坐禪三昧經 2.112

2.112

云何柔順法忍？菩薩既得生忍，功德無量，知是功德福報無常，是時厭無常自求常福，亦為眾生求常住法。一切諸法，色無色法、可見不可見法、有對無對法、有漏無漏、有為無為、上中下法，求其實相。實相云何？非有常非無常、非樂非不樂、非空非不空、非有神非無神？何以故非有常？因緣生故。先無今有故，已有還無故，是故非有常。云何非無常？業報不失故，受外塵故，因緣增長故非無常。云何非樂？新苦中生樂想故，一切無常性故，緣欲生故，是故非樂。云何非不樂？樂有受故，欲染生故，求樂不惜身故，是非不樂。云何非空？內外入各各受了了故，有罪福報故，一切眾生信故，是故非空。云何非不空？和合等實故，分別求不可得故，心力轉故，是故非不空。云何非有神？不自在故，第七識界不可得故，神相不可得故，是故非有神。云何非無神？有後世故，得解脫故，各各我心生不計餘處故，是故非無神。如是不生不滅、不不生不不滅、非有非無、不受不著，言說悉滅、心行處斷，如涅槃性，是法實相。於此法中信心清淨，無滯無礙，軟知軟信軟進，是謂柔順法忍。

What is compliant forbearance toward dharmas? When a bodhisattva has attained forbearance toward sentient beings, their merit is immeasurable. Knowing that this merit and retribution of fortune are impermanent, they then weary of the impermanent and personally seek permanent fortune, and also seek the permanently abiding Dharma for the sake of sentient beings. Among all dharmas—form dharmas and formless dharmas, visible and invisible dharmas, resistant and non-resistant dharmas, with effluents and without effluents, conditioned and unconditioned, superior, middling, and inferior dharmas—they seek their true mark. What is the true mark? It is neither permanent nor impermanent, neither pleasurable nor unpleasurable, neither empty nor non-empty, neither with a soul nor without a soul. Why is it not permanent? Because it arises from causes and conditions; because it previously did not exist and now exists, and having existed it turns back to nonexistence; therefore it is not permanent. Why is it not impermanent? Because karmic retributions are not lost, because external sense-objects are experienced, and because causes and conditions increase; therefore it is not impermanent. Why is it not pleasurable? Because the notion of pleasure arises within new suffering, because the nature of everything is impermanent, and because it arises conditioned by desire; therefore it is not pleasurable. Why is it not unpleasurable? Because pleasure has feeling, because it arises from the defilement of desire, and because one seeks pleasure without sparing one's body; this is why it is not unpleasurable. Why is it not empty? Because the internal and external sense-bases are each distinctly experienced, because there is retribution for offenses and blessings, and because all sentient beings have faith; therefore it is not empty. Why is it not non-empty? Because composites and the like are real [only in convention], because seeking [them through] analysis cannot find them, and because the mind's power transforms; therefore it is not non-empty. Why is it not with a soul? Because it lacks autonomy, because a seventh consciousness realm cannot be found, and because the marks of a soul cannot be found; therefore it is not with a soul. Why is it not without a soul? Because there is a future life, because liberation is attained, and because each individual generates an 'I'-mind without attributing it elsewhere; therefore it is not without a soul. Thus it is neither arising nor ceasing, neither not-arising nor not-ceasing, neither existent nor nonexistent, neither received nor attached to; speech is completely extinguished, and the paths of mental action are cut off, like the nature of nirvāṇa; this is the true mark of dharmas. Having pure faith within this Dharma, without stagnation or obstruction, with gentle knowledge, gentle faith, and gentle progress—this is called compliant forbearance toward dharmas.