瑜伽師地論 菩薩地 · 忍品
一句：忍不是壓下情緒的意志力，是換一副不會被觸怒的眼睛去看世界——自性忍體＝無染心（窺基：無染心即無貪），五種觀想重新看待加害者，八種處苦承擔修行辛苦，清淨忍十相收束於連「不堪忍」都能轉為慚愧之資。
三眼目：
- 自性忍＝無染心（窺基釋即無貪）（眼）：「或思擇力為所依止，或由自性堪忍怨害……由無染心，純悲愍故，能有堪忍」〔0523a15-17〕。遁倫錄景/泰/基/測四家並陳〔T42n1828 0541b24-c20〕；窺基：竪通三界＝遍忍·橫闊四生＝普忍·無染心＝無貪〔0148a10-16〕；異譯曇無讖同申「無貪心純一悲心」〔T1581 0918b21-24〕。
- 五種觀想（眼）：宿生親善想（無盡過去世難尋一人未曾為我父母兄弟）·隨順唯法想（無我無有情，唯眾緣依託之法）·無常想（命念念斷，智者何緣復欲更斷）·苦想（興盛者尚為三苦所逐，何況衰損者）·攝受想（已攝一切有情為親眷，不應因不忍而背初衷）——五想合看，不是壓抑情緒，是換掉會被激怒的那副眼睛。
- 八種生勝解處與力種姓品互見（眼）：三寶功德處/真實義處/諸佛菩薩大神力處/因處/果處/應得義處/自於彼義得方便處/一切所知所應行處——遁倫指出與〈力種姓品〉同一列舉，唯第二第三兩處次第互換〔T42n1828 0542b10-21〕，忍品在此接的是已立好的骨架。
附指引：
- 忍承戒品而來，九相仍是六度通式；一切種忍十三相／清淨忍十相與施戒二品同一數目架構。
- 攝決擇分10目決擇菩提分品另立忍波羅蜜多十清淨（思擇力清淨九＋修習力清淨一）〔0712b17-23〕，別軸重決，不沿九相——見〈考據〉目二。
- 異譯：曇無讖忍品第十一（九相體例近玄奘，自性忍無貪心純一悲心）·求那跋摩忍品第十二（不立開篇九相，自計「十忍」，體例最異）——見〈考據〉目二。
- 世法九相對八世法（利衰毀譽稱譏苦樂）之對應，窺基疏之最詳，見〈考據〉目四。
In one line: Patience is not the force of will that presses feelings down; it is changing the very eyes — eyes that cannot be provoked — with which one looks at the world. The substance of patience by way of intrinsic nature = the undefiled mind (Kuiji: the undefiled mind is the absence of greed); the five contemplations see the one who harms over again; the eight sites of suffering shoulder the toil of practice; and the ten aspects of pure patience gather up in the point where even "not being able to endure" can be turned into material for shame and conscience.
Three points of the eye:
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Patience by way of intrinsic nature = the undefiled mind (Kuiji glosses it as the absence of greed) (the point of the eye): "either taking the power of discriminating reflection as its support, or by their very nature being able to endure harm and enmity … it is because of an undefiled mind, of a compassion pure and unmixed, that they are able to have endurance" 〔0523a15-17〕. Dunlun records four masters — Jing, Tai, Kuiji, Woncheuk — set side by side 〔T42n1828 0541b24-c20〕; Kuiji: to pervade vertically the three realms = patience-throughout · to range broadly across the four births = patience-universal · the undefiled mind = the absence of greed 〔0148a10-16〕; the alternate translation of Dharmakṣema likewise affirms "a mind free of greed, a compassion pure and unmixed" 〔T1581 0918b21-24〕.
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The five contemplations (the point of the eye): the contemplation of former-life kinship and friendship (across the boundless past lives it is hard to find one being who has never been my father, mother, brother) · the contemplation of conforming to phenomena alone (no self, no sentient being, only phenomena resting upon a host of conditions) · the contemplation of impermanence (life ceases moment by moment; why should one of wisdom wish to cut it off further) · the contemplation of suffering (even the flourishing are pursued by the three sufferings, how much more the one in decline) · the contemplation of embracing (having already embraced all sentient beings as kin, one ought not, out of impatience, to betray one's original wish) — seen together, the five contemplations are not the pressing-down of feeling but the changing-out of the eyes that could be provoked.
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The eight sites for giving rise to conviction, cross-viewed with the Chapter on the Strength of Lineage (the point of the eye): the site of the qualities of the Three Jewels / the true meaning / the great spiritual power of the buddhas and bodhisattvas / the site of cause / the site of fruit / the meaning to be attained / one's own means for attaining that meaning / all that is to be known and to be practiced — Dunlun points out that these are the same enumeration as in the Chapter on the Strength of Lineage, only the second and third sites interchanged in order 〔T42n1828 0542b10-21〕; here the Chapter on Patience takes up a skeleton already set in place.
Appended pointers:
- Patience comes down from the Chapter on Discipline; the nine aspects are still the common formula of the six perfections; the thirteen aspects of patience of all kinds / the ten aspects of pure patience share the same numerical frame as the Chapters on Giving and Discipline.
- The Section on Ascertainment, under its tenth heading ascertaining the Chapter on the Factors of Awakening, sets up separately the ten purities of the perfection of patience (nine of the purity of the power of discriminating reflection + one of the purity of the power of cultivation) 〔0712b17-23〕 — a re-ascertainment on a separate axis, not following the nine aspects — see the Scholarly Apparatus, Heading II.
- Alternate translations: Dharmakṣema's Chapter on Patience, the eleventh (its scheme close to Xuanzang's, patience by way of intrinsic nature "a mind free of greed, a compassion pure and unmixed") · Guṇavarman's Chapter on Patience, the twelfth (it does not set up the opening nine aspects, reckoning its own "ten patiences"; its scheme differs most) — see the Scholarly Apparatus, Heading II.
- For the correspondence of the nine worldly-dharma aspects against the eight worldly dharmas (gain and loss, disgrace and honor, praise and blame, pain and pleasure), Kuiji's commentary is the most detailed — see the Scholarly Apparatus, Heading IV.
本地分中菩薩地第十五初持瑜伽處 忍品第十一云何菩薩忍波羅蜜多？ 嗢拕南曰： 自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨，如是九種相，是名略說忍。 謂九種相忍，名為菩薩忍波羅蜜多。 一、自性忍，二、一切忍，三、難行忍，四、一切門忍，五、善士忍，六、一切種忍，七、遂求忍，八、此世他世樂忍，九、清淨忍。 云何菩薩自性忍？ 謂諸菩薩或思擇力為所依止，或由自性堪忍怨害，遍於一切皆能堪忍、普於一切皆能堪忍。 由無染心，純悲愍故，能有堪忍。 當知此則略說菩薩忍之自性。 云何菩薩一切忍？ 當知此忍略有二種。 一、依在家品忍，二、依出家品忍。 當知依此二種品忍各有三種。 一、耐他怨害忍，二、安受眾苦忍，三、法思勝解忍。 云何菩薩耐他怨害忍？ 謂諸菩薩猛利無間種種長時從他怨害所生眾苦現在前時，應如是學：如此是我自業過耳，由我先世自造種種不淨業故，今受如是種種苦果。 我今於此無義利苦若不忍者，復為當來大苦因處。 我若於此大苦因法隨順轉者，便為於己自作非愛，便為於己自生結縛，便為於己自興怨害，非是於他。 又自他身所有諸行，一切皆用性苦為體。 彼無知故，於我身中性苦體上更增其苦；我既有知，何宜於彼性苦體上重加其苦。 又諸聲聞多分唯修自義利行，尚不應起能生自他眾苦不忍，何況我今正為勤修他義利行而生不忍。 菩薩如是正思擇已，勤修五想，於怨親中、劣等勝品、有樂有苦、具德具失諸有情所，能忍一切怨害之苦。 云何五想？ 一、宿生親善想，二、隨順唯法想，三、無常想，四、苦想，五、攝受想。 云何菩薩於有怨害諸有情所，修習宿生親善之想？ 謂諸菩薩應如是學：非易可得少分有情，經歷長世昔餘生中，未曾為我若父、若母、兄弟、姊妹、親教、軌範、尊似尊等。 如是如理正思惟故，於有怨害諸有情所捨怨憎想，住親善想。 依親善想，於諸怨害悉能堪忍。 云何菩薩於有怨害諸有情所，修習隨順唯法之想？ 謂諸菩薩應如是學：依託眾緣，唯行唯法，此中都無我及有情、命者、生者，是其能罵、能瞋、能打、能弄、能訶，或是所罵、所瞋、所打、所弄、所訶。 如是如理正思惟故，於有怨害諸有情所捨有情想，住唯法想。 依唯法想，於諸怨害悉能堪忍。 云何菩薩於有怨害諸有情所，修無常想？ 謂諸菩薩應如是學：諸有有情若生若長，一切無常，皆是死法。 極報怨者，謂斷彼命。 是諸有情命念念斷，智者何緣復欲更斷。 如是生死性無常法諸有情上，其有智者尚不應起有染濁心，況當以手、塊杖加害，何況一切永斷其命。 如是如理正思惟故，捨常堅想，安住無常不堅固想。 依無常想，於諸怨害悉能堪忍。 云何菩薩於有怨害諸有情所，修習苦想？ 謂諸菩薩應如是觀：若諸有情大興盛者，尚為三苦常所隨逐，所謂行苦、壞苦、苦苦，況諸有情住衰損者。 如是觀已，應如是學：我今於此苦常隨逐諸有情所，應勤方便令離眾苦，不應於彼重加其苦。 如是如理正思惟故，斷滅樂想，生起苦想。 依此苦想，於諸怨害悉能堪忍。 云何菩薩於有怨害諸有情所，修攝受想？ 謂諸菩薩應如是學：我為一切有情之類發菩提心，攝受一切有情之類皆為親眷，我應為彼作諸義利。 我今不應本於有情欲作義利，而當於彼不忍怨害，作非義利。 如是如理正思惟故，於有怨害諸有情所滅除他想，住攝受想。 依攝受想，於諸怨害悉能堪忍。 云何名忍？ 自無憤勃，不報他怨，亦不隨眠流注恒續，故名為忍。 是名菩薩耐他怨害忍。 云何菩薩安受眾苦忍？ 謂諸菩薩應如是學：我從昔來依欲行轉，常求諸欲，故意思擇為諸苦因，追求種種苦性諸欲。 於追求時，忍受無量猛利大苦。 所謂種種殉利、務農、勤王等事。 如是追求無義苦時，令我具受種種大苦，皆由無智思擇過失。 我今為求能引安樂最勝善品，尚應思擇忍受百千俱胝大苦，況少小苦而不忍受。 如是如理正思惟故，為求菩提，悉能忍受一切事苦。 云何名為一切事苦？ 當知此苦略有八種。 一、依止處苦，二、世法處苦，三、威儀處苦，四、攝法處苦，五、乞行處苦，六、勤劬處苦，七、利他處苦，八、所作處苦。 依止處苦者，依謂四依。 由依此故，於善說法毘奈耶中出家受具，成苾芻分。 所謂衣服、飲食、臥具、病緣醫藥供身什物。 菩薩於此若得麁弊、尠少、稽留、輕蔑不敬，不生憂悒，不由此緣精進懈廢。 如是名為菩薩忍受依止處苦。 世法處苦者，當知世法略有九種。 一、衰，二、毀，三、譏，四、苦，五、壞法壞，六、盡法盡，七、老法老，八、病法病，九、死法死。 如是世法若總若別會遇現前，能生眾苦，此即名為世法處苦。 菩薩觸對如是眾苦，思擇忍受，不由此緣精進懈廢。 如是名為菩薩忍受世法處苦。 威儀處苦者，當知即是行住坐臥四種威儀。 菩薩於中若行、若坐，晝夜恒時從諸障法淨修其心，終不非時脇著床座、草敷、葉敷。 菩薩於此疲所生苦悉能忍受，不由此緣精進懈廢。 如是名為菩薩忍受威儀處苦。 攝法處苦者，當知攝法略有七種。 一、供事三寶；二、供事尊長；三、諮受正法；四、既諮受已，廣為他說；五、以大音聲吟詠、讚誦；六、獨處空閑，無倒思惟、稱量、觀察；七、修習瑜伽作意所攝若止、若觀。 菩薩於此七種攝法，勇猛劬勞所生眾苦悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受攝法處苦。 乞行處苦者，當知此苦略有七種。 一者、自誓毀形，剃鬚髮等，棄捨世俗諸相好故。 二者、自誓毀色，受持改變壞色衣故。 三者、進止云為皆不縱任，遊涉世間，一切行住自兢攝故。 四者、依他活命。 捨商農等世間事業，從他所得而存濟故。 五者、盡壽從他求衣服等，於所獲得非法珍財、久所貯積不受用故。 六者、盡壽遮止人間諸欲，離非梵行婬欲法故。 七者、盡壽遮止人間嬉戲，捨離觀聽、歌舞、笑戲、倡伎等故，及離與己親友同齡笑戲、歡娛、携從等故。 如是等類，因乞求行所有艱辛所生眾苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受乞行處苦。 勤劬處苦者，謂諸菩薩勤修善品劬勞因緣，發生種種身心疲惱悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受勤劬處苦。 利他處苦者，謂諸菩薩修十一種利有情業，如前應知。 由彼所生種種憂苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受利他處苦。 所作處苦者，謂諸菩薩或是出家，便有營為衣鉢等業；或是在家，便有無倒商估、營農、仕王等業。 由此發生種種勤苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受所作處苦。 又諸菩薩雖觸眾苦，而於無上正等菩提，未正勤修能正勤修，已正勤修能無退轉，常勤修習，無變異意、無雜染心。 是名菩薩安受眾苦忍。 云何菩薩法思勝解忍？ 謂諸菩薩於一切法能正思擇。 由善觀察勝覺慧故，能於八種生勝解處善安勝解。 云何八種生勝解處？ 