大寶積經卷第四十五
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之十一羼底波羅蜜多品第八
爾時佛告舍利子：「云何名為菩薩摩訶薩羼底波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提故，於如是法精勤修學行菩薩行。舍利子！菩薩摩訶薩由住如是羼底波羅蜜多故，具足忍力立性堅正，於諸寒熱飢渴、蛇蝎蚊虻、風日等觸志能堪忍，又能忍麁惡言說鄙陋詞句，及以依身所起猛迅苦受堅鞕辛楚奪命至死，諸如是等所有苦受並能堪忍。舍利子！若諸菩薩摩訶薩能具是者，是則名為羼底波羅蜜多。
At that time, the Buddha said to Śāriputra: "What is called the Bodhisattva Mahāsattva's kṣānti pāramitā (perfection of patience)? The Bodhisattva Mahāsattva, for the sake of anuttara-samyak-sambodhi (supreme perfect enlightenment), diligently practices and studies these dharmas, engaging in the bodhisattva practice. Śāriputra! The Bodhisattva Mahāsattva, by abiding in this kṣānti pāramitā, is endowed with the power of patience, establishing a firm and upright nature. They are able to endure various hardships such as cold and heat, hunger and thirst, snakes and scorpions, mosquitoes and flies, wind and sun. They can also endure harsh speech and vulgar words, as well as intense physical sufferings that are severe, bitter, and life-threatening. They can endure all such sufferings. Śāriputra! If Bodhisattva Mahāsattvas can possess these qualities, this is called kṣānti pāramitā.”
復次舍利子！我昔長夜未成佛時，行菩薩行常修忍辱。」
Furthermore, Śāriputra! In the long night of the past when I had not yet become a Buddha, I practiced the bodhisattva path and constantly cultivated patience.
舍利子白佛言：「世尊！云何世尊為菩薩時，修集忍辱行菩薩行？」
Śāriputra said to the Buddha: "World-Honored One! How did the World-Honored One cultivate patience and practice the bodhisattva path when you were a bodhisattva?"
佛告舍利子：「我憶過去行菩薩行，多有眾生數來毀罵、非法訶責，面於我前出諸非法弊惡言說。舍利子！我於爾時行羼底波羅蜜多故，制伏其心不生忿恚慳悋惱熱，但作是念：『於諸行中無有少法是易可得過於毀罵及訶責者，是故我今應當修捨。又我於彼應起慈悲。何以故？世間眾生多分安住毀罵訶責，由斯業故還復感得如是之相訶毀果報，在在所生常得醜陋可惡之身。我今不樂醜陋之事，豈應樂行毀罵訶責？何以故？如是訶毀諸惡業者，是則名為不相應業、不稱理業、愚夫之業，是下劣業、非善人業、非賢聖業。由此業故，墮於地獄、傍生、焰魔世界。又由此業與諸惡趣而為眷屬，由此業故感得貧窮藥叉之身，又由此業感貧藥叉根本果報，由此業故感得貧窮餓鬼之身，又由此業感貧餓鬼根本果報，由此業故感得貧窮人趣之身，又由此業感貧人趣根本果報，又由如此訶毀業故感得下趣及以下趣根本果報。我今不應求下劣趣。所以者何？若我求作如是事者，與諸眾生有何差別？然彼眾生不順於理，我既順理不應同彼。』舍利子！是諸菩薩摩訶薩行羼底波羅蜜多者，應當隨我修學是法。何以故？舍利子！是諸菩薩為他毀罵訶責之時，便能依是正法作意思惟忍受。是菩薩摩訶薩由得如是忍辱力故，復獲無量諸妙善根。假使以諸珍寶滿佛世界四大洲中持用布施，比前功德皆不能及。所以者何？是忍辱行，極善丈夫方能修習。何以故？一切眾生多為毀罵訶責之所拘執，由如是故生死流轉不能斷絕。
The Buddha said to Śāriputra: "I remember in the past, when practicing the bodhisattva path, many beings would come to insult, slander, and speak evil words to my face. Śāriputra! At that time, because I was practicing the kṣānti pāramitā (perfection of patience), I controlled my mind and did not give rise to anger, resentment, or distress. Instead, I thought: 'Among all practices, there is no dharma as easily attainable as insults and reproaches, so I should now cultivate letting go. Moreover, I should give rise to compassion towards them. Why? Most worldly beings dwell in insults and reproaches, and due to this karma, they will receive the karmic retribution of being insulted and reproached, being born with ugly and detestable bodies wherever they are reborn. I do not delight in ugly things, so how could I delight in insulting and reproaching others? Why? Such insulting and evil actions are called non-conforming karma, unreasonable karma, foolish karma, inferior karma, not the karma of good people, not the karma of sages and saints. Due to this karma, one falls into hell, the animal realm, and the world of Yama. Also due to this karma, one becomes associated with evil destinies, experiences poverty as a yakṣa, experiences the fundamental karmic retribution of a poor yakṣa, experiences poverty as a hungry ghost, experiences the fundamental karmic retribution of a poor hungry ghost, experiences poverty in the human realm, and experiences the fundamental karmic retribution of a poor human. Due to such insulting karma, one experiences lower realms and the fundamental karmic retribution of lower realms. I should not seek these inferior destinies. Why? If I were to seek such things, how would I be different from other beings? Those beings do not follow reason, but since I follow reason, I should not be like them.'
Śāriputra! Those bodhisattva mahāsattvas who practice the kṣānti pāramitā should learn this dharma from me. Why? Śāriputra! When these bodhisattvas are insulted and reproached by others, they can rely on this right dharma to mindfully contemplate and endure it. These bodhisattva mahāsattvas, by obtaining such power of patience, will gain immeasurable excellent roots of goodness. Even if one were to fill the four great continents of a Buddha world with precious treasures and use them for giving, it would not compare to the merit of this patience. Why? This practice of patience can only be cultivated by extremely good people. Why? All beings are bound by insults and reproaches, and because of this, they cannot cut off the cycle of birth and death."
「復次舍利子！是諸菩薩摩訶薩行羼底波羅蜜多者，應自勉勵審諦觀察，作如是念：『我若被他訶毀之時，為能思惟於佛菩提及法僧不？若能思惟是則為善，若不能思不名為善。』復更以餘無量方便，思惟於佛、思惟菩提及以法僧。舍利子！菩薩摩訶薩作是思已，應當觀察，我今與一切眾生有何差別殊異之相。何以故？彼諸眾生現於我身起瞋害者，於佛菩提及以法僧曾不思惟。我若同彼不思惟者，與諸眾生有何差別、有何殊異希奇之相？舍利子！是菩薩摩訶薩又復思惟：『若被他人現瞋恚時心便生捨，於佛菩提及法僧等曾無思念，此非我宜。』又作是念：『若我於彼起瞋恚者，則為無智無忍辱力，亦於本願而便棄捨。所以者何？若起瞋恚則無是心：我當攝受一切眾生，我當不捨一切眾生。我若起瞋於一有情，不名菩薩攝化之法。誰請於我行菩薩道？而況往昔發如是願：我當速證阿耨多羅三藐三菩提已，廣為眾生宣說正法。適發如是弘誓之時，諸佛世尊同共證我便作是念：此族姓子發心安住如是無上正等覺已，當為眾生廣宣正法。又於今者，諸佛世尊無障礙智、無障礙見現證知我。是故不應為他毀罵訶責之時，若起瞋恚，於佛菩提法僧之所若生捨者，不應憶念。何以故？現在東方殑伽沙等諸佛世界，彼世界中有殑伽沙等如來、應、正等覺現在住持。彼佛世尊亦證知我心生正願。南西北方四維上下亦復如是。當我發是正願之時，諸佛同聲讚我忍力，故我不應作師子吼已復作野干聲。師子吼者，謂我當證大忍辱力；野干聲者，謂於眾生而行瞋恚訶毀等相。』舍利子！是菩薩摩訶薩復作是念：『世間眾生若得彼利方乃利他，我亦如是得眾生利方利彼者，我與世間有何差別？有何殊異希奇之相？』又作是念：『世間眾生若彼於此作無義利，此復於彼作無義利。我亦如是，眾生於我作無義利，我復於彼作無義利。若如此者，我與眾生有何希奇差別殊異？』舍利子！菩薩摩訶薩於是法中應當修學。又作是念：『世間眾生互為怨對，若得彼利謂為善友，若不得利更相殺害。我見如是深過失故，應當不觀一切眾生於我之身作諸利樂，及於我身作無義利。』但作是念：『我於今者必當饒益一切眾生，為欲滿足羼底波羅蜜多故。』」
Furthermore, Śāriputra! These bodhisattva mahāsattvas practicing the kṣānti pāramitā (perfection of patience) should encourage themselves to carefully observe and reflect, thinking thus: "When I am slandered by others, am I able to contemplate the Buddha, bodhi, and the Dharma and Sangha? If I can contemplate these, it is good; if I cannot, it is not good." They should further use countless other means to contemplate the Buddha, contemplate bodhi, and contemplate the Dharma and Sangha.
Śāriputra! After the bodhisattva mahāsattva has thought thus, they should observe: "What distinguishing characteristics do I have that set me apart from all sentient beings? Why? Those sentient beings who currently harbor anger and harm towards me do not contemplate the Buddha, bodhi, and the Dharma and Sangha. If I were to be like them and not contemplate, what difference or unique, wondrous qualities would I have compared to other sentient beings?"
Śāriputra! This bodhisattva mahāsattva further reflects: "If, when others show anger towards me, my mind immediately becomes indifferent and I do not think of the Buddha, bodhi, and the Dharma and Sangha, this is not appropriate for me." They also think: "If I were to become angry at them, I would be without wisdom and the power of patience, and I would be abandoning my original vow. Why? If I become angry, I would not have the mind to embrace all sentient beings and not abandon any sentient being. If I become angry at even one sentient being, it cannot be called the Dharma of a bodhisattva's transformation. Who invited me to practice the bodhisattva path? Moreover, in the past, I made this vow: 'I shall quickly attain anuttara-samyak-sambodhi (supreme perfect enlightenment) and widely expound the true Dharma for all sentient beings.' When I made such a great vow, all the Buddhas and World-Honored Ones together witnessed me and thought: 'This son of good family has resolved to abide in such unsurpassed perfect enlightenment and will widely expound the true Dharma for sentient beings.' Even now, the Buddhas and World-Honored Ones, with their unobstructed wisdom and unobstructed vision, directly know me. Therefore, when others slander and reproach me, I should not become angry or give rise to indifference towards the Buddha, bodhi, and the Dharma and Sangha; I should not recall such thoughts. Why? In the present eastern direction, there are as many Buddha worlds as there are grains of sand in the Ganges, and in those worlds, there are as many Tathāgatas, Arhats, Samyak-sambuddhas as there are grains of sand in the Ganges, all abiding there. Those Buddhas and World-Honored Ones also know that my mind has given rise to the right vow. It is the same in the south, west, north, the four intermediate directions, and above and below. When I made this right vow, all the Buddhas praised my power of patience with one voice. Therefore, I should not roar like a lion and then make the sound of a jackal. 'Roaring like a lion' means I should attain great power of patience; 'making the sound of a jackal' means displaying anger, slander, and reproach towards sentient beings."
Śāriputra! This bodhisattva mahāsattva further thinks: "Worldly beings benefit others only when they themselves benefit. If I were to benefit sentient beings only when I benefit, how would I be different from the world? What unique and wondrous qualities would I have?" They also think: "Worldly beings harm others when they are harmed. If I were to harm sentient beings when they harm me, how would I be uniquely different from other sentient beings?" Śāriputra! Bodhisattva mahāsattvas should study and practice this Dharma.
They further think: "Worldly beings are mutually antagonistic; they consider those who benefit them as good friends, and they harm or kill those who do not benefit them. Seeing such deep faults, I should not regard all sentient beings as those who bring benefit and joy to me, nor as those who bring harm to me." Instead, they think: "I must now benefit all sentient beings in order to fulfill the kṣānti pāramitā."
爾時世尊欲重宣此義而說頌曰：
At that time, the World-Honored One, wishing to further explain this meaning, spoke verses:
設彼於我為無利， 經於多百拘胝劫， 見彼有情受眾苦， 終無安住於捨心。
Even if they bring me no benefit For hundreds of millions of eons, Seeing those beings suffer greatly, I will never dwell in indifference.
設有互得世財利， 更相稱讚為善友， 若互不得世財利， 彼此怨對相殘害。
If people gain worldly wealth from each other, They praise each other as good friends. If they don't gain wealth from each other, They become enemies and harm one another.
假使以此贍部洲， 或復三千佛世界， 盛滿珍寶來相惠， 常求我為賢善友。
Even if they were to offer me This Jambudvipa or three thousand Buddha worlds Filled with precious treasures, Always seeking me as a wise and good friend;
假使執持利刀劍， 來解我身諸支節， 我當於彼諸眾生， 平等利益心無二。
Or if they were to take up sharp swords And cut my body into pieces, I would still benefit all those beings With an equal and undivided mind.
