Chinese
大正藏第 85 册 No. 2738 金刚经疏 No. 2738 [cf. No. 235] 金刚经疏 故女人以嗔为力。欲有所索必先嗔故。国王以娇豪为力。罗汉以精进为力。诸佛以大悲为力。比丘以忍为力。故遗教经云。能行忍者。乃可名为有力大人。七佛偈云。忍辱第一道。佛说无为最出家恼他人不名为沙门。忍虽有三。今此中取无生法忍。何以故。依经起行。无人法二执故。文中有三。一能忍。二无苦。三有乐。此明能忍也。无生法忍。唯诸佛之所穷故。名如来忍辱波罗蜜。非余人之能究故。说非波罗蜜。今言忍辱波罗蜜者。是如来清净善根。非波罗蜜者。非二乘人善根。若然者依经起行。既生无生之胜忍。岂见苦受之所倦哉。故偈曰。 能忍于苦行 以苦行有善 彼福不可量 如是最胜义 能忍于苦行者。依经起苦行能忍也。以苦行有善者。由此苦行以清净忍善根为体故。言有善也。彼福不可量者。彼忍善根非余人所恻量也。如是最胜义者。唯如来之所量也。故曰忍辱波罗蜜说非忍辱波罗蜜。 经曰。何以故至无寿者相者。自下明无苦。一立无苦二证无苦。此立也。前明有若而能忍。此明有忍故无苦。何者若见自我他我之异。便见能害所害之 现代汉语译本： 因此，女人以嗔怒为力量。想要索取什么，必定先发怒的缘故。国王以骄纵豪横为力量。阿罗汉（断除烦恼，证得解脱的圣者）以精进为力量。诸佛以大悲为力量。比丘（出家修行的男子）以忍辱为力量。所以《遗教经》说：‘能够实行忍辱的人，才可以称为有力量的大人。’七佛偈说：‘忍辱是第一道，佛说无为最。出家人恼害他人，不能称为沙门（出家修道者）。’忍辱虽然有三种（耐怨害忍、安受苦忍、观法忍），现在这里取的是无生法忍。为什么呢？因为依经修行，没有人我、法我的两种执着。文中包含三个方面：一是能忍，二是无苦，三是有乐。这里说明的是能忍。无生法忍，只有诸佛才能究竟通达，所以名为如来忍辱波罗蜜（到达忍辱彼岸）。不是其他人所能穷尽的，所以说不是波罗蜜。现在说忍辱波罗蜜，是如来清净的善根。说非波罗蜜，不是二乘人（声闻、缘觉）的善根。如果这样，依经修行，既然生起了无生的殊胜忍，怎么会因为苦受而感到厌倦呢？所以偈颂说： 能忍于苦行 以苦行有善 彼福不可量 如是最胜义 ‘能忍于苦行’，是说依经发起苦行，能够忍受。‘以苦行有善’，是说由此苦行以清净忍的善根为本体，所以说‘有善’。‘彼福不可量’，是说这种忍的善根不是其他人所能测量的。‘如是最胜义’，只有如来才能测量。所以说忍辱波罗蜜，又说非忍辱波罗蜜。 经文说：‘何以故至无寿者相者’，下面说明无苦。一是建立无苦，二是证明无苦。这是建立。前面说明有‘若’而能忍，这里说明有忍所以无苦。什么是有‘若’呢？如果见到自我、他人之我的差异，便会见到能伤害和所伤害的。
English
English version: Therefore, women use anger as their strength. They must first be angry when they want to demand something. Kings use arrogance and extravagance as their strength. Arhats (saints who have eliminated afflictions and attained liberation) use diligence as their strength. All Buddhas use great compassion as their strength. Bhikshus (ordained monks) use patience as their strength. Therefore, the *Sutra of the Buddha's Last Teaching* says: 'Those who can practice patience can be called powerful great beings.' The Seven Buddhas Gatha says: 'Patience is the foremost path; the Buddha said non-action is the highest. A renunciant who troubles others cannot be called a *shramana* (ascetic).' Although there are three types of patience (patience in the face of harm, patience in accepting suffering, and patience in contemplating the Dharma), here we are referring to the patience with the unoriginated nature of phenomena (*anutpattika-dharma-kshanti*). Why? Because one practices according to the sutra, without the two attachments of self and phenomena. There are three aspects in the text: first, the ability to endure; second, the absence of suffering; and third, the presence of joy. This explains the ability to endure. The patience with the unoriginated nature of phenomena can only be fully understood by all Buddhas, so it is called the *Tathagata's* (Thus Come One's) Perfection of Patience (*kshanti-paramita*). It cannot be fully