一、三寶功德處，二、真實義處，三、諸佛菩薩大神力處，四、因處，五、果處，六、應得義處，七、自於彼義得方便處，八、一切所知、所應行處。 又此勝解由二因緣，於彼諸處能善安立。 一、長時串習故；二、證善淨智故。 是名菩薩法思勝解忍。 如是菩薩依此二品一切忍故，當知廣開難行忍等諸相差別。 云何菩薩難行忍？ 當知此忍略有三種。 謂諸菩薩，能於羸劣諸有情所，忍彼所作不饒益事。 是名第一難行忍。 若諸菩薩居尊貴位，於自臣隷不饒益事堪能忍受。 是名第二難行忍。 若諸菩薩，於其種姓卑賤有情，所作增上不饒益事堪能忍受。 是名第三難行忍。 云何菩薩一切門忍？ 當知此忍略有四種。 謂諸菩薩於親所作不饒益事，於怨所作不饒益事，於中所作不饒益事，悉能堪忍；及於彼三劣等勝品不饒益事皆能忍受。 云何菩薩善士忍？ 當知此忍略有五種。 謂諸菩薩，先於其忍見諸勝利。 謂能堪忍補特伽羅，於當來世無多怨敵、無多乖離、有多喜樂、臨終無悔、於身壞後當生善趣天世界中。 見勝利已，自能堪忍，勸他行忍，讚忍功德，見能行忍補特伽羅慰意慶喜。 云何菩薩一切種忍？ 當知此忍，六種、七種，總十三種。 云何六種？ 謂諸菩薩，了知不忍非愛異熟，由怖畏故，勤修行忍。 於諸有情有哀憐心、有悲愍心、有親愛心，由親善故，勤修行忍。 於其無上正等菩提猛利欲樂，為圓滿忍波羅蜜多，由是因緣，勤修行忍。 如世尊說：夫出家者，具忍辱力。 由是因緣，不應出家受具足戒而行不忍。 由法受故，勤修行忍。 種姓具足，先串習忍，於今現在安住自性，故能修忍。 知一切法遠離有情，唯見諸法無戲論性，諦察法故，能修行忍。 云何七種？ 謂於一切不饒益忍，從一切忍。 一切處忍，謂於屏處及大眾前皆能修忍。 一切時忍，謂晝初分，若晝中分，若晝後分，若夜，若日，若去來今，若病不病，若臥，若起，常能修忍。 由身行忍，不捶打故。 由語行忍，不出一切非愛言故。 由意行忍，不憤發故，不持污濁惡意樂故。 云何菩薩遂求忍？ 當知此忍略有八種。 謂諸菩薩，於諸有苦來求索者惡逼能忍。 於極凶暴上品惡業諸有情所，依法大悲不損惱忍。 於諸出家犯戒者所，依法大悲不損惱忍。 復有五種耐勤苦忍。 謂能堪耐除遣有苦有情眾苦所有勤苦。 又能堪耐求法勤苦，又能堪耐法隨法行所有勤苦，又能堪耐即於彼法廣為他說所有勤苦。 又能堪耐於諸有情所為、所作正與助伴所有勤苦。 如是八種，名遂求忍。 若於有情有損惱者，由忍故離。 若於有情是所求者，由忍故與；是故說此名遂求忍。 云何菩薩此世他世樂忍？ 當知此忍略有九種。 謂諸菩薩住不放逸，於諸善法悉能堪忍；於諸寒熱悉能堪忍；於諸飢渴悉能堪忍；於蚊虻觸悉能堪忍；於諸風日悉能堪忍；於蛇蠍觸悉能堪忍；於諸劬勞所生種種若身、若心疲惓憂惱悉能堪忍；於墮生死、生老病死等苦有情，現前哀愍而修行忍。 如是菩薩修行忍故，能令自身於現法中得安樂住，不為一切惡不善法之所陵雜；能引後世安樂因緣；亦能令他修行種種現法後法安樂正行。 是名此世他世樂忍。 云何菩薩清淨忍？ 當知此忍略有十種。 謂諸菩薩遇他所作不饒益事、損惱違越，終不返報；亦不意憤；亦無怨嫌意樂相續；恒常現前，欲作饒益，先後無異，非一益己捨而不益；於有怨者自往悔謝；終不令他生疲厭已，然後受謝，恐其疲厭，纔謝便受；於不堪忍，成就增上猛利慚愧；依於堪忍，於大師所，成就增上猛利愛敬；依不損惱諸有情故，於諸有情，成就猛利哀愍愛樂；一切不忍并助伴法皆得斷故，離欲界欲。 由此十相，當知菩薩所修行忍清淨無垢。 當知此中，初自性忍，廣說乃至後清淨忍，如是能生廣博無量大菩提果。 忍為依止，是諸菩薩能圓滿忍波羅蜜多，能證無上正等菩提。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
總標：忍之九相
什麼是菩薩的忍波羅蜜多？嗢拕南（攝頌）說：自性、一切、難、一切門、善士、一切種、遂求、二世樂、清淨——這九種相，是略說的「忍」。也就是說，這九種相的忍，合起來就是菩薩忍波羅蜜多：一自性忍，二一切忍，三難行忍，四一切門忍，五善士忍，六一切種忍，七遂求忍，八此世他世樂忍，九清淨忍。
一、自性忍
什麼是菩薩的自性忍？是說諸菩薩或以思擇之力為依止，或由本性便能堪忍怨害，普遍對一切境緣都能堪忍。由於無染之心、純一悲愍之故，才能有這樣的堪忍。應知這就是略說的菩薩忍之自性。
二、一切忍
什麼是菩薩的一切忍？當知此忍略有二種：一依在家品忍，二依出家品忍。這二品之下，各有三種：一耐他怨害忍，二安受眾苦忍，三法思勝解忍。
耐他怨害忍：五種觀想
什麼是菩薩的耐他怨害忍？是說諸菩薩，當猛利無間、種種長時，從他人怨害所生的種種苦現前之時，應如此自我教導：這是我自己過去的業所招致的，是我先世自造種種不淨業，如今才受這樣的苦果。我如今對這無義利之苦若不能忍，反而會成為未來更大苦因之處；我若隨順這大苦因之法而轉，便是自己為自己造作不可愛之事、自己為自己生出結縛、自己為自己興起怨害，並非是對他人。再者，自身與他身所有的一切造作，本質上都是以「性苦」為體——他人因為無知，才在我身上這本已是苦的體性上再增添苦；我既然已經知道這個道理，又何必在那本已是苦的體性上再重加其苦。何況諸聲聞大多只修自身的義利之行，尚且不應生起使自他俱苦的不忍之心，何況我如今正為勤修利他之行，又怎能生起不忍之心。
菩薩如此正確思擇之後，便勤修五種觀想，對怨親、劣等勝品、有樂有苦、具德具失的一切有情，都能忍受一切怨害之苦。這五種觀想是什麼？一宿生親善想，二隨順唯法想，三無常想，四苦想，五攝受想。
宿生親善想：菩薩應這樣修學——不容易找到哪一位有情，是我在漫長的過去世裡，從未曾做過我的父親、母親、兄弟、姊妹、親教師、軌範師，或如尊長一般的人。這樣如理思惟之後，對有怨害的有情便能捨去怨憎之想，安住於親善之想；依這親善之想，對一切怨害都能堪忍。
隨順唯法想：菩薩應這樣修學——一切都是依託眾緣、只是諸法的運行，這當中根本沒有「我」及「有情、命者、生者」的存在，也就沒有誰是能罵、能瞋、能打、能弄、能訶之人，或誰是被罵、被瞋、被打、被弄、被訶之人。這樣如理思惟之後，對有怨害的有情便捨去「有情」之想，安住於「唯法」之想；依這唯法之想，對一切怨害都能堪忍。
無常想：菩薩應這樣修學——一切有情，無論生或長，本質都是無常，都是終將死亡之法。極致的報復，不過是斷絕對方性命；而有情的生命，其實念念都在斷滅，有智慧的人又何必再去斷絕它。既然這生死無常之法本就臨在一切有情身上，有智慧的人尚且不應對此生起染濁之心，何況以手足塊石加害，更何況要永久斷絕其命。這樣如理思惟之後，便能捨棄「恆常堅固」之想，安住於「無常不堅固」之想；依這無常想，對一切怨害都能堪忍。
苦想：菩薩應這樣觀察——若諸有情正處興盛之時，尚且被行苦、壞苦、苦苦這三苦時時追逐，何況那些正處於衰損之中的有情。這樣觀察之後，應這樣修學：我如今對這些常被苦追逐的有情，應當勤加方便使他們離苦，而不應在他們身上再加添苦痛。這樣如理思惟之後，便能斷除「樂」想，生起「苦」想；依這苦想，對一切怨害都能堪忍。
攝受想：菩薩應這樣修學——我既已為一切有情之類發起菩提心，便已攝受一切有情之類皆為自己的親眷，我理應為他們謀求種種義利。我如今不應本來想為有情謀求義利，卻反而因不能忍受怨害而做出違背義利之事。這樣如理思惟之後，對有怨害的有情便滅除「他人」之想，安住於「攝受」之想；依這攝受想，對一切怨害都能堪忍。
什麼叫做「忍」？自己內心沒有憤怒勃發，不對他人的怨害以怨報怨，也不讓瞋恨的種子隨眠潛藏、相續流注——這就叫做忍。這就是菩薩的耐他怨害忍。
安受眾苦忍：八種處苦
什麼是菩薩的安受眾苦忍？是說諸菩薩應這樣修學——我從過去以來，依隨欲望而流轉，常常追求種種欲樂，正是自己思擇選定了這些成為苦因的、追求種種痛苦性質的欲樂。追求的過程中，忍受了無量猛利的大苦，比如種種為求利而奔波、務農、事奉君王等等——這樣追求無意義的苦時，讓我承受了種種大苦，全是出於無智的錯誤思擇。我如今為了求得能引生安樂的最勝善法，尚且應當思擇忍受百千俱胝的大苦，何況這微小的苦而不能忍受。這樣如理思惟之後，為了求菩提，便能忍受一切事苦。
什麼叫「一切事苦」？當知此苦略有八種：一依止處苦，二世法處苦，三威儀處苦，四攝法處苦，五乞行處苦，六勤劬處苦，七利他處苦，八所作處苦。
依止處苦：依，是指四依。依此而在善說的法與毘奈耶中出家受具足戒，成為苾芻之分——所謂衣服、飲食、臥具、病緣醫藥、資身之物。菩薩若得到的是粗劣、稀少、被稽留延誤，或遭輕蔑不敬，也不生憂愁，不因此而使精進懈廢——這就是菩薩忍受依止處苦。
世法處苦：世法當知略有九種——衰、毀、譏、苦、壞法壞、盡法盡、老法老、病法病、死法死。這些世法無論總是分是現前，都能生起眾苦，這便是世法處苦。菩薩面對這些眾苦，思擇忍受，不因此而使精進懈廢——這就是菩薩忍受世法處苦。
威儀處苦：即是行、住、坐、臥四種威儀。菩薩無論行、坐，晝夜恆時都從種種障法中淨修其心，終不非時倚靠床座、草鋪、葉鋪。菩薩對這種疲勞所生之苦都能忍受，不因此而使精進懈廢——這就是菩薩忍受威儀處苦。
攝法處苦：攝法當知略有七種——供事三寶、供事尊長、諮受正法、諮受之後廣為他人演說、以洪亮聲音吟詠讚誦、獨處空閒無倒思惟稱量觀察、修習瑜伽作意所攝的止與觀。菩薩對這七種攝法，因勇猛劬勞所生的種種苦都能忍受，不因此而使精進懈廢——這就是菩薩忍受攝法處苦。
乞行處苦：當知此苦略有七種——一是自誓毀壞形貌（剃除鬚髮，棄捨世俗種種相好）；二是自誓毀壞外觀（受持改變為壞色之衣）；三是行止舉動皆不放縱自任，行走於世間時一切行住都自我約束；四是依靠他人而活命（捨棄經商務農等世間事業，全靠他人所施而存活）；五是終身向他人乞求衣物等資具，對非法所得、久積不用的珍財，不加受用；六是終身遮止人間種種欲樂，遠離非梵行的婬欲之法；七是終身遮止人間種種嬉戲，捨離觀賞聽聞、歌舞、笑鬧遊戲、伎樂等，也捨離與親友同輩的笑鬧歡娛、結伴嬉遊。像這樣種種因乞求生活所生的艱辛之苦，菩薩全都能忍受，不因此而使精進懈廢——這就是菩薩忍受乞行處苦。
勤劬處苦：是說諸菩薩因勤修善法、劬勞辛苦的緣故，所生起的種種身心疲惱，全都能忍受，不因此而使精進懈廢——這就是菩薩忍受勤劬處苦。
利他處苦：是說諸菩薩修習十一種利益有情之業（如前所說），由此所生的種種憂苦，菩薩全都能忍受，不因此而使精進懈廢——這就是菩薩忍受利他處苦。
所作處苦：是說諸菩薩，若是出家，便有經營衣鉢等事業；若是在家，便有無顛倒地經商、務農、事奉君王等事業。由此發生的種種辛勞，菩薩全都能忍受，不因此而使精進懈廢——這就是菩薩忍受所作處苦。
再者，諸菩薩雖然接觸種種苦，但對無上正等菩提，尚未勤修的便能勤修，已經勤修的便不退轉，時時勤加修習，心中沒有變異、沒有雜染。這就是菩薩的安受眾苦忍。
法思勝解忍：八種生勝解處
什麼是菩薩的法思勝解忍？是說諸菩薩對一切法能正確思擇——由於善加觀察、以殊勝的覺慧之故，便能在八種生勝解之處，善巧安立勝解。這八種生勝解處是什麼？一三寶功德處，二真實義處，三諸佛菩薩大神力處，四因處，五果處，六應得義處，七自己於彼義得方便處，八一切所知、所應行處。這樣的勝解，又由於二種因緣，能在這些處所善加安立：一因為長時串習之故，二因為證得善淨智慧之故。這就是菩薩的法思勝解忍。
如此，菩薩依這在家、出家二品的一切忍，便能廣開難行忍等種種相差別，應當了知。
三、難行忍
什麼是菩薩的難行忍？當知此忍略有三種。諸菩薩對羸弱低劣的有情，能忍受他們所做的不饒益之事——這是第一難行忍。若菩薩身居尊貴之位，對自己臣屬所做的不饒益之事仍能堪忍——這是第二難行忍。若菩薩對種姓卑賤的有情，所做出格的不饒益之事仍能堪忍——這是第三難行忍。
四、一切門忍
什麼是菩薩的一切門忍？當知此忍略有四種。是說諸菩薩，對親近之人所做的不饒益之事、對怨敵所做的不饒益之事、對中庸之人所做的不饒益之事，都能堪忍；並且對這三類人劣等勝品的不饒益之事，也都能忍受。
五、善士忍
什麼是菩薩的善士忍？當知此忍略有五種。是說諸菩薩，先對「忍」這件事看見種種勝利——能堪忍的補特伽羅（人），在未來世沒有太多怨敵、沒有太多乖離、有很多喜樂、臨終沒有悔恨、身壞命終之後當生於善趣天界之中。見到這些勝利之後，自己便能堪忍，也勸他人行忍，讚歎忍的功德，見到能行忍的補特伽羅便心生欣慰歡喜。
六、一切種忍
什麼是菩薩的一切種忍？當知此忍，六種、七種，總共十三種。
六種：了知不忍會招致不可愛的異熟果報，由於怖畏此故而勤修行忍；對諸有情有哀憐心、悲愍心、親愛心，由親善之故而勤修行忍；對無上正等菩提懷有猛利欲樂，為圓滿忍波羅蜜多之故而勤修行忍；如世尊所說「出家之人，須具足忍辱之力」，由此因緣，不應出家受具足戒卻行不忍；由於受持佛法之故而勤修行忍；種姓具足、先已串習忍，如今自然安住其自性，故能修忍；了知一切法本離有情，只見諸法無戲論之性，諦審觀察法性之故，能修行忍。
七種：對一切不饒益之事能忍，是「從一切忍」；於屏處及大眾之前都能修忍，是「一切處忍」；晝之初分、中分、後分，若夜若日，若過去未來現在，若病或不病，若臥若起，都能常修忍，是「一切時忍」；由身行忍，不加以捶打；由語行忍，不出一切令人不悅之言；由意行忍，不生憤怒，不懷污濁的惡意樂。
七、遂求忍
什麼是菩薩的遂求忍？當知此忍略有八種。是說諸菩薩，對種種有苦而來求索、態度惡劣逼迫者，都能忍受；對極為凶暴、造上品惡業的有情，依於正法與大悲而不損惱、能忍；對出家而犯戒者，依於正法與大悲而不損惱、能忍。又有五種耐勤苦忍：能堪耐為除遣有苦有情之苦而付出的勤苦，能堪耐求法的勤苦，能堪耐依法修行的勤苦，能堪耐為他人廣說正法的勤苦，能堪耐對諸有情之事助其一臂之力所生的勤苦。這八種，名為遂求忍——對有情有損惱之事，因為忍而遠離；對有情有所求之事，因為忍而給予；所以稱為「遂求忍」。
八、此世他世樂忍
什麼是菩薩的此世他世樂忍？當知此忍略有九種。是說諸菩薩安住不放逸，對種種善法都能堪忍；對寒熱都能堪忍；對飢渴都能堪忍；對蚊虻叮咬都能堪忍；對風吹日曬都能堪忍；對蛇蠍咬螫都能堪忍；對種種辛勞所生的身心疲憊憂惱都能堪忍；對墮在生死、受生老病死等苦的有情，現前生起哀愍而修行忍。如此，菩薩因修行忍之故，能使自身在現世得安樂而住，不被一切惡不善法所染污侵擾；又能引發後世安樂的因緣；也能使他人修習種種現法後法的安樂正行——這就是此世他世樂忍。
九、清淨忍
什麼是菩薩的清淨忍？當知此忍略有十種。是說諸菩薩：遇到他人所做的不饒益、損惱、違逆之事，終不回報；心中也不憤懣；也沒有怨嫌之意相續不斷；恆常現前想要作饒益之事，始終如一，不會只利益自己一次便捨棄不再利益；對曾經有怨的人，會主動前往悔謝；也終不使對方心生疲厭之後才勉強接受道歉，而是恐怕對方疲厭，一經道歉便立即接受；對自己不能堪忍之處，能生起增上猛利的慚愧；依於能堪忍之故，對大師（佛）能生起增上猛利的愛敬；依於不損惱一切有情之故，對諸有情能生起猛利的哀愍愛樂；一切不忍及其助伴之法都已斷除，故能遠離欲界之欲。
由這十相，當知菩薩所修的忍已然清淨無垢。
應知這當中，從最初的自性忍，一路廣說到最後的清淨忍，如此便能出生廣博無量的大菩提果。以忍為依止，諸菩薩便能圓滿忍波羅蜜多，證得無上正等菩提。
Overall Heading: The Nine Aspects of Patience
What is the bodhisattva's perfection of patience (kṣānti-pāramitā)? The summary verse (uddāna) says: intrinsic nature, the whole, the hard, all-gateways, the good, all-kinds, the fulfilling-of-requests, ease in this world and the next, and purity — these nine aspects are patience stated in brief. That is to say, these nine aspects of patience, taken together, are the bodhisattva's perfection of patience: (1) patience by way of intrinsic nature; (2) the whole of patience; (3) difficult patience; (4) patience through all gateways; (5) the good person's patience; (6) patience of all kinds; (7) patience that fulfills requests; (8) patience for ease in this world and the next; (9) pure patience.
One · Patience by Way of Intrinsic Nature
What is the bodhisattva's patience by way of intrinsic nature? It is that the bodhisattvas, either taking the power of discriminating reflection as their support, or by their very nature being able to endure harm and enmity, can endure universally with respect to every object and condition. It is because of an undefiled mind, of a compassion pure and unmixed, that they are able to have such endurance. This, it should be understood, is the bodhisattva's patience by way of intrinsic nature, stated in brief.
Two · The Whole of Patience
What is the bodhisattva's whole of patience? It should be understood that this patience is, in brief, of two kinds: (1) patience within the class of the householder; (2) patience within the class of the renunciant. Beneath these two classes there are, in each, three kinds: (1) patience enduring the harm and enmity of others; (2) patience calmly accepting the mass of sufferings; (3) patience of settled conviction upon reflecting on the Dharma.
Patience Enduring the Harm and Enmity of Others: Five Contemplations