於諸毀罵我當忍， 亦忍一切諸難苦， 當為眾生讚忍力， 亦自安住大忍中。
I shall endure all slander, And also endure all hardships. I shall praise the power of patience for beings, And myself abide in great patience.
世間暴惡諸有情， 以刀毒等相加害， 能和合彼為善友， 此則聖賢聰叡相。
The violent and evil beings of the world Who harm others with swords and poisons, If one can reconcile with them as good friends, This is the mark of a wise and sagacious saint.
我當不學世愚夫， 又應與彼而為異， 凡夫聖者之所行， 流轉寂滅差別故。
I shall not learn from the world's fools, But should be different from them. The actions of ordinary people and saints Differ in samsara and nirvana.
「復次舍利子！菩薩摩訶薩行羼底波羅蜜多時，應作如是修學正法。舍利子！是菩薩摩訶薩復作是念：『假使經於百千那庾多拘胝大劫，被諸眾生常以刀杖瓦石土塊種種加害，但使須臾得存微命，猶應欣慶作如是念：「奇哉如是有情聖者，能於我命不見全斷。」』是菩薩摩訶薩從是已後轉增修學，又作是念：『假使眾生行七步頃斬截我首等殑伽沙，然我於彼終不發起若忿若恚。所以者何？夫忿恚者速能損害百千大劫所集善根，若我善根為瞋害已，復當經於百千大劫方始勤苦修行聖道。若如是者，阿耨多羅三藐三菩提極難可得，是故我當被忍辱鎧，以堅固力摧忿恚軍。』又舍利子！菩薩摩訶薩住大乘者，起忿恚心魔得其便，既得便已，於阿耨多羅三藐三菩提能為障礙。舍利子！忿恚心者於菩提道能為擾亂，擾亂心者能發惡魔所有魔業。此中云何名為魔業？若有菩薩心住衣鉢不能捨離，當知魔業心住乞食。諸施主家不能捨離，當知魔業；心住名聞恭敬利養不能捨離，當知魔業；於出家法常生厭患，當知魔業；於白淨法多生輕賤，當知魔業；於空寂處無志求心，當知魔業；不樂無上正等菩提，當知魔業；於餘智慧恒欣求習當知魔業。乃至於鄔波柁耶、阿遮利耶二勝師所不修敬仰恭順之心，當知魔業。舍利子！諸如是等忿恚之心，能於菩提而為擾亂。舍利子！是則名為住擾亂心菩薩摩訶薩，為諸惡魔之所使故作諸魔業。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas practice the kṣānti pāramitā (perfection of patience), they should study the right Dharma in this way. Śāriputra! These Bodhisattva Mahāsattvas further think: "Even if for hundreds of thousands of nayutas of kotis of great kalpas, I were to be constantly harmed by various beings with swords, sticks, tiles, stones, and clods of earth, as long as I could preserve even a moment of life, I should still rejoice and think: 'How wonderful that these sentient beings, these noble ones, have not completely cut off my life.'" After this, these Bodhisattva Mahāsattvas increase their practice even more, and think: "Even if beings were to cut off my head as many times as there are grains of sand in the Ganges in the time it takes to take seven steps, I would still not give rise to anger or hatred towards them. Why? Because anger and hatred can quickly destroy the roots of goodness accumulated over hundreds of thousands of great kalpas. If my roots of goodness were destroyed by anger, it would take hundreds of thousands of great kalpas of diligent and painful practice to cultivate the noble path again. If this were the case, anuttara-samyak-sambodhi (supreme perfect enlightenment) would be extremely difficult to attain. Therefore, I should wear the armor of patience and use firm strength to crush the army of anger."
