起信論疏筆削記 18.40

18.40

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.