English
English version: At that time, their hearts were without any thought of seeking reward. Even though the Bodhisattva performs such acts of forbearance, it is not for present benefit, but for future benefit. If others treat them with kindness, they repay with kindness; if others treat them with evil, they do not retaliate with evil. 'Good man! There is forbearance that is not Pāramitā (perfection, reaching the other shore), there is Pāramitā that is not forbearance, there is that which is both forbearance and Pāramitā, and there is that which is neither forbearance nor Pāramitā. What forbearance is not Pāramitā? It is worldly forbearance, and the forbearance practiced by Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts). What Pāramitā is not forbearance? It is Dhyāna Pāramitā (perfection of meditation). What is both forbearance and Pāramitā? It is when one's head, eyes, hands, and feet are cut off, and yet not a single thought of anger arises, as well as Dāna Pāramitā (perfection of giving), Śīla Pāramitā (perfection of morality), and Prajñā Pāramitā (perfection of wisdom). What is neither forbearance nor Pāramitā? It is the upholding of precepts and giving practiced by Śrāvakas and Pratyekabuddhas.' 'Good man! If one wishes to cultivate forbearance, one should first break down arrogance, anger, and delusion, and not cling to the notions of 'I' and 'what is mine,' nor to the notion that lineage is permanent. If one can contemplate in this way, one should know that this person can cultivate forbearance; having cultivated in this way, the heart will be filled with joy. A wise person, when encountering malicious insults, should think thus: 'These insulting words do not arise all at once; when the first word is uttered, the subsequent words have not yet arisen; when the subsequent words arise, the first word has already ceased. If they do not arise simultaneously, how can it be called an insult? It is merely the sound of wind; why should I be angry? This body of mine is a combination of the five skandhas (form, feeling, perception, mental formations, consciousness); if the four skandhas (feeling, perception, mental formations, consciousness) are not manifest, then it cannot be insulted. The form skandha (matter) is a combination of ten parts; such a combination is constantly changing, without stopping. If it does not stop, who is there to receive the insult? Moreover, the one who insults is merely a breath of air. Wind is also of two kinds: internal and external. I do not become angry at external wind; why should I become angry at internal wind? Worldly insults are also of two kinds: true and false. If what is said is true, what is there to be angry about! If what is said is false, let the falsehood be its own insult; it has nothing to do with me, why should I be angry! If I am angry, I am creating evil for myself. Why? Because anger leads to the three evil realms (hell, hungry ghosts, animals). If I suffer in those three evil realms, it is self' --------------------------------------------------------------------------------
Chinese
作自受苦报，是故说言一切善恶皆因我身。’ “善男子！生忍因缘有五事：一者、恶来不报，二者、观无常想，三者、修于慈悲，四者、心不放逸，五者、断除瞋恚。善男子！若人能成如是五事，当知是人能修忍辱。若人软言，净身口业，和颜悦色，先意问讯，能观一切苦乐因缘，当知是人能修忍辱。若能修空三昧，观诸众生悉是无常，受苦等想；彼骂辱时，能观骂者如狂如痴，稚小无智，当知是人能修忍辱。智人当观：胜我者骂，我不应瞋。何以故？我若瞋者，或夺我命。若不如者，瞋亦不应报。何以故？非畴匹故，我若报者，辱我身口。譬如有人授毒与他，人无责者，如其自服，人则嗤笑。我亦如是，若瞋彼者，当于未来受大苦恼，一切圣人悉当责我。以是因缘，我身若被截斫分离，不应生瞋。应当深观往业因缘，当修慈悲怜愍一切。如是小事不能忍者，我当云何能调众生？忍辱即是菩提正因，阿耨多罗三藐三菩提即是忍果，我若不种如是种子，云何获得如是正果！ “善男子！若有智人乐修忍辱，是人常得颜色和悦，好乐喜戏，人见欢喜，睹之无厌，于受化者，心不贪着。智人见怨以恶来加，当发善愿，愿彼怨者未来之世为我父母、兄弟、亲戚，莫于我所生憎怨想。复当观察：若人形残，颜色丑 现代汉语译本：'自己造作承受苦报，所以说一切善恶都因我自身。' '善男子！生起忍辱的因缘有五件事：第一，别人以恶相待不报复；第二，观察无常的道理；第三，修习慈悲心；第四，内心不放纵懈怠；第五，断除嗔恚。善男子！如果有人能够成就这五件事，应当知道这个人能够修习忍辱。如果有人言语柔和，净化身口意三业，和颜悦色，先主动问候，能够观察一切苦乐的因缘，应当知道这个人能够修习忍辱。如果能够修习空三昧（śūnyatā-samādhi，证悟空性的禅定），观察一切众生都是无常的，承受痛苦等等；当别人谩骂侮辱时，能够观察谩骂者如同疯狂痴呆，年幼无知，应当知道这个人能够修习忍辱。有智慧的人应当观察：胜过我的人谩骂，我不应该嗔恨。为什么呢？因为我如果嗔恨，或许会被夺取性命。如果不如我的人谩骂，嗔恨也不应该报复。为什么呢？因为不是同等地位的对手，我如果报复，就会侮辱我的身口。譬如有人把毒药交给别人，别人没有责怪他，如果自己服用了，人们就会嘲笑。我也像这样，如果嗔恨对方，将来会遭受巨大的苦恼，一切圣人都会责备我。因为这个缘故，我的身体即使被截断分离，也不应该生起嗔恨。应当深刻观察往昔的业力因缘，应当修习慈悲怜悯一切众生。像这样的小事都不能忍耐，我将如何调伏众生呢？忍辱就是菩提（bodhi，觉悟）的正因，阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）就是忍辱的果报，我如果不种下这样的种子，如何获得这样的正果！' '善男子！如果有智慧的人喜欢修习忍辱，这个人常常能够保持容颜和悦，喜爱嬉戏，人们见了欢喜，看了不厌倦，对于接受教化的人，内心不贪恋执着。有智慧的人见到怨家以恶行加害，应当发起善愿，愿那些怨家未来世成为我的父母、兄弟、亲戚，不要对我产生憎恨怨怼的想法。还要进一步观察：如果有人形体残缺，容貌丑陋，'