Moreover, Śāriputra! When Bodhisattva Mahāsattvas who abide in the Great Vehicle give rise to an angry mind, demons take advantage of this. Once they gain this advantage, they can create obstacles to anuttara-samyak-sambodhi. Śāriputra! An angry mind can disturb the path to enlightenment, and a disturbed mind can give rise to the evil deeds of demons. What are these demonic deeds? If a bodhisattva's mind is attached to robes and alms bowls and cannot let go, know that this is a demonic deed. If they cannot let go of the homes of donors, know that this is a demonic deed. If their mind is attached to fame, respect, and gain and cannot let go, know that this is a demonic deed. If they constantly feel weary of the monastic life, know that this is a demonic deed. If they often belittle the pure Dharma, know that this is a demonic deed. If they have no aspiration for solitary places, know that this is a demonic deed. If they do not delight in supreme perfect enlightenment, know that this is a demonic deed. If they constantly seek and practice other forms of wisdom, know that this is a demonic deed. Even if they do not cultivate respect and obedience towards their two excellent teachers, the upādhyāya and ācārya, know that this is a demonic deed.
Śāriputra! All such angry minds can disturb the path to enlightenment. Śāriputra! This is called a Bodhisattva Mahāsattva dwelling in a disturbed mind, who performs demonic deeds because they are controlled by evil demons.
「復次舍利子！菩薩摩訶薩行羼底波羅蜜多時，作如是念：『於長夜中，諸眾生等為諸惡魔伺求便者，所謂瞋恚。』舍利子！我今為汝廣說其事。我念過去為大仙人名修行處，時有惡魔化作五百健罵丈夫，恒尋逐我興諸惡罵，晝夜去來行住坐臥僧坊靜室聚落俗家，若在街巷、若空閑處，隨我坐立，是諸化魔以麁惡言毀罵訶責，滿五百年未曾休廢。舍利子！我自憶昔五百歲中為諸魔羅之所訶毀，未曾於彼起微恨心，恒興慈救而用觀察。舍利子！我於爾時復作是念：『若有諸善男子守護尸羅具眾善法，於貪瞋癡性輕少者，不唯於彼作諸利益，說我以為行難行者。又亦不唯於彼作諸利益，能證無上正等菩提。何以故？若有眾生剛強難伏，毀犯尸羅具諸惡法，為性濁重貪瞋癡者，若我於彼作諸利益，是則說我為難行者。由我於彼作諸利益，速成無上正等菩提，先當令彼證寂滅故。』舍利子！是諸菩薩摩訶薩若忿恚心現在前時，應生如是諸大正念。若生是念，諸利益事速得圓滿。舍利子！如來於過去世，由行如是羼底波羅蜜多菩薩行故，證得阿耨多羅三藐三菩提。是故菩薩摩訶薩欲求無上正等覺者，於諸忍力常具成就，堪受一切寒熱飢渴、風日蚊虻蛇蝎等觸，又能堪忍麁惡言說鄙陋詞句、依身所生猛利諸苦堅鞕楚辛奪命至死，如是苦受並能堪忍。舍利子！是名菩薩摩訶薩安住是忍，速能成就羼底波羅蜜多故。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas practice the kṣānti pāramitā (perfection of patience), they think thus: "Throughout the long night, sentient beings have been pursued by evil demons seeking opportunities, namely anger." Śāriputra! I will now explain this matter to you in detail.
I remember in the past, when I was a great sage named Cultivation Place, there was an evil demon who transformed into five hundred abusive men. They constantly pursued me with insults, day and night, whether I was coming or going, walking, standing, sitting, or lying down, in monasteries, quiet rooms, villages, or secular homes, in streets or empty places. Wherever I sat or stood, these transformed demons hurled coarse and abusive words at me, slandering and reproaching me. This continued unabated for five hundred years.
Śāriputra! I recall that during those five hundred years, I was slandered by these demons, but I never harbored even the slightest resentment towards them. I always responded with compassion and observed them with kindness.
Śāriputra! At that time, I further thought: "If there are good men who protect their precepts and possess many virtuous dharmas, with little tendency towards greed, anger, and delusion, it is not only for their benefit that I am said to practice difficult practices. Nor is it only for their benefit that I can attain supreme perfect enlightenment. Why? If there are beings who are stubborn and difficult to subdue, who violate precepts and possess many evil dharmas, whose nature is heavily afflicted by greed, anger, and delusion, if I can benefit them, then I am truly said to be practicing difficult practices. By benefiting them, I can quickly attain supreme perfect enlightenment, because I should first help them attain cessation."
Śāriputra! When these Bodhisattva Mahāsattvas face anger in their minds, they should give rise to such great right thoughts. If they give rise to these thoughts, all beneficial matters will be quickly fulfilled.
Śāriputra! In past lives, the Tathāgata attained anuttara-samyak-sambodhi (supreme perfect enlightenment) by practicing such kṣānti pāramitā in the bodhisattva path. Therefore, Bodhisattva Mahāsattvas who wish to seek supreme perfect enlightenment should always be fully accomplished in the power of patience, able to endure all cold and heat, hunger and thirst, wind and sun, mosquitoes and flies, snakes and scorpions, and other such contacts. They should also be able to endure harsh speech and vulgar words, as well as intense physical sufferings that are severe, bitter, and life-threatening. They should be able to endure all such sufferings.
Śāriputra! This is called a Bodhisattva Mahāsattva abiding in patience, able to quickly accomplish the kṣānti pāramitā.
「復次舍利子！云何菩薩摩訶薩羼底波羅蜜多？菩薩摩訶薩依之修行，具足成滿忍法之相。舍利子！菩薩忍者，無有瞋恚是菩薩忍，無有忿懟是菩薩忍，無諸怒害是菩薩忍，不起怨諍是菩薩忍，無諸煩惱是菩薩忍，善能自護是菩薩忍，善能護他是菩薩忍，當善護身是菩薩忍，當善護語是菩薩忍，當善護心是菩薩忍，如理觀察是菩薩忍，厭離諸欲是菩薩忍，依淨業報是菩薩忍，身善清淨是菩薩忍，語善清淨是菩薩忍，心善清淨是菩薩忍，受諸天人圓滿淨樂是菩薩忍，如來相好圓滿莊嚴是菩薩忍，如來言說梵音微妙是菩薩忍，行菩薩行攝諸善本令不壞失是菩薩忍，出離眾生逼迫苦惱是菩薩忍，除滅一切諸惡怨對是菩薩忍。舍利子！略而言之，當知一切如來力、無所畏、不共佛法、大慈大悲大喜大捨無量圓滿諸佛妙法，皆是菩薩摩訶薩羼底波羅蜜多之所成就。
Furthermore, Śāriputra! What is the Bodhisattva Mahāsattva's kṣānti pāramitā (perfection of patience)? The Bodhisattva Mahāsattva practices according to it, fully accomplishing the characteristics of the dharma of patience. Śāriputra! The patience of a Bodhisattva is:
- Having no anger is Bodhisattva patience
- Having no resentment is Bodhisattva patience
- Having no harmful rage is Bodhisattva patience
- Not giving rise to grudges or disputes is Bodhisattva patience
- Being free from afflictions is Bodhisattva patience
- Being able to protect oneself well is Bodhisattva patience
- Being able to protect others well is Bodhisattva patience
- Guarding one's body well is Bodhisattva patience
- Guarding one's speech well is Bodhisattva patience
- Guarding one's mind well is Bodhisattva patience
- Observing in accordance with reason is Bodhisattva patience
- Being weary of desires is Bodhisattva patience
- Relying on pure karmic retribution is Bodhisattva patience
- Having a well-purified body is Bodhisattva patience
- Having well-purified speech is Bodhisattva patience
- Having a well-purified mind is Bodhisattva patience
- Experiencing the perfect pure joy of devas and humans is Bodhisattva patience
- The Tathāgata's perfect marks and adornments are Bodhisattva patience
- The Tathāgata's speech with its sublime Brahma voice is Bodhisattva patience
- Practicing the Bodhisattva path and embracing all good roots without losing them is Bodhisattva patience
- Liberating sentient beings from oppression and suffering is Bodhisattva patience
- Eliminating all evil enmities is Bodhisattva patience
Śāriputra! In short, know that all the Tathāgata's powers, fearlessnesses, unique Buddha dharmas, great loving-kindness, great compassion, great joy, great equanimity, and immeasurable perfect sublime Buddha dharmas are all accomplished by the Bodhisattva Mahāsattva's kṣānti pāramitā.
