法苑珠林 78.7

78.7

As the Saddharmasmṛtyupasthāna-sūtra says: If one gives rise to anger, it burns one's own body. One's mind becomes venomous, and one's complexion changes. Abandoned by others, all will be startled and avoid them. Loved by no one, lightly despised and held in contempt, upon bodily breakdown and the end of life, they fall into hell. Because of anger, there is no evil they will not commit. Therefore, the wise abandon anger as they would fire. Knowing the faults of anger, they are able to benefit themselves. Desiring to benefit themselves and benefit others, they should practice patience. Just as when a great fire burns down a house, a valiant person extinguishes it with water, so too the water of wisdom can extinguish the fire of hatred. A person capable of patience has the foremost good mind and can cast away anger. Such a person is loved by all, delighting all who see them, trusted and accepted by others. Their complexion is pure, their mind is tranquil, and their thought is unagitated. They cultivate a good and pure deep mind, free from bodily and verbal faults, free from mental sorrow and distress, free from fear of the bad destinies, free from enmity and hatred, free from ill repute, free from grief and worry, free from fear of enemies, free from abusive scolding by evil people, free from fear of regret, free from fear of bad sounds, free from fear of profitlessness, free from fear of suffering, and free from fear of arrogance. If a person can be free from such fears, they will be fully endowed with all merits. Their renown will be heard everywhere, and they will attain the pleasures of both the present and future lives. All people look upon them as upon a father and mother. This person of patience is approached closely by all. Therefore, wrath is like a poisonous snake, like a blade, like fire; extinguishing it with patience can bring it completely to an end. Being able to endure anger is called patience. If there is a good person capable of cultivating goodness, they should reflect thus: 'Patience is like a jewel; one should carefully protect it.' However, the goodness and badness of sentient beings are manifest and distinct. Fools regard abusing others for their faults as victory, while the wise regard keeping silent as foremost. Fools, by starting small disputes, ultimately create great enmities. If one gains victory, the other's enmity deepens further; if one is in the wrong, one adds further sorrow and suffering to oneself. If one can be prudent in speech and not speak of others' shortcomings, even if others revile oneself, it is all past karma and not an uncaused retribution.