金剛經疏 1.1

1.1

故女人以嗔為力。欲有所索必先嗔故。國王以嬌豪為力。羅漢以精進為力。諸佛以大悲為力。比丘以忍為力。故遺教經云。能行忍者。乃可名為有力大人。七佛偈云。忍辱第一道。佛說無為最出家惱他人不名為沙門。忍雖有三。今此中取無生法忍。何以故。依經起行。無人法二執故。文中有三。一能忍。二無苦。三有樂。此明能忍也。無生法忍。唯諸佛之所窮故。名如來忍辱波羅蜜。非餘人之能究故。說非波羅蜜。今言忍辱波羅蜜者。是如來清淨善根。非波羅蜜者。非二乘人善根。若然者依經起行。既生無生之勝忍。豈見苦受之所倦哉。故偈曰。

Therefore women take anger as their strength, for when they wish to demand something, they must first become angry. Kings take haughtiness and arrogance as their strength. Arhats take vīrya as their strength. The Buddhas take great compassion as their strength. Monks take kṣānti as their strength. Thus the Legacy Teaching Sūtra says: 'One who can practice kṣānti can then be called a powerful, great person.' The verse of the seven Buddhas says: 'Kṣānti is the foremost path; the Buddhas say that the unconditioned is supreme. One who has left home yet vexes others is not called a śramaṇa.' Although there are three types of kṣānti, here [the text] takes anutpattika-dharma-kṣānti. Why is this? Because one arouses practice based on the sūtra, having neither of the two grasps, [grasping at] persons or phenomena. In the text there are three [aspects]: first, capable of enduring; second, free from suffering; third, having joy. This clarifies being capable of enduring. Because anutpattika-dharma-kṣānti is fathomed only by the Buddhas, it is called 'the Tathāgata's kṣānti-pāramitā.' Because other people cannot exhaust it, it is said to be 'not a pāramitā.' Now, saying 'kṣānti-pāramitā' refers to the Tathāgata's pure wholesome roots; 'not a pāramitā' means that it is not the wholesome roots of the people of the two vehicles. If so, one arouses practice based on the sūtra; having already given rise to the supreme endurance of the unborn, how could one view oneself as weary from painful feelings? Therefore the verse says: