作者：宣化上人国际法汇 / 关注公众号：drba1959 发布：2019-10-19
bythe Venerable Master Hsuan Hua
C H A P T E R 14
STILL EXTINCTION APART FROM MARKS
“Subhuti, the paramita of patience is spoken of by the Tathagata as no paramita of patience. Therefore it is called the paramita of patience. And why? Subhuti, it is as in the past when the King of Kalinga dismembered my body, at that time I had no mark of self, no mark of others, no mark of living beings and no mark of a life.”
Commentary from Venerable Master Hua：
The paramita of patience. Your patience should not bear the mark of patience. If it does you still have an attachment to patience. If you still have not relinquished patience, you cannot be truly patient. True patience is devoid of a mark of self, a mark of others, a mark of living beings, and a mark of a life. When the four marks are non-existent, what do you still have which can be patient?
From the point of view of common truth, the paramita of patience is said to be the paramita of patience, yet it is no paramita of patience. If you realize the emptiness of people, the emptiness of dharmas, and the emptiness of emptiness, what patience is there to perfect? There is none. Therefore it is called the paramita of patience. From the point of view of the Middle Way the paramita of patience is a name and nothing more. Why is the paramita of patience said to be devoid of patience?
“Subhuti, it is just as when I, on the causal ground, had my body dismembered by the King of Kalinga.” Long before in a former life, Sakyamuni Buddha had been a young cultivator practising in the mountains about thirty miles from the capital city where the King of Kalinga held court.
One day the king decided to go hunting and called together a party of soldiers, ministers, and officials to accompany him. To complete the party he summoned the most beautiful concubines in the palace. Actually he could not bear to part with his women for even the duration of a hunting trip. He found them a most pleasant pastime.
The hunting grounds on the mountain were very large, and the King of Kalinga immediately set out in pursuit of big game, leaving the timid women behind to entertain themselves. As the women strolled around on the mountain, they happened upon the young bhiksu who was only eighteen or nineteen years old and quite handsome, despite the fact that his hair had grown long and his clothes were tattered. When they first spied him they thought he was a kind of weird creature or a man-eating beast, and they panicked. “Look,” they gasped, clutching one another, “there’s a wild animal that looks like a man!”
“I am not a wild animal, I am a cultivator of the Way,” the young man assured them.
When the concubines heard that the creature could talk their curiosity was aroused, and they edged closer to speak with him. “What does it mean to ‘cultivate the Way’?” they asked, for they had never been outside the confines of the palace, and so had never heard of such a thing. The young cultivator spoke dharma for them. Seeing what they had never seen before, and hearing what they had never heard before, soon they were enthralled and forgot everything—even who and where they were.
Meanwhile the King of Kalinga returned from his expedition to discover that his palace concubines had wandered away. He set out to find them. Eventually he caught sight of them gathered around the strange-looking man. The king, bent on discovering who the man was and what he was doing with the concubines, crept silently towards them like a spy on a secret mission. When he got close he paused, listened to the young cultivator speaking dharma, and realized that the concubines were so enraptured they had not noticed the arrival of their king.
Copy from the Official Website (Chinese) of the Dharma Realm Buddhist Association -