「復次舍利子！菩薩摩訶薩行羼底波羅蜜多時，應當具足諸忍正行。舍利子！菩薩摩訶薩若被罵詈終無返報，善達言語如響聲故。若被捶打終無返報，善達身形如影像故。若被忿怒終無返報，善觀其心如幻幻故。若被讚毀終無愛恚，善知自身德圓滿故。於得失利不生欣慼，調伏其心住寂靜故。不希美稱不犯惡名，善能觀察廣大慧故。毀而不下讚而不高，德善安住不傾動故。於諸苦事曾無厭惡，苦眾生所深懷戀故。於諸樂相曾無欣愛，知有為樂性無常故。世間八法所不能染，不依一切有趣生故。於諸自苦善能堪忍，終不令他受苦惱故。於勝菩提心無退屈，覺分資糧善圓滿故。節節支解乃至斬首善能堪忍，希求如來金剛身故。屠割身肉善能堪忍，為求如來妙相好故。諸變惡事善能堪忍，為殖一切善業力故。舍利子！如是等相，名為菩薩摩訶薩成就羼底波羅蜜多。應如是學。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas practice the kṣānti pāramitā (perfection of patience), they should fully possess the correct practices of patience. Śāriputra! Bodhisattva Mahāsattvas:
- When insulted, never retaliate, understanding that words are like echoes.
- When beaten, never retaliate, understanding that the body is like an illusion.
- When faced with anger, never retaliate, observing that the mind is like a mirage.
- When praised or criticized, feel neither love nor hate, knowing their own virtues are complete.
- Do not rejoice in gain or grieve in loss, having tamed their minds to dwell in tranquility.
- Neither seek fame nor fear infamy, able to observe with great wisdom.
- Are not lowered by slander nor elevated by praise, their virtues firmly established and unshakable.
- Never tire of suffering, deeply attached to suffering beings.
- Never delight in pleasure, knowing conditioned happiness is impermanent.
- Are unaffected by the eight worldly dharmas, not relying on any realm of existence.
- Can endure their own suffering, never causing others to suffer.
- Never retreat from supreme bodhi, having well-completed the provisions for enlightenment.
- Can endure having their body dismembered or beheaded, seeking the Tathāgata's vajra-like body.
- Can endure having their flesh cut away, seeking the Tathāgata's excellent marks.
- Can endure all kinds of adversity, to cultivate the power of all good karma.
Śāriputra! These characteristics are called the Bodhisattva Mahāsattva's accomplishment of kṣānti pāramitā. One should learn like this.
「復次舍利子！菩薩摩訶薩行羼底波羅蜜多時諸忍之相，所謂菩薩摩訶薩修行忍者，是則名為畢竟堪忍。何以故？若謂我能堪忍毀罵而起忍者，是則名為俱生之忍，如是忍者非畢竟忍。若謂誰能起罵、復何所罵而起忍者，是則名為挍計法忍。若謂是眼能罵眼耶而起忍者，是則名為觀諸處忍。若謂此中無能所罵而起忍者，是則名為悟入一切無眾生忍。舍利子！如是諸忍皆非菩薩畢竟之忍。又舍利子！若謂罵聲但有諸字，是則名為響聲之忍，如是忍者非畢竟忍。若謂彼我俱無常者，是則名為悟無常忍。若謂彼有顛倒我無顛倒，是則名為高下之忍。若謂彼非正理我是正理，是名相應不相應忍。若謂彼住邪道我住正道，是則名為二道別忍，如是忍者非畢竟忍。若謂我忍於空不忍見趣、我忍無相不忍諸覺、我忍無願不忍志求、我忍無作不忍諸行、我忍惑盡不忍煩惱、我忍諸善不忍不善、我忍無罪不忍有罪、我忍無漏不忍有漏、我忍出世不忍世間、我忍清淨不忍雜染、我忍涅槃不忍生死，舍利子！如是諸忍但得名為治斷之忍，皆非菩薩畢竟忍也。
Furthermore, Śāriputra! When Bodhisattva Mahāsattvas practice the kṣānti pāramitā (perfection of patience), the characteristics of patience are as follows. What is called the practice of patience by Bodhisattva Mahāsattvas is ultimate patience. Why? If one thinks, "I can endure insults and slander" and thus gives rise to patience, this is called innate patience, but such patience is not ultimate patience. If one thinks, "Who can insult, and what is being insulted?" and thus gives rise to patience, this is called analytical dharma patience. If one thinks, "Can the eye insult the eye?" and thus gives rise to patience, this is called observing the sense fields patience. If one thinks, "There is no insulter or insulted" and thus gives rise to patience, this is called realizing the non-existence of sentient beings patience. Śāriputra! All these types of patience are not the ultimate patience of Bodhisattvas.