English
English version: 'Suffering is the retribution for one's own actions; therefore, it is said that all good and evil arise from my own body.' 'Good man! There are five causes and conditions for the arising of forbearance: first, not retaliating against evil; second, contemplating the thought of impermanence; third, cultivating loving-kindness and compassion; fourth, not being lax in mind; fifth, cutting off anger and hatred. Good man! If a person can accomplish these five things, know that this person can cultivate forbearance. If a person speaks softly, purifies the karma of body, speech, and mind, is gentle and pleasant in countenance, proactively inquires after others' well-being, and can contemplate the causes and conditions of all suffering and happiness, know that this person can cultivate forbearance. If one can cultivate the samadhi of emptiness (śūnyatā-samādhi, meditation on emptiness), contemplating that all sentient beings are impermanent, experiencing suffering, and so on; when others curse and insult, being able to view the curser as mad, foolish, childish, and ignorant, know that this person can cultivate forbearance. A wise person should contemplate: if someone superior to me curses, I should not be angry. Why? Because if I am angry, they might take my life. If someone inferior to me curses, retaliation is also not appropriate. Why? Because they are not an equal match; if I retaliate, I will disgrace my body and speech. It is like someone handing poison to another; if the person is not blamed, but then consumes it themselves, people will laugh. I am also like this; if I am angry with them, I will suffer great distress in the future, and all the sages will blame me. For this reason, even if my body is cut apart and separated, I should not give rise to anger. I should deeply contemplate the causes and conditions of past karma, and I should cultivate loving-kindness and compassion for all beings. If I cannot endure such small matters, how can I tame sentient beings? Forbearance is the direct cause of bodhi (bodhi, enlightenment), and anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) is the fruit of forbearance. If I do not plant such seeds, how can I obtain such a right fruit!' 'Good man! If a wise person delights in cultivating forbearance, that person will always have a harmonious and joyful countenance, delight in joyful play, and people will be happy to see them, never tiring of beholding them, and will not be attached to those who are being converted. When a wise person sees an enemy adding evil, they should make a good vow, wishing that those enemies will be my parents, siblings, and relatives in future lives, and not generate thoughts of hatred and resentment towards me. Furthermore, one should observe: if someone is physically disabled, ugly in appearance,' --------------------------------------------------------------------------------
Chinese
恶，诸根不具，乏于财物，当知皆从瞋因缘得，我今云何不修忍辱？以是因缘，智者应当深修忍德。 “善男子！菩萨摩诃萨修忍辱时，常乐观察生死罪过，乐修法行，勤于精进，读诵书写如来正典，供养师长有德之人，能瞻病苦，修于慈悲，怜愍一切，见苦恼者，能令远离。常乐出家，乃至尽寿持戒、精进，摄持六根，不令得起烦恼因缘，宁舍身命，终不毁戒。若他有事，乐为营理，常有惭愧，乐赞忍德。为调众生堪忍众苦，于怨尚能忍于恶事，况复亲所！能忍二瞋：一、众生瞋，二、非众生瞋。舍己乐具，令众得乐，不念多恶，不忘少善，远离两舌，前后默然不说彼短，说烦恼过令众得离，他所不喜不为说之，净身、口、意，了诸罪业。若客烦恼因缘作罪，作已惭愧，心生悔恨。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨修净忍辱，是不为难；在家修忍，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经毗梨耶波罗蜜品第二十六 善生言：“世尊！菩萨摩诃萨能修六波罗蜜，谁为正因？” “善男子！若善男子善女人，已生恶法为欲坏之，未生恶法为遮不起，未生善法为令速生，已生善法为令增广，勤修精进，是名精进。如是精进、即是修行六波 现代汉语译本 身体残缺，六根不全，缺乏财物，应当知道这些都是从嗔恨的因缘而产生的。我现在怎么能不修习忍辱呢？因为这个原因，有智慧的人应当深入修习忍辱的功德。 ‘善男子！菩萨摩诃萨修习忍辱的时候，常常喜欢观察生死的罪过，喜欢修习佛法，勤奋精进，读诵书写如来的正典，供养师长和有德之人，能够照顾病苦之人，修习慈悲之心，怜悯一切众生，见到有苦恼的人，能够使他们远离痛苦。