investigated by others, so it is said to be not a *paramita*. Now, when we say the Perfection of Patience, it is the pure good root of the *Tathagata*. When we say it is not a *paramita*, it is not the good root of the two vehicles (Shravakas and Pratyekabuddhas). If so, since one practices according to the sutra and generates the superior patience of non-origination, how can one be weary of suffering? Therefore, the verse says: Able to endure suffering practices, Through suffering practices there is good. That merit is immeasurable, Such is the supreme meaning. 'Able to endure suffering practices' means that one can endure the suffering practices initiated according to the sutra. 'Through suffering practices there is good' means that this suffering practice has the good root of pure patience as its essence, so it is said that 'there is good.' 'That merit is immeasurable' means that this good root of patience cannot be measured by others. 'Such is the supreme meaning' means that only the *Tathagata* can measure it. Therefore, it is said to be the Perfection of Patience, and also said to be not the Perfection of Patience. The sutra says: 'Why? To the absence of the perception of a life-span.' Below, it explains the absence of suffering. First, it establishes the absence of suffering; second, it proves the absence of suffering. This is the establishment. The previous section explained that with 'if' one can endure; this section explains that with patience, there is no suffering. What is 'if'? If one sees the difference between the self and the other's self, then one will see the one who can harm and the one who is harmed. --------------------------------------------------------------------------------
Chinese
殊。我于尔时依经修行。既无两我之执。则不见歌利为能害我身为所害。既无两害之体。苦受从谁两生。论经云。无我相人相众生相寿者。相无相亦非无相。真谛云。无我等相者无自相也。无相者无他也。亦非无相者非不有悲智相也。无著云。能忍者谓达法无我。故如经如来说羼提波罗蜜。案此谓无生法忍也。又云。云何知忍相若他于已起恶等时。无有我等相。不生嗔想。亦不于羼提波罗蜜中生有想。于非波罗蜜中生无想。案此解稍异。今明于忍度上不作法想。于非忍上不作非法想。故曰无相亦非无相也。此等虽有不饶益事。而是法思惟忍摄也。歌利王事。此中应广说。 经曰。何以故我于往昔至应生嗔恨者证也。更晓无苦义。节节支解害事极也。不生嗔恨忍力猛也。嗔恨因我执而生。我执既无嗔恨。从谁而作。然嗔是大惑。恨是小缠。大惑即可报之以杀心。小缠但可加之以楚毒。由嗔具五义故名大。恨不具故名小。如心说。 经曰。须菩提又念过去至无寿者相者。明有乐也。前明有忍故无苦。此明无苦故有乐。何者作忍仙人显有慈悲。无我等相明无嗔恨。无嗔恨故无苦。有慈悲故有乐。偈曰。 离我及恚相 实无于苦恼 苦乐有慈悲 如是苦行果 案上半明无苦无自他相故。下半明有 现代汉语译本 殊胜之处在于，我当时依照佛经修行。既然没有‘我’和‘我的’这种二元对立的执着，那么就不会认为歌利王是能够伤害我的主体，而我的身体是被伤害的客体。既然没有能害和所害这两种实体的存在，那么痛苦的感受又从哪里产生呢？《论经》中说：‘没有我相、人相、众生相、寿者相，无相也不是没有相。’真谛解释说：‘没有我等相，就是没有自相。无相，就是没有他相。也不是没有相，是指并非没有悲智之相。’无著菩萨说：‘能够忍辱的人，是通达诸法无我的。’所以如经中所说，如来说羼提波罗蜜（Kshanti Paramita，忍辱波罗蜜）。按照这个说法，就是无生法忍。他又说：‘如何得知忍辱的相状呢？如果他人对自己产生恶意等行为时，心中没有我等之相，不生嗔恨的想法，也不在羼提波罗蜜中产生‘有’的想法，在非波罗蜜中产生‘无’的想法。’按照这个解释稍有不同。