梵網經菩薩戒本疏 4.21

4.21

第八、修治行者，略辨思惟十種對治，令瞋不起。一、思惟一切眾生，從無始已來，未曾不為我父母、親眷及和上、尊長等，是故但應生慈心、孝心，何得有嗔而加打罵？二、思惟無常。《瑜伽》云：「彼諸有情，若生若長，一一皆是無常死法。極報怨者，謂斷彼命。是諸眾生，命念念斷，智者何緣復欲更斷？如是生死無常法，諸有情上，其有智者，上不應起有染濁心，況當以手塊杖加害？何況一切永斷其命？是故於諸怨害，悉能忍受。」三、思惟苦。《瑜伽》云：「又自他身，一切皆用性苦為體。彼無知故，於我身中，性苦體上，重增其苦。我既有知，何我於彼性苦體上，重加其苦？又諸有情，大興盛者，尚為三苦常所隨逐，況衰損者？我今於此，應勤方便，令離眾苦，不應於彼重加其苦。」四、思業緣。謂我今無過，橫加打罵，必由宿緣業。若不爾者，豈有苦報無因而生？既定是自業，不應瞋他。《資糧論》偈云：「打罵恐殺縛，終不怨責他，皆是我自罪，業報故來現。」五、思苦增多，謂由我往昔苦惱害他，故招此苦惱。今我不忍，則更種當來大苦因緣。若我不捨此苦因者，則為於己自作非愛，則為己自生結縛，自興怨害，非是於他。六、思愍愚。《智論》中，若被酒醉人及鬼著打罵，即不嗔之。眾生亦爾，無明酒醉，煩惱鬼著為之驅使，不得自在，故不應嗔。但作是念：此煩惱過，非眾生咎。我當勤求菩提，為諸眾生治煩惱病，要令永差。七、復自思惟：我不生淨土無惱之處，既在此穢土，法應受惱。但應調伏自心，以求出離，不應嗔彼。如入棘林，法應被刺，但求免出，不應嗔刺。八、復由思惟：我自發菩提心，為一切眾生荷負重擔。設地獄苦尚為他受，況此小苦，遂違本誓而不能忍？若我不忍，則自不調伏，何能令他捨諸煩惱？故不應嗔。九、復更思惟：我今修學諸菩薩行，菩薩行中忍行為最，持戒苦行不能及。此行要由惱害方成，若無彼惱，我行不成。彼人施我大行，應復愧謝，若不慚謝，亦負深愆，何乃背恩反嗔惱？甚為不可。經云：提婆達多為大善知識。斯之謂也。十、復更思惟因無性，經云：「由手刀杖及以我身，故得成打。我今不應橫瞋於他。」解云：由彼成打則瞋彼者，亦由我有打，何不自嗔？又打從緣起，必無自性，無自性故，則畢竟空。能打所打既無所有，忍尚不立，何得瞋？《法句經》云：「知瞋等陽炎，忍亦無所忍。」《思益經》偈云：「身怨及刀杖，皆從四大起，於地水火風，未曾有傷損。設節節解身，其心常不動，知心不在內，亦復不生外。諸法念念滅，其性常不立，於中無罵辱，亦無有恭敬。」

