གང་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པ་དེ་ལ་མངོན་པར་འདུ་བྱེད་པ་བསལ་བ་ཡང་མེད། མངོན་པར་འདུ་མི་བྱེད་པར་སྒྲོ་འདོགས་པ་ཡང་མེད། གང་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པ་དེ་ལ་ཉོན་མོངས་པ་བསལ་བ་ཡང་མེད། ཀུན་ནས་ཉོན་མོངས་པ་ཟད་པར་སྒྲོ་འདོགས་པ་ཡང་མེད། གང་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པ་དེ་ལ་མི་དགེ་བ་བསལ་བ་ཡང་མེད། དགེ་བར་སྒྲོ་འདོགས་པ་ཡང་མེད། གང་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པ་དེ་ལ་ཁ་ན་མ་ཐོ་བ་དང་བཅས་པ་བསལ་བ་ཡང་མེད། ཁ་ན་མ་ཐོ་བ་མེད་པའི་སྒྲོ་འདོགས་པ་ཡང་མེད་དེ། གོང་མ་བཞིན་དུ་ཐམས་ཅད་ལ་རྒྱས་པར་བྱ་སྟེ། གང་སྟོང་པ་ཉིད་ཁོང་དུ་ཆུད་པ་དེ་ལ་འཁོར་བ་བསལ་བ་མེད། མྱ་ངན་ལས་འདས་པར་སྒྲོ་འདོགས་པ་ཡང་མེད་དེ།
“Moreover, Śāriputra, this bodhisatva patience is limitless patient acceptance. In what way? One can be patient, reflecting, ‘Who is abusing? Who is being abused?’ Patience that involves this sort of duality, though, is not limitless patient acceptance. There is the patience where one asks, ‘Who is abusing here?’ This patience, though, which involves contemplating phenomena, is not limitless patient acceptance. One can be patient, reflecting, ‘Is it the eye that abuses the eye?’ This patience, though, which involves examining the sense fields, is not limitless patient acceptance. One can be patient, observing, ‘There is nothing there to abuse.’ This patience, which does not involve any sentient being, though, is not limitless patient acceptance. One can be patient, observing, ‘The anger is communicated through words.’ [MS.84.b] This patience, though, which perceives any outburst as being like an echo, is not limitless patient acceptance. One can be patient, observing, ‘That is impermanent and I am impermanent.’ This patience, though, which alights on impermanence, is not limitless patient acceptance. One can be patient, observing, ‘He is mistaken, I am not mistaken.’ This kind of patience that belittles others, though, is not limitless patient acceptance. One can be patient, observing, ‘I am doing what is right, he is doing what is wrong.’ This patience that makes distinctions, though, is not limitless patient acceptance. One can be patient, observing, ‘I am on the path. He is on the wrong path.’ This dualistic patience, though, is not limitless patient acceptance. One may think, ‘I can be patient with emptiness, but I have no patience with those who hold views. I can be patient with freedom from attributes, but I have no patience with sophistry. I can be patient with freedom from aspirations, but I have no patience with ambitions. I can be patient with the unconditioned, but I have no patience with the conditioned. I can be patient with the state in which the vices have been eliminated, but I have no patience with vices. I can be patient with wholesomeness, but I have no patience with what is unwholesome. I can be patient with the irreproachable, but I have no patience with the reproachable. I can be patient with the undefiled, but I have no patience with the defiled. I can be patient with the transcendent, but I have no patience with worldly things. I can be patient with the state of purification, but I have no patience with the state of corruption. I can be patient with nirvāṇa, but I have no patience with cyclic existence.’ This sort of patience, though, where one avoids that which is disagreeable, is not limitless patient acceptance.
Bodhisattva, Buddha, Teachings