華嚴經探玄記 6.48

6.48

二修忍方便者，約初忍。《莊嚴論》云「由三思五想即能忍受。三思者，一思他毀我是我自業，若報即重自造苦，苦不由於他。二思彼我俱行苦，以彼無知於苦加苦，我今有知云何復爾？三思聲聞自利尚不以苦加人，菩薩利他豈得以苦加物？五想者，一修本親想，一切眾生久來無非親屬故。二修法想，打罵者不可得故。三修無常想，眾生性是死法，尚不應嗔，況加害故。四修苦想，眾生不離三苦，止應令離，不應加。故五修攝取想，本願令樂不令苦故。」又《智論》云「若被毀害，但思對治法，不應起瞋。如遭風雨，但求遮法而不嗔之。」廣如《智論》有多門辨。

Second, as for the upāya of cultivating patience, it is in terms of the first patience. The Mahāyānasūtrālaṃkāra states: 'Through three reflections and five conceptions, one is able to patiently endure. The three reflections are: 1. reflecting that another's reviling me is my own karma; if I retaliate, it will doubly create suffering for myself; suffering does not originate from the other. 2. Reflecting that both they and I are together engaged in suffering; since they, out of ignorance, add suffering to suffering, how could I now, having knowledge, do so again? 3. Reflecting that even śrāvakas practicing the benefit of oneself do not inflict suffering upon others; how could a bodhisattva practicing the benefit of others inflict suffering upon beings? The five conceptions are: 1. cultivating the conception of original kinship, because all sentient beings have from long ago never failed to be one's kin; 2. cultivating the conception of dharmas, because the one who strikes and scolds is ungraspable; 3. cultivating the conception of impermanence, because sentient beings have the nature of being subject to death; one should not even be angry, how much less inflict harm; 4. cultivating the conception of suffering, because sentient beings are never free of the three sufferings; one should only cause them to be freed from it, not add to it; 5. cultivating the conception of embrace, because of the original vow to bring them joy and not bring them suffering.' Furthermore, the Dà zhìdù lùn states: 'If one is reviled or harmed, one should only reflect on counteractive methods and not give rise to anger. Just as when encountering wind and rain, one only seeks protection from them and does not become angry with them.' Expounded at length as in the Dà zhìdù lùn through many headings of distinction.