金剛經疏 1.1.5

1.1.5

忍辱波羅蜜（者。 眾所謂也）如來說非忍辱波羅蜜（者。 欲斷所疑也）此於修行時。 離嗔慳過也。 從此證成　何以故。 徵其義也　何勿是真辱。 舉　須菩提。 如我昔為哥利王（者。 事證也）割截身體。 我於爾時（者。 世流布語）無我相人相（者。 離報著言。 照見五蘊皆空。 一一無我）無眾生相。 無壽者相（者。 不見嗔怒害我者。 相故。 言無眾生無壽者相）此引事證成。 哥利羅王者。 是烏𭪪利城人也。 為者作也為者被也。 以空無相故。 無嗔害　何以故下。 重徵番釋。 看舉。 我於往昔。 節節支解時（者。 刖足截手。 各於節節。 分四支故）若有我相人相。 眾生相受者相。 應生嗔恨。 無我相無人相。 多少時去來。 從此以下結者。 止陳實狀。 舉　須菩提又念過去。 於五百世。 作忍辱仙人。 於爾所世。 無我相無人相。 無眾生相。 無壽者相。 為明為劫。 久聞此經以曾多劫。 堪忍眾苦。 即得成佛。 但須修已。 無嗔恨心。 故列此文。 以為永施。 釋迦成道。 先度驕陳如。 是釋迦大善知識。 前文以釋。 以上三果並了。 第四於傳法時。 離取相過舉　是故須菩提。 菩薩應離一切相。 發阿耨多羅三藐三菩提心者。 於傳法時。 離取相過也。 前文以說離一切相。 則名諸佛。 此文又說。 離一切相。 發菩提心。 即是菩薩轉相。 勸發因果。 相承即得解脫　滅度一切眾生。 是佛大事作。 勿生。 離一切相。 舉　不應住色生心不應住色生心。 不應住聲香味觸法生心者。 皆是生死故說。 不應住色生心者。 五蘊空寂。 不應住聲香味觸法生心者。 不染六塵境界。 住六塵者。 起或業故有。 或業者當受苦故。 作勿生住心。 即得成佛。 舉　應生無所住心者。 一切諸法性無住。 住乃是真住是真住者。 即心自住。 實無所住。 即得涅槃。 離一切相。 即名真住。 離有無。 啟會中道。 即得成佛。 住少許得無。 舉　若心有住。 則為非住者。 不知外性非性。 不是自覺聖智住故不得。 從此以下引證。 看舉　是故佛說。 菩薩心不應住色布施。 須菩提。 菩薩為利益一切眾生。 應如是布施者。 此引佛正言。 以為法也。 凡一切者。 總名菩薩。 作如是見。 即解此經　上求菩提。 下化薩埵。 此西音譯就中言故。 名道心眾生　誦曰。 菩提子由如底。 埿從他踏納心頭。 念念低緣何勿事。 舉　如來說。 一切諸相。 即是非相。 又說。 一切眾生。 則非眾生者。 所執我人。 相無性故。 但隨妄情。 而施設故。 不知實恒遍不離者。 是正趣生。 不知如來施設。 依者是二無我。 次下第五於佛所說。 離不信過。 舉　須菩提。 如來是真語者。 實語者。 如語者。 不誑語者。 不異語者第五於佛所說。 離不信過也　如來昔說小乘。 且令脫苦。 今說大乘。 乃令得樂。 從此以下。 釋迦得佛。 用何勿法得佛。 舉　須菩提如來所得法。 此法無實無虛者。 善分別相自心現。 知外性非性。 於法實無所得。 故名無實。 次下第六於行施時。 離道過舉　須菩提。 若菩薩。 心住於法。 而行布施。 如人入闇。 則無所見者。 第六於行施時。 離障道過。 誦曰　身雖處世明足仍闇中行。 直知檐外事豈憶𧜅來迎。 參差神貌朽恍惚夢還驚。 但令善根熾示死亦如生。 從此出能斷道。 看舉　若菩薩。 心不住法而行布施。 如人有目。 日光明照。 見種種色者。 出能斷道也。 明闇不相捨離。 前頭六段。 總是祇樹給孤獨園。 勸當座下徒眾。 後勸末代。 已上六文。 教利六道。 從此以下喻勸末代弘經。 舉　須菩提。 當來之世。 若有善男子善女人。 能於此經。 受持讀誦。 則為如來。 以佛智慧。

