成唯識論演祕 7.475

7.475

According to the explanation of the three aspects in Fascicle 42 of the Yogācārabhūmi: What is a bodhisattva's patience that endures the hostility and injury of others? Namely, when all sorts of intense, uninterrupted, and long-lasting sufferings arising from the hostility and injury of others present themselves, bodhisattvas should train as follows: 'This is merely the fault of my own karma. Because I myself created various impure karmas in previous lives, I now experience such various painful retributions. If I do not now endure this fruitless suffering, it will become the cause for great suffering in the future.' Furthermore: 'Both my own body and the bodies of others have suffering as their essence. Because of his ignorance, he further increases suffering on my suffering entity; since I have knowledge, how could it be fitting to inflict more suffering?' Furthermore: 'Even śrāvakas, who practice actions for their own benefit, do not produce suffering for others; how much less should I, who act for the sake of others, give rise to impatience?' What is the patience of accepting suffering? Namely, bodhisattvas should train as follows: 'From the past onward, I have moved by relying on desire, constantly seeking various desires. When I sought such fruitless suffering, it caused me to undergo fully all kinds of great suffering, all due to the fault of lacking wise discernment. Now, for the sake of seeking the most supreme wholesome qualities capable of bringing about peace and happiness, I should even intentionally endure hundreds of thousands of koṭis of great sufferings; how much less can I not endure slight sufferings?' Because they contemplate correctly in this manner, for the sake of seeking awakening, they can endure all sufferings in all matters. What is a bodhisattva's patience of investigating dharmas with conviction? Namely, bodhisattvas are able to reflect correctly on all dharmas. Due to their well-examined supreme discernment, they can properly establish conviction in the eight stations where conviction arises: first, the station of the merits of the Three Jewels; second, the station of the true reality; third, the station of the great supernormal powers of all buddhas and bodhisattvas; fourth, the station of causes; fifth, the station of effects; sixth, the station of the goals to be attained; seventh, the station of the expedients by which one attains that goal; and eighth, the station of all that is to be known and practiced.