现在说明在忍辱的修行上不作法想，在非忍辱的境界上不作非法想，所以说无相也不是没有相。’这些虽然是有不饶益的事情，但是属于法思惟忍所摄。歌利王的事情，应该在这里详细说明。 经中说：‘为什么呢？因为我在过去乃至应该产生嗔恨的时候，就已经证悟了。’更明白了没有痛苦的道理。身体被节节肢解，是伤害到了极点的事情。不生嗔恨，是忍辱的力量非常强大。嗔恨是因为我执而产生的，我执既然没有了，嗔恨从哪里产生呢？然而嗔是大惑，恨是小缠。大惑可以用杀心来回报，小缠只能用楚毒来加害。因为嗔具有五种含义，所以称为大。恨不具备这些含义，所以称为小。如《心说》中所说。 经中说：‘须菩提，又想到过去乃至没有寿者相的时候。’说明有快乐。前面说明有忍辱所以没有痛苦，这里说明没有痛苦所以有快乐。什么人能作忍辱仙人，显示出有慈悲心。没有我等之相，说明没有嗔恨。没有嗔恨所以没有痛苦，有慈悲心所以有快乐。偈语说： 离开我及恚相， 实在没有苦恼 苦乐有慈悲， 如此苦行果 按照上半部分说明没有痛苦，没有自他之相的缘故。下半部分说明有
English
English version The special thing is that I practiced according to the scriptures at that time. Since there is no dualistic attachment to 'I' and 'mine', then it will not be considered that King Kali (歌利王) is the subject who can harm me, and my body is the object being harmed. Since there is no existence of the two entities of the harmer and the harmed, then where does the feeling of suffering arise from? The Sutra says: 'There is no self-image, person-image, sentient being-image, or life-span-image; no-image is also not no-image.' The Paramārtha (真谛) explains: 'No self-image, etc., means no self-image. No-image means no other-image. Also, not no-image means that it is not without the image of compassion and wisdom.' Asanga (无著) says: 'One who can endure is one who understands that all dharmas are without self.' Therefore, as the Sutra says, the Tathagata (如来) speaks of Kshanti Paramita (羼提波罗蜜, the perfection of patience). According to this statement, it is the unborn dharma forbearance. He also says: 'How to know the appearance of forbearance? If others have malicious intentions towards oneself, etc., there is no image of self, etc., in the mind, and no thought of anger arises, nor does one generate the thought of 'existence' in Kshanti Paramita, and the thought of 'non-existence' in non-Paramita.' According to this explanation, it is slightly different. Now it is explained that one does not create dharma-thoughts in the practice of forbearance, and one does not create non-dharma-thoughts in the realm of non-forbearance, so it is said that no-image is also not no-image. Although these are things that are not beneficial, they are included in the forbearance of dharma contemplation. The matter of King Kali should be explained in detail here. The Sutra says: 'Why? Because I have already realized it in the past, even when I should have been angry.' I further understand the principle of no suffering. Being dismembered limb by limb is an extreme act of harm. Not being angry is the power of patience being extremely strong. Anger arises from self-attachment. Since self-attachment is gone, where does anger arise from? However, anger