坐禪三昧經 1.20

1.20

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: