English
Karma is purified. 'You monks, if someone comes and dismembers you joint by joint, you should restrain your minds and not allow anger to arise, and you should also guard your mouths and not utter evil words': You monks, if someone comes and dismembers you, you should restrain your minds and not allow anger to arise, and you should also guard your mouths and not utter evil words. The treatise says: 'A Bodhisattva who cultivates dwells in the land of endurance, and is able to endure all kinds of suffering and affliction. Therefore, even if dismembered, there is no anger, and the body and mind are pure. Not uttering evil words means that the karma of the mouth is pure.' However, if this passage of scripture is compared to the Diamond Sutra Treatise, then the thirteenth dwelling of enduring suffering among the eighteen dwellings corresponds to the stage of faith and practice. The Awakening of Faith also says: 'Such as those of the Two Vehicles (two kinds of Buddhist practitioners) who contemplate wisdom, and Bodhisattvas who have initially aroused their minds, etc.' Its commentary explains: 'The Bodhisattvas of the Three Worthies are the same as the Two Vehicles.' The original treatise says: 'It also shows the expedient path of the Mahayana, which is shared with the Two Vehicles.' Thus, it is known that this scripture is spoken by a manifested body, encompassing Bodhisattvas before the ground. The Brahma Net Sutra, spoken by a reward body, encompasses sages on the ground. Therefore, the Hua Yan Sutra commentary says: 'The Brahma Net Sutra is like Vairochana Buddha sitting on a thousand-petaled lotus, encompassing the precept Paramita of the stainless ground.' In the past, people considered the Sutra of Forty-Two Chapters to be jointly received by Bodhisattvas of the Tripitaka and Common teachings, which is quite in line with the profound meaning of Ashvaghosa. If it is said that the Brahma Net Sutra is self-received by Bodhisattvas of the Distinct and Perfect teachings, it seems to contradict the profound words of Qingliang (澄觀大师). [Supplementary Note] 'No anger' seems to belong exclusively to the mind. But saying 'body and mind are pure' means that even if one is dismembered, the hands and feet do not resist, which is body purity. Second, not enduring hinders the loss of morality. 'If you indulge in anger, you will hinder your own path and lose the benefits of merit': If you indulge in anger, you will hinder your own path and lose the benefits of merit. If one indulges in anger, one will hinder one's own path and lose the opportunity to transform and benefit others. Second, comparing the most excellent. 'The virtue of patience cannot be matched by upholding precepts and practicing asceticism': The virtue of patience cannot be matched by upholding precepts and practicing asceticism. This means that the upholding of precepts and practicing asceticism of the second ground cannot be compared to the virtue of patience of the third ground. [Supplementary Note] How can precepts and practices not match endurance? Because those who hold precepts highly look down on the world. Those who inflict suffering on themselves are angry with others. Endurance, then, views enemies and relatives equally, and there is no attachment to suffering and joy. Therefore, giving and upholding precepts lead to rebirth in heaven, while endurance leads to entering the path. How can they be compared? Third, exhortations and admonitions based on ability and inability (2). First, encouraging those who can endure. Second, admonishing those who cannot. First, encouraging those who can endure. 