English
It is said, Alas, Lord, these sentient worlds, tormented by the three sufferings such as actions or births, or the eight sufferings, are extremely distressed. Those also, having regarded them as relatives in the past, that is to say, in this place of samsara, through lifetimes, at other times they have also been relatives such as parents, and have been related to me. Having observed with wisdom and contemplated with mind. Moreover, this is not only now. Based on that cause, what to do? If one wants to practice benefiting others, that is to say, sentient beings are afflicted by suffering, there is no one who is not a relative, in order to eliminate their harm, one should perform the benefit of others through generosity and so on. When one wants to practice the conduct of a Bodhisattva and begins to accomplish that task, what will happen? One involuntarily clings to the thought of self. That is to say, because of attachment to relatives and so on, the thought of self and mine arising from habit, one will involuntarily cling and control, therefore one will cling to the non-self as self, becoming inverted. That is the meaning. So, what is the fault of clinging to self? Pride follows the view of self. That is to say, the so-called self, is existence, is clinging to self, that is, clinging to the non-self as self, that is pride, and pride follows the view of self. One will cling to the views of non-Buddhists such as permanence, constancy, and the existence of self. That is the meaning. So, what fault does that produce? That is mine, completely clinging. That is to say, the downfall arising from pride also produces the complete clinging of mine, or the thought of mine, which binds. So, what kind of faults does that create? There, with pride, arrogance, and desire, etc. That is to say, there, that is, at the time of the arising of the clinging of mine, faults such as pride arise. Pride is the fault of pride and excessive pride, etc. Arrogance is the mind...
Chinese
高耸挺拔。欲望即是欲望，它使人对所贪恋的境产生贪欲。说“等等”包括了嗔恨和愚痴等等其他烦恼，那么它们又会做什么呢？说了“如愤怒之敌般摧毁”。就像这样，那些心怀怨恨的敌人，在极度愤怒时，会造成夺人性命等诸多损害。同样，烦恼的集合也会夺走善行的生命，并带来各种痛苦。视“我”为一切过错的根源。因为，如果有了“我”，就会有“他人”的意识，从“我”和“他人”的区分中产生执取和憎恨，与这两者紧密相连，一切过错都会由此而生。这是导师圣天所说的。为了展示生起我慢等过错之不顺品的例子，说了“何时如魔军般恐怖，烦恼之网四处蔓延”。在什么时候，魔军，魔是欲界的主宰，他的军队是队伍。他们手持各种武器，展现出攻击和战斗的姿态，非常可怕。 “如”是相似的意思，烦恼的集合也会带来各种损害，因此是可怕的。烦恼是贪欲等等，网是指它们的众多集合，或者是指它们四处缠绕，束缚和捆绑。当这样的烦恼四处蔓延，唤醒了对境的习气，烦恼的缠绕在各个方面燃烧时，烦恼的集合就是魔军。像这样，当无法忍受的烦恼的力量燃烧起来时，那时就像不祥的死期之夜。“死期”是指阎罗王的使者，他想要在那天晚上用绳索套在人的脖子上带走，那个夜晚就叫做死期之夜。“如”的意思是
English
Erect and tall. Desire is desire, and it generates craving for the object of attachment. The mention of "etc." includes anger and ignorance, etc., the other afflictions. What do they do? It is said, "Like an angry enemy, they utterly destroy." Just as enemies who harbor resentment, when extremely angry, cause many harms, including taking life, so too, the assembly of afflictions steals the life of virtue and brings about various sufferings. Seeing "self" is the root of all faults. For, if there is "self," there is the perception of "other," and from the division of "self" and "other" arise grasping and hatred. From being constantly connected with these two, all faults will arise. This was said by the teacher Āryadeva. To show an example of how the opposing side of faults such as pride arises, it is said, "When the net of afflictions, like a terrifying army of demons, spreads everywhere." The term "army of demons" refers to the demon who is the lord of the desire realm, and his army is the host. They hold various weapons and show various ways of attacking and engaging in battle, making them extremely frightening. "Like" means similar. The assembly of afflictions also causes various harms, so it is frightening. Afflictions are desire, etc., and a net refers to their many collections, or that they completely entwine, binding and fettering. When such afflictions spread everywhere, awakening the latent tendencies towards objects, and the entanglement of afflictions blazes in every way, then the assembly of afflictions itself is the army of demons. Like that, when the power of unbearable afflictions blazes, then it is like an inauspicious night of death. "Time" refers to the messenger of Yama, who on that night wants to put a noose around the neck of a person and take them away; that night is called the night of death. "Like" means
Chinese
相似，烦恼的罗网与此相似，因为它能产生极其可怕的恐惧，在道理上是相符的。所谓“如是”是指：黑方的黑暗完全增长。意思是说，魔的方面与白方的法不相符，愚昧的黑暗会增长和扩大。或者说，黑方指的是月亮渐亏之时，在那黑暗笼罩之中，如果降下某些敌人的各种武器之雨，那是非常可怕的。同样，当被烦恼一方的黑暗所遮蔽，远离白方之法的光明时，各种损害和痛苦就会完全增长。这就是它的意思。像这样，由于没有用比喻的方式来显示，所以显示了由我执产生的烦恼之集合是极其可怕的，因此，为了平息它，因为想要通过谴责罪恶的方式来忏悔，所以说了“罪恶当宣说，追悔难忍受”。意思是说：世尊啊，在您面前，为了可爱和不可爱的事物，我所造作和积累的众多罪恶，我将要宣说和追述。怎么样呢？“追悔难忍受”是指：做了之后，能够使追悔之心相续不断，难以忍受和容忍的产生，那是因为罪恶的自性就是如此。另外，怎么样呢？说了“生苦转变不可忍”。生是指在五道中受生。苦是指五蕴的自性。生苦是指生之苦，当一次又一次地接受和执取它时，由业和烦恼所产生的转变之苦会产生并被体验，那是不可忍受的，因为会产生极其难以忍受的身心之
English
similar, the net of afflictions is similar to this, because it can generate extremely terrible fear, which is consistent in reason. The so-called "as such" means: the darkness of the black side completely increases. It means that the demonic side is incompatible with the white side's Dharma, and the darkness of ignorance will increase and expand. Or, the black side refers to the waning moon, and in that darkness, if the rain of various weapons of some enemies falls, it is very terrible. Similarly, when obscured by the darkness of the affliction side and separated from the light of the white side's Dharma, various harms and sufferings will completely increase. That is its meaning. Like this, because it is not shown by way of metaphor, it shows that the collection of afflictions arising from self-grasping is extremely terrible, therefore, in order to pacify it, because one wants to confess by way of condemning sins, it is said, "Sins should be declared, remorse is unbearable." It means: O Bhagavan, in your presence, for the sake of lovable and unlovable things, the many sins that I have committed and accumulated, I will declare and recount. How is it? "Remorse is unbearable" means: after doing it, the continuous arising of remorseful thoughts, which are difficult to endure and tolerate, that is because the nature of sin is like that. Also, how is it? It is said, "The transformation of the suffering of birth is unbearable." Birth refers to taking birth in the five realms. Suffering refers to the nature of the five aggregates. The suffering of birth refers to the suffering of birth, and when it is repeatedly accepted and grasped, the suffering of transformation arising from karma and afflictions will arise and be experienced, which is unbearable, because it will produce extremely unbearable physical and mental
Chinese
哦，因此，应当确定，没有比这更严重的损害了。像这样，既然知道是难以忍受的痛苦之因，理应断除，但却不这样做。即便如此，自己仍然行持它。这意思是，即使已经确定是痛苦之因，我仍然亲自显现地行持那成为痛苦之因的罪业，而不从那之中返回，这乃是成为烦恼的奴隶啊，这是以述说自己的过失的方式来忏悔。如果那样的话，理应从那之中，将心转变并舍弃，为了显示即使那样也无法忍受，说了“如果各种痛苦因”。就像这样，忍耐是一切安乐的来源，而愤怒是一切痛苦的基础。如果各种痛苦因，这意思是，世间此生和来世的痛苦，从身体和心理的部分所产生的各种各样的基础和因，就是嗔恨，因为从那之中会产生损害有情。从损害他人之事中返回，这意思是，从由愤怒所产生的，损害和痛苦他人的事情中，通过忆念愤怒的过患，从那之中将心随后转变，并通过忆念对治法而修持忍耐。当安住于那时会发生什么呢？说了“恶劣之人无辜变仇敌，如剑刃般恶毒扰乱彼”。意思是，无法忍耐，心识错乱，并使心续变得浑浊。由谁所致呢？恶劣之人无辜变仇敌，如剑刃般恶毒扰乱彼。这意思是，众生之集合，远离戒律和忍耐等圣洁的行为，成为自性恶劣之人，即使我没有造成损害的罪过，也变成了无缘无故的仇敌，并且随后变得憎恨，那些人的行为如同剑刃般恶毒且残忍，从而扰乱我的心识。然而，对于那些自性恶劣之人，也应当修持忍耐，并且应当对他们慈爱吗？
English
Oh, therefore, it should be determined that there is no greater harm than this. Like this, since it is known to be the cause of unbearable suffering, it should be abandoned, but it is not done so. Even so, oneself still practices it. This means that even if it has been determined to be the cause of suffering, I still personally and manifestly practice the sin that becomes the cause of suffering, and do not turn back from it, which is to become a slave to afflictions. This is to confess by stating one's own faults. If that is the case, one should turn the mind away from it and abandon it. In order to show that even that cannot be endured, it is said, "If various suffering causes." Like this, patience is the source of all happiness, and anger is the basis of all suffering. If various suffering causes, this means that the suffering of this world and the next, the various bases and causes arising from the physical and mental parts, is hatred, because from that arises harm to sentient beings. Returning from harming others, this means that from the things that harm and cause suffering to others, which arise from anger, by remembering the faults of anger, the mind is subsequently turned away from it, and patience is cultivated by remembering the antidote. What will happen when one abides in that state? It is said, "Evil people become enemies for no reason, and disturb them with cruelty like a sword's edge." It means that one cannot endure, the mind is confused, and the mind stream becomes turbid. By whom? Evil people become enemies for no reason, and disturb them with cruelty like a sword's edge. This means that the assembly of beings, those who are far from the sacred conduct of discipline and patience, and who have become evil by nature, even if I have not caused the sin of harm, have become enemies for no reason, and subsequently become hateful. The actions of those people are cruel and ruthless like the edge of a sword, thus disturbing my mind. However, should one also cultivate patience towards those evil people by nature, and should one be loving towards them?