What is the bodhisattva's patience enduring the harm and enmity of others? It is that the bodhisattvas, when there come before them the many sufferings arising from the harm and enmity of others — fierce and unbroken, of many kinds and for a long stretch of time — should instruct themselves thus: This is what my own past karma has drawn down; it is that I myself, in former lives, wrought many kinds of impure karma, and only now do I receive such a fruit of suffering. If I now cannot endure this suffering that carries no benefit, I shall on the contrary become a place from which still greater suffering springs in the future; and if I let myself turn along with this dharma that is a cause of great suffering, then I am making for myself what I cannot wish for, generating for myself bonds and fetters, raising up for myself harm and enmity — and it is not the other person's doing. Furthermore, all the formations belonging to my own body and to another's body take "the suffering of their very nature" for their substance; the other person, out of not-knowing (ajñāna), adds suffering upon this substance of mine that is already suffering; but I, since I already understand this principle, why should I add further suffering upon that substance that is already suffering? What is more, the śrāvakas for the most part cultivate only the practice of benefit for their own bodies, and even they ought not to give rise to the mind of impatience that makes both self and other suffer — how much less should I, who am now diligently cultivating the practice of benefiting others, give rise to a mind of impatience.
After the bodhisattva has thus reflected and discriminated rightly, he then diligently cultivates five contemplations, and with respect to all sentient beings — foe or kin, of lower or of superior kind, having pleasure or having pain, endowed with virtue or with fault — he is able to endure all the suffering of harm and enmity. What are these five contemplations? (1) the contemplation of former-life kinship and friendship; (2) the contemplation of conforming to phenomena alone; (3) the contemplation of impermanence; (4) the contemplation of suffering; (5) the contemplation of embracing.
The contemplation of former-life kinship and friendship: The bodhisattva should train thus — it is not easy to find any sentient being who, across the long stretch of the past, has never once been my father, my mother, my brother, my sister, my preceptor, my instructor, or one like an elder to me. Having reflected thus in accordance with principle, toward a sentient being who does harm he is able to cast off the notion of enmity and hatred and to dwell in the notion of kinship and friendship; and relying on this notion of kinship and friendship, he is able to endure all harm and enmity.
The contemplation of conforming to phenomena alone: The bodhisattva should train thus — all things rest upon a host of conditions and are but the operation of phenomena; within this there is no such existent as a "self," or a "sentient being, a living one, a born one"; and so there is no one who is the reviler, the angered, the striker, the mocker, the reproacher, nor anyone who is the reviled, the object of anger, the struck, the mocked, the reproached. Having reflected thus in accordance with principle, toward a sentient being who does harm he casts off the notion of "sentient being" and dwells in the notion of "phenomena alone"; and relying on this notion of phenomena alone, he is able to endure all harm and enmity.
The contemplation of impermanence: The bodhisattva should train thus — all sentient beings, whether being born or growing, are by their very nature impermanent, all of them dharmas destined to die. The utmost of revenge is no more than to cut off the other's life; yet a sentient being's life is in truth ceasing moment by moment, so why should one of wisdom go on to cut it off further? Since this dharma of impermanent birth-and-death already presses upon every sentient being, one of wisdom ought not even to give rise to a defiled mind over it — how much less to do harm with hand, foot, or clod and stone, and how much less still to cut off the other's life forever. Having reflected thus in accordance with principle, he is able to cast off the notion of "the constant and the firm" and to dwell in the notion of "the impermanent and the unfirm"; and relying on this notion of impermanence, he is able to endure all harm and enmity.
The contemplation of suffering: The bodhisattva should observe thus — if sentient beings, even while in the very midst of flourishing, are still moment by moment pursued by the three sufferings — the suffering of formations, the suffering of change, and the suffering that is pain itself — how much more those sentient beings who are in the very midst of decline. Having observed thus, he should train thus: I ought now, toward these sentient beings ever pursued by suffering, to apply myself with diligence and skillful means so that they part from suffering, and ought not to add further pain upon them. Having reflected thus in accordance with principle, he is able to sever the notion of "pleasure" and to give rise to the notion of "suffering"; and relying on this notion of suffering, he is able to endure all harm and enmity.
The contemplation of embracing: The bodhisattva should train thus — since I have already given rise to the mind of awakening for the whole class of sentient beings, I have thereby already embraced the whole class of sentient beings as my own kin, and I ought by right to seek for them every kind of benefit. I ought not now, when it was from the first my wish to seek benefit for sentient beings, on the contrary to do what runs counter to their benefit because I cannot endure harm and enmity. Having reflected thus in accordance with principle, toward a sentient being who does harm he extinguishes the notion of "the other person" and dwells in the notion of "embracing"; and relying on this notion of embracing, he is able to endure all harm and enmity.
What is it that is called "patience"? Within one's own mind there is no bursting-forth of anger; one does not repay another's harm and enmity with enmity; nor does one let the seed of hatred lie latent and stored away, flowing on in continuous succession — this is what is called patience. This is the bodhisattva's patience enduring the harm and enmity of others.
Patience Calmly Accepting the Mass of Sufferings: Eight Sites of Suffering
What is the bodhisattva's patience calmly accepting the mass of sufferings? It is that the bodhisattvas should train thus — from the past onward, I have drifted along in the train of craving, ever pursuing every kind of desire and pleasure, and it was I myself who by discrimination fixed upon these as causes of suffering, pursuits of every kind of painful nature. In the course of that pursuit I endured measureless, fierce, great sufferings — such as running about in every way for the sake of gain, farming, serving the sovereign, and the rest — thus, while pursuing a suffering without meaning, I let myself undergo every kind of great suffering, all of it issuing from a mistaken discrimination that lacked wisdom. Now, for the sake of attaining the most excellent wholesome dharma that draws forth ease and pleasure, I ought all the more to discriminate and endure great sufferings a hundred thousand koṭī-fold — how much more these slight sufferings that I could not fail to endure. Having reflected thus in accordance with principle, for the sake of seeking awakening he is able to endure every kind of suffering of circumstance.
What is called "every kind of suffering of circumstance"? It should be understood that this suffering is, in brief, of eight kinds: (1) the suffering of the site of reliance; (2) the suffering of the site of worldly dharmas; (3) the suffering of the site of deportment; (4) the suffering of the site of gathering the Dharma; (5) the suffering of the site of the mendicant life; (6) the suffering of the site of diligent toil; (7) the suffering of the site of benefiting others; (8) the suffering of the site of the tasks to be done.