"The perfection of forbearance (that which the multitude refers to), the Tathāgata explains as not the perfection of forbearance (wishing to sever what is doubted)." This means that at the time of cultivating practice, one is free from the faults of anger and stinginess. Next it verifies and establishes this: "Why is this?" queries its meaning: what is true forbearance? Cited: "Subhūti, as when in the past my body was dismembered by the King of Kaliṅga (an empirical verification), at that time (a phrase current in worldly usage) I had no ātmasaṃjñā, no pudgalasaṃjñā (free from clinging to direct retribution, clearly seeing that the five aggregates are all empty and each is without self), no sattvasaṃjñā, and no jīvasaṃjñā (because I did not see the characteristic of one who harbors hatred and harms me; hence it says 'no sattvasaṃjñā and no jīvasaṃjñā')." This cites a past event as verification. The King of Kaliṅga was a person of the city of Ujjayinī. 'Wei' (為) means 'to act as' or 'to be [subject to]'. Because [he realized] emptiness and signlessness, there was no anger or harm. Below "Why is this?", it re-queries and repeatedly explains. Look at the citation: "When I was dismembered joint by joint in the past (having feet severed and hands amputated, each at the joints, dividing the four limbs), if I had an ātmasaṃjñā, a pudgalasaṃjñā, a sattvasaṃjñā, or a jīvasaṃjñā, I would have given rise to anger and hatred." How long had there been no ātmasaṃjñā and no pudgalasaṃjñā? The conclusion from here down merely sets forth the actual state of affairs. Cited: "Subhūti, I also remember in the past, during five hundred lifetimes, being a forbearance-practicing ṛṣi; throughout those lifetimes, I had no ātmasaṃjñā, no pudgalasaṃjñā, no sattvasaṃjñā, and no jīvasaṃjñā." Explaining [whether] over aeons: having long heard this sūtra through many past aeons, enduring all sufferings, he was then able to attain buddhahood. One must only cultivate oneself to have a mind without anger and hatred; therefore this passage is arranged to serve as eternal giving. When Śākyamuni attained enlightenment, he first delivered Kauṇḍinya, who was Śākyamuni's great good spiritual friend (kalyāṇamitra), as explained in the preceding text. The above three fruits are now complete. Fourth, at the time of transmitting the Dharma, being free from the fault of grasping at signs. Cited: "Therefore, Subhūti, a bodhisattva should leave behind all signs and give rise to the mind of anuttarā-samyak-saṃbodhi." At the time of transmitting the Dharma, one is free from the fault of grasping at signs. The previous text already said: 'Those who leave behind all signs are called the buddhas.' This text again says: 'Leaving behind all signs, one gives rise to the bodhi-mind.' This is the bodhisattva's transformation of characteristics, exhorting cause and effect; through unbroken succession, liberation is obtained. Bringing all sentient beings to parinirvāṇa is the great affair of the Buddha. How should it arise? By leaving behind all signs. Cited: "One should not give rise to a mind abiding in forms; one should not give rise to a mind abiding in forms, sounds, scents, tastes, tangible objects, or phenomena." Because these are all birth-and-death, it is said: 'One should not give rise to a mind abiding in forms'—the five aggregates are empty and quiet; 'One should not give rise to a mind abiding in sounds, scents, tastes, tangible objects, or phenomena'—not being defiled by the realms of the six sense objects. Those who abide in the six sense objects give rise to delusions and karma, and because of delusions and karma they must suffer pain. How should an abiding mind arise so that one immediately attains buddhahood? Cited: "One should give rise to a mind that does not abide anywhere." The nature of all dharmas is unsupported; this non-abiding is true abiding. Being true abiding means the mind abides of itself, with truly nowhere to abide; thus one attains nirvāṇa. Leaving behind all signs is called true abiding. Leaving behind existence and non-existence, one awakens and accords with the middle way, immediately attaining buddhahood. Can one abide even a little? Cited: "If the mind has an abode, then it is not abiding." Not knowing that external natures are non-natures, this is not abiding in the noble knowledge of self-realization; hence it cannot be attained. From here down, it cites verification. Look at the citation: "Therefore the Buddha said: 'The bodhisattva's mind should not abide in forms when practicing giving. Subhūti, for the benefit of all sentient beings, a bodhisattva should practice giving in this way.'" This cites the Buddha's correct words as the teaching. All ordinary beings are generally named bodhisattvas; if one forms such a view, one understands this sūtra. Seeking bodhi above and transforming sattvas below: translating the Western sound into the language here, it is named 'sentient being of the path-mind'. A verse says: / Bodhi is like the ground; / Mud is trodden upon by others, accepted into the heart. / In thought after thought, being humble—what is the reason? Cited: "The Tathāgata says that all signs are precisely non-signs, and also says that all sentient beings are precisely non-sentient-beings." Because the grasped characteristics of self and person are without intrinsic nature, they are merely posited in accordance with deluded passions. Those who do not know the real, eternal, and all-pervading which is not separate, are those who properly tend toward sentient beings. They do not know the Tathāgata's designations, whose basis is the two kinds of selflessness. Next, fifth: regarding what the Buddha has spoken, being free from the fault of disbelief. Cited: "Subhūti, the Tathāgata is one who speaks the truth, speaks the real, speaks of suchness, does not speak deceptively, and does not speak differently." Fifth: regarding what the Buddha has spoken, being free from the fault of disbelief. In the past, the Tathāgata taught the Lesser Vehicle to temporarily free them from suffering; now he teaches the Great Vehicle to cause them to attain bliss. From here down: through what dharma did Śākyamuni attain buddhahood? Cited: "Subhūti, as for the dharma attained by the Tathāgata, this dharma is neither real nor empty." Skillfully discerning that characteristics appear from one's own mind, knowing that external natures are non-natures, in dharma there is truly nothing to be attained; hence it is called 'not real'. Next, sixth: at the time of practicing giving, being free from faults concerning the path. Cited: "Subhūti, if a bodhisattva's mind abides in dharmas while practicing giving, they are like a person entering darkness, seeing nothing." Sixth: at the time of practicing giving, being free from the fault of obstructing the path. A verse says: / Though the body dwells in worldly brightness, the feet still walk in darkness. / Merely knowing matters outside the eaves, how could one remember welcoming clothes? / Irregular and haggard, the spirit decays; startled as if in a daze from a dream. / Only let good roots blaze brightly; facing death will still be like life. From here, the path that can sever is presented. Look at the citation: "If a bodhisattva's mind does not abide in dharmas while practicing giving, they are like a person with eyes when the sunlight shines brightly, seeing various colors." This presents the path that can sever. Light and darkness do not abandon one another. The previous six sections all took place in Anāthapiṇḍada's park in the Jeta Grove, exhorting the assembly seated there; later it exhorts later generations. The above six passages teach and benefit the six destinies. From here down, it metaphorically exhorts later generations to propagate the sūtra. Cited: "Subhūti, in future ages, if there are good men and good women who can uphold, read, and recite this sūtra, they will be known by the Tathāgata through the Buddha's wisdom."