Moreover, Śāriputra! If one thinks that insulting words are merely sounds, this is called echo patience, but such patience is not ultimate patience. If one thinks that both oneself and others are impermanent, this is called realizing impermanence patience. If one thinks that others are deluded while oneself is not, this is called superior-inferior patience. If one thinks that others are not in accord with reason while oneself is, this is called accordance and non-accordance patience. If one thinks that others dwell on the wrong path while oneself dwells on the right path, this is called two-path distinction patience. Such patience is not ultimate patience.
If one thinks, "I am patient with emptiness but not with views; I am patient with signlessness but not with perceptions; I am patient with wishlessness but not with aspirations; I am patient with non-action but not with actions; I am patient with the extinction of delusions but not with afflictions; I am patient with good but not with evil; I am patient with the blameless but not with the blameworthy; I am patient with the undefiled but not with the defiled; I am patient with the transcendent but not with the worldly; I am patient with purity but not with impurity; I am patient with nirvana but not with samsara," Śāriputra! All these types of patience are merely called remedial patience and are not the ultimate patience of Bodhisattvas.
「復次舍利子！云何菩薩摩訶薩行於羼底波羅蜜多時，修行菩薩畢竟之忍？舍利子！若隨順空不減諸見，於彼空性亦無增益，如是忍者是名菩薩畢竟之忍。若隨順空不減求願，於無願性亦無增益；若隨順空不減諸行，於無作性亦無增益；若隨順空不減煩惱，於惑盡性亦無增益；若隨順空不減不善，於彼善性亦無增益；若隨順空不減有罪，於無罪性亦無增益；如是乃至若隨順空不減生死，於涅槃性亦無增益。舍利子！如是等相而生忍者，則名菩薩摩訶薩畢竟之忍。舍利子！一切諸法，非能生非所生、非已生非現生，無有一法是可生起，無生起故則無有盡。若有能知此無盡者，則名菩薩摩訶薩畢竟之忍。舍利子！一切諸法，非是有為亦非無為，無有增益無損無增亦無長養，無盛無衰，無有作者，無有起者，由無起故亦無有盡。如是忍者，則名菩薩摩訶薩無生之忍。舍利子！菩薩摩訶薩為阿耨多羅三藐三菩提故行菩薩行，若有具足成就如是忍者，是名菩薩摩訶薩羼底波羅蜜多圓滿成就。舍利子！若菩薩摩訶薩安住如是羼底波羅蜜多，精勤修學行菩薩行者，不為諸魔魔眾天子之所擾亂，又亦不為異道邪論所能摧伏。」
Furthermore, Śāriputra! How does a Bodhisattva Mahāsattva practice ultimate patience when practicing the kṣānti pāramitā (perfection of patience)? Śāriputra! If one conforms to emptiness without reducing views, and does not increase the nature of emptiness, such patience is called the Bodhisattva's ultimate patience. If one conforms to emptiness without reducing desires and wishes, and does not increase the nature of wishlessness; if one conforms to emptiness without reducing actions, and does not increase the nature of non-action; if one conforms to emptiness without reducing afflictions, and does not increase the nature of the extinction of delusions; if one conforms to emptiness without reducing non-virtue, and does not increase the nature of virtue; if one conforms to emptiness without reducing what is blameworthy, and does not increase the nature of what is blameless; and so on up to if one conforms to emptiness without reducing samsara, and does not increase the nature of nirvana. Śāriputra! The patience that arises from such characteristics is called the Bodhisattva Mahāsattva's ultimate patience.
Śāriputra! All dharmas are neither producing nor produced, neither already arisen nor currently arising. There is not a single dharma that can arise, and because there is no arising, there is no cessation. If one can know this unceasing nature, it is called the Bodhisattva Mahāsattva's ultimate patience.
Śāriputra! All dharmas are neither conditioned nor unconditioned. They have no increase, no decrease, no growth, no flourishing, no decline, no doer, and no originator. Because there is no origination, there is also no cessation. Such patience is called the Bodhisattva Mahāsattva's patience of non-arising.
Śāriputra! Bodhisattva Mahāsattvas practice the bodhisattva path for the sake of anuttara-samyak-sambodhi (supreme perfect enlightenment). If one fully accomplishes such patience, it is called the Bodhisattva Mahāsattva's perfect accomplishment of kṣānti pāramitā. Śāriputra! If a Bodhisattva Mahāsattva abides in such kṣānti pāramitā and diligently practices the bodhisattva path, they will not be disturbed by Māras or their retinues, nor will they be defeated by the false theories of other paths.