The suffering of the site of reliance: "Reliance" refers to the four reliances. Relying on these, one goes forth in the well-spoken Dharma and Vinaya, receives the full precepts, and becomes one within the ranks of the bhikṣus — namely as regards clothing, food and drink, bedding, and medicine for the condition of illness, the requisites that sustain the body. If what the bodhisattva obtains is coarse and poor, scanty, held back and delayed, or met with contempt and disrespect, he yet gives rise to no sorrow, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of reliance.
The suffering of the site of worldly dharmas: The worldly dharmas should be understood, in brief, as of nine kinds — decline; disgrace; blame; pain; the perishing that is the dharma of perishing; the exhausting that is the dharma of exhaustion; the aging that is the dharma of aging; the sickening that is the dharma of sickness; the dying that is the dharma of death. These worldly dharmas, whether wholly or in part they come before one, can all give rise to a mass of sufferings — this is the suffering of the site of worldly dharmas. Facing these masses of suffering, the bodhisattva discriminates and endures, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of worldly dharmas.
The suffering of the site of deportment: This is the four deportments of walking, standing, sitting, and lying down. Whether walking or sitting, the bodhisattva at all times, day and night, purifies and cultivates his mind free of the many dharmas that obstruct, and to the very end does not at improper times lean upon couch or seat, grass mat or leaf mat. The bodhisattva is able to endure the suffering born of this weariness, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of deportment.
The suffering of the site of gathering the Dharma: Gathering the Dharma should be understood, in brief, as of seven kinds — serving and making offerings to the Three Jewels; serving and honoring elders; inquiring and receiving the right Dharma; after inquiring and receiving it, expounding it widely for others; chanting and praising with a resounding voice; dwelling alone in an idle and empty place, reflecting without error and weighing and observing; cultivating the calm-abiding and insight subsumed under yogic attention. As regards these seven ways of gathering the Dharma, the bodhisattva is able to endure the many kinds of suffering born of his valiant toil, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of gathering the Dharma.
The suffering of the site of the mendicant life: It should be understood that this suffering is, in brief, of seven kinds — (1) vowing of oneself to mar one's own appearance (shaving off hair and beard, casting aside every kind of worldly comeliness); (2) vowing of oneself to mar one's outward look (taking up and keeping robes changed to a dulled color); (3) that one's conduct and bearing are in nothing given over to self-indulgence — that, walking about in the world, in all one's going and staying one holds oneself in check; (4) that one lives by relying on others (casting aside worldly enterprises such as trade and farming, sustaining oneself wholly by what others give); (5) that to the end of life one begs from others for clothing and other requisites, and does not take up and enjoy precious wealth got unlawfully or long hoarded and unused; (6) that to the end of life one bars the many kinds of desire and pleasure of the human realm, keeping far from the sensual dharma of non-celibacy; (7) that to the end of life one bars the many kinds of amusement of the human realm — casting aside the watching and listening to, the singing and dancing, the merry games and revels, the entertainments and the like, and casting aside as well the mirthful pleasures, the banding together and roaming in play with kin, friends, and companions. Every such hardship and suffering born of the begging life the bodhisattva is wholly able to endure, nor lets his vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of the mendicant life.
The suffering of the site of diligent toil: It is that the bodhisattvas, by reason of diligently cultivating the wholesome dharma and of their laborious toil, are wholly able to endure the many kinds of bodily and mental weariness and distress that arise therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of diligent toil.
The suffering of the site of benefiting others: It is that the bodhisattvas, cultivating the eleven kinds of activity that benefit sentient beings (as stated before), are wholly able to endure the many kinds of grief and suffering that arise therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of benefiting others.
The suffering of the site of the tasks to be done: It is that the bodhisattvas — if renunciants, then have the enterprise of managing robe and bowl and the like; if householders, then have the enterprise of trade, farming, serving the sovereign, and the rest, without error — are wholly able to endure the many kinds of toil that occur therefrom, nor let their vigor lapse and fail on that account — this is the bodhisattva enduring the suffering of the site of the tasks to be done.
Furthermore, the bodhisattvas, though they meet with every kind of suffering, yet toward unsurpassed perfect awakening are able diligently to cultivate what has not yet been diligently cultivated, and do not turn back from what has already been diligently cultivated, but at all times diligently apply themselves to cultivation, with a mind that has no alteration and no defilement. This is the bodhisattva's patience calmly accepting the mass of sufferings.
Patience of Settled Conviction upon Reflecting on the Dharma: Eight Sites for Giving Rise to Conviction
What is the bodhisattva's patience of settled conviction upon reflecting on the Dharma? It is that the bodhisattvas are able to reflect and discriminate rightly upon all dharmas — by reason of good observation and of a superior awakened wisdom, they are able, at eight sites for giving rise to conviction, skillfully to establish conviction. What are these eight sites for giving rise to conviction? (1) the site of the qualities of the Three Jewels; (2) the site of the true meaning; (3) the site of the great spiritual power of the buddhas and bodhisattvas; (4) the site of cause; (5) the site of fruit; (6) the site of the meaning that is to be attained; (7) the site of one's own means for attaining that meaning; (8) the site of all that is to be known and all that is to be practiced. Such conviction, moreover, by reason of two causes and conditions, can be well established at these sites: first, by reason of long-time repeated practice; second, by reason of attaining a wholesome and pure wisdom. This is the bodhisattva's patience of settled conviction upon reflecting on the Dharma.
Thus, relying on the whole of patience of these two classes, the householder and the renunciant, the bodhisattva is then able to open out widely the various aspects and distinctions of difficult patience and the rest — this should be understood.
Three · Difficult Patience
What is the bodhisattva's difficult patience? It should be understood that this patience is, in brief, of three kinds. That the bodhisattva is able to endure the non-beneficial acts done by feeble and lowly sentient beings — this is the first difficult patience. If the bodhisattva dwells in an honored and noble position, that he can yet endure the non-beneficial acts done by his own subjects — this is the second difficult patience. If the bodhisattva can yet endure the outrageous non-beneficial acts done by sentient beings of low and mean caste — this is the third difficult patience.
Four · Patience through All Gateways
What is the bodhisattva's patience through all gateways? It should be understood that this patience is, in brief, of four kinds. It is that the bodhisattvas are able to endure the non-beneficial acts done by those close to them, the non-beneficial acts done by foes and enemies, and the non-beneficial acts done by those who are neutral; and, moreover, toward these three classes of persons, they are able to endure as well the non-beneficial acts of lower and of superior kind.
Five · The Good Person's Patience
What is the bodhisattva's good person's patience? It should be understood that this patience is, in brief, of five kinds. It is that the bodhisattvas first see, with respect to "patience," its various excellent advantages — that a person (pudgala) able to endure will in future lives have not many foes and enemies, not much estrangement, much joy and delight, no regret at the point of death, and, after the body perishes and life ends, will be born among the good destinies of the heavens. Having seen these advantages, they are then themselves able to endure, and also exhort others to practice patience, and praise the merit of patience, and, seeing a person (pudgala) able to practice patience, give rise in their minds to gladness and joy.
Six · Patience of All Kinds
What is the bodhisattva's patience of all kinds? It should be understood that this patience is of six kinds and of seven kinds, thirteen kinds in all.
The six kinds: knowing that impatience draws down an unwished-for maturational fruit, by reason of dread of this one diligently cultivates the practice of patience; having toward sentient beings a heart of pity, a heart of compassion, a heart of dear affection, by reason of kinship and friendliness one diligently cultivates the practice of patience; harboring a fierce wish and delight toward unsurpassed perfect awakening, for the sake of fulfilling the perfection of patience one diligently cultivates the practice of patience; as the World-Honored One has said, "one who goes forth must be endowed with the strength of patient endurance" — by reason of this cause and condition, one who has gone forth and received the full precepts ought not to practice impatience; by reason of upholding the Buddha's Dharma one diligently cultivates the practice of patience; being endowed with the [right] caste and having beforehand repeatedly practiced patience, one now naturally dwells in its intrinsic nature, and so is able to cultivate patience; knowing that all dharmas are of themselves apart from sentient beings, seeing only the nature of phenomena free of conceptual proliferation, by reason of investigating and examining the nature of phenomena one is able to cultivate the practice of patience.
The seven kinds: to be able to endure with respect to every non-beneficial act is "patience with respect to all"; to be able to cultivate patience both in a hidden place and before a great assembly is "patience in all places"; in the first, middle, and last portions of the day, whether by night or by day, whether past, future, or present, whether sick or not sick, whether lying down or rising up, to be able ever to cultivate patience is "patience at all times"; by bodily conduct to practice patience, not laying on beating; by verbal conduct to practice patience, not uttering any word that displeases another; by mental conduct to practice patience, giving rise to no anger and harboring no defiled evil intent.
Seven · Patience That Fulfills Requests
What is the bodhisattva's patience that fulfills requests? It should be understood that this patience is, in brief, of eight kinds. It is that the bodhisattvas are able to endure those who come seeking and asking amid every kind of suffering, ill in manner and pressing; and, relying on the right Dharma and on great compassion, without harming or vexing them, are able to endure sentient beings extremely fierce and violent who commit evil karma of the highest degree; and, relying on the right Dharma and on great compassion, without harming or vexing them, are able to endure renunciants who have broken the precepts. And further there are five kinds of patience enduring diligent toil: to be able to endure the diligent toil expended in removing the suffering of sentient beings who are in suffering; to be able to endure the diligent toil of seeking the Dharma; to be able to endure the diligent toil of practicing according to the Dharma; to be able to endure the diligent toil of widely expounding the right Dharma for others; to be able to endure the diligent toil that arises from lending sentient beings a hand in their affairs. These eight are named the patience that fulfills requests — toward what harms and vexes sentient beings, by patience it keeps away; toward what sentient beings seek, by patience it gives; and so it is called "patience that fulfills requests."
Eight · Patience for Ease in This World and the Next
What is the bodhisattva's patience for ease in this world and the next? It should be understood that this patience is, in brief, of nine kinds. It is that the bodhisattvas, dwelling in non-negligence, are able to endure with respect to every kind of wholesome dharma; able to endure cold and heat; able to endure hunger and thirst; able to endure the biting of mosquitoes and gadflies; able to endure the blowing of wind and the scorching of sun; able to endure the biting and stinging of snakes and scorpions; able to endure the bodily and mental weariness and distress born of every kind of toil; and, toward sentient beings fallen into birth-and-death and undergoing the sufferings of birth, aging, sickness, and death, they give rise before them to pity and practice patience. Thus, by reason of practicing patience, the bodhisattva is able to make his own body dwell at ease in the present world, undefiled and unassailed by any evil and unwholesome dharma; is able as well to draw forth the causes and conditions of ease in the world to come; and is able as well to make others cultivate every kind of right practice of ease in the present dharma and the later dharma — this is the patience for ease in this world and the next.
Nine · Pure Patience
What is the bodhisattva's pure patience? It should be understood that this patience is, in brief, of ten kinds. It is that the bodhisattvas: meeting with the non-beneficial, harmful, and adverse acts done by others, to the very end make no return of them; nor in their minds do they resent; nor is there any intent of grudge and dislike continuing on unbroken; ever and before them they wish to do beneficial acts, constant and unchanging, and will not benefit only once and then cast aside, benefiting no more; toward those who have been foes in the past, they will of their own accord go to them to repent and apologize; and to the very end they do not wait until the other's mind has grown weary and worn before grudgingly accepting the apology, but rather, fearing that the other might grow weary, upon a single apology accept it at once; toward the places where they themselves cannot endure, they are able to give rise to a heightened and fierce sense of shame and conscience; by reason of being able to endure, toward the Great Teacher (the Buddha) they are able to give rise to a heightened and fierce love and reverence; by reason of not harming or vexing any sentient being, toward all sentient beings they are able to give rise to a fierce pity and loving delight; every dharma of impatience and its accompanying aids having been severed, they are thus able to keep far from the desires of the desire-realm.
By these ten aspects, it should be understood that the patience the bodhisattva cultivates has become pure and free of defilement.
It should be understood that within this, from the first patience by way of intrinsic nature, expounded widely all the way to the last, pure patience — thus can there be born the vast and measureless fruit of great awakening. Taking patience as their support, the bodhisattvas are then able to fulfill the perfection of patience and to realize unsurpassed perfect awakening.
