摩訶止觀 7.81

7.81

如上修戒若不入者，當復思惟：是諸道品各有念根、念力、念覺分、正念等，即是忍義，羼提所攝。若三藏正念等，是伏忍。通教正念等，是柔順忍。別教正念等，是無生忍。圓教正念等，是寂滅忍。若人念力堅強，瞋恚之賊則不得入。而得入者，或因無念，或念不強而瞋蔽得起。或今世起，或前世起，或瞋同行、外護；或瞋現事，或追緣昔嫌；或初起屑屑，或初即隆盛。若恣瞋毒，傾蕩無遺，設不自在，如蛇自齧。瞋障百千法門，豈得恣之而不呵責？當知但有理解，未有忍力。既知是已，深生改悔發大誓願，卑如江海穢濁歸之，屈如橋梁人馬踐之。當耐勞苦，猶如射垛眾箭湊之，無恨無怨。如富樓那被罵，喜免手；乃至被刃，喜疾滅。無辜惱者忍力轉盛，如揩金磨鏡。羼提仙人強軟俱安。自忍化他，讚法讚者，大誓不動，稱十方佛為證為救。佛放忍光，二世瞋障重罪銷滅，得與事理諸念相應，於諸違境忍力成就。是為事油助增道明。

If one practices the precepts as above but does not enter, one should reflect further: these various path-factors each have the faculty of mindfulness, the power of mindfulness, the bodhi-limb of mindfulness, right mindfulness, and so on; this is the meaning of patience, subsumed under kṣānti. In the Tripiṭaka teaching, right mindfulness and the others are the patience of subduing. In the shared teaching, right mindfulness and the others are compliant patience. In the distinctive teaching, right mindfulness and the others are the patience of non-arising. In the perfect teaching, right mindfulness and the others are the patience of cessation. If a person's power of mindfulness is resolute and strong, the thief of anger cannot enter. If it enters, it is either due to lack of mindfulness, or because mindfulness is not strong, so that the obscuration of anger is able to arise. It may arise in this life, or it may arise from past lives; it may be directed at fellow practitioners or external patrons; it may be over present matters, or pursuing former grievances; it may begin as trivial, or be fierce from the outset. If one gives rein to the poison of anger, it razes everything without trace; even if thwarted, it is like a snake biting itself. Anger obstructs hundreds of thousands of Dharma gates—how could one indulge it without rebuking it? One should know that one has only noumenal understanding and lacks the power of patience. Having realised this, one should deeply repent and reform, generating a great vow: to be humble like the rivers and seas to which all foul impurities flow, and compliant like a bridge trodden upon by people and horses. One should endure toil and suffering, like an archery butt targeted by many arrows, without resentment or grudge. Like Pūrṇa, who when reviled was glad he was spared fists, and even when struck with a blade was glad his life would end quickly. When afflicted without cause, his power of patience grew all the stronger, like polishing gold or grinding a mirror. The Kṣānti-ṛṣi was at peace in both harsh and gentle conditions. Patient oneself and transforming others, praising the Dharma and praising those who practice it, with an immovable great vow, one invokes the Buddhas of the ten directions as witnesses and saviours. The Buddha emits the light of patience, the grave sins of the obstacle of anger in both lives are eradicated, one attains accordance with the various mindfulnesses of phenomenal practice and noumenal contemplation, and one's power of patience is accomplished amid all adverse circumstances. This is phenomenal oil assisting to increase the brilliance of the path.