菩薩善戒經卷第五
Sutra on the Bodhisattva's Precepts, Volume 5
宋罽賓三藏求那跋摩譯
Sung Dynasty: Translated by the Tripitaka Master Gunavarman from Jibin
菩薩地忍品第十二
Chapter 12: The Bodhisattva Ground of Forbearance
「云何菩薩摩訶薩性忍？智慧力故能堪種種苦惱等事，一切忍一切忍。一切忍，有憐愍故、得慈心故。性忍有二種：一者出家；二者在家。在家、出家俱有三種：一者能忍眾生打罵等事；二者能自堪忍一切諸苦；三者忍樂善法。能忍眾生打罵等者，菩薩摩訶薩若為眾生所打罵時，作是思惟：『緣我是身造作惡業今自受報，云何於彼而生瞋恚？我亦不求是苦煩惱，今若不忍後復增多。不忍辱者是則名為苦煩惱因。我所受身及諸煩惱，非眾生過，自是我咎。若有惡事，實不樂受。今若不忍便是自作，若自作者復當自受生死性苦。身若受苦云何不忍？聲聞緣覺為自利益尚修忍辱，何況我今為欲利益一切眾生而當不忍？我若不忍，不得具足菩薩禁戒修八正道得無上道。』菩薩摩訶薩作是觀時修五種忍：一者於怨、於親、非怨親中修行於忍；二者於上、中、下人修集於忍；三者於受苦、受樂、不苦不樂人中修集於忍；四者於有福德、無福德、非有福德非無福德人中修集於忍；五者於一切惡人中修集於忍。菩薩成就如是五忍，修集五想：一者眾生想；二者法想；三者無常想；四者苦想；五者無我我所想。菩薩為彼惡人所打，云何而能作親友想？菩薩諦觀，過去世時流轉生死，無有眾生非我父母師長和上、眷屬親族所可恭敬供養之者。作是觀時，怨憎想滅、親友想生，親想生故能修於忍，是時成就眾生之想。法想者，菩薩諦觀，眾生者名為法界、名有為法、名有漏法。若是法界還對法界，誰打誰瞋？無我無我所壽命士夫。以智慧力作是觀時，滅眾生想、成就法想。無常想者，菩薩思惟，一切眾生一切有為有漏之法皆悉無常，以無常故誰有罵者誰有受者？若使罵者及以受者暫時停住，則不得言諸法無常。若使常者，誰罵誰受？常無常中俱無是二、俱無作受，尚不應生微惡之心，何有打罵，是故菩薩破於常想修無常想，以能修集無常想故成就忍心，成忍心故修菩提道，乃至得阿耨多羅三藐三菩提。云何菩薩修集苦想？菩薩摩訶薩作是觀察，若欲界眾生得大自在，饒財巨富如轉輪王尚有三苦，況復餘人。三苦者，謂復變苦、生死苦、苦苦。作是觀時，若使眾生有此三苦，我不應瞋。我若瞋者，云何當能救彼眾生是三苦耶？我若瞋者，則為增長眾生三苦。作是觀時，樂想滅、苦想生。以能修集苦想因緣故，修八正道得阿耨多羅三藐三菩提。云何菩薩修無我無我所想？菩薩諦觀，有諸外道說我是常。我若常者，眾生無我。何以故？眾生者即是五陰，五陰無常，若無我者何有我所？是故無我無我所。菩薩復作是觀，我者即是菩提之心。菩薩初發菩提心時，於眾生中得一子心，是名我所。若我於彼有瞋心者，云何得名有我有我所？我若增長瞋恚心者，不能度脫一切眾生。作是觀時，成就於忍，增長無我無我所心，得無我想，以是因緣修八正道得阿耨多羅三藐三菩提。云何菩薩能忍眾生打罵等苦？菩薩爾時復作是觀，我於過去為五欲故備受眾苦，在家作務耕田種殖受種種苦，親近國主市買販易多受眾苦，我於爾時雖受如是種種大苦不得利益；若我今為度眾生故，受諸苦惱當得利益。我若當得大利益者，應受無量不可計苦。作是願時，菩薩則能堪忍眾苦。受苦者名一切苦，一切苦者有八種：一者依苦；二者世法苦；三者威儀苦；四者攝法苦；五者乞食苦；六者精進苦；七者為利眾生苦；八者營事苦。依苦者，名四依苦。若比丘受四依已，得出家受戒，得名具足比丘。若得少衣少食臥具病藥，不生愁苦心無悔恨，以能修集壞苦心故，修八正道得阿耨多羅三藐三菩提，是名依苦。世法苦者有九種：一者求不得苦；二者惡聲苦；三者現對惡法苦；四者苦苦；五者亡失苦；六者物盡苦；七者老苦；八者病苦；九者死苦，是名世法苦。菩薩受是九種苦時，不生愁惱心不悔恨，不廢無上菩提之心，以不悔故菩提增長，菩提增長故得阿耨多羅三藐三菩提。威儀苦者，名身四威儀：一者行；二者住；三者坐；四者臥。菩薩若行若坐，晝夜常調惡業之心忍行坐苦，非時不臥、非時不住。