六度走到第三步
施除外在的慳，戒防內心的垢，忍呢？忍面對的是修行路上最直接的一種阻力——別人加諸己身的傷害。一個人即便能捨、能守戒，若一遇怨害便瞋恨反擊，修行到此就斷了。忍品立的九相仍是那個通式（自性、一切、難、一切門、善士、一切種、遂求、此世他世樂、清淨），但這一次，論真正要教的不是「忍住」這個動作，是换一副眼睛去看那個傷害你的人。
自性忍：無染心，不是壓抑
論說自性忍的體：「或思擇力為所依止，或由自性堪忍怨害……由無染心，純悲愍故，能有堪忍。」（本論）遁倫錄了四家（景、泰、窺基、圓測）對這句話的理解，角度各異，但都繞著同一個字打轉：「無染」。窺基把「忍」拆成兩層——「遍忍」與「普忍」：豎通三界是遍忍，橫闊四生是普忍；又，通一切有情是遍忍，忍通怨親兩端是普忍。圓測則把「忍因」與「自性忍體」分開，將無染心、悲愍分別對應貪、瞋二種煩惱的對治。
這裡最要緊的一個判斷，是窺基一句直白的訓詁：「無染心＝無貪。」忍的體不是壓住怒氣的意志力，是心裡根本沒有那個會被觸怒的「貪著」——貪著自己的名譽、貪著自己該被如何對待。沒有貪著，就沒有東西可以被冒犯。這也是為什麼異譯把這一點說得更白：曇無讖《菩薩地持經》直接說「無貪心純一悲心」，求那跋摩《菩薩善戒經》則說「智慧力故能堪……有憐愍故、得慈心故」——三譯用語不同，卻共同指向一件事：忍的根不在忍耐力，在悲心與無染。
一切忍：五種觀想，把「怨害」重新看一遍
一切忍分在家、出家兩品，每品各三種：耐他怨害忍、安受眾苦忍、法思勝解忍。這三種忍面對的分別是「別人加害我」、「環境加害我」、『還沒證得的法加害我的信心』——三個不同的戰場。
耐他怨害忍最有意思的地方，不在教你「忍住」，在教你怎麼把眼前這個人重新看一遍。論給了五種觀想：
宿生親善想——在無盡的過去世裡，很難找到一個有情不曾做過我的父母、兄弟、姊妹、師長。這個觀想不是要你去「假裝」眼前這個傷害你的人是親人，是提醒你：把「親」與「怨」看成固定不變的標籤，本身就是一種錯覺。
隨順唯法想——這裡沒有「我」，也沒有「他」，只是眾緣依託運行的法而已，沒有一個固定的「能罵者」與「被罵者」。這個觀想直接鬆動了「誰傷害了誰」這個問題本身的預設。
無常想——對方最極致的傷害，不過是奪走一條終將自然消逝的生命；有情的命本就念念在斷滅，何必多此一舉去加速它。
苦想——連那些看似興盛得意的有情，尚且被行苦、壞苦、苦苦三苦時時追逐，何況眼前這個正在對我使壞的人，他自己可能正陷在更深的苦裡。忍，於是從「我該不該原諒他」，轉成『我該不該在一個本就受苦的人身上再加一層苦』。
攝受想——我既已發菩提心攝受一切有情為親眷，就不該因不能忍怨害，反而背棄自己原本想利益他們的初衷。
五種觀想合看，論其實在做一件事：不是教你壓下情緒，是教你換掉那副會被激怒的眼睛。 論末給忍下的定義也呼應這一點：「自無憤勃，不報他怨，亦不隨眠流注恒續，故名為忍」——連瞋恨的種子都不讓它在心底潛伏續流，這才是真正的忍，不是表面的隱忍。
安受眾苦忍：八種處苦，忍的是修行本身的辛苦
忍不只面對他人的惡意，也面對修行這條路本身帶來的辛苦——依止處苦（衣食粗劣）、世法處苦（衰毀譏苦壞盡老病死九種世法）、威儀處苦（晝夜不倒單的行住坐臥）、攝法處苦（供事三寶、諮法、講法、獨處思惟、修止觀）、乞行處苦（剃髮壞色衣、依他活命、終身不蓄財不行婬不嬉戲）、勤劬處苦、利他處苦、所作處苦。論舉的「世法九種」，窺基花了忍品裡最長的一段疏文，把它與佛教傳統的「八世法」（利衰毀譽稱譏苦樂）逐一對應——這一長串「處苦」清單提醒讀者：忍不是應付一次性的衝突事件，是承擔整個修行生活方式本身所帶來的、持續而瑣碎的辛苦。
法思勝解忍：八種生勝解處，忍與力種姓品的隔空對話
法思勝解忍面對的，是對法義本身尚未證得時，信心可能動搖的那個關口。論列八處：三寶功德處、真實義處、諸佛菩薩大神力處、因處、果處、應得義處、自於彼義得方便處、一切所知所應行處。遁倫特別點出，這八處與〈力種姓品〉（七處之8）所列完全相同，只是第二、第三兩處次序互換——忍品在這裡不是憑空新造一套架構，是把力種姓品早已立好的骨架，重新安放進「忍」這個脈絡裡：對法義能安住勝解，本身就是一種忍——忍受尚未親證的懸而未決。
難行忍、一切門忍、善士忍、一切種忍、遂求忍：忍的廣度
難行忍三種——忍羸弱者的冒犯、忍身居尊位時臣屬的冒犯、忍面對卑賤者增上的冒犯——三個層次剛好覆蓋了人際位階的三端：對弱者、對下屬、對地位懸殊者，忍的難度各自不同。一切門忍四種，把忍的對象擴展到親、怨、中庸三類人及其劣等勝品，不偏親也不縱怨。善士忍五種，先見忍的勝利（少怨敵、少乖離、多喜樂、臨終無悔、身後生善趣），再自忍、勸他忍、讚忍德、見人行忍而慶喜——忍不只是自修，也是可以被稱揚、被傳遞的德行。
一切種忍十三相（六種+七種），六種列出忍的六個發起理由（怖畏異熟、哀憐親愛、求無上菩提、法受不應不忍、種姓串習、諦觀法無戲論性），七種則從時處身語意五個面向把忍鋪滿——一切不饒益忍、一切處忍（屏處與大眾前皆能忍）、一切時忍（晝夜四時皆能忍）、身忍、語忍、意忍。遂求忍八種，講的是忍如何具體回應他人的求索與苦難——忍受惡逼、忍受凶暴犯戒者而不損惱、加上五種耐勤苦忍（除苦有情之苦、求法、依法而行、為他說法、與人助伴皆能耐勞）。論給這名字的解釋很直接：「於有情有損惱者，由忍故離；於有情是所求者，由忍故與」——忍，成就的是別人求而不得、免而不去的兩端。
此世他世樂忍、清淨忍：忍的究竟
此世他世樂忍九種，把忍從人際擴展到自然環境——寒熱、飢渴、蚊虻、風日、蛇蠍、劬勞疲憊，乃至對墮於生死苦海的有情生起哀愍。忍到這一步，已經不只是「對人」的忍，是對整個無常世界的承擔。
清淨忍十相，是整部忍品的收束：終不返報、不意憤、無怨嫌相續、饒益之心先後如一、自往悔謝、不待人疲厭便受謝、對己不堪忍處生猛利慚愧、對佛生猛利愛敬、對有情生猛利哀愍、離欲界欲。十相讀下來，會發現清淨忍已經不是「忍住不發作」，是整個人格結構性地不再被怨害觸動——連「不堪忍」本身都能拿來生慚愧、轉化為修行的材料，這正是忍波羅蜜「到彼岸」的意思：不是忍到最後一刻崩潰邊緣，是忍到根本沒有東西需要再忍。
此品照出的一義
忍品九相看似在講「面對傷害時如何反應」，實則自始至終只教一件事：忍不是壓下情緒的意志力，是換一副不會被觸怒的眼睛去看世界。 自性忍的無染心，是這副眼睛的根；五種觀想，是重新訓練這副眼睛看人的方法；八種處苦與八種生勝解處，是這副眼睛面對修行辛苦與法義未證時仍能安住的憑藉；清淨忍十相，是這副眼睛終於徹底不再被觸動的樣子。無貪、無瞋、悲愍——忍波羅蜜多的底色，從頭到尾只有這三個字。
承衍
忍承戒品而來，九相仍是六度通式；法思勝解忍的八種生勝解處與力種姓品（七處之8）同一列舉、次第小異，見古德互見。攝決擇分10目決擇菩提分品另立忍波羅蜜多十清淨（思擇力清淨九＋修習力清淨一），與戒品攝決擇同一整體框架，重決而不沿九相。下接精進品（六度之四）——忍立不動之心，精進續立勇悍之行。
The Third Step along the Six Perfections
Giving removes outward stinginess; discipline guards against inward defilement; and patience? What patience faces is the most direct kind of resistance along the path of practice — the harm that others lay upon one's own person. Even one who can give and can keep the precepts, if at the first taste of harm and enmity he flares into hatred and strikes back, his practice is cut off right there. The nine aspects that the Chapter on Patience sets up are still that same common formula (intrinsic nature, the whole, the hard, all-gateways, the good, all-kinds, the fulfilling-of-requests, ease in this world and the next, purity), but this time what the treatise truly means to teach is not the act of "holding patience in," but changing the very eyes with which you look at the one who is harming you.
Patience by Way of Intrinsic Nature: The Undefiled Mind Is Not Suppression
The treatise states the substance of patience by way of intrinsic nature: "either taking the power of discriminating reflection as its support, or by their very nature being able to endure harm and enmity … it is because of an undefiled mind, of a compassion pure and unmixed, that they are able to have endurance." 〔this treatise〕 Dunlun records four masters (Jing, Tai, Kuiji, Woncheuk) and their understandings of this line, each from a different angle, but all revolving around one and the same word: "undefiled." Kuiji takes "patience" apart into two layers — "patience throughout" and "patience universal": to pervade vertically the three realms is patience-throughout; to range broadly across the four births is patience-universal; and again, to reach through to all sentient beings is patience-throughout, while to have patience reach through to the two ends of foe and kin is patience-universal. Woncheuk, for his part, separates "the cause of patience" from "the substance of patience by way of intrinsic nature," matching the undefiled mind and compassion respectively to the counteragents of the two afflictions, greed and hatred.
The single most crucial judgment here is one plain gloss of Kuiji's: "an undefiled mind = the absence of greed." The substance of patience is not the force of will that presses anger down; it is that there is, within the mind, simply nothing of that "attachment" which could be provoked — attachment to one's own reputation, attachment to how one ought to be treated. With no attachment, there is nothing that can be offended. This too is why the alternate translations say the point more plainly: Dharmakṣema's Bodhisattvabhūmi-sūtra says directly "a mind free of greed, a compassion pure and unmixed", and Guṇavarman's Bodhisattva-śīla-sūtra says "by the strength of wisdom he is able to endure … because he has pity, because he has attained a mind of loving-kindness" — the three translations differ in wording, yet they point together at one thing: the root of patience lies not in the power to endure, but in compassion and the undefiled.
The Whole of Patience: Five Contemplations, Seeing "Harm and Enmity" Over Again
The whole of patience divides into two classes, the householder and the renunciant, each of three kinds: patience enduring harm and enmity, patience calmly accepting the mass of sufferings, patience of settled conviction upon reflecting on the Dharma. What these three kinds of patience face are, respectively, "another harming me," "the environment harming me," and "the Dharma not yet realized harming my confidence" — three different battlefields.
The most interesting thing about patience enduring harm and enmity is not that it teaches you to "hold patience in," but that it teaches you how to look at the person before you over again. The treatise gives five contemplations:
The contemplation of former-life kinship and friendship — across the boundless past lives, it is hard to find a single sentient being who has never once been my father, mother, brother, sister, or teacher. This contemplation is not asking you to "pretend" that the one before you who is harming you is a kinsman; it is reminding you: to take "kin" and "foe" as fixed, unchanging labels is itself a kind of illusion.
The contemplation of conforming to phenomena alone — here there is no "self," and no "other," only phenomena resting upon a host of conditions and operating; there is no fixed "one who reviles" and "one who is reviled." This contemplation loosens directly the very presupposition built into the question "who harmed whom."
The contemplation of impermanence — the utmost harm the other can do is no more than to snatch away a life that will of itself, in the end, fade; a sentient being's life is of itself ceasing moment by moment, so why go out of one's way to hasten it.
The contemplation of suffering — even those sentient beings who look flourishing and pleased with themselves are still moment by moment pursued by the three sufferings — the suffering of formations, of change, and of pain itself — how much more the one before me who is doing me ill, who may himself be sunk in a deeper suffering still. Patience, then, turns from "should I forgive him or not" into "should I add one more layer of suffering upon a person already suffering."
The contemplation of embracing — since I have already given rise to the mind of awakening and embraced all sentient beings as my kin, I ought not, because I cannot endure harm and enmity, to turn my back on my own original wish to benefit them.
Seen together, the five contemplations are all in fact doing one thing: not teaching you to press your feelings down, but teaching you to change out the eyes that could be provoked. The definition of patience the treatise gives at the close answers to just this: "there is no bursting-forth of anger within oneself; one does not repay another's enmity; nor does one let it lie latent, flowing on unbroken — this is what is called patience" — that not even the seed of hatred be allowed to lie hidden within and flow on: this is true patience, not a patience merely borne on the surface.
Patience Calmly Accepting the Mass of Sufferings: Eight Sites of Suffering — the Toil of Practice Itself
Patience faces not only the ill-will of others but also the toil that this path of practice itself brings — the suffering of the site of reliance (coarse and poor clothing and food), the suffering of the site of worldly dharmas (the nine worldly dharmas: decline, disgrace, blame, pain, perishing, exhaustion, aging, sickness, death), the suffering of the site of deportment (never lying down to sleep, day and night, through walking, standing, sitting, lying), the suffering of the site of gathering the Dharma (serving the Three Jewels, inquiring after the Dharma, expounding the Dharma, dwelling alone in reflection, cultivating calm-and-insight), the suffering of the site of the mendicant life (shaving the head, robes of dulled color, living by others, and to life's end neither hoarding wealth nor practicing sensuality nor amusing oneself), the suffering of the site of diligent toil, of benefiting others, and of the tasks to be done. Over the "nine kinds of worldly dharma" that the treatise lists, Kuiji spent the longest single stretch of commentary in the whole Chapter on Patience, matching them one by one against the traditional Buddhist "eight worldly dharmas" (gain and loss, disgrace and honor, praise and blame, pain and pleasure) — this long roll of "sites of suffering" reminds the reader: patience is not the meeting of a single one-off clash, but the shouldering of the continuous, minute toil that the whole way-of-life of practice itself brings.
