Chinese
入菩萨行品。应守护正知，第五品。 千万劫中所积累的，布施和供养善逝等等，所有善行都能被，一瞬间的嗔恨所摧毁。 没有比嗔恨更严重的罪恶，没有比忍耐更难行的苦行。因此对于忍耐要精进，以各种方式修习。心中怀有嗔恨的刺，内心无法体验到寂静。快乐和安乐也无法获得，无法入睡且变得不稳定。那些以财富和恭敬，给予恩惠并依赖于你的人，他们也会因为怀有嗔恨的，君主首领而起来反抗。他会让亲友感到悲伤，即使以布施收买也不亲近。总之，依靠愤怒而安乐的，这样的人根本不存在。愤怒的敌人会对他，以及其他人制造痛苦。谁能努力地息灭愤怒，那人今生来世都安乐。不悦意的事情发生，或者悦意的事情，遭到阻碍而产生，获得不悦意的食物，嗔恨增长从而毁灭自己。因此我要摧毁，那个敌人的食物。像这样除了损害我之外，这个敌人没有其他的事情可做。无论发生什么，我都不应该，扰乱自己喜悦的心。即使不高兴，也无法达成愿望，善行也会因此而衰退。如果还有补救的办法，那又有什么值得不开心的呢？如果已经没有补救的办法，那不开又有什么用呢？对于自己或者自己的亲友，痛苦、轻蔑、恶语以及，不悦耳之名声皆是不想要的，对于敌人则恰恰相反。安乐的原因偶尔才会出现，痛苦的原因却非常多。没有痛苦就没有出离心，因此我的心你要坚强地思索。面对难忍的蚊虫叮咬，以及烧、割等等的感受，既然为了无意义的事情都能忍受，为了解脱我又为何胆怯呢？没有什么事物是，习惯之后不会变得容易的。因此通过习惯小的损害，来忍受更大的损害。蛇和牛虻等等，以及饥渴等等的感受，还有瘙痒等等的折磨，为何没有见到这些无意义的痛苦呢？冷热、雨和风等等，
English
Entering the Way of the Bodhisattva. Chapter Five: Guarding Awareness. All the merit accumulated over thousands of eons, such as offerings to the Sugatas and generosity, is destroyed in a single moment of anger. There is no evil like hatred, and no austerity like patience. Therefore, one should diligently cultivate patience in various ways. If the mind holds the thorn of hatred, it will not experience peace. Joy and happiness will not be attained, sleep will not come, and one will become unstable. Those who have been favored with wealth and respect, and who rely on you, will rise up to kill that lord who is full of hatred. He will cause friends to grieve, and even if won over by generosity, they will not be close. In short, there is no one who abides in happiness through anger. The enemy of anger will cause suffering to him and others. Whoever strives to subdue anger will be happy in this life and the next. When unpleasant things happen, or when pleasant things are obstructed, and unpleasant food is obtained, hatred increases and destroys oneself. Therefore, I must destroy the food of that enemy. In this way, this enemy has no other task than to harm me. Whatever happens, I should not disturb my joyful mind. Even if one is unhappy, desires will not be fulfilled, and virtue will decline. If there is a remedy, what is there to be unhappy about? If there is no remedy, what is the use of being unhappy? Suffering, contempt, harsh words, and unpleasant names are not desired for oneself or one's friends, but the opposite is desired for enemies. The causes of happiness occur occasionally, but the causes of suffering are very numerous. Without suffering, there is no renunciation, therefore, my mind, you must think firmly. Facing unbearable mosquito bites, and feelings of burning, cutting, etc., since one can endure them for meaningless things, why be cowardly for the sake of liberation? There is nothing that does not become easy with practice. Therefore, by getting used to small harms, endure greater harms. Snakes and gadflies, and feelings of hunger and thirst, and the torment of itching, why have you not seen these meaningless sufferings? Cold, heat, rain, wind, etc.,
Chinese
对于疾病、死亡和殴打等，我不应过分在意，如果那样做，损害会增加。有些人看到自己的血，勇气和坚定会更加增长。有些人看到别人的血，会害怕和昏厥。那是由于内心的稳定和懦弱的表现所致。因此，要克服损害，不要被痛苦所击倒。即使智者遇到痛苦，也不应扰乱内心的坚定信念。与烦恼作战，作战时会有很多损害。克服一切痛苦，摧毁嗔恨等敌人。那些是胜利的勇士，其余的只是杀死尸体。此外，痛苦的功德是，通过悲伤消除傲慢。对轮回中的众生生起慈悲心。对罪恶感到羞愧，对善行感到欢喜。对于胆汁等痛苦的来源，不要对大的来源生气。为什么要对有情众生生气呢？所有这些都是由因缘所驱使。例如，即使不情愿，这种疾病也会发生。同样，即使不情愿，烦恼也会强烈地产生。即使没有想过要生气，人们还是会生气。即使没有想过要产生，嗔恨也会同样地产生。所有的一切过错和各种各样的罪恶，那些都是由因缘的力量所产生，不是自己能做主的。那些因缘聚合在一起，也没有想要产生的心。它产生了，也没有我是制造者的想法。无论是想要称之为主宰，还是称为我的东西，它本身并没有特意想着我是制造者而产生。如果未产生时它不存在，那么那时想要产生的是什么？因为它总是散乱于外境，所以也不会停止。如果我（ātman，梵文आत्मन्，ātman，自我）是常恒的，那么就像虚空一样，显然没有作用。即使因缘与其他相遇，对于没有变化的事物，又能做什么呢？即使在作用的时候，也和以前一样，作用对它做了什么呢？这个是它的作用，有什么关联呢？因此，一切都受他者的支配，它受他者的支配，所以它没有自主权。这样了解之后，对于如幻的事物，不要生气。
