大乘起信論廣釋卷第三．四．五 5.60

5.60

論。云何修行至等法故　釋曰。此中則顯二種忍相。所謂等者。耐怨皆即忍。亦當等者。安受苦忍。財榮潤己名利。損耗侵陵謂衰。逾過凶毀名毀。越德而讚謂譽。稱德而歎名稱。據過而說為譏。逼迫侵形名苦。調身暢意名樂。或復中間毀譽稱譏。約其現對不現對說。此違順境。亦名八風。能動八人妄生喜怒。菩薩若能諦察真理。達法皆空住平等觀。縱遇他惱無壞根。心雖遇八風。其心不動。既由諦察二忍方成故。雖文闕而意有也。故新論具三忍。文云。見惡不嫌遭苦能忍。常樂觀察甚深句義。

The treatise says: "How does one cultivate practice? … equal dharmas." The commentary says: Herein it reveals the marks of the two kinds of patience. The so-called "…" is patience in withstanding resentment and injury; "one should also…" and so on is patience in enduring suffering. Wealth and prosperity enriching oneself is called gain; diminishing, decline, and harassment is called loss. Excessive evil destruction is called defamation; praise exceeding virtue is called eulogy. Proclaiming and praising virtue is called praise; speaking based on faults is called ridicule. Oppression afflicting the body is called suffering; regulating the body and delighting the mind is called pleasure. Or again, the middle four—defamation, eulogy, praise, and ridicule—are spoken of with respect to whether they are directly present or not directly present. These adverse and favorable conditions are also called the eight winds, which can agitate eight kinds of persons, giving rise falsely to joy and anger. If a bodhisattva can carefully examine the true principle, realize that all dharmas are empty, and abide in the contemplation of equality, even if encountering harassment from others, there will be no broken faculties or corrupted mind; although encountering the eight winds, their mind is unmoved. Since it is through careful examination that the two kinds of patience are accomplished, although the text is missing [the third], the meaning is present. Therefore the new translation is complete with three kinds of patience, its text stating: "Seeing evil, one does not resent it; meeting suffering, one can endure it; one constantly delights in contemplating the profound words and meanings."