所住內外，若床若地若草若葉，於是四處常念供養佛法僧寶，讚歎經法受持禁戒，持無上法廣為人說，正思惟義如法而住，分別法界修舍摩他、毘婆舍那。菩薩修集如是法時，設有諸苦堪樂忍受，是名威儀苦。攝法苦者有七種：一者身捨飾好；二者剃除鬚髮；三者著割截衣；四者一切世事不得自在命屬於他；五者乞求活命；六者遠離生業少欲知足；七者捨離親族五欲之樂。是名攝法苦。乞求苦者，供身之物，衣服飲食房舍臥具病瘦醫藥，一切仰他，不得不嫌、得時知足，乃至盡壽障受五欲伎樂戲笑，忍如是苦，是名乞食苦。精懃苦者，菩薩精懃供養三寶，受持讀誦菩薩藏經，書寫解說思惟其義，晝夜不廢懃加精進修集聖道，以精進故堪忍眾苦，是名精進苦。為利眾生苦者，如上利內外十一事中說，是名利眾生苦。營事苦者，熏鉢縫衣染作浣濯，眾僧使役供給師長，若為供養塗掃佛塔，為善法故終不休息，為阿耨多羅三藐三菩提故忍種種苦，是名營事苦。忍樂善法苦者，有八種忍：受三寶所有功德忍；佛菩薩不可思議忍；因忍；果忍；善方便忍。佛菩薩性復有二忍：一者究竟忍；二者淨智慧忍，是名法忍。云何菩薩難忍？難忍有三種：一者有無量眾生打罵菩薩，菩薩能忍；二者菩薩有自在力，能打能罵忍受不報；三者菩薩處在種族豪貴，能忍卑下。云何一切自忍？菩薩摩訶薩於怨親中非怨親中忍，下忍中忍上忍，是名一切自忍。善人忍者，有五種知忍功德：一者不著惡心瞋心；二者心難沮壞；三者心無愁惱；四者死時無悔；五者死已受天人樂。菩薩觀忍有如是功德，教化眾生令行於忍，自所修忍亦得增長，讚歎忍辱，見行忍者恭敬尊重讚歎禮拜，是名善人忍。一切行忍者，菩薩摩訶薩觀不忍者所有過惡。云何名惡果報？能得三惡道故。畏惡道故應修行忍、憐愍故忍、為修慈故忍、為軟心故忍、為愛眾生故忍、至心為阿耨多羅三藐三菩提故忍、具足羼提波羅蜜故忍、為出家故忍、為受戒故忍、為具足性故忍、為欲修集無量世忍故忍、為得忍性故忍、為得無愛無瞋故忍、為見法界故忍、為見眾生界故忍、一切時忍、一切國忍、一切心忍，是名一切行忍。除忍者，若有貧窮之人數從菩薩乞索所須，復有惡人亦來從乞，復有破戒之人亦來從乞，破壞惡心修集忍心，為破苦故施以樂事，是名除忍。自利利他忍者，菩薩忍於飢渴寒熱風雨惡獸終不放逸，生死受苦憐愍眾生。菩薩摩訶薩得如是等忍，增長現在一切善法遠離煩惱，他世獲得無量善果；悉能調伏眾生惡心，惡心調故一切煩惱不得其便，現在安樂後獲善果，是名自利利他忍。寂靜忍者，菩薩若為諸惡眾生之所打罵，於彼終不生於惡心，不作怨想、作善友想：『若無如是諸惡人者，我之善法云何增長？』見有罵者軟語慰喻，修慈悲心能壞欲界所有煩惱。具足如是十忍菩薩，能修八正道得阿耨多羅三藐三菩提。
What is the nature-based patience (kṣānti) of a Bodhisattva-Mahāsattva? Through the power of wisdom, they can endure all kinds of suffering and hardship, maintaining patience in all situations. This all-encompassing patience arises from compassion and a kind heart. Nature-based patience is of two types: one for monastics and one for laypeople. Both types, whether monastic or lay, involve three aspects: first, being able to endure beatings and insults from others; second, being able to endure all forms of suffering oneself; and third, being willing to endure hardship for the sake of wholesome practices.