English
Regarding disease, death, and beatings, etc., I should not be overly concerned; if I do, harm will increase. Some people, when they see their own blood, their courage and steadfastness grow even more. Some people, when they see the blood of others, become frightened and faint. That is due to the stability of the mind and the manifestation of cowardice. Therefore, overcome harm and do not be overwhelmed by suffering. Even if the wise encounter suffering, they should not disturb the firm conviction of their hearts. Engage in battle with the afflictions; when fighting, there will be much harm. Overcome all suffering and destroy enemies such as hatred. Those are the victorious warriors; the rest are just killing corpses. Furthermore, the merit of suffering is that it eliminates arrogance through sorrow. Compassion arises for beings in samsara. One feels ashamed of sin and rejoices in virtue. Regarding the source of suffering such as bile, do not be angry at the great source. Why be angry at sentient beings? All of these are driven by conditions. For example, even unwillingly, this disease occurs. Similarly, even unwillingly, afflictions arise intensely. Even without thinking of being angry, people still get angry. Even without thinking of generating it, anger arises in the same way. All faults and various kinds of sins, those all arise from the power of conditions; they are not under one's own control. Those assembled conditions also do not have the intention to produce. It arises, and there is no thought of 'I am the maker.' Whether one wants to call it the chief or whatever is labeled as 'self,' it does not specifically think, 'I am the maker,' and then arise. If it does not exist before it arises, then what is it that wants to arise at that time? Because it is always distracted by external objects, it will not cease either. If the self (ātman, 梵文आत्मन्，ātman，自我) is permanent, then like space, it is clearly without action. Even if conditions meet with others, what can be done to something that does not change? Even when acting, it is the same as before; what does the action do to it? This is its action; what connection is there? Therefore, everything is under the control of others; it is controlled by others, so it has no autonomy. Having understood this, do not be angry at all things that are like illusions.
Chinese
转变。 以何物来转变何者呢？ 如果说转变也不合道理， 那么依靠它，痛苦的种种， 想要永远断绝，并非不合道理。 因此，无论是敌人还是朋友， 如果见到有人做出不合道理的事， 就想这是由这样的因缘造成的， 这样思索，心中安乐。 如果一切都能如己所愿地成就， 那么谁也不想遭受痛苦， 一切有情众生， 谁也不会有痛苦降临。 由于放逸，自己也会对自己， 感受等等造成损害。 为了获得女人等等， 而变得凶狠，断食等等。 有些人自杀，跳悬崖， 吃毒药和不适之物， 以非福德的行为， 对自己造成损害。 当被烦恼控制的时候， 甚至会杀死自己。 那时，他们怎么会不对其他身体， 造成损害呢？ 由于生起烦恼，像那样， 投入到自杀等等之中， 如果没有生起百倍的慈悲， 那么生气又有什么用呢？ 如果说伤害他人， 是孩童们的本性， 那么对他们生气是不合理的， 就像责怪火具有燃烧的本性一样。 然而，如果这个过失是突发的， 众生的本性是确定的， 那么也不应该生气， 就像责怪天空冒烟一样。 使用棍棒等等实物， 如果对投掷者生气， 那也是被嗔恨所驱使， 所以应该对嗔恨生气。 我过去也曾对众生， 用这样的方式造成损害。 因此，伤害众生的， 对我造成损害，这是应该的。 那武器和我的身体， 两者都是痛苦的根源， 他用武器伤害我的身体， 应该对谁生气呢？ 像人一样的脓疮， 难以触摸，充满痛苦， 如果我因贪欲而抓住它， 它造成损害，应该对谁生气呢？ 孩童不想要痛苦， 却贪求痛苦的根源， 因自己的过错而受到损害， 责怪他人又有什么用呢？ 例如地狱的狱卒， 和利剑树叶的森林一样， 如果这是自己的业力所生， 应该对谁生气呢？ 由于我的业力所驱使， 才会有损害我的人出现， 因此，如果众生想要下地狱，
English
