English
Homage should be paid (to the Mother). The arising of the power of well-accomplished actions is that of generosity and moral discipline, etc., practiced extensively, thereby possessing power, enduring all the evils done by others, such as taking my life and taking what is not given. Being brave by subduing all non-Buddhists is being brave by possessing the power to overwhelm all the asceticism of non-Buddhists. Therefore, even if one sustains life with just the fruit of a small oak and a sesame seed, why not abandon the suffering of the body and all the suffering of the mind? This is a word of admonition. In order to overwhelm all the asceticism of those mentioned by name, such as Indra, one initiates all the asceticism of the mundane and supramundane. The preceding statement shows the patience that overwhelms all the asceticism of humans, and the following statement shows the patience that overwhelms all the asceticism of the gods. By making the faith in contemplating the Dharma as the master of patience, like the Venerable Shariputra's son, it is also said that patience is that which is extremely unperturbed, etc. Extremely unperturbed is to scold the luminous nature of the mind. From this, who scolds, etc., it will not be diminished by any conceptual thought or various conceptual thoughts. Then, why is it called patience? Thinking, why is it so? When asked, the answer is: because it is unobtainable. Because all names and designations are the imputations of children, but in reality, they are unobtainable. With the grasper and the grasped, that which is unperturbed is called patience. If asked: Because of what kind of unobtainability is the extremely unperturbed called patience? The answer is: scolding, that patience is the patience that clings to both, etc., is widely proclaimed. This person scolds me, I should endure it, thus clinging to both self and other, from beginningless time, due to being delighted in elaboration, the distinction between self and other arises, therefore it is not the patience of unobtainability, this is a word of admonition. The following statements should also be applied in the same way. From this, who scolds, is that person scolding my earth element? etc.
Chinese
如果考察安忍，安忍可以被算作是佛法。这些叫做文字的声音出现，是指辱骂者的人的这些话，如果这些仅仅是ka和a等等的文字的声音，那有什么不能忍受的呢？这叫做忍受瓦砾的声音。这个“也”是指辱骂者。“我也是”是指被辱骂者，如果二者都瞬间毁灭且无常，那有什么不能忍受的呢？这就是安忍。这个“这是颠倒的”是指被四种颠倒所控制的总结语。“我因为种姓”是指我因为具有种姓，所以不应该对这个不能忍受，这就是安忍。好的道路就是不颠倒的道路。“我忍受无常”等等，因为无常和痛苦等等是常乐等等的对治品，所以我忍受一切法都是无常等等，如果想到我不忍受常等等，如果忍受无常等等，这叫做以对治品舍弃的安忍，其余的也应该同样运用。那么，什么是极度安忍呢？是指所有对境的创伤都不留下痕迹，什么是忍受不生之法的安忍呢？这是总结语。如果证悟了空性，那么即使变成了观看，也没有消除，这是指菩萨如果领悟到所取和能取的自性是空性的，那么即使变成了观看事物和相状存在的观点，也没有消除，因为从一开始就不存在。也没有在空性上增益，这是指即使这样证悟了空性，也不是新证悟了以前没有的空性，而是所取和能取的观点，在恒常恒常的时候，在坚固坚固的时候就是空性的，对这个的安忍就是极度安忍。无相等等也是如是的异名，应该像证悟空性一样，适当地理解。过去的时代没有产生也没有出现，现在的时代没有产生也没有出现。
English
If we examine patience, patience can be counted as Dharma. These are called the appearance of the sound of letters, which refers to the words of the abuser. If these are merely the sounds of letters such as 'ka' and 'a,' then what is there that cannot be endured? This is called enduring the sound of rubble. This "also" refers to the abuser. "I also" refers to the one being abused. If both are destroyed in an instant and are impermanent, then what is there that cannot be endured? This is patience. This "this is inverted" refers to the concluding words of being controlled by the four inversions. "I because of lineage" means that because I possess lineage, it is not appropriate to be intolerant of this, this is patience. The good path is the non-inverted path. "I endure impermanence," etc., because impermanence and suffering, etc., are the antidotes to permanence and happiness, etc., therefore I endure that all phenomena are impermanent, etc. If one thinks that I do not endure permanence, etc., if one endures impermanence, etc., this is called patience of abandoning with an antidote, and the rest should be applied in the same way. So, what is extreme patience? It refers to not leaving any traces of wounds from all objects of focus. What is patience for enduring the dharma of non-arising? This is the concluding words. If one realizes emptiness, then even if it becomes viewing, there is no elimination. This refers to the bodhisattva who, if he understands that the nature of the grasped and the grasper is emptiness, then even if it becomes a view of seeing things and characteristics as existing, there is no elimination, because it does not exist from the beginning. There is also no superimposition on emptiness, which means that even if one realizes emptiness in this way, it is not a new realization of emptiness that did not exist before, but rather the view of the grasped and the grasper is empty in constant, constant times, in firm, firm times. Patience towards this is extreme patience. Signlessness, etc., are also synonyms of suchness, and should be understood appropriately, just like realizing emptiness. The past time has not arisen and has not appeared, and the present time has not produced and has not appeared.