Regarding enduring beatings and insults from others: When a Bodhisattva-Mahāsattva is beaten or insulted, they reflect: "This happens because of my own body and past negative actions, which I am now experiencing the results of. Why should I feel anger toward this person? I never wished for this suffering and affliction, and if I don't endure it now, it will only increase in the future. Impatience itself is the root cause of suffering and affliction. This body of mine, along with all its afflictions, is not the fault of others but my own doing. If something unpleasant occurs that I truly dislike, and I refuse to endure it, then I am simply creating more suffering for myself. What I create, I must experience—this is the nature of birth and death. If my body experiences pain, why shouldn't I endure it? Even Śrāvakas and Pratyekabuddhas, who seek only their own benefit, cultivate patience. How much more should I, who aim to benefit all beings, be patient? If I am not patient, I cannot fully uphold the Bodhisattva precepts, cultivate the Eightfold Path, or attain the unsurpassed Way."
When Bodhisattvas observe in this way, they cultivate five kinds of patience: 1) patience toward enemies, friends, and those who are neither; 2) patience toward those superior, equal, and inferior; 3) patience toward those experiencing suffering, pleasure, and neutrality; 4) patience toward those with merit, without merit, and those neither with nor without merit; and 5) patience toward all wicked people. By perfecting these five kinds of patience, they cultivate five associated perceptions: 1) the perception of sentient beings; 2) the perception of dharmas; 3) the perception of impermanence; 4) the perception of suffering; 5) the perception of no-self and no-self-possession.
How can a Bodhisattva, when beaten by a wicked person, develop the perception of them as a dear friend? The Bodhisattva sees clearly that, throughout past lives in the cycle of birth and death, there is no being who has not been their parent, teacher, mentor, relative, or worthy of respect and support. With this insight, the perception of enmity fades, and the perception of them as a dear friend arises. Because this dear perception is established, patience is cultivated, and the perception of sentient beings is perfected.
What is the perception of dharmas? The Bodhisattva observes that sentient beings are called 'the realm of phenomena,' or conditioned and tainted dharmas. Since this realm of phenomena simply corresponds to itself, who is hitting, and who is getting angry? There is no self, no self-possession, no living soul, no person. When they use their wisdom to observe in this way, they eliminate the perception of sentient beings and perfect the perception of dharmas.
What is the perception of impermanence? The Bodhisattva reflects: All sentient beings and all conditioned, tainted dharmas are impermanent. Since they are impermanent, who is the insulter, and who is the receiver? If the insulter and the receiver were permanent, you couldn't say all dharmas are impermanent. And if they were permanent, who would be doing the insulting and who would be receiving it? Neither the permanent nor the impermanent contains these two—neither the doer nor the receiver. One shouldn't even have a trace of ill will, let alone engage in beating and insulting. Therefore, the Bodhisattva breaks the perception of permanence and cultivates the perception of impermanence. By cultivating the perception of impermanence, they perfect a patient mind. With this patient mind, they cultivate the Path to Enlightenment, ultimately attaining unsurpassed, perfect Enlightenment.
What is the cultivation of the perception of suffering? The Bodhisattva-Mahāsattva observes: even beings in the realm of desire who attain great freedom and immense wealth, like a wheel-turning king, still experience three kinds of suffering. So how could others be exempt? These three are: the suffering of change, the suffering of birth and death, and the suffering of pain itself. When they see that all beings have these three sufferings, they think: "I should not be angry. If I get angry, how can I rescue these beings from these three sufferings? If I get angry, I only increase their suffering." With this perspective, the perception of pleasure fades and the perception of suffering arises. By cultivating the perception of suffering as a cause, they cultivate the Eightfold Path and attain unsurpassed, perfect Enlightenment.