is a great delusion, and hatred is a small entanglement. Great delusion can be repaid with a murderous heart, and small entanglement can only be inflicted with torture. Because anger has five meanings, it is called great. Hatred does not have these meanings, so it is called small. As stated in the Heart Sutra (心说). The Sutra says: 'Subhuti (须菩提), also thinking of the past, even when there is no life-span-image.' It explains that there is happiness. The previous explanation was that there is forbearance, so there is no suffering. This explains that there is no suffering, so there is happiness. What kind of person can be a patient immortal, showing compassion. No self-image, etc., explains that there is no anger. No anger, so no suffering. Compassion, so happiness. The verse says: Leaving self and anger, there is really no suffering Suffering and happiness have compassion, such is the fruit of ascetic practice According to the first half, it explains that there is no suffering because there is no self and other image. The second half explains that there is --------------------------------------------------------------------------------
Chinese
乐有悲智相故。由悲有乐。由智无苦。悲智和合故名共也。 经曰。是故须菩提至三菩提心者。自下第二更防其过也。夫见苦而行苦者。则心疲而退没。忘苦而行苦者。则心轻而进升。为防退没之行所以。教发无住之心也。文中有四。一示无住心。二示无住境。三示无住障。四示无住行。此明无住心也。夫菩提以无住为体。若能忘相发心。心即泯同无住。所以离相发心。即无住之体也。无著云。为显示流转苦对治故说应离一切想等。案流转者谓生死流转。若著相行施。则于流转中有疲乏之苦。今为对治言离一切相也。偈曰。 为不舍心起 修行及坚固 为忍波罗蜜 习彼能学心 为不舍心起者有二。一不舍菩提心。二不舍无相心也。故言应离一切相发阿耨菩提心。此则不舍心也。修行者谓不住色声香味触而修行也。坚固者若离于相修行坚固也。论释发心修行何所为为忍波罗蜜。习彼能学心。案忍波罗蜜者。如来忍度也。能学心者。初地心也。今为求如来忍度发心修行。求初地能学之心也。又忍波罗蜜者。初地心也。能学心者。地前心也。故习地前无住心也。故曰习彼能学心。故论曰。入初地羼提波罗蜜。此名不住心。案不住者。不住法非法也。故无著云。于非法及法无我中皆不住故。 现代汉语译本：快乐具有悲悯和智慧的两种属性。因为悲悯，所以有快乐；因为智慧，所以没有痛苦。悲悯和智慧相互结合，所以称之为‘共’（指悲智双运）。 经文中说：‘是故，须菩提（Subhuti，佛陀的弟子）！’到‘三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）’，这是从下面第二点开始，进一步防止（修行中的）过失。如果见到苦难就去做苦行，那么内心会疲惫而退缩；如果忘记苦难而去做苦行，那么内心会轻浮而提升。为了防止退缩的行为，所以教导发起无住之心。文中有四个方面：一是显示无住心，二是显示无住境，三是显示无住障，四是显示无住行。这里说明的是无住心。菩提（Bodhi，觉悟）以无住为本体。如果能够忘记一切表象而发起菩提心，那么心就能泯灭而等同于无住。所以，离开一切表象而发起菩提心，就是无住的本体。无著（Asanga，瑜伽行派创始人之一）说：‘为了显示流转的痛苦以及对治这种痛苦，所以说应当离开一切相等等。’这里所说的流转，指的是生死流转。如果执着于表象而行布施，那么在流转中就会有疲乏的痛苦。现在为了对治这种痛苦，所以说要离开一切相。偈颂说： ‘为了不舍弃（菩提）心而生起，修行以及（保持）坚固，为了忍辱波罗蜜（Ksanti-paramita，忍辱到彼岸），学习那种能够学习的心。’ ‘为了不舍弃（菩提）心而生起’有两种含义：一是不舍弃菩提心，二是不舍弃无相心。所以说‘应当离开一切相，发起阿耨多罗三藐三菩提心’，这就是不舍弃心。‘修行’指的是不住于色、声、香、味、触等（六尘）而修行。‘坚固’指的是如果离开一切表象而修行，就能（保持）坚固。论中解释说，发起菩提心修行是为了什么？是为了忍辱波罗蜜，学习那种能够学习的心。这里所说的忍辱波罗蜜，指的是如来的忍辱度。‘能学心’指的是初地（菩萨初地）的心。现在为了求得如来的忍辱度而发起菩提心修行，求得初地能够学习的心。另外，忍辱波罗蜜指的是初地的心，‘能学心’指的是地前（菩萨初地之前）的心。所以要学习地前无住心。所以说‘学习那种能够学习的心’。所以论中说：‘进入初地，羼提（Ksanti，忍辱）波罗蜜’，这叫做不住心。这里所说的‘不住’，指的是不住于法和非法。所以无著说：‘对于非法以及法的无我之中，都不住着。’