[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) › [金剛經疏](https://indike.org/pramana/in.bauddha.taisho.2738) › 1.4 # 金剛經疏 1.4 金剛經疏 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2738.1.4) 經曰。何以故至無壽者相者。自下明無苦。一立無苦二證無苦。此立也。前明有若而能忍。此明有忍故無苦。何者若見自我他我之異。便見能害所害之殊。我於爾時依經修行。既無兩我之執。則不見歌利為能害我身為所害。既無兩害之體。苦受從誰兩生。論經云。無我相人相眾生相壽者。相無相亦非無相。真諦云。無我等相者無自相也。無相者無他也。亦非無相者非不有悲智相也。無著云。能忍者謂達法無我。故如經如來說羼提波羅蜜。案此謂無生法忍也。又云。云何知忍相若他於已起惡等時。無有我等相。不生嗔想。亦不於羼提波羅蜜中生有想。於非波羅蜜中生無想。案此解稍異。今明於忍度上不作法想。於非忍上不作非法想。故曰無相亦非無相也。此等雖有不饒益事。而是法思惟忍攝也。歌利王事。此中應廣說。 > From the sūtra's 'Why is this?' up to 'no jīva-saṃjñā' clarifies the absence of suffering below: first, establishing the absence of suffering; second, verifying the absence of suffering. This establishes it. The preceding clarified that there was \[pain\] yet one was able to endure it; this clarifies that because there is endurance, there is no suffering. Why is that? If one perceives a distinction between the self and another self, one then perceives a difference between the harmer and the harmed. At that time, I practiced in accordance with the sūtra, and having no grasping at the two selves, I did not see Kali as the harmer or my body as the harmed. Since there is no substantial entity of either harm, from whom could painful feelings arise? The Commentary Treatise says: 'Without ātma-saṃjñā, pudgala-saṃjñā, sattva-saṃjñā, or jīva-saṃjñā; having no mark, nor is it not having a mark.' Paramārtha says: 'Lacking the marks of self and so forth means lacking self-marks. Having no mark means lacking other. Nor is it not having a mark means it is not without the marks of compassion and wisdom.' Asaṅga says: 'One who is able to endure refers to comprehending dharma-nairātmya. Therefore, as the sūtra says, the Tathāgata speaks of kṣānti-pāramitā.' Note that this refers to anutpattika-dharma-kṣānti. He also says: 'How does one know the characteristics of endurance? When another gives rise to evil or the like toward oneself, one has no marks of self and so forth, does not produce thoughts of anger, nor does one produce a notion of existence regarding kṣānti-pāramitā or a notion of non-existence regarding non-pāramitā.' Note that this explanation is slightly different. Now it is clarified that regarding the perfection of endurance one does not formulate the notion of dharma, and regarding non-endurance one does not formulate the notion of non-dharma. Therefore it says: 'having no mark, nor is it not having a mark.' Although such things as these involve detrimental events, they are subsumed under the endurance of reflection on phenomena. The matter of King Kali should be explained at length here. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2738.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2738.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2738.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2738~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2738.1.4](https://indike.org/pramana/in.bauddha.taisho.2738.1.4) · Pramāṇa