金剛經疏 1.4

1.4

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.