常常喜欢出家，乃至终身持戒、精进，摄持六根（眼、耳、鼻、舌、身、意），不让它们产生烦恼的因缘，宁愿舍弃身命，也终究不毁坏戒律。如果他人有事，乐于为他们经营处理，常常心怀惭愧，喜欢赞叹忍辱的功德。为了调伏众生，能够忍受各种痛苦，对于怨敌尚且能够忍受恶事，更何况是亲人呢！能够忍受两种嗔恨：一、众生的嗔恨，二、非众生的嗔恨。舍弃自己的快乐，让众生得到快乐，不记念别人众多的恶行，不忘记别人少许的善行，远离两舌，前后都保持沉默，不说别人的缺点，宣说烦恼的过患，使众生得以远离，他人不喜欢的事情，不为他们说。清净身、口、意，了解各种罪业。如果因为外来的烦恼因缘而造作罪业，造作之后心怀惭愧，心中产生后悔。’ ‘善男子！菩萨有两种：一者、在家菩萨，二者、出家菩萨。出家菩萨修习清净的忍辱，这并不困难；在家菩萨修习忍辱，这才是困难的。为什么呢？因为在家之人常常被各种恶的因缘所缠绕。’ 《优婆塞戒经·毗梨耶波罗蜜品》第二十六 善生（一位佛弟子）说：‘世尊！菩萨摩诃萨能够修习六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），谁是真正的根本原因呢？’ ‘善男子！如果善男子善女人，已经生起的恶法，为了破坏它；未生起的恶法，为了遮止它不生起；未生起的善法，为了使它迅速生起；已经生起的善法，为了使它增长广大，勤奋修习精进，这叫做精进。这样的精进，就是修习六波罗
English
English version To be deformed, with incomplete faculties, and lacking wealth, know that all these arise from the cause of anger. How can I not cultivate forbearance now? For this reason, wise people should deeply cultivate the virtue of forbearance. 'Good man! When a Bodhisattva-Mahasattva cultivates forbearance, he constantly delights in observing the faults of birth and death, delights in cultivating the Dharma, diligently strives, reads and writes the Tathagata's (another name for Buddha) correct scriptures, makes offerings to teachers and virtuous people, is able to care for the sick, cultivates compassion, has pity for all beings, and when he sees those who are suffering, he is able to lead them away from suffering. He constantly delights in leaving home, and even to the end of his life, he upholds the precepts, strives diligently, controls the six senses (eye, ear, nose, tongue, body, and mind), not allowing them to give rise to causes of affliction, and would rather give up his life than break the precepts. If others have matters, he is happy to manage and handle them, constantly has shame and remorse, and delights in praising the virtue of forbearance. In order to tame sentient beings, he is able to endure all kinds of suffering, and is even able to endure evil deeds from enemies, let alone from relatives! He is able to endure two kinds of anger: first, the anger of sentient beings; second, the anger of non-sentient beings. He gives up his own pleasures to let sentient beings obtain pleasure, does not remember the many evil deeds of others, does not forget the few good deeds of others, stays away from double-tongued speech, remains silent before and after, does not speak of others' shortcomings, proclaims the faults of afflictions to let sentient beings be free from them, and does not speak of what others do not like. He purifies his body, speech, and mind, and understands all sinful deeds. If he commits sins because of external causes of affliction, he feels ashamed and remorseful after committing them, and his heart gives rise to regret.' 'Good man! There are two kinds of Bodhisattvas: first, the Bodhisattva at home; second, the Bodhisattva who has left home. It is not difficult for a Bodhisattva who has left home to cultivate pure forbearance; it is difficult for a Bodhisattva at home to cultivate forbearance. Why? Because people at home are often entangled by various evil causes.' Upasaka Precept Sutra, Chapter 26 on Virya Paramita (Perfection of Diligence) Shan Sheng (a disciple of the Buddha) said: 'World Honored One! Bodhisattva-Mahasattvas are able to cultivate the Six Paramitas (Perfections: Generosity, Discipline, Patience, Diligence, Concentration, Wisdom), who is the true fundamental cause?' 'Good man! If a good man or good woman, for evil dharmas (teachings/phenomena) that have already arisen, wishes to destroy them; for evil dharmas that have not yet arisen, wishes to prevent them from arising; for good dharmas that have not yet arisen, wishes to make them arise quickly; for good dharmas that have already arisen, wishes to make them increase and expand, diligently cultivates diligence, this is called diligence. Such diligence is the cultivation of the Six Paramitas.' --------------------------------------------------------------------------------