Chinese
而且在未来的时候，没有任何毁灭的，就用不尽来修饰语句。没有做的是由作者等等。没有显现聚合的是由因和缘。没有虚构的是教义。剩余的是解释，没有分别的是思考者们的智慧。没有成立的是由量。没有显示的是无法向其他人显示的。没有接近的是非作为能取和所取的自性而显现执着的对境。不恐惧、不害怕、不改变，是在听闻、思维、修行的阶段中。菩萨们的容器是为了生起加持的力量，我的身体是，我做了，这是说花朵等等那些容纳在一个地方的容器是菩萨们的自性之身。那么，它如何容纳呢？因此，为了生起加持的力量，显示了容纳的方法。对于此，在事物的容器中，事物容纳其中的色法，在这里不称为容器。凭借远离一切相和分别的智慧的力量，在一个身体中也能容纳各种事物，具有如此力量和加持的智慧，称为容器，这是我生起的含义。这个三摩地的对境是什么，这是询问那个三摩地所缘的对境。三千大千世界的这个世界等等，无论多少色法进入我的空性身体，我的身体的法性空性，没有增减的空性身体，就是那个三摩地所缘的对境，这是要显示的。七十六俱胝千的诸天和人类发起无上菩提心，以及两万俱胝菩萨获得不生之法的忍，这是显示说法的利益。不尽的忍已经说完。安住于不尽精进的菩萨
English
And in the future, that which has no destruction is adorned with the word inexhaustible. That which is not done is by the doer and so on. That which is not manifestly assembled is by cause and condition. That which is not fabricated is the doctrine. The remainder is explanation, that which is not distinguished is by the wisdom of the thinkers. That which is not established is by valid cognition. That which is not shown is that which cannot be shown to others. That which is not approached is not an object to be manifestly clung to as the nature of the grasper and the grasped. Not fearing, not being afraid, not changing, is in the stages of hearing, thinking, and meditating. The vessel of the Bodhisattvas is my body for the sake of generating the power of blessing, I have done it, which means that the vessel that contains flowers and so on in one place is the body of the Bodhisattvas' own nature. So how does it contain it? Therefore, in order to generate the power of blessing, the method of containing is shown. For this, in the vessel of things, the forms in which things are contained, are not called vessels in this case. By the power of the wisdom that is free from all signs and distinctions, various things can be contained in one body, such wisdom with such power and blessing is called a vessel, which is the meaning of I have generated it. What is the object of this samadhi, this is asking about the object to be focused on by that samadhi. This world of the three thousand great thousand worlds and so on, no matter how many forms enter my empty body, the dharmata emptiness of my body, the empty body without increase or decrease, is the object to be focused on by that samadhi, this is what is to be shown. Seventy-six kotis of thousands of gods and humans generate the unsurpassed Bodhicitta, and twenty thousand kotis of Bodhisattvas obtain forbearance of the unarisen dharma, this is to show the benefit of teaching the Dharma. The inexhaustible forbearance has been explained. The Bodhisattva who abides in inexhaustible diligence
Chinese
菩萨是勤于佛法的菩萨，为了阐释这一点，尊者舍利弗的八个儿子是菩萨们精进修持的典范，诸如此类。不竭的精进也通过三种方式来阐释：精进的分类，以及通过门径、方法和智慧所摄持的心，来概括所有的精进。其中，通过八种精进的修持来阐释分类。如果将八种精进进行概括，则有三种：精进的自性，以不浪费的方法所摄持，以及为何精进。将一和五依次结合。为何精进是为了使众生完全成熟，以及使佛法完全成熟。使众生完全成熟的不竭，以及智慧的资粮不竭，是为了使众生完全成熟而精进。其余的则是为了使佛法完全成熟而精进。这些精进的对境、时间、精进和果报等无量无尽，因此称为菩萨的不竭精进。精进的修持是菩萨应实践的。对于轮回不感到厌倦，这是阐释铠甲的意义，如何不厌倦呢？即在如此漫长的劫中披戴铠甲等等。穿戴不可思议的铠甲，即轮回的开端无论多么久远，都将其视为一日一夜，诸如此类。虽然轮回的开端无法衡量，但为了突出，假设轮回有开端，将一日一夜的时间拉长到如此程度，然后用如此漫长的时间来计算月份和年份，在此期间生起一个菩提心，见到一位如来。像这样，仅仅通过累积，就像恒河沙数般生起菩提心，见到如来。
English
A Bodhisattva is called a Bodhisattva who is diligent in the Dharma. To explain this, the eight sons of the Venerable Sharadvati are examples of Bodhisattvas diligently practicing, and so on. Inexhaustible diligence is also explained in three ways: the classification of diligence, and the mind that is grasped by the gateway, method, and wisdom, to summarize all diligence. Among them, the classification is explained through the practice of eight diligences. If the eight diligences are summarized, there are three types: the nature of diligence, grasped by the method of not wasting, and why diligence. Combine one and five in order. Why diligence is to fully mature sentient beings, and to fully mature the Dharma. The inexhaustible of fully maturing sentient beings, and the inexhaustible accumulation of wisdom, is diligence for the sake of fully maturing sentient beings. The rest is diligence for the sake of fully maturing the Dharma. The objects, time, diligence, and results of these diligences are immeasurable and inexhaustible, therefore it is called the inexhaustible diligence of a Bodhisattva. The practice of diligence is what a Bodhisattva should practice. Not being weary of samsara, this is explaining the meaning of armor, how not to be weary? That is, wearing armor for such a long kalpa, and so on. Wearing inconceivable armor, that is, no matter how far back the beginning of samsara is, it is regarded as one day and one night, and so on. Although the beginning of samsara cannot be measured, in order to highlight it, it is assumed that samsara has a beginning, and the time of one day and one night is lengthened to such an extent, and then the months and years are calculated with such a long period of time, during which one Bodhicitta is generated, and one Tathagata is seen. Like this, just by accumulating, Bodhicitta is generated like the sands of the Ganges, and the Tathagata is seen.