起信論疏筆削記 18.40

18.40

忍中，疏　他不饒益者，亦名耐怨害忍，謂被冤家惱害，是他不饒益，忍耐彼苦，無懷報心。然所不報有其二意：一為解冤結故，如律中長生王偈云：以怨報怨，怨終不止，唯有無怨，怨自息耳。《智度論》中亦同此說。二為證佛果故，以有智慧，知彼此境空無所有，能忍是事，彼疑有瞋，現同伴侶，與其諧和，因之得證無上菩提，此如《瑜伽論》說。行人若遭他苦時，應作三思五想，以忍彼事。三思者，一、責業牽殃思，謂菩薩若遇他害，應作是思：此我先業，應合他害，今若不忍，更增苦因，便非愛己，成自苦縛，是故須忍。二、性皆行苦思，又自他身性皆行苦，彼無知故，增害我身，我既有知，寧增彼苦？是故須忍。三、引劣況勝，思二乘自利尚不苦他，我既利他，應忍斯苦也。五想者，一親善想、二唯法想、三無常想、四有苦想、五攝受想，廣如彼說。又《金剛》忍辱仙人亦同此意。《論語》中說：以直報怨，以德報怨。今同以直報怨；若準上怨與上樂，即以德報怨，仁與菩薩優劣可知。

Under patience: Commentary: "harm caused by others": this is also called the patience of enduring enmity and harm. It means when afflicted and harmed by an enemy, which is harm caused by others, one patiently endures that suffering without harboring a mind of retaliation. Yet not retaliating has two meanings: first, to untie the knots of enmity, as King Dīghīti's verse in the Vinaya says: "Repaying enmity with enmity, / Enmity will never cease; / Only through non-enmity / Does enmity naturally subside." The *Mahāprajñāpāramitopadeśa* also has the same explanation. Second, to realize the fruit of Buddhahood: having wisdom, one knows that the conditions of self and other are empty and non-existent; capable of enduring this matter, if the other suspects anger, one manifests as an identical companion and harmonizes with them, and by this means realizes unexcelled bodhi, as explained in the *Yogācārabhūmi*. When a practitioner encounters suffering from others, they should formulate three reflections and five conceptions in order to endure that matter. As for the three reflections: first, the reflection on reproaching karma and being drawn into calamity, meaning when a bodhisattva meets harm from others, they should reflect: "This is my past karma, rightfully subject to harm by others. If I do not endure it now, I will further increase the causes of suffering, which is not being kind to myself and results in binding myself to suffering; therefore I must endure it." Second, the reflection that the nature [of all things] is the suffering of conditioned existence: further, the natures of both self and other are the suffering of conditioned existence; because the other lacks understanding, they increase harm to my body; since I possess understanding, how could I increase their suffering? Therefore I must endure it. Third, the reflection on citing the inferior to illustrate the superior: reflecting that the two vehicles' self-benefit does not cause suffering to others; since I benefit others, I should endure this suffering. As for the five conceptions: first, the conception of kinsman and friend; second, the conception of mere dharmas; third, the conception of impermanence; fourth, the conception of being possessed of suffering; fifth, the conception of embracing [others]; these are detailed as explained therein. Furthermore, the Patient Sage in the *Vajracchedikā* also shares this meaning. In the *Analects* it is said: "Repay enmity with uprightness; repay virtue with virtue." Here, it is the same as repaying enmity with uprightness; if according to the above one repays enmity with supreme joy, then it is repaying enmity with virtue, from which the superiority of the bodhisattva over humaneness (ren) can be known.