勝鬘寶窟 2.23

2.23

「是名」下，第三結具戒行名波羅蜜。就忍行中亦三：一標所為緣，故言「應以忍成就者」；「若彼眾生」下，第二明菩薩行忍亦二：初明行忍、二為成就眾生也。罵詈毀辱誹謗是口辱，對面而論名為罵詈，背後道說稱為毀辱，全無忘造稱曰誹謗。恐怖者，是其身辱，打縛割截繫閉等事說為恐怖。又恐怖者，亦通於口，以說諸惡事而恐怖之故也。「以無恚心」者，此明忍也。得無嗔善根，故云無恚。「饒益心」者，非但無嗔，菩薩見打罵時，即於前人起饒益心。羅漢之人得打罵時心亦不嗔，不能於中即起慈心饒益於彼；菩薩能也。「第一忍力」者，忍辱是第一道。如經中說「忍之為德，持戒、苦行所不能及」，故稱第一。又《智度論》云「行生忍時，得無量功德。行法忍時，得無量智慧。」德兼福慧，故云第一。「乃至顏色無變」者，「乃至」還是窮到之辭。菩薩行忍，不起嗔恚、不生結恨，亦不加報，此離重過；今明乃至無變，遠離輕失。「將護」已下，第二同前。「是名」下，第三結成忍度也。

From "This is named..." down is the third [part], concluding that fulfilling the practice of discipline is named pāramitā. Within the practice of patience there are also three parts: first, indicating the conditions for whose sake it is done, hence the words "those who should be matured through patience"; second, from "if those sentient beings..." down, explaining the bodhisattva's practice of patience, which also has two parts: first, explaining the practice of patience; second, maturing sentient beings. Reviling, humiliating, and slandering are oral insults: speaking to someone's face is called reviling; speaking behind their back is termed humiliating; entirely fabricating without foundation is termed slandering. Terror is bodily insult: striking, binding, mutilating, imprisoning, and the like are termed terror. Furthermore, terror also applies to speech, because one terrifies them by speaking of various terrible things. "With a mind free of malice": this explains patience. Having attained the wholesome root of non-anger, it is therefore said to be free of malice. "A mind of benefiting": not only is there no anger, but when the bodhisattva sees himself being struck or reviled, he immediately gives rise to a mind of benefiting toward that person. When an arhat is struck or reviled, his mind is also not angry, yet he cannot right then give rise to a loving mind to benefit them; a bodhisattva can. "The foremost power of patience": patience is the foremost path. As it is said in a sūtra: "The virtue of patience is that which discipline and ascetic practices cannot match," hence it is called foremost. Furthermore, the Mahāprajñāpāramitopadeśa says: "When practicing patience toward sentient beings, one attains immeasurable merit. When practicing patience toward phenomena, one attains immeasurable wisdom." Its virtue combines both merit and wisdom, hence it is called foremost. "Even to the point that their facial expression does not change": "even to the point that" is still an expression of going to the utmost. When a bodhisattva practices patience, he does not give rise to anger, does not harbor resentment, and also does not retaliate; this is departing from severe faults. Now, showing that "even to the point that [their expression] does not change," he keeps far away from slight faults. From "caring for and protecting..." down, the second [part] is the same as before. From "This is named..." down, the third [part] concludes the maturation of the pāramitā of patience.