Patience of Settled Conviction upon Reflecting on the Dharma: Eight Sites for Giving Rise to Conviction, a Dialogue across the Gap with the Chapter on the Strength of Lineage
What patience of settled conviction upon reflecting on the Dharma faces is that juncture where, toward the meaning of the Dharma not yet realized, one's confidence may waver. The treatise lists eight sites: the qualities of the Three Jewels, the true meaning, the great spiritual power of the buddhas and bodhisattvas, the site of cause, the site of fruit, the meaning to be attained, one's own means for attaining that meaning, all that is to be known and to be practiced. Dunlun points out especially that these eight sites are exactly the same as those listed in the Chapter on the Strength of Lineage (the eighth of the seven sites), only that the second and third sites are interchanged in order — here the Chapter on Patience is not fashioning a fresh scheme out of nothing; it is taking the skeleton the Chapter on the Strength of Lineage had already set in place and re-lodging it within the context of "patience": that one can dwell in settled conviction toward the meaning of the Dharma is itself a kind of patience — the endurance of what remains unresolved, not yet personally realized.
Difficult Patience, Patience through All Gateways, the Good Person's Patience, Patience of All Kinds, Patience That Fulfills Requests: The Breadth of Patience
Difficult patience is of three kinds — enduring the offense of the feeble, enduring the offense of one's own subjects while holding an honored position, enduring the outrageous offense of one of low caste — three levels that just cover the three ends of human rank: toward the weak, toward the subordinate, toward those far apart in station, the difficulty of patience differs in each. Patience through all gateways is of four kinds, extending the objects of patience to the three classes of kin, foe, and the neutral, and to their lower and superior kinds — neither favoring the kin nor giving free rein to the foe. The good person's patience is of five kinds: first seeing the advantages of patience (few foes, little estrangement, much joy, no regret at death, a good destiny hereafter), then enduring oneself, exhorting others to endure, praising the merit of patience, and rejoicing at seeing others practice it — patience is not only self-cultivation but a virtue that can be extolled and handed on. Patience of all kinds is thirteen aspects (six kinds + seven kinds): the six kinds list six reasons for undertaking patience (dread of the maturational fruit, pity and dear affection, the seeking of unsurpassed awakening, that a receiver of the Dharma ought not to be impatient, the repeated practice of lineage, investigating the nature of phenomena free of proliferation); the seven kinds spread patience out across the five facets of time, place, body, speech, and mind — patience with respect to all non-beneficial acts, patience in all places (both hidden and before the assembly), patience at all times (through the four watches, day and night), and the patience of body, speech, and mind. Patience that fulfills requests is of eight kinds, telling how patience concretely answers others' seeking and suffering — enduring the ill-mannered and pressing, enduring the fierce and precept-breaking without harming or vexing them, plus five kinds of patience enduring diligent toil (removing the suffering of the suffering, seeking the Dharma, practicing according to the Dharma, expounding the Dharma for others, lending a hand in others' affairs). The gloss the treatise gives for this name is very direct: "toward what harms and vexes sentient beings, by patience it keeps away; toward what sentient beings seek, by patience it gives" — patience accomplishes the two ends of what others seek yet fail to gain, and what they would be spared yet cannot escape.
Patience for Ease in This World and the Next, Pure Patience: The Utmost of Patience
Patience for ease in this world and the next is of nine kinds, extending patience from the human sphere out to the natural environment — cold and heat, hunger and thirst, mosquitoes and gadflies, wind and sun, snakes and scorpions, weariness from toil, and even the giving-rise to pity for sentient beings fallen into the sea of birth-and-death. Patience reaching this far is no longer merely a patience "toward people"; it is a shouldering of the whole impermanent world.
Pure patience is of ten aspects, the gathering-up of the entire Chapter on Patience: to the end make no return; to hold no resentment; to let no grudge continue on; to keep the mind to benefit others constant, first and last, alike; to go of oneself to repent and apologize; not to wait until the other is worn out before accepting the apology; toward the places one cannot endure, to give rise to a fierce shame and conscience; toward the Buddha, to give rise to a fierce love and reverence; toward sentient beings, to give rise to a fierce pity; and to keep far from the desires of the desire-realm. Reading the ten aspects down, one finds that pure patience is no longer "holding patience in without letting it break out"; it is that the whole structure of one's character is no longer, at its root, moved by harm and enmity — even "not being able to endure" can itself be taken up to give rise to shame and turned into material for practice. This is precisely what the perfection of patience — the "crossing to the far shore" — means: not to endure until the last moment on the very edge of collapse, but to endure until there is, at bottom, nothing left that needs to be endured.
The One Meaning This Chapter Casts into Relief
The nine aspects of the Chapter on Patience seem to be speaking of "how to respond when facing harm," but from first to last they teach only one thing: patience is not the force of will that presses feelings down; it is changing the very eyes — eyes that cannot be provoked — with which one looks at the world. The undefiled mind of patience by way of intrinsic nature is the root of these eyes; the five contemplations are the method for retraining these eyes to look at people afresh; the eight sites of suffering and the eight sites for giving rise to conviction are what these eyes rely upon to keep steady in the face of the toil of practice and the meaning of the Dharma not yet realized; and the ten aspects of pure patience are the look of these eyes when at last they are no longer moved at all. No greed, no hatred, compassion — the ground-color of the perfection of patience, from beginning to end, is these three alone.
Carrying Forward
Patience comes down from the Chapter on Discipline; the nine aspects are still the common formula of the six perfections. The eight sites for giving rise to conviction of patience of settled conviction upon reflecting on the Dharma are the same enumeration as in the Chapter on the Strength of Lineage (the eighth of the seven sites), the order slightly differing — an instance of the ancient masters' cross-viewing. The Section on Ascertainment, in ascertaining the Chapter on the Factors of Awakening under its tenth heading, sets up separately the ten purities of the perfection of patience (nine of the purity of the power of discriminating reflection + one of the purity of the power of cultivation), belonging to the same overall frame as the ascertainment of the Chapter on Discipline — a re-ascertainment that does not follow the nine aspects. Next comes the Chapter on Vigor (the fourth of the six perfections) — patience sets up the unmoving mind, and vigor goes on to set up valiant conduct.
考據Apparatus
忍品＝初持第十一品、六波羅蜜多之三；立九相如前二品。聖教義之眼重在自性忍的四家並陳（景/泰/基/測）、八種生勝解處與力種姓品之互見、及攝決擇分忍波羅蜜多十清淨之重決。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T1579 本地分 | 菩薩地·初持瑜伽處 忍品第十一〔T30n1579 0523a13 品題·0523a14 嗢拕南起–0525c01 段末〕（六度之三·卷42） |
| 論文自身 | 忍九相總標：自性忍〔0523a14〕·一切忍（耐他怨害忍五想／安受眾苦忍八種處苦／法思勝解忍八種生勝解處）·難行忍三·一切門忍四·善士忍五·一切種忍十三（六+七）·遂求忍八·此世他世樂忍九·清淨忍十 |
| 遁倫《瑜伽論記》T1828 | 忍品釋〔T42n1828 0541b21–0543a16〕；全結構出問／釋／結歎功能；釋分初開九章／二依章釋 |
| 窺基《略纂》T1829 | 忍品釋〔T43n1829 0148a08–0148b27〕；「此中廣明次第等，可知」，以名相訓詁為主 |
| 最勝子《瑜伽師地論釋》T1580 | 無品釋（全論通釋·不下逐品） |
二、異譯·經內平行對勘
(一) 三家漢譯（玄奘 · 曇無讖 · 求那跋摩）
| 義點 | 玄奘 T1579 忍品第十一 | 曇無讖 T1581 忍品第十一 | 求那跋摩 T1582 忍品第十二 |
|---|---|---|---|
| 範圍／品名 | 忍品 0523a13–0525c01〔卷42〕 | 菩薩地持方便處忍品第十一 0918b17–0920b04 | 菩薩地忍品第十二 0985b05–0986c27 |
| 九／十相之名 | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨〔0523a14 嗢拕南〕九種 | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨〔0918b18-21〕明列九種 | 無開篇九相列名——性忍/一切自忍/善人忍/一切行忍/除忍/自利利他忍/寂靜忍 隨文出現（7 標目可辨）；結末自稱「十忍」〔0986c26-27「具足如是十忍菩薩，能修八正道得阿耨多羅三藐三菩提」〕 |
| 自性忍體 | 思擇力為所依止／自性堪忍怨害／無染心純悲愍〔0523a15-17〕 | 無貪心＋純一悲心（依思惟力）〔0918b21-24「菩薩依思惟力，若性能忍他人不饒益事，一切諸忍依無貪心純一悲心」〕 | 智慧力＋憐愍／慈心〔0985b06-08「智慧力故能堪種種苦惱等事……有憐愍故、得慈心故」〕 |
| 結構特徵 | 九相各自獨立展開 | 九相各自標列並展開，體例最近玄奘 | 標目隱於文中、不先列名；末句自計為「十」，與玄奘「九」不同計數 |
三家唯錄不判：曇無讖與玄奘九相架構、次序全同，唯名相 5/6/7 漂移（善士→善人·一切種→一切行·遂求→除惱）；求那跋摩體例最異——不立開篇九相名目，末句明言「十忍」，計數與玄奘、曇無讖之「九」不同（其七標目可辨，餘二融入文中未獨立標出，具體十分法待另行梳理，唯錄此結構性分歧、不代為判定其十相對應關係）。三家自性忍體皆繫於「無染／慈悲」一系，唯玄奘言「無染心純悲愍」、曇無讖明言「無貪心純一悲心」、求那跋摩言「智慧力＋憐愍慈心」——三譯用語有別而義趣相近，唯錄不判。
(二) 經內平行＝攝決擇分（10目 決擇菩提分品·忍波羅蜜多十清淨）
攝決擇分10目決擇菩提分品，於決擇戒之後，接續重決忍度：
「忍波羅蜜多十清淨」〔T30n1579 0712b17-23〕：前九種為思擇力清淨，第十種為修習力清淨，思擇力清淨復有四種。
此與本地分忍品九相架構不同軸（不沿用自性/一切/難……九相，而以「思擇力清淨九＋修習力清淨一＝十清淨」重決），與戒品攝決擇「三聚毘奈耶重決」同屬「10目 決擇菩提分品」統一框架下的逐度重決（施度另在9目、以七清淨×十相框架，見施品〈考據〉目二）。
(三) 校勘（大正原書校記全枚舉）
忍品段（0523a13–0525c01）大正原書校記共 16 條（<app> 逐條校勘元素雖 0，原書校記以註記形式收錄——「校勘元素零」不等於「無校記」，全枚舉如下）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本品無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考：
| 註號 | 錨 | 底本【大】·異讀 | 語境 |
|---|---|---|---|
| 0523003 | 0523a15 | 拕【大】＊，柁【宮-CB】【宋】【元】【明】【宮】＊ | 忍品嗢拕南（拕／柁·音寫用字） |
| 0523005 | 0523a24 | 能【大】，悉【宋】【元】【明】【宮】 | 自性忍段 |
| 0523006 | 0523b06 | 苦【大】，害【宋】【元】【明】 | 耐他怨害忍段 |
| 0523007 | 0523b07 | 處【大】，緣【聖】 | 耐他怨害忍段 |
| 0523008 | 0523c07 | 生【大】，性【宋】【元】【明】【宮】【聖】 | 安受眾苦忍段 |
| 0523009 | 0523c09 | 切【大】，心【聖】 | 安受眾苦忍段 |
| 0524001 | 0524a03 | 殉【大】，徇【元】【明】 | 安受眾苦忍段 |
| 0524002 | 0524a11 | 劬【大】，勞【宋】【元】【明】【宮】【聖】 | 安受眾苦忍段 |
| 0524003 | 0524a15 | 什【大】，十【宋】【元】【明】【宮】 | 安受眾苦忍段 |
| 0524004 | 0524b15 | 伎【大】，妓【元】【明】，優【聖】 | 法思勝解忍段 |
| 0524005 | 0524b18 | 懈【大】，解【宋】【元】 | 法思勝解忍段 |
| 0524006 | 0524b28 | 估【大】，賈【明】 | 法思勝解忍段 |
| 0525001 | 0525a11 | 姓【大】，性【明】 | 一切種忍段 |
| 0525002 | 0525a16 | 晝【大】＊，盡【元】【明】【宮】＊ | 遂求忍段 |
| 0525003 | 0525a22 | 惡【大】，要【宋】【元】【明】【宮】 | 遂求忍段 |
| 0525004 | 0525b07 | 蠍【大】，蝎【宋】【元】【明】【宮】 | 清淨忍段 |
全 16 條底本從 CBETA 承字讀，無升定本案。帶＊者係大正原欄星標，照錄；「柁【宮-CB】」係 CB 據宮本改字之標記，照錄。本品段大正編者梵文擬註無單列條目（凡有一律不採並註明）。異讀多屬形近／通假（能／悉·苦／害·殉／徇·嬾／懶類），皆不涉義理眼句，唯錄不判。
三、聖教義之經據（眼·重在自性忍四家並陳與八種生勝解處）
(一) 自性忍——景・泰・基・測四家並陳——〔T30n1579 0523a15-17〕「謂諸菩薩或思擇力為所依止，或由自性堪忍怨害，遍於一切皆能堪忍、普於一切皆能堪忍。由無染心，純悲愍故，能有堪忍。」遁倫錄四家釋此句〔T42n1828 0541b24–c20〕：景釋為他不饒益忍／安受苦忍／思惟解忍三分；泰述四釋（原文以三個「云」層層並陳、另有一「又釋」，遁倫照錄，不強改為工整四分）；基（即窺基《略纂》原文，見〔T43n1829 0148a10-16〕：「竪通三界＝遍忍／橫闊四生＝普忍；又總通有情＝遍忍／忍通怨親＝普忍；無染心＝無貪」）；測則區分「忍因」與「自性忍體」，將無染心／悲愍分別繫於貪／瞋二煩惱之對治。四家角度雖異，皆圍繞「遍／普」二義與「無染心」如何理解而展開，唯錄不判。
(二) 八種生勝解處——與力種姓品互見，遁倫存舊論異計——〔T30n1579〕法思勝解忍段：「能於八種生勝解處善安勝解……三寶功德處／真實義處／諸佛菩薩大神力處／因處／果處／應得義處／自於彼義得方便處／一切所知所應行處」。遁倫〔T42n1828 0542b10-21〕特別指出，此八處與〈力種姓品〉（七處之8）同一列舉，唯次第有異（第二、第三兩處互換），並存錄一則「舊論」（真諦譯本）異計筆記——八處數目或次第古有異說，遁倫唯錄存之，不強改本論以就舊論。此八種生勝解處，窺基《略纂》全未論及（唯錄不判此一疏漏或另有考量）。
(三) 善士忍五種——若遠師之名——遁倫於善士忍段〔T42n1828〕另錄一位命名為「若遠師」之古德意見，與景、泰所見相合；並於遂求忍段兩度引《菩薩善戒經》（即異譯 T1582）為參照。
(四) 世法九相與八世法之對應——窺基詳釋——窺基〔T43n1829〕於安受眾苦忍「世法處苦」段（世法九種：衰／毀／譏／苦／壞法壞／盡法盡／老法老／病法病／死法死）著墨最詳，將此九相與佛教傳統「八世法」（利衰毀譽稱譏苦樂）逐一對應疏解，為窺基釋忍品中最長的一段疏文。
四、諸家異釋（古德·標宗）
藏內古德涉本品：遁倫《瑜伽論記》（自性忍四家並陳景泰基測·八種生勝解處存舊論異計·若遠師名·兩引菩薩善戒經）·窺基《略纂》（自性忍遍普二義·無染心＝無貪·世法九相與八世法對應詳疏）·最勝子《釋》（無品釋）。諸說唯錄不判。
(一) 自性忍——景／泰／基／測（遁倫並錄）
見目三(一)。
(二) 八種生勝解處與力種姓品互見·舊論異計——遁倫
見目三(二)。
(三) 世法九相對八世法——窺基
見目三(四)。窺基逐一疏解世法九相（衰毀譏苦壞法壞盡法盡老法老病法病死法死）與八世法（利衰毀譽稱譏苦樂）之對應關係，為本品窺基疏文最詳處。
五、術語
| 漢 | 古德傳梵（音寫·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 波羅蜜多 | pāramitā（古德音寫·到彼岸） | 〔本論 0523a13〕 | 施戒忍精進靜慮慧六·忍為第三 |
| 九相（忍） | —（從闕） | 〔本論 0523a14〕 | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨（六度通式，與施戒二品九相對應） |
| 補特伽羅 | pudgala（古德音寫·數取趣／人） | 〔本論 善士忍段〕 | 能堪忍之人，善士忍見勝利之對象 |
忍品古德所傳梵音承施戒二品：波羅蜜多（pāramitā）·補特伽羅（pudgala）為古德通用音寫，餘從闕，不據現代校本擬補。
六、譬喻·修辭
(一) 性苦體上更增其苦（耐他怨害忍）——〔T30n1579〕「又自他身所有諸行，一切皆用性苦為體。彼無知故，於我身中性苦體上更增其苦；我既有知，何宜於彼性苦體上重加其苦」：以「性苦為體」這一義理直陳而非設喻，說明加害者的無知與菩薩的有知不應同轍。
(二) 命念念斷，智者何緣復欲更斷（無常想）——〔T30n1579〕「是諸有情命念念斷，智者何緣復欲更斷」：以有情生命本自念念壞滅之實相，反顯加害之舉為多此一舉，屬義理直陳而非譬喻句法。
七、互讀
- 施品（六度之一·15-01-09）／戒品（六度之二·15-01-10）：忍九相與施戒二品九相一一對應，仍是六度通式。
- 力種姓品（七處之8·15-01-08）：八種生勝解處與力種姓品同一列舉，次第小異（見目三(二)）。
- 攝決擇分10目 決擇菩提分品（T30n1579 0712b17-23）：忍波羅蜜多十清淨（思擇力清淨九＋修習力清淨一）別軸重決，與戒品攝決擇同框架。
- 異譯：曇無讖忍品第十一〔T30n1581 0918b17〕（九相體例近玄奘）·求那跋摩忍品第十二〔T30n1582 0985b05〕（自計十忍，體例最異）——三家對勘見目二。
- 精進品（下品·15-01-12）：九相通式續行。
互讀以穩定徵引（藏經號·頁錨）為主。
八、校本定位
- 玄奘 T1579（底本）：忍品〔0523a13 品題〕–〔0525c01 段末〕。九相嗢拕南 0523a14 · 自性忍 0523a15 · 一切忍（耐他怨害忍五想／安受眾苦忍八種處苦／法思勝解忍八種生勝解處） · 難行忍三 · 一切門忍四 · 善士忍五 · 一切種忍十三 · 遂求忍八 · 此世他世樂忍九 · 清淨忍十 · 圓滿忍波羅蜜多結。
- 異譯：曇無讖 T1581 忍品第十一〔0918b17–0920b04〕。
- 攝決擇分〔T30n1579〕：10目 決擇菩提分品·忍波羅蜜多十清淨 0712b17-23。
- 遁倫 T1828：忍品釋〔0541b21–0543a16〕。
- 窺基 T1829：忍品釋〔0148a08–0148b27〕。
- 最勝子 T1580：無品釋（全論通釋不下逐品，忍品範圍檢校 0 見）。
- 校勘：忍品段（0523a13–0525c01）大正原書校記 16 條全枚舉（目二(三)·正文錨全定位·底本從 CBETA 承字讀·無升定本案）；大正編者梵文擬註無單列條目（凡有一律不採並註明）。
The Chapter on Patience = the eleventh chapter of the First Section, the third of the six perfections; it sets up nine aspects as in the two preceding chapters. The point of the eye in the scriptural meaning rests chiefly on the four-master setting-side-by-side (Jing / Tai / Kuiji / Woncheuk) with respect to patience by way of intrinsic nature, the cross-viewing of the eight sites for giving rise to conviction with the Chapter on the Strength of Lineage, and the re-ascertainment of the ten purities of the perfection of patience in the Section on Ascertainment.
I. Doctrinal-Outline Placement
| Outline system | Placement of this chapter |
|---|---|
| Xuanzang T1579, the Basic Section | The Bodhisattva Stage · the Yogic Ground of the First Section, the Chapter on Patience, the eleventh 〔T30n1579 0523a13 chapter title · 0523a14 uddāna opening – 0525c01 end of the section〕 (the third of the six perfections · fasc. 42) |
| The treatise's own text | The overall heading of the nine aspects of patience: patience by way of intrinsic nature 〔0523a14〕 · the whole of patience (patience enduring harm and enmity, five contemplations / patience calmly accepting the mass of sufferings, eight sites of suffering / patience of settled conviction upon reflecting on the Dharma, eight sites for giving rise to conviction) · difficult patience, three · patience through all gateways, four · the good person's patience, five · patience of all kinds, thirteen (six + seven) · patience that fulfills requests, eight · patience for ease in this world and the next, nine · pure patience, ten |
| Dunlun, Notes on the Yogācārabhūmi T1828 | The gloss on the Chapter on Patience 〔T42n1828 0541b21–0543a16〕; the whole structured by the functions of posing / glossing / concluding-with-praise; the gloss divides into (1) the opening of nine chapters / (2) the chapter-by-chapter gloss |
| Kuiji, Concise Compendium T1829 | The gloss on the Chapter on Patience 〔T43n1829 0148a08–0148b27〕; "the wide showing of the sequence and the rest herein may be understood," proceeding chiefly by the glossing of names and terms |
| Jinaputra, Commentary on the Yogācārabhūmi T1580 | No chapter-gloss (a general gloss over the whole treatise · not descending chapter by chapter) |
II. Alternate Translations · Collation of In-Treatise Parallels
(1) The Three Chinese Translations (Xuanzang · Dharmakṣema · Guṇavarman)
| Point of meaning | Xuanzang T1579, Chapter on Patience 11 | Dharmakṣema T1581, Chapter on Patience 11 | Guṇavarman T1582, Chapter on Patience 12 |
|---|---|---|---|
| Span / chapter title | Chapter on Patience 0523a13–0525c01 〔fasc. 42〕 | 菩薩地持方便處忍品第十一 tr. "the Bodhisattvabhūmi, the Chapter on Patience of the Section of Means, the eleventh" 0918b17–0920b04 | 菩薩地忍品第十二 tr. "the Bodhisattvabhūmi, the Chapter on Patience, the twelfth" 0985b05–0986c27 |
| The names of the nine / ten aspects | 自性/一切/難/一切門/善士/一切種/遂求/此世他世樂/清淨 tr. intrinsic-nature / whole / hard / all-gateways / good-person / all-kinds / fulfilling-requests / ease-in-this-world-and-the-next / pure 〔0523a14 uddāna〕 nine kinds | 自性/一切/難/一切門/善人/一切行/除惱/此世他世樂/清淨 tr. intrinsic-nature / whole / hard / all-gateways / good-man / all-conduct / removing-vexation / ease-in-this-world-and-the-next / pure 〔0918b18-21〕 nine kinds, plainly listed | no opening list of nine-aspect names — 性忍/一切自忍/善人忍/一切行忍/除忍/自利利他忍/寂靜忍 tr. nature-patience / all-self-patience / good-man-patience / all-conduct-patience / removing-patience / self-and-other-benefit-patience / quiescence-patience appear as the text goes along (7 headings discernible); the close reckons its own "ten patiences" 〔0986c26-27「具足如是十忍菩薩，能修八正道得阿耨多羅三藐三菩提」 tr. "a bodhisattva complete with such ten patiences is able to cultivate the eightfold right path and attain unsurpassed perfect awakening"〕 |
| The substance of patience by way of intrinsic nature | the power of discriminating reflection as support / by nature able to endure harm and enmity / an undefiled mind, a pure compassion 〔0523a15-17〕 | a mind free of greed + a compassion pure and unmixed (relying on the power of reflection) 〔0918b21-24「菩薩依思惟力，若性能忍他人不饒益事，一切諸忍依無貪心純一悲心」 tr. "the bodhisattva, relying on the power of reflection, if by nature able to endure others' non-beneficial acts — all patiences rely on a mind free of greed, a compassion pure and unmixed"〕 | the strength of wisdom + pity / a mind of loving-kindness 〔0985b06-08「智慧力故能堪種種苦惱等事……有憐愍故、得慈心故」 tr. "by the strength of wisdom he is able to endure every kind of suffering and vexation … because he has pity, because he has attained a mind of loving-kindness"〕 |
| Structural feature | the nine aspects each unfold independently | the nine aspects each listed and unfolded; the scheme closest to Xuanzang | the headings hidden within the text, not listed by name at the outset; the closing line reckons its own "ten," a count differing from Xuanzang's "nine" |
The three translations are recorded but not adjudicated: Dharmakṣema and Xuanzang share the nine-aspect frame and order entirely, with only names 5/6/7 drifting (good-person → good-man · all-kinds → all-conduct · fulfilling-requests → removing-vexation); Guṇavarman's scheme differs most — it does not set up the opening nine-aspect names, and the closing line states plainly "ten patiences," a count differing from Xuanzang's and Dharmakṣema's "nine" (of its ten, seven headings are discernible, the remaining two blended into the text and not independently marked out; the exact tenfold division is given under separate collation — only the structural divergence is recorded here, without adjudicating on our own the correspondence of its ten aspects). The three translations all tie the substance of patience by way of intrinsic nature to the one strand of "the undefiled / loving-compassionate," only Xuanzang saying "an undefiled mind, a pure compassion," Dharmakṣema saying plainly "a mind free of greed, a compassion pure and unmixed," and Guṇavarman saying "the strength of wisdom + pity and loving-kindness" — the three translations differ in wording yet are near in purport; recorded but not adjudicated.
(2) The In-Treatise Parallel = the Section on Ascertainment (the tenth heading, ascertaining the Chapter on the Factors of Awakening · the ten purities of the perfection of patience)
The Section on Ascertainment, under its tenth heading ascertaining the Chapter on the Factors of Awakening, after ascertaining discipline, goes on to re-ascertain the perfection of patience:
「忍波羅蜜多十清淨」 tr. "the ten purities of the perfection of patience" 〔T30n1579 0712b17-23〕: the first nine kinds are the purity of the power of discriminating reflection, the tenth kind the purity of the power of cultivation, and the purity of the power of discriminating reflection is further of four kinds.
This differs in axis from the nine-aspect frame of the Chapter on Patience in the Basic Section (it does not follow intrinsic-nature / whole / hard … the nine aspects, but re-ascertains by "nine purities of the power of discriminating reflection + one purity of the power of cultivation = ten purities"); it belongs, together with the ascertainment of discipline (the re-ascertainment of the three heaps of the Vinaya) in the Chapter on Discipline, to the perfection-by-perfection re-ascertainment under the unified frame of "the tenth heading, ascertaining the Chapter on the Factors of Awakening" (giving is re-ascertained separately under the ninth heading, in the frame of seven purities × ten aspects — see the Chapter on Giving, Apparatus Heading II).
(3) Collation (Full Enumeration of the Taishō Base Text's Collation Notes)
The Chapter-on-Patience span (0523a13–0525c01) carries in the Taishō base text a total of 16 collation notes (although the <app> collation elements are 0 note by note, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes"; fully enumerated below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this chapter rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record:
| Note # | Anchor | Base 【大 Taishō】 · Variant | Context |
|---|---|---|---|
| 0523003 | 0523a15 | 拕【大】＊，柁【宮-CB】【宋】【元】【明】【宮】＊ | The uddāna of the Chapter on Patience (拕／柁 · a transliteration character) |
| 0523005 | 0523a24 | 能【大】，悉【宋】【元】【明】【宮】 | The passage on patience by way of intrinsic nature |
| 0523006 | 0523b06 | 苦【大】，害【宋】【元】【明】 | The passage on patience enduring harm and enmity |
| 0523007 | 0523b07 | 處【大】，緣【聖】 | The passage on patience enduring harm and enmity |
| 0523008 | 0523c07 | 生【大】，性【宋】【元】【明】【宮】【聖】 | The passage on patience calmly accepting the mass of sufferings |
| 0523009 | 0523c09 | 切【大】，心【聖】 | The passage on patience calmly accepting the mass of sufferings |
| 0524001 | 0524a03 | 殉【大】，徇【元】【明】 | The passage on patience calmly accepting the mass of sufferings |
| 0524002 | 0524a11 | 劬【大】，勞【宋】【元】【明】【宮】【聖】 | The passage on patience calmly accepting the mass of sufferings |
| 0524003 | 0524a15 | 什【大】，十【宋】【元】【明】【宮】 | The passage on patience calmly accepting the mass of sufferings |
| 0524004 | 0524b15 | 伎【大】，妓【元】【明】，優【聖】 | The passage on patience of settled conviction upon reflecting on the Dharma |
| 0524005 | 0524b18 | 懈【大】，解【宋】【元】 | The passage on patience of settled conviction upon reflecting on the Dharma |
| 0524006 | 0524b28 | 估【大】，賈【明】 | The passage on patience of settled conviction upon reflecting on the Dharma |
| 0525001 | 0525a11 | 姓【大】，性【明】 | The passage on patience of all kinds |
| 0525002 | 0525a16 | 晝【大】＊，盡【元】【明】【宮】＊ | The passage on patience that fulfills requests |
| 0525003 | 0525a22 | 惡【大】，要【宋】【元】【明】【宮】 | The passage on patience that fulfills requests |
| 0525004 | 0525b07 | 蠍【大】，蝎【宋】【元】【明】【宮】 | The passage on pure patience |
All 16 notes follow the CBETA character-readings in the base text; none rises to a critical-edition emendation. Those bearing ＊ carry the asterisk-star of the Taishō's original column and are copied as such; "柁【宮-CB】" is the marker of CB's emendation following the Palace edition, copied as such. For this chapter's span, the Taishō editors' Sanskrit conjectural notes have no separately listed entry (wherever any exists, it is uniformly not adopted, with a note to that effect). The variants are for the most part of similar form / phonetic loan (能／悉 · 苦／害 · 殉／徇 · and the like); none touches a point-of-the-eye doctrinal line; recorded but not adjudicated.
III. Scriptural Grounds for the Scriptural Meaning (the Point of the Eye · Chiefly the Four-Master Setting-Side-by-Side on Patience by Way of Intrinsic Nature and the Eight Sites for Giving Rise to Conviction)
(1) Patience by way of intrinsic nature — Jing · Tai · Kuiji · Woncheuk set side by side — 〔T30n1579 0523a15-17〕「謂諸菩薩或思擇力為所依止，或由自性堪忍怨害，遍於一切皆能堪忍、普於一切皆能堪忍。由無染心，純悲愍故，能有堪忍。」 tr. "It is that the bodhisattvas, either taking the power of discriminating reflection as their support, or by their very nature being able to endure harm and enmity, can endure throughout all and can endure universally with respect to all. It is because of an undefiled mind, of a pure compassion, that they are able to have endurance." Dunlun records four masters glossing this line 〔T42n1828 0541b24–c20〕: Jing glosses it as the threefold division of patience enduring another's non-benefit / patience calmly accepting suffering / patience of settled conviction upon reflection; Tai sets out four glosses (his text sets forth three "sayings" layer upon layer, with one further "again a gloss"; Dunlun copies them as they stand, without forcing them into a tidy fourfold division); Kuiji (that is, the text of Kuiji's Concise Compendium, see 〔T43n1829 0148a10-16〕: "to pervade vertically the three realms = patience-throughout / to range broadly across the four births = patience-universal; again, to reach through generally to sentient beings = patience-throughout / to have patience reach through to foe and kin = patience-universal; an undefiled mind = the absence of greed"); Woncheuk distinguishes "the cause of patience" from "the substance of patience by way of intrinsic nature," tying the undefiled mind / compassion respectively to the counteragents of the two afflictions, greed and hatred. Though the four masters differ in angle, all unfold around the two senses of "throughout / universal" and how "the undefiled mind" is to be understood; recorded but not adjudicated.
(2) The eight sites for giving rise to conviction — cross-viewed with the Chapter on the Strength of Lineage, Dunlun preserving the old treatise's variant reckoning — 〔T30n1579〕 the passage on patience of settled conviction upon reflecting on the Dharma: 「能於八種生勝解處善安勝解……三寶功德處／真實義處／諸佛菩薩大神力處／因處／果處／應得義處／自於彼義得方便處／一切所知所應行處」 tr. "able, at eight sites for giving rise to conviction, skillfully to establish conviction … the site of the qualities of the Three Jewels / the site of the true meaning / the site of the great spiritual power of the buddhas and bodhisattvas / the site of cause / the site of fruit / the site of the meaning to be attained / the site of one's own means for attaining that meaning / the site of all that is to be known and all that is to be practiced." Dunlun 〔T42n1828 0542b10-21〕 points out especially that these eight sites are the same enumeration as in the Chapter on the Strength of Lineage (the eighth of the seven sites), only the order differing (the second and third sites interchanged), and preserves a note of one "old treatise" (Paramārtha's translation) variant reckoning — that the number or order of the eight sites had of old a differing account, which Dunlun merely records and preserves, not forcing the present treatise into agreement with the old treatise. These eight sites for giving rise to conviction Kuiji's Concise Compendium does not treat at all (recorded but not adjudicated as to whether this is an oversight or has some other consideration).
(3) The good person's patience, five kinds — the name of Master Ruoyuan — Dunlun, in the passage on the good person's patience 〔T42n1828〕, records further the opinion of an ancient master named "Ruoyuan," in accord with what Jing and Tai saw; and in the passage on patience that fulfills requests he twice cites the Bodhisattva-śīla-sūtra (that is, the alternate translation T1582) for reference.
(4) The correspondence of the nine worldly-dharma aspects with the eight worldly dharmas — Kuiji's detailed gloss — Kuiji 〔T43n1829〕, in the "suffering of the site of worldly dharmas" passage of patience calmly accepting the mass of sufferings (the nine worldly dharmas: 衰／毀／譏／苦／壞法壞／盡法盡／老法老／病法病／死法死 tr. decline / disgrace / blame / pain / the perishing that is the dharma of perishing / the exhausting that is the dharma of exhaustion / the aging that is the dharma of aging / the sickening that is the dharma of sickness / the dying that is the dharma of death), dwells the most fully, glossing the correspondence of these nine aspects one by one with the traditional Buddhist "eight worldly dharmas" (利衰毀譽稱譏苦樂 tr. gain, loss, disgrace, honor, praise, blame, pain, pleasure) — the longest single stretch of commentary in Kuiji's gloss on the Chapter on Patience.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
The ancient masters within the canon who touch this chapter: Dunlun, Notes on the Yogācārabhūmi (the four masters set side by side on patience by way of intrinsic nature, Jing / Tai / Kuiji / Woncheuk · the old treatise's variant reckoning of the eight sites for giving rise to conviction · the name of Master Ruoyuan · the two citations of the Bodhisattva-śīla-sūtra) · Kuiji, Concise Compendium (the two senses of throughout / universal for patience by way of intrinsic nature · the undefiled mind = the absence of greed · the detailed gloss of the correspondence of the nine worldly-dharma aspects with the eight worldly dharmas) · Jinaputra, Commentary (no chapter-gloss). The several explanations are recorded but not adjudicated.
(1) Patience by Way of Intrinsic Nature — Jing / Tai / Kuiji / Woncheuk (Dunlun Recording Them Together)
See Heading III (1).
(2) The Eight Sites for Giving Rise to Conviction, Cross-Viewed with the Chapter on the Strength of Lineage · the Old Treatise's Variant Reckoning — Dunlun
See Heading III (2).
(3) The Nine Worldly-Dharma Aspects against the Eight Worldly Dharmas — Kuiji
See Heading III (4). Kuiji glosses one by one the correspondence of the nine worldly-dharma aspects (衰毀譏苦壞法壞盡法盡老法老病法病死法死) with the eight worldly dharmas (利衰毀譽稱譏苦樂) — the fullest passage of Kuiji's gloss in this chapter.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (transliteration · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 波羅蜜多 | pāramitā (ancient transliteration · crossing to the far shore) | 〔this treatise 0523a13〕 | Giving, discipline, patience, vigor, meditation, wisdom — the six; patience is the third |
| 九相（忍） | — (absent) | 〔this treatise 0523a14〕 | Intrinsic-nature / whole / hard / all-gateways / good-person / all-kinds / fulfilling-requests / ease-in-this-world-and-the-next / pure (the common formula of the six perfections, corresponding to the nine aspects of the two chapters, Giving and Discipline) |
| 補特伽羅 | pudgala (ancient transliteration · the taker-up-of-destinies / person) | 〔this treatise · the good person's patience passage〕 | The person able to endure; the object with respect to which the good person's patience sees advantages |
The ancient-transmitted Sanskrit sounds of the Chapter on Patience carry over from the two chapters, Giving and Discipline: 波羅蜜多 (pāramitā) · 補特伽羅 (pudgala) are the ancient masters' common transliterations; the rest are absent and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
(1) Adding suffering upon the substance that is suffering by nature (patience enduring harm and enmity) — 〔T30n1579〕「又自他身所有諸行，一切皆用性苦為體。彼無知故，於我身中性苦體上更增其苦；我既有知，何宜於彼性苦體上重加其苦」 tr. "Furthermore, all the formations belonging to my own body and to another's body take the suffering of their very nature for their substance. The other, out of not-knowing (ajñāna), adds suffering upon this substance of mine that is suffering by nature; but I, since I already understand, why should I add further suffering upon that substance that is suffering by nature": with the doctrine "the suffering of their very nature is their substance" stated outright rather than framed as a simile, it shows that the not-knowing of the one who harms and the understanding of the bodhisattva ought not to run in the same track.
(2) Life ceases moment by moment; why should one of wisdom wish to cut it off further (the contemplation of impermanence) — 〔T30n1579〕「是諸有情命念念斷，智者何緣復欲更斷」 tr. "These sentient beings' lives are ceasing moment by moment; on what ground would one of wisdom wish to cut them off further": with the reality that a sentient being's life is of itself ceasing moment by moment, it turns to show that the act of harm is a redundancy — belonging to a doctrine stated outright, not to the syntax of a simile.
VII. Cross-Reading
- The Chapter on Giving (the first of the six perfections · 15-01-09) / the Chapter on Discipline (the second of the six perfections · 15-01-10): the nine aspects of patience correspond one to one with the nine aspects of the two chapters, Giving and Discipline; still the common formula of the six perfections.
- The Chapter on the Strength of Lineage (the eighth of the seven sites · 15-01-08): the eight sites for giving rise to conviction are the same enumeration as in the Chapter on the Strength of Lineage, the order differing slightly (see Heading III (2)).
- The Section on Ascertainment, the tenth heading, ascertaining the Chapter on the Factors of Awakening (T30n1579 0712b17-23): the ten purities of the perfection of patience (nine of the purity of the power of discriminating reflection + one of the purity of the power of cultivation), a re-ascertainment on a separate axis, of the same frame as the ascertainment of the Chapter on Discipline.
- Alternate translations: Dharmakṣema's Chapter on Patience, the eleventh 〔T30n1581 0918b17〕 (the scheme close to Xuanzang's) · Guṇavarman's Chapter on Patience, the twelfth 〔T30n1582 0985b05〕 (reckoning its own ten patiences, its scheme differing most) — for the three-translation collation, see Heading II.
- The Chapter on Vigor (the next chapter · 15-01-12): the common formula of nine aspects continues on.
Cross-reading is chiefly by stable citation (canon number · page anchor).
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the Chapter on Patience 〔0523a13 chapter title〕–〔0525c01 end of the section〕. The nine-aspect uddāna 0523a14 · patience by way of intrinsic nature 0523a15 · the whole of patience (patience enduring harm and enmity, five contemplations / patience calmly accepting the mass of sufferings, eight sites of suffering / patience of settled conviction upon reflecting on the Dharma, eight sites for giving rise to conviction) · difficult patience, three · patience through all gateways, four · the good person's patience, five · patience of all kinds, thirteen · patience that fulfills requests, eight · patience for ease in this world and the next, nine · pure patience, ten · the concluding fulfillment of the perfection of patience.
- Alternate translations: Dharmakṣema T1581, Chapter on Patience the eleventh 〔0918b17–0920b04〕.
- The Section on Ascertainment 〔T30n1579〕: the tenth heading, ascertaining the Chapter on the Factors of Awakening · the ten purities of the perfection of patience 0712b17-23.
- Dunlun T1828: the gloss on the Chapter on Patience 〔0541b21–0543a16〕.
- Kuiji T1829: the gloss on the Chapter on Patience 〔0148a08–0148b27〕.
- Jinaputra T1580: no chapter-gloss (a general gloss over the whole treatise, not descending chapter by chapter; for the span of the Chapter on Patience, 0 found on checking).
- Collation: the Chapter-on-Patience span (0523a13–0525c01) carries 16 collation notes in the Taishō base text, fully enumerated (Heading II (3) · all anchors located in the text · the base follows the CBETA character-readings · none rises to a critical-edition emendation); the Taishō editors' Sanskrit conjectural notes have no separately listed entry (wherever any exists, it is uniformly not adopted, with a note to that effect).