Eighth, the practice of cultivation and remedy, briefly distinguishing contemplation of ten kinds of antidotes to keep anger from arising: 1. Contemplating that all sentient beings, from beginningless time, have never not been my parents, relatives, upādhyāyas, revered elders, and the like; therefore, one should only give rise to a mind of loving-kindness and filial devotion—how could one have anger and add striking and reviling? 2. Contemplating impermanence. The Yogācārabhūmi states: "Those sentient beings, whether born or growing, each and every one is a phenomenon subject to impermanent death. The ultimate retaliation against an enemy is to cut off their life. Since the lives of these sentient beings are cut off moment by moment, for what reason would a wise person wish to cut them off further? Regarding such phenomena of impermanent saṃsāra among sentient beings, a wise person should not even give rise to a defiled and turbid mind toward them, much less harm them with hands, clods of earth, or sticks, and how much less permanently cut off their life altogether? Therefore, one is able to endure all harms from enemies." 3. Contemplating suffering. The Yogācārabhūmi states: "Furthermore, the bodies of oneself and others all take intrinsic suffering as their essence. Because that person lacks knowledge, they compound suffering upon my body, on top of its essence of intrinsic suffering. Since I possess knowledge, why should I add further suffering on top of their essence of intrinsic suffering? Moreover, even those sentient beings who are in great prosperity are constantly pursued by the three sufferings, not to mention those who are in decline! Now, in this situation, I should diligently employ means to cause them to be free from all sufferings, and should not add further suffering upon them." 4. Contemplating karmic conditions. That is, if I am now without fault and am struck and reviled out of nowhere, it must be due to karma from past conditions. If it were not so, how could a painful retribution arise without a cause? Since it is definitively one's own karma, one should not be angry at another. A verse in the Saṃbhāra-parikathā states: "Struck, reviled, terrified, killed, and bound, / I will never blame or resent another; / these are all my own transgressions, / manifesting as karmic retribution." 5. Contemplating the multiplication of suffering: that is, because I tormented and harmed others in the past, I incur this torment now. If I do not endure it now, I will plant the causes and conditions for even greater suffering in the future. If I do not relinquish this cause of suffering, I will be causing what is unpleasant to myself, producing fetters for myself, and giving rise to enmity and harm toward myself, not toward another. 6. Contemplating pity for the foolish. In the Dazhidulun, if one is struck and reviled by a drunken person or someone possessed by a demon, one does not get angry at them. Sentient beings are also like this: intoxicated by the liquor of ignorance and possessed and driven by the demons of afflictions, they lack autonomy, and therefore one should not get angry. One should merely think: "This is the fault of afflictions, not the blame of sentient beings. I should diligently seek bodhi and cure the disease of afflictions for all sentient beings, making sure they are permanently healed." 7. Further contemplating for oneself: "I was not born in a pure land, a place free from affliction; since I am here in this defiled land, it is natural to suffer affliction. I should only subdue my own mind to seek escape, and should not be angry at them. Just as when entering a thorn forest it is natural to be pricked, one should only seek to get out and not get angry at the thorns." 8. Further contemplating: "I have generated bodhicitta myself to bear the heavy burden for all sentient beings. If I would even suffer the pains of hell for others, how could I fail to endure such minor suffering, thereby violating my original vow? If I do not endure it, I will not subdue myself, so how could I cause others to abandon all afflictions? Therefore, I must not be angry." 9. Further contemplating: "I am now training in the various bodhisattva practices. Among bodhisattva practices, the practice of patience is foremost; keeping precepts and ascetic practices cannot match it. This practice can only be accomplished through torment and harm; without that torment, my practice would not be accomplished. That person bestows upon me a great practice, so I should feel ashamed and grateful toward them; if I am not ashamed and grateful, I also incur a grave fault—how could I turn my back on their kindness and conversely become angry and vexed? That would be utterly improper." The sūtra says: "Devadatta is a great kalyāṇamitra." This is what it means. 10. Further contemplating the lack of intrinsic nature in causes. The sūtra states: "Due to the hand, knife, stick, and my own body, striking is brought about. I should not now be angry at another out of nowhere." The explanation states: If one gets angry at the other because the striking was brought about by them, it was also brought about by my having the striking—why do I not get angry at myself? Furthermore, striking arises from conditions and must lack intrinsic nature; because it lacks intrinsic nature, it is ultimately empty. Since both the agent of striking and the object struck do not exist at all, even patience is not established—how could anger be possible? The Dharmapada states: "Knowing that anger is like a mirage, / in patience there is nothing to be endured." A verse in the Viśeṣacintibrahma-paripṛcchā Sūtra states: "The body, the enemy, knives, and sticks / all arise from the four great elements; / regarding earth, water, fire, and wind, / there has never been any injury. / Even if the body is dismembered limb by limb, / the mind remains ever unmoved; / knowing the mind is not inside, / nor does it arise outside. / All phenomena perish moment by moment, / their nature is never established; / within this there is no revilement, / nor is there any reverence."