'One who can practice endurance can be called a powerful great man': One who can practice endurance can be called a powerful great man. Those who are offended but do not take it to heart are called gentlemen by the world. Therefore, practice the three kinds of endurance. --------------------------------------------------------------------------------
Chinese
忍。悉名大人 ［补注］三忍有二。一苦行忍。二生忍。三第一义忍。今且据二忍也。又一耐怨害忍。二安受忍。三观察忍。今且据初忍也。有力大人者。凡夫以胜人为力。菩萨以让人为力。血气之力为小人。道德之力为大人也 二约不能伸诫(三)。初明不忍成愚。二示瞋恚过患。三对白衣校量。初明不忍成愚。 若其不能欢喜忍受恶骂之毒如饮甘露者不名入道智慧人也 甘露是诸天长生之药。忍力既成则益法身。延慧命故。以忍受恶骂喻饮甘露。不由彼辱宁显我忍。猪揩金山。喻意可识。苟不如是。则无证道智慧。名凡夫愚人 ［补注］猪揩金山。金则愈光。石磨剑形。剑则愈利。永嘉谓不因谤讪起冤亲。何表无生慈忍力是也 二示瞋恚过患(二)。初徴释过患。二诫令防护。初徴释过患。 所以者何瞋恚之害则破诸善法坏好名闻今世后世人不喜见 破善者。华严云。一念瞋心起百万障门开。论云。善法者。自利智慧相故。名闻者。利他善法名称功德故。人不喜见。注曰。自他世。无可乐果报故 二诫令防护。 当知瞋心甚于猛火常当防护无令得入劫功德贼无过瞋恚 论云。护自善法如防火。护利他功德如防贼 三对白衣校量(二)。初白衣无对治法故容起。二出家有对治法故不应起。初白衣 现代汉语译本： 忍。被称为大人。[补注]三忍有两种：一是苦行忍，二是生忍，三是第一义忍。这里暂且依据前两种忍。又分为耐怨害忍、安受忍、观察忍，这里暂且依据第一种忍。有力量的大人，凡夫以胜过他人为力量，菩萨以谦让为力量。血气之力是小人的力量，道德之力是大人之力。二、关于不能伸张告诫（分为三个部分）。首先说明不能忍耐会变成愚蠢，其次揭示嗔恚的过患，最后与在家居士比较衡量。首先说明不能忍耐会变成愚蠢。 如果不能欢喜地忍受恶毒的谩骂，如同饮用甘露一般，就不能称为进入正道的智慧之人。[甘露（Amrita）是诸天长生不老的药。忍耐的力量一旦成就，就能增益法身，延续智慧的生命，所以用忍受恶骂比喻饮用甘露。不因别人的侮辱，怎能显现我的忍耐？就像猪在金山上摩擦，金子会更加光亮。如果不能这样，就没有证道的智慧，只能称为凡夫愚人。[补注]就像猪在金山上摩擦，金子会更加光亮；就像石头磨砺剑的形状，剑会更加锋利。永嘉禅师说，如果不因诽谤和讪笑而生起冤亲的分别，又如何显现无生的慈悲忍辱之力呢？二、揭示嗔恚的过患（分为两个部分）。首先提出并解释嗔恚的过患，其次告诫要防护嗔恚。首先提出并解释嗔恚的过患。 为什么呢？因为嗔恚的危害会破坏各种善法，毁坏美好的名声，导致今生来世的人都不喜欢见到你。[破坏善法]，《华严经》说：‘一念嗔心起，百万障门开。’《瑜伽师地论》说：‘善法，是指自利的智慧之相。’[名闻]，是指利益他人的善法名称和功德。[人不喜见]，注释说：‘因为自身和他世都没有可以快乐的果报。’二、告诫要防护嗔恚。 应当知道嗔恚之心比猛烈的火焰还要可怕，应当经常防护，不要让它进入。劫夺功德的盗贼，没有比嗔恚更厉害的了。[瑜伽师地论]说：‘守护自己的善法，要像防火一样；守护利益他人的功德，要像防贼一样。’三、与在家居士比较衡量（分为两个部分）。首先说明在家居士没有对治嗔恚的方法，所以容易生起嗔恚；其次说明出家人有对治嗔恚的方法，所以不应该生起嗔恚。首先说明在家居士
English
English version: Endurance. Is called a great person. [Annotation] There are two types of three-fold endurance: 1. Endurance of ascetic practices; 2. Endurance of sentient beings; 3. Endurance of the ultimate truth. Here, we will focus on the first two. Also, it can be divided into: 1. Endurance of resentment and harm; 2. Endurance of acceptance; 3. Endurance of observation. Here, we will focus on the first type. A powerful great person is one who, in the eyes of ordinary people, surpasses others through strength, while a Bodhisattva considers yielding to others as strength. Physical strength is the strength of a petty person, while moral strength is the strength of a great person. Two, regarding the inability to extend admonishments (in three parts). First, it explains that not enduring leads to foolishness; second, it reveals the faults of anger; and third, it compares and contrasts with lay practitioners. First, it explains that not enduring leads to foolishness. If one cannot joyfully endure the poison of evil curses as if drinking nectar, one cannot be called a wise person who has entered the path. [Nectar (Amrita)] is the elixir of immortality for the gods. Once the power of endurance is achieved, it benefits the Dharma body and prolongs the life of wisdom. Therefore, enduring evil curses is likened to drinking nectar. Without the insult of others, how can my endurance be manifested? It's like a pig rubbing against a golden mountain, the gold becomes even brighter. If it is not like this, there is no wisdom to attain enlightenment, and one can only be called a foolish ordinary person. [Annotation] Just as a pig rubbing against a golden mountain makes the gold even brighter, and a stone sharpening the shape of a sword makes the sword even sharper. Yongjia Zen Master said, 'If one does not give rise to enmity or affection due to slander and ridicule, how can the power of non-arising compassion and endurance be manifested?' Two, revealing the faults of anger (in two parts). First, it raises and explains the faults of anger; second, it warns to guard against anger. First, it raises and explains the faults of anger. Why is this so? Because the harm of anger destroys all good Dharmas, ruins good reputation, and causes people in this life and the next to dislike seeing you. [Destroying good Dharmas], the Avatamsaka Sutra says: 'With one thought of anger, a million obstacles arise.' The Yogacarabhumi-sastra says: 'Good Dharmas refer to the aspect of wisdom that benefits oneself.' [Good reputation] refers to the name and merit of good Dharmas that benefit others. [People dislike seeing you], the commentary says: 'Because there are no joyful rewards in this life or the next.' Two, warning to guard against anger. One should know that the mind of anger is more terrible than a raging fire, and one should always guard against it, not allowing it to enter. There is no thief who robs merit more fiercely than anger. [Yogacarabhumi-sastra] says: 'Protect your own good Dharmas as if guarding against fire; protect the merits that benefit others as if guarding against thieves.' Three, comparing and contrasting with lay practitioners (in two parts). First, it explains that lay practitioners do not have methods to counteract anger, so they easily give rise to anger; second, it explains that renunciants have methods to counteract anger, so they should not give rise to anger. First, it explains that lay practitioners -------------------------------------------------------------------------------- 无对治法故容起。
Chinese
白衣受欲非行道人无法自制瞋犹可恕 恕者。声类曰。以心度物也。既受着五欲复无白净对治之法。容可起瞋。出家反是不应瞋也 ［补注］白衣通六欲天。上界不行瞋故。比丘志出三界。何可自同白衣。故云反是 二出家有对治法不应起(二)。初法。二喻。初法。 出家行道无欲之人而怀瞋恚甚不可也 ［补注］有欲之人。欲顺则憍恣故起瞋。欲违则忿恨故起瞋。今无欲之人。而起瞋恚故不可也。况有法对治乎 二喻。 譬如清冷云中。霹雳起火非所应也 清冷云中喻行道无欲。霹雳喻怀瞋恚。郭璞云。雷之急激者谓霹雳。论云。示道分中不应有故 二对治贡高烦恼(二)。初正设对治。二较量不应。初正设对治。 汝等比丘当自摩头已舍饰好着坏色衣。执持应器以乞自活自见如是若起憍慢当疾灭之 夫在家人。凭乎容仪以傲于物。所以冠冕严其首。剑珮饰其身。朱紫焕其服。僮仆供其役。帑藏积其财。尚须富而无骄。卑以自牧。我今跃出四民期臻圣果。毁其形坏其服。状非骄慢耳。摩头者。反手摩头。知无冠冕之严。舍饰好者。自身已舍剑珮之饰。坏色者。反顾坏服绝朱紫之华彩。执持应器者。应器亲持无僮仆之供役。以乞自活者。以乞食养命。无帑藏之积财。上 现代汉语译本： 因为没有对治的方法，所以容易生起（瞋恚）。 在家的俗人接受五欲的享受，不是修行办道的人，无法自我控制，生起瞋恚或许还可以原谅。‘恕’，《声类》解释说：‘是用心去衡量事物。’既然接受和执着于五欲，又没有清净的对治方法，容许生起瞋恚。出家人的情况则相反，不应该生起瞋恚。（二、出家人有对治的方法，不应该生起瞋恚）（二）。初、法说。二、譬喻。初、法说。 出家修行办道、没有贪欲的人，却怀有瞋恚，这是非常不应该的。（补注：有贪欲的人，欲望顺遂就骄傲放纵，所以生起瞋恚；欲望违背就忿恨，所以生起瞋恚。现在没有贪欲的人，却生起瞋恚，所以是不可以的。更何况还有佛法可以对治呢？）二、譬喻。 譬如在清凉寒冷的云中，突然出现霹雳闪电，引发火灾，是不应该发生的。清凉寒冷的云中，比喻修行办道、没有贪欲。霹雳，比喻怀有瞋恚。郭璞说：‘雷霆中急速猛烈的叫做霹雳。’《论》中说：‘在证道的过程中，不应该有瞋恚。’（二、对治贡高我慢的烦恼）（二）。初、正面设立对治方法。二、衡量不应该（贡高我慢）。初、正面设立对治方法。 你们这些比丘，应当自己摸摸自己的头，已经舍弃了装饰和美好的事物，穿着染坏了颜色的衣服，拿着应量的钵器，靠乞食来维持生活，自己看到自己是这样的，如果生起贡高我慢，应当迅速地灭除它。在家人，依靠容貌和仪态来傲视他人，所以用帽子来庄严他们的头，用剑和玉佩来装饰他们的身体，用华丽的官服来显示尊贵，用僮仆来伺候，用仓库来积聚财富，尚且需要富贵而不骄傲，谦卑地约束自己。我现在跳出四种人（士农工商），期望达到圣人的果位，毁坏我的外形，穿破旧的衣服，样子不像骄慢的人。摸头，是用手反过来摸头，知道没有帽子和头饰的庄严。舍弃装饰和美好的事物，自身已经舍弃了剑和玉佩的装饰。坏色，回头看看破旧的衣服，断绝了华丽的色彩。拿着应量的钵器，应量的钵器亲自拿着，没有僮仆的伺候。靠乞食来维持生活，靠乞食来养活生命，没有仓库积聚的财富。上面