Chinese
有八种类别，同样，对于在法上坚定信心的忍耐，有信心的境、要实现的、欲望的境、取舍、修习的境、随之修习、虔诚的、以及所知之境，总的来说，菩萨地论中所说的这八种类别，也应以常啼菩萨的解脱方式来修持。第二方面，如果对损害毫不介意的忍耐退失，那么仅仅是嗔恨之心本身就会给自己带来巨大的痛苦，就像这样说：怀着嗔恨的毒刺之心，内心不会体验到寂静的感受。这里，嗔恨是近似的表达，其同类因是愤怒。
English
There are eight categories, and similarly, for the patience of firmly believing in the Dharma, there are the object of faith, what is to be realized, the object of desire, acceptance and rejection, the object of practice, subsequent practice, devotion, and the object of knowledge. In general, the eight categories mentioned in the Bodhisattva-bhumi should also be practiced in the manner of the liberation of the Bodhisattva Sadāprarudita. Secondly, if the patience of not caring about harm is lost, then the mind of anger itself will cause great suffering to oneself, as it is said: 'Holding the mind of the thorn of hatred, the mind does not experience the state of peace.' Here, hatred is an approximate expression, and its similar cause is anger.
Chinese
如果从殊胜的真谛颠倒，具有贪执，具有造作，存在有分别，那么也会与般若波罗蜜多相违背。就像这样，完全舍弃一切造作和分别念，是超越世间的安忍之理。《地藏十轮经》中说：‘善男子，菩萨的安忍有两种：世间的和超世间的。世间的安忍是缘于一切有情，依赖于异熟果，依赖于福德之道而行安忍。超世间的安忍是：断除四种颠倒，修习无贪执的安忍，清净三种造作。’因此，前两种是依赖于世间方面，作为五种方便的助伴，是最初的修行者主要修习的。后者是超世间的方面，由于串习稳固，与智慧的自性相应。 总而言之，如果没有三种安忍的苦行，就不能如实地成办布施和持戒等其他五种。譬如，在被怨敌、盗贼和猛兽围绕的道路上，如果没有军队的帮助而进入，就难以到达想要去的地方。布施等也是如此，因为与各自的违品联系紧密，所以必须依靠安忍的三种苦行来守护它们的一切过失，因此要生起智慧的力量。 般若波罗蜜多是： 不逾时节之精进， 如意自在诸善法， 如鹅游于妙莲池， 无有懈怠堕深渊。 其中，精进的自性是对善法显现欢喜的专注一心，不逾时节。譬如，在荒野或充满恐惧的地方，孵蛋而内心痛苦的雌雄天鹅，在雏鸟的能力圆满时，一心专注于前往美丽的莲花池，不被懈怠和犹豫所阻碍。《三戒论》中说：‘无上菩提是精进。’
English
If it is reversed from the supreme truth, with attachment, with fabrication, and existing with discrimination, then it will also contradict the Prajñāpāramitā. Like this, completely abandoning all fabrications and discriminations is the principle of endurance that transcends the world. In the "Ten Wheels of Kṣitigarbha Sutra," it says: 'Son of good family, the Bodhisattva's endurance is of two types: worldly and transcendental. Worldly endurance is to take all sentient beings as its object, rely on the ripening fruit, and rely on the path of merit to practice endurance. Transcendental endurance is: to eliminate the four inversions, cultivate endurance without attachment, and purify the three fabrications.' Therefore, the first two rely on the worldly aspect, as an aid to the five methods, and are mainly practiced by the initial practitioner. The latter is the transcendental aspect, and because of the stability of habituation, it enters into correspondence with the nature of wisdom. In short, without the three austerities of endurance, one cannot accomplish the other five, such as generosity and discipline, as they are. For example, if one enters a road surrounded by enemies, thieves, and wild animals without the help of an army, it is difficult to reach the desired place. The same is true for generosity and so on, because they are closely related to their respective opposing factors, so all their faults must be guarded by relying on the three austerities of endurance, therefore, one should generate the power of wisdom. The Perfection of Diligence is: With diligence that is never out of time, All virtuous dharmas are freely obtained, Like geese going to a beautiful lotus pond, Without laziness falling into the abyss. Among them, the nature of diligence is the single-mindedness of manifesting joy in virtue, which is never out of time. For example, in a desolate wilderness or a place full of fear, the male and female swans who are distressed by incubating eggs, when the ability of the chicks is complete, are single-mindedly focused on going to the beautiful lotus pond, without being interrupted by laziness and hesitation. In the "Treatise on the Three Vows," it says: 'Supreme Bodhi is diligence.'