釋摩訶衍論 8.14

8.14

已說修行戒門，次說修行忍門。就此門中即有二門。云何為二？一者顯示略忍伏我門、二者顯示廣忍無我門，是名為二。言顯示略忍伏我門者，所謂若有眾生，造作惡阿世耶之境令惱我心，行者爾時其心能忍不動惱故。如本云何修行忍門？所謂應忍他人之惱心，不懷報故。言顯示廣忍無我門者，所謂或有眾生，以飲食衣服等種種財物，施與我所利益歡樂；或有眾生，以劍杖等種種怖相來到我所，損滅我依正令不得自在；或有眾生，以麁惡誹謗等種種穢語，若遠若近毀嫌於我；或有眾生，以正住等種種之德讚歎我身。於如是等種種事中，其心平等堅固不動，如須彌故。如本亦當忍於利衰毀譽稱譏苦樂等法故故。

Having explained the approach of practicing morality, next we explain the approach of practicing patience. Within this approach there are two approaches. What are the two? First is the approach of revealing brief patience that subdues the self, and second is the approach of revealing extensive patience without self; these are called the two. As for the approach of revealing brief patience that subdues the self, it means that if there are sentient beings who produce objects of an evil intention to afflict my mind, the practitioner's mind at that time can patiently endure without being agitated, as the root text states: 'How is the approach of patience practiced? That is, one should endure the vexation of others, not harboring thoughts of retribution in mind.' As for the approach of revealing extensive patience without self, it means that whether there are sentient beings who give food, drink, clothing, and various other material goods to my place to benefit and gladden me; or there are sentient beings who come to my place with swords, clubs, and various terrifying forms to harm and destroy my primary and secondary rewards so that I am not at ease; or there are sentient beings who, whether far or near, revile and disparage me with harsh, evil, slanderous, and various impure words; or there are sentient beings who praise my body with various virtues such as right abiding: amid such various matters, one's mind is impartial, firm, and unmoving like Mount Sumeru, as the root text states: 'One should also endure dharmas such as gain and loss, ruin and honor, praise and blame, suffering and pleasure.'