坐禪三昧經 1.20

1.20

答曰：「應與彼樂。所以者何？其人更有種種好清淨法因，我今云何豈可以一怨故而沒其善？復次思惟：『是人過去世時或是我親善，豈以今瞋更生怨惡？我當忍彼，是我善利。』又念行法，仁德含弘，慈力無量，此不可失。復思惟言：『若無怨憎何因生忍？生忍由怨，怨則我之親善。』復次瞋報最重，眾惡中上無有過是，以瞋加物其毒難制，雖欲燒他實是自害。復自念言：『外被法服，內習忍行，是謂沙門，豈可惡聲縱此變色憋心？復次，五受陰者，眾苦林藪受惡之的，苦惱惡來何由可免？如刺刺身，苦刺無量，眾怨甚多，不可得除，當自守護，著忍革屣。』如佛言曰：

Answer: "One ought to give them joy. Why is this? That person still has causes for various good and pure dharmas; how could I now obliterate their goodness on account of a single enmity? Furthermore, one reflects: 'In past lives, this person may have been my dear friend; how could I, on account of present anger, give rise to enmity and malice anew? I should endure them, which is my own good benefit.' Moreover, one considers the practice of the Dharma: benevolent virtue is vast and tolerant, and the power of maitrī is immeasurable; this must not be lost. One further reflects: 'Without enemies and rivals, through what cause would patience arise? The arising of patience is due to enemies; thus enemies are my dear friends.' Furthermore, the retribution for hatred is the heaviest; among all evils, it is foremost, with none exceeding it. When hatred is directed at beings, its poison is difficult to control; though one desires to burn another, in truth it harms oneself. One also thinks to oneself: 'Outwardly wearing the Dharma robes and inwardly practicing the cultivation of patience—this is called a śramaṇa. How could one let harsh voices induce this flushed face and furious mind? Furthermore, the five appropriated aggregates are a dense forest of manifold sufferings and a target for evil; when suffering, affliction, and malice arrive, by what means could one avoid them? Just as thorns pierce the body, the painful thorns are immeasurable, and manifold enmities are numerous and cannot be eliminated; one must guard oneself and put on the leather shoes of patience.' As the Buddha said: