the lack of necessities for enjoyment. Due to the first notion, seeing the suffering of saṃsāra, one cannot bear birth-and-death and does not arouse the great mind; thus, one cannot give rise to the forbearance of discerning phenomena. Due to the second notion, seeing the suffering of malice and harm, one cannot endure it; facing adversity from sentient beings, one cannot give rise to the forbearance of enduring malice and harm. Due to the last notion, seeing that one lacks necessities, one cannot endure cold, heat, and the like; thus, one cannot give rise to the forbearance of accepting suffering peacefully. Now, to counteract these three notions, the three superior kinds of forbearance—discerning [phenomena] and the rest—are generated to counteract the three notions; thus [the text] is divided into three parts. First, within the causes and conditions for counteracting the suffering of saṃsāra, the text is further divided into four: a general statement, a specific explanation, an additional confirmation, and a concluding exhortation. This is the first. However, the three sufferings and forbearances have both general and specific aspects. The general suffering refers to the first, the notion of the suffering of saṃsāra. Because one does not discern the principle of the twofold emptiness, one sees the suffering of birth-and-death, sees adversity and harm, and sees the lack of necessities for enjoyment; due to this, one cannot arouse the bodhi-mind, constantly remaining in birth-and-death and bearing the suffering of saṃsāra. Therefore, that treatise says: “Those who have not generated the supreme bodhi-mind have such faults, etc.” The general forbearance refers to the first, the forbearance of discerning phenomena. Because one is able to discern the principle of the twofold emptiness, one does not see birth-and-death, does not see weariness and lack, and does not see harm from others; due to this, one is able to arouse the bodhi-mind, jointly realize bodhi, and together transcend saṃsāra. Therefore, that treatise says: “Because there is no mark of a self, one can arouse the mind, cultivate the practice of forbearance, and so forth.” The specific sufferings and forbearances refer to the other two notions and two forbearances, each arising based on its respective object and each abandoning its mark. Now, intending to lead them to abandon the general notion of suffering, [the Buddha] takes the general forbearance as the counteragent; thus he says that one should abandon all marks and arouse the bodhi-mind. That is, by discerning the principle of selflessness, one is able to abandon the three notions of suffering—self and the rest—and arouse the mind to cultivate the perfection of forbearance. Therefore, Vasubandhu’s treatise provides a verse, saying: