Bodhisattvas on this level cultivate the perfection of patience.
Their equanimity becomes so profound that even if someone...cuts from the body of this Bodhisattva not just flesh but also bone, not in large sections but bit by bit, not continually but pausing in between, and not finishing in a short time but cutting over a long period, the Bodhisattva would not get angry at the mutilator.
It is difficult to imagine that anyone, even a Buddha would sit immobile long enough for this to occur, so we must take the expression as a metaphor.
What then is being said is that there is no emotional or aversive thoughts directed at those that are aggressive against one. That does not mean that one forgets. It does mean that one forgives, understanding that the nature of the aggression is an Identity manifestation within him and that he still possesses a Buddha nature as yet unrevealed.
The Bodhisattva realizes that his tormentor is motivated by afflicted thoughts and is sowing seeds of his own future suffering. As a result, the Bodhisattva feels not anger, but a deep sadness and compassion for this person, who is unaware of the operations of karma.
Equanimity remains constant, and all sentient beings are viewed with Benevolent Affect and Compassion.
Now what is being said here is NOT one must generate an artificial mental compassion and that this acts as a motivator. That is not correct. Certainly one must be aware of the natural Compassion which is an integral part of Natural Virtue, but that IF the Contemplations are actually conducted correctly then NATURAL COMPASSION will begin to manifest itself in behavior without conscious generation.
The Motivating factor here is the careful observation of self anger or annoyance. In that manner it can be seen that any resentment rebounds. When these negative traits are seen to be counterproductive, cognition will eventually capture the fact that it is counterproductive in that they destroy one's peace of mind and lead to unfavorable future situations.
Bodhisattvas at this level train in the Jhana Meditations and also contemplate the Four Sublime States (brahmaviharas) and develop a higher knowledge of the Dharma.
SUMMARY
The self-test of the Bhumi here is directed at EQUANIMITY of the mind. If the Zeal Contemplations have been performed correctly then one will observe an uplifting of personal EQUANIMITY.
Motivation rests with observing the beneficial effects of PATIENCE and developing that further. The second factor of Motivation here is the cognitive OBSERVATION OF THE CONSEQUENCES OF ANGER AND AVERSION.
This motivation strongly supports the Contemplative advances of the Zeal Contemplations, permitting the flow of energy within Zeal that conquers Identity impediment.
One must remember that Identity will always remain ready to enter at the first opportunity presented.