Transformation. With what should one transform what? If it is said that transformation is also unreasonable, then relying on it, sufferings of all kinds, wanting to cut off forever is not unreasonable. Therefore, whether it is an enemy or a friend, if you see someone doing something unreasonable, think that it is caused by such conditions, thinking like this, the mind is at ease. If everything could be accomplished as one wishes, then no one would want to suffer, all sentient beings, no suffering would befall anyone. Due to carelessness, oneself also to oneself, feelings and so on cause harm. In order to obtain women and so on, one becomes fierce, fasting and so on. Some commit suicide, jump off cliffs, eat poison and unsuitable things, with non-virtuous actions, one harms oneself. When one is controlled by afflictions, one even kills oneself. At that time, how could they not harm other bodies? Because of the arising of afflictions, like that, one engages in suicide and so on, if one does not generate a hundredfold of compassion, then what is the use of being angry? If it is said that harming others, is the nature of children, then it is unreasonable to be angry with them, just like blaming fire for having the nature of burning. However, if this fault is sudden, and the nature of sentient beings is certain, then one should not be angry either, just like blaming the sky for emitting smoke. Using sticks and other objects, if one is angry at the thrower, that is also driven by hatred, so one should be angry at hatred. I have harmed sentient beings in the past, with such actions. Therefore, those who harm sentient beings, causing harm to me is reasonable. That weapon and my body, both are the cause of suffering, he uses the weapon to harm my body, who should one be angry at? A boil like a human form, unbearable to touch, full of suffering, if I grasp it out of greed, who should one be angry at for causing harm? Children do not want suffering, yet they crave the cause of suffering, having been harmed by their own faults, what is the use of blaming others? For example, the guards of hell, and the forest of sword-leaf trees, if this is created by one's own karma, who should one be angry at? Driven by my own karma, those who harm me appear, therefore, if sentient beings want to go to hell,
Chinese
难道他们没有摧毁那些吗？因为依赖着这些，以忍耐我则会产生许多罪恶。因为依赖着我，他们想要长久于痛苦的地狱中。我正在对他们做损害，他们却正在帮助我，为什么本末倒置呢？你这不驯服的心为何愤怒？如果我具有思考的功德，就不会堕入地狱。如果我守护着自己，那么他们会发生什么呢？然而如果反过来造成损害，他们就没有被守护，我的行为也会退失，因此苦行将会毁坏。心不是有形之物，所以无论谁在何处都无法摧毁它。因为对身体有明显的执着，身体会被痛苦所损害。侮辱和说粗暴的话语，以及不悦耳的言辞，如果不能损害身体，心啊你为何如此愤怒？其他人不喜欢我，那是因为在此生或来世，他们不会吞噬我，我为何不喜欢他们呢？因为他们会阻碍获得。如果我不喜欢这个，我将在此舍弃获得，罪恶的我则会稳固地存在。我宁愿今天就死去，也不能以邪命长久地活着。即使我像我一样长久地存在，那也是死亡的痛苦。梦中享受百年快乐后醒来的人，以及另一个人瞬间享受快乐后醒来的人，醒来的那些人两者，快乐都不会再回来。长寿和短寿两者，在死亡的时候都是一样的终结。即使获得了许多财富，并在漫长的时间里享受快乐，就像被强盗抢夺一样，赤裸着双手空空而去。如果获得能让人活下去，是为了消除罪恶，行持善业，那么为了获得而愤怒，难道不会耗尽善业，增加罪恶吗？为了什么我活着，如果那本身已经衰败，仅仅是造作罪恶的活着，那又有什么用呢？如果对损害有情，说不悦耳的话语而生气，那么对其他人说不悦耳的话语，你为何不也同样生气呢？因为不信任依赖于他人，你容忍没有信任的人，因为依赖于烦恼的产生，为何不容忍说不悦耳的话语呢？
English
Didn't they destroy those? Because relying on these, with patience, I will generate much sin. Because relying on me, they want to be in the suffering hell for a long time. I am harming them, but they are helping me, why is it upside down? Why are you angry, you untamed mind? If I have the merit of thinking, I will not go to hell. If I protect myself, then what will happen to them here? However, if I harm in return, they will not be protected, and my behavior will also decline, therefore asceