分別功德論 1.25

1.25

所謂忍度者，見罵見毀默受不報。菩薩行忍，常以慈等等於彼我。彼我既齊，怨親不二。故經曰：「小乘之慈慈猶肌膚，大士之慈徹於骨髓。」何以明之？若人割截菩薩手足，變成為乳者，即是慈證也。羼提比丘便是其事也。喻若母人生子，便有乳出。此慈念所感，自然變成也。大士如是入慈三昧，故能感乳也。行慈之至，雖執弓矢，眾生反來附己。慈之不徹，雖不執杖，見皆捨走。以是證故，大小之殊有自來矣。

As for the so-called perfection of patience: when seeing oneself cursed or insulted, one accepts it in silence without retaliating. When a bodhisattva practices patience, he constantly employs universal benevolence (maitrī) to equalize self and other. Since self and other are equal, enemy and kin are not two. Therefore a sūtra says: "The benevolence of the Lesser Vehicle is benevolence merely on the flesh and skin; the benevolence of the Great Being penetrates to the marrow of the bone." How is this demonstrated? If someone cuts off the hands and feet of a bodhisattva and they transform into milk, that is the proof of benevolence. The monk Kṣāntivādin is just such an instance. It is like when a woman gives birth to a child, milk immediately flows forth. This is induced by thoughts of benevolence, transforming naturally. The Great Being in this way enters the samādhi of benevolence, and is therefore able to elicit milk. When the practice of benevolence reaches its utmost, even if one holds a bow and arrow, living beings will instead come and attach themselves to oneself. When benevolence does not penetrate, even if one does not hold a stick, all who see one will abandon and flee from one. Because of such proofs, the difference between the Great and the Lesser has its origins.