般若波羅蜜多心經幽贊 1.76

1.76

忍即於境所有無嗔、精進、審慧。此有三種，一、耐怨害忍。謂遇他害，應作是思，此我先業，今若不忍，更作苦因，便非愛己，成自縛害；又自他身性皆行苦，彼無知故，增害我身，我既有知，寧增彼苦？聲聞自利，尚不苦他，我既利他，應忍他害。作此思已，應修五想。一、念彼於我無始長時，或為親屬，或為我友，應捨怨害，住親善想。二、念託眾緣，唯行、唯法，都無有我，誰為怨害？應捨有情，住唯法想。三、念彼生長自性無常，我極報怨不過斷命，誰有智者於彼身命生死法中而欲更殺？尚不應起染濁之心，況復加害？應捨常堅，住無常想。四、念衰盛者皆為三苦恒所隨逐，我今於彼應設方便令永捨離，何容更苦？應斷有樂，住有苦想。五、念求菩提本為生類，應與義利，攝受為親，何容今者返加怨害？應捨於他住攝受想，自無憤勃，不報他怨，亦不隨眠流注相續，故於怨害皆能忍受。二、安受苦忍。若逄事苦，應作是思，我從無始愚癡過失，為求諸欲尚受眾苦，況求菩提成大事業？縱經百千俱胝大苦亦應忍受，況小苦哉？若於一切四事、什物、尠弊、稽侮不生憂惱，世法衰毀乃至病死，住四威儀，為攝受法，正毀形貌，著壞色衣，自兢攝行，乞求，棄非法財，絕婬欲樂，修善利益，如法勤劬，皆能忍受，精進匪懈，求大菩提，離異染心，勿生退轉。三、諦察法忍。於三寶等串習淨智，善安勝解故。於羸劣卑賤有情，自居尊貴臣隸等所，怨、親、中等皆能忍受；眾前、屏處，晝夜往來，乃至疾臥，三業修習；於有損惱，由忍故離，於有所求，由忍故與，恒作饒益，先後無異，非一益已，捨而不益；怨所速謝，怨謝速受，勿令於己生疲極心，不堪忍所起上慚愧；審觀由忍現世安樂，能除不善，引安樂因，臨終不悔，後生善趣，無怨無讎，證無上覺；亦見不忍所有苦果，自作教他，讚勵慶慰。

Patience is non-anger, vigor, and discerning wisdom regarding objects. This has three kinds: First, the patience of enduring injury. That is, when encountering injury from others, one should reflect thus: 'This is my own past karma; if I do not endure it now, I will create further causes of suffering, which is not loving myself and amounts to binding and harming myself. Furthermore, the natures of both my own body and others' are suffering of conditioned existence; out of ignorance they inflict harm upon my body, so since I possess knowledge, how could I increase their suffering? Even śrāvakas who seek their own benefit do not cause suffering to others; since I seek to benefit others, I ought to endure their injury.' Having reflected thus, one should cultivate five thoughts: 1. Consider that toward me in the beginningless long passage of time, they have either been relatives or friends; I should abandon enmity and injury and abide in the thought of them as dear friends. 2. Consider that relying on various conditions, there are only conditioned processes and only phenomena, with no self whatsoever; who then is doing enmity and injury? One should abandon [the thought of] sentient beings and abide in the thought of mere phenomena. 3. Consider that their birth and growth are impermanent by nature; the utmost of my retaliation would merely be ending their life, so what wise person, regarding their life and body subject to the Dharma of birth and death, would wish to kill further? One should not even give rise to a defiled thought, much less inflict harm; one should abandon [the thought of] permanence and solidity, and abide in the thought of impermanence. 4. Consider that whether in decline or prosperity, all are constantly pursued by the three sufferings; I should now devise skillful means to cause them to abandon them forever, so how could I cause them further suffering? One should sever [the thought of] existence as pleasure, and abide in the thought of existence as suffering. 5. Consider that seeking bodhi is originally for the sake of living beings; I should grant them benefit and embrace them as kin, so how could I now turn around and inflict injury? One should abandon [the thought of] others and abide in the thought of embracing them. Thus being personally free from rage, one does not retaliate against others' enmity, nor does one's latent disposition flow on in succession; therefore one can endure all enmity and injury. Second, the patience of accepting suffering. If one encounters hardship in affairs, one should reflect thus: 'Through the fault of beginningless ignorance, I have endured much suffering merely seeking desires; how much more so when seeking bodhi to accomplish the great enterprise? Even if enduring great suffering for hundreds of thousands of koṭis [of eons], I should endure it, so how much more so for minor suffering?' If one gives rise to no anxiety or distress toward all four requisites, utensils, shortages, worn items, delays, and insults, or toward worldly phenomena such as decline, ruin, and even sickness and death; while abiding in the four postures, for the sake of embracing the Dharma, rightly shaving one's appearance, wearing dyed robes, diligently regulating one's conduct, begging for alms, abandoning unlawful wealth, severing the pleasures of sexual desire, cultivating wholesome benefits, and laboring diligently in accordance with the Dharma, one is able to endure all of these, vigorously without laxity, seeking great bodhi, free from different defiled minds, never giving rise to retrogression. Third, the patience of thoroughly examining the Dharma. Through habituating pure wisdom regarding the Three Jewels and the like, one stably establishes superior understanding. Thus toward weak, inferior, and lowly sentient beings, or toward ministers and servants when one is in an exalted position, whether toward enemies, friends, or neutral parties, one is able to endure all; before the assembly or in secluded places, day and night, coming and going, even down to lying ill, one cultivates the three karmas; regarding harm and distress, one departs from it through patience; regarding what is sought, one gives it through patience; constantly providing benefit, without difference between first and last, not abandoning someone after benefiting them once; quickly apologizing to enemies, and quickly accepting an enemy's apology, never allowing weariness to arise in oneself, and arousing superior shame and remorse toward what one cannot endure; closely observing that through patience one has peace and joy in the present life, can eradicate the unwholesome, draws in causes of peace and joy, has no regrets at death, is reborn in good destinies, has no enemies or foes, and realizes unsurpassable awakening; and also seeing all the bitter fruits of impatience, one practices it oneself, teaches others, and praises, encourages, and rejoices in it.