What is the cultivation of the perception of no-self and no-self-possession? The Bodhisattva sees clearly: Some externalists say the self is eternal. If the self were eternal, then sentient beings would have no self. Why? Because sentient beings are simply the five aggregates, which are impermanent. If there is no self, how can there be possessions of a self? Thus, there is no self and no self-possession. The Bodhisattva further reflects: 'Self' refers to the mind of Enlightenment. When the Bodhisattva first generates the Enlightened mind, they regard all beings as an only child, and this is called 'self-possession.' If I feel anger toward them, how can I claim to have a self or self-possession? If anger grows in me, I cannot liberate all beings. By observing in this way, they perfect patience, cultivate the mind of no-self and no-self-possession, and attain the perception of no-self. Through this cause, they cultivate the Eightfold Path and attain unsurpassed, perfect Enlightenment.
How does the Bodhisattva endure being beaten and insulted by others? At that time, the Bodhisattva further reflects: "In the past, for the sake of the five desires, I underwent countless sufferings—working in the home, farming and planting, enduring various hardships, associating with kings and rulers, buying and selling—all causing much suffering. At that time, although I endured these immense pains, I gained no benefit. But now, if I endure suffering for the sake of liberating beings, I will gain real benefit. If I am to obtain great benefit, I should be willing to bear immeasurable suffering." With this resolve, the Bodhisattva becomes able to endure all sufferings.
The suffering of one who endures (the practitioner) is called 'all suffering.' All suffering includes eight kinds: 1) suffering related to the four supports (alms; 2) suffering related to worldly dharmas; 3) suffering related to deportment; 4) suffering related to upholding the Dharma; 5) suffering related to begging for food; 6) suffering related to diligence; 7) suffering related to benefiting beings; and 8) suffering related to managing tasks.
Suffering related to the four supports: When a monk receives the four supports after ordination, he becomes a fully ordained monk. Even if he receives little clothing, food, bedding, or medicine, he does not become anxious or regretful. Because he cultivates a mind that endures suffering, he cultivates the Eightfold Path and attains unsurpassed, perfect Enlightenment. This is called suffering related to the four supports.
Suffering related to worldly dharmas includes nine kinds: 1) the suffering of not getting what one seeks; 2) the suffering of bad reputation; 3) the suffering of facing evil dharmas; 4) the suffering of pain itself; 5) the suffering of loss; 6) the suffering of depletion of resources; 7) the suffering of old age; 8) the suffering of sickness; 9) the suffering of death. These are called worldly dharmas suffering. When the Bodhisattva experiences these nine types of suffering, they do not become anxious or regretful, and do not abandon their mind for unsurpassed Enlightenment. Because of no regret, the Enlightened mind grows, and through this growth, they attain unsurpassed, perfect Enlightenment.
Suffering related to deportment means the four postures of the body: 1) walking; 2) standing; 3) sitting; 4) lying down. Whether walking or sitting, day and night, the Bodhisattva constantly calms the mind of negative actions and endures the suffering of motion and stillness. They do not lie down or stand at improper times. In all places, whether on a bed, on the ground, on grass or leaves, they always remember to make offerings to the Three Jewels, praise the scriptures, uphold the precepts, hold to the unsurpassed Dharma and explain it widely, correctly reflect on its meaning, abide by the Dharma, analyze the realm of phenomena, and cultivate calm-abiding (śamatha) and insight (vipaśyanā). While cultivating such dharmas, if any suffering arises, they can gladly endure it. This is called suffering related to deportment.
Suffering related to upholding the Dharma includes seven kinds: 1) giving up personal adornments; 2) shaving off hair and beard; 3) wearing the patched robe; 4) no longer being independent in worldly matters, with one's life belonging to others; 5) living by begging; 6) leaving behind livelihood, being content with little; 7) giving up family and the pleasures of the five desires. This is called suffering related to upholding the Dharma.
Suffering related to begging for food: Clothing, food, lodging, bedding, and medicine—all depend on others. The Bodhisattva does not complain if they don't get something and is content when they do. For their entire life, they abstain from the five desires, entertainment, and amusement, enduring this hardship. This is called suffering related to begging for food.
Suffering related to diligence: The Bodhisattva diligently makes offerings to the Three Jewels, receives, recites, and upholds the Bodhisattva canon, copies, explains, and reflects on its meaning, not neglecting it day or night, diligently cultivating the noble path. Through this diligence, they endure many sufferings. This is called suffering related to diligence.
Suffering related to benefiting beings: This is as described in the eleven points of benefiting others, both inner and outer. It is called suffering related to benefiting beings.
Suffering related to managing tasks: Cleaning the bowl, mending robes, dyeing and washing, serving the monastic community, providing for teachers, painting and sweeping stupas for offerings—never ceasing for the sake of wholesome dharmas. For the sake of unsurpassed, perfect Enlightenment, they endure all such hardships. This is called suffering related to managing tasks.
As for the suffering of enduring hardship for the love of wholesome dharmas, there are eight kinds of patience: Patience that receives the merit and virtue of the Three Jewels; patience that trusts the inconceivability of Buddhas and Bodhisattvas; patience regarding the cause; patience regarding the result; patience regarding skillful means. The nature of Buddhas and Bodhisattvas further includes two kinds of patience: 1) ultimate patience; and 2) the patience of pure wisdom. This is called patience with regard to dharmas.
What is the Bodhisattva's difficult-to-endure patience? Difficult patience includes three kinds: 1) While countless beings beat and insult the Bodhisattva, they can endure it; 2) While the Bodhisattva has the power and authority to strike back and insult, they endure and do not retaliate; 3) When the Bodhisattva is born into a noble, powerful family, they can endure being treated as lowly.
What is patience in all situations by oneself? The Bodhisattva-Mahāsattva practices patience toward enemies, friends, and those who are neither, toward the low, the average, and the superior. This is called patience in all situations by oneself.
The patience of a good person: One who knows the five benefits of patience: 1) they do not harbor hatred or anger; 2) their mind is not easily broken; 3) their mind is free from anxiety; 4) at death, they have no regrets; 5) after death, they enjoy heavenly and human happiness. The Bodhisattva sees such benefits of patience, teaches beings to practice patience, and their own patience also grows. They praise patience and, upon seeing others who practice it, feel respect, honor, and admiration. This is called the patience of a good person.
Patience in all actions: The Bodhisattva-Mahāsattva observes the faults of impatience. What are its evil consequences? It leads to the three lower realms. Fearing these, they should cultivate patience. Patient because of compassion, because of cultivating loving-kindness, because of softening the mind, because of love for beings, they are patient with a sincere mind for the sake of unsurpassed, perfect Enlightenment. They are patient to perfect the perfection of patience (kṣānti-pāramitā), to become a monastic, to receive the precepts, to perfect their nature, to cultivate patience for countless lifetimes, to achieve the nature of patience, to have no love or hate, to see the realm of phenomena, to see the realm of beings, being patient at all times, in all places, in all states of mind. This is called patience in all actions.
The patience of elimination: If poor people repeatedly come to a Bodhisattva begging for necessities, or wicked people or those who have broken the precepts also come to beg, the Bodhisattva, eliminating evil intentions and cultivating a patient mind, gives them pleasant things to break their suffering. This is called the patience of elimination.
Patience for self-benefit and benefiting others: The Bodhisattva endures hunger, thirst, cold, heat, wind, rain, and wild beasts, never becoming lax. They experience the suffering of birth and death out of compassion for beings. The Bodhisattva-Mahāsattva, attaining such patience, increases all wholesome dharmas in the present and eliminates afflictions. In future lives, they obtain immeasurable good results; they completely tame the evil minds of beings. Because the evil mind is tamed, all afflictions cannot find an opportunity. They are at peace in the present and obtain good results later. This is called patience for self-benefit and benefiting others.
The patience of serenity: If the Bodhisattva is beaten or insulted by evil beings, they never develop a hateful mind toward them. They do not think of them as enemies, but as good friends: "Without such evil people, how could my wholesome dharmas grow?" Seeing those who insult, they speak softly and comfort them. They cultivate a mind of compassion and loving-kindness, capable of destroying all afflictions of the desire realm. A Bodhisattva who fully perfects these ten kinds of patience can cultivate the Eightfold Path and attain unsurpassed, perfect Enlightenment.