One day, when the Buddha was meditating as a Bodhisattva, king Kaliraja came test the Buddha. He said, ok, now you are practicing the 6 paramitas (charity, precepts, endurance, diligent, concentration, wisdom), let see how enduring and charitable you are! And he start cutting off Buddha’s limbs one by one. The Buddha did not resist, and let Kaliraja cut off his limbs one by one. Not only so, he declared that if Bodhisattva’s compassion is real, the body will resemble by itself. And instantaneously, the body resembled.
How could it be so? In this section of the Sutra, the Buddha explained that at the moment of Kaliraja cutting off his limbs, in his awareness, there was no abiding in the false notion of self, others, beings and immortals (see early post Diamond Sutra – self, others, beings, immortals). Together with high level of practice in concentration and wisdom, the Buddha was not moved and therefore not affected during the test of disembodiment.
Therefore, the Buddha explained that in real endurance, there is actually no “one” enduring any “thing/feeling”, and therefore there is no anger and hatred. In the Daoist tradition, Laozi also recommend transcending hatred over enduring hatred (see earlier post “Daodejing79 – Hatred meditate vs. not rising“.
You may ask, did the Buddha feel the pain? In the process of transcendence, the feeling or sensation could still be there, but there is no “self” who get involved or participate in the process.
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离相寂灭分第十四
LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN
佛告须菩提：如是！如是！
若复有人，得闻是经，不惊、不怖、不畏，当知是人甚为希有。
何以故？须菩提！如来说：
The Buddha said: “Just so! Subhuti, just so!
If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare.
Why? Because, Subhuti, as the Tathagata says,
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
何以故？须菩提！如我昔为歌利王割截身体，
我于尔时，无我相、无人相、无众生相、无寿者相。
何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。
the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.)
Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience.
Why? Because, Subhuti, in (a) past (life) when my body was mutilated by Kaliraja,
I had at that time no notion of an ego, a personality, a being and a life.
Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred.在很久很久之前，当佛陀还是个菩萨的时候，有一天，当佛陀在打坐时，歌利王来测试佛。他说，好吧，现在你说你在修炼6度波罗蜜（布施，持戒，忍辱，竟进，禅定，般若） ，让我们看看你如何布施和忍辱！说罢歌利王便开始逐一切断佛陀的四肢。佛陀没有反抗，让歌利王逐一切断他的四肢。不仅如此，佛陀还宣说，如果菩萨的慈悲是真实的，他的身体就会自我还原。结果佛陀的身体马上回复原来的模样。
这怎么可能呢？在本节，佛解释说， 在歌利王逐一切断他四肢的时候，他的意识没有住于虚假的我，人，众生和寿者相（见早前的讨论：金刚经 – 我，人，众生，寿者） 。加上高水平的禅定和智慧，佛陀没有动，因此没有受到形体分解时的考验。
因此，佛陀解释，真正的忍辱，实际上是没有“一个人”去忍受任何“东西/感觉“ ，因此，也没有愤怒和仇恨。在道家的传统中，老子也建议与其用我相去忍受，不如超越那感受和那个在感受的人（道德经79章：和大怨，必有餘怨；安可以為善？）。
你可能会问, 佛被考验是有没有感觉？在超越的过程中，感觉或感觉是可能存在的，但整个过程中则没有一个“我”在指导或参与。
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离相寂灭分第十四
佛告须菩提：如是！如是！
若复有人，得闻是经，不惊、不怖、不畏，当知是人甚为希有。
何以故？须菩提！如来说：
第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。
须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。
何以故？须菩提！如我昔为歌利王割截身体，
我于尔时，无我相、无人相、无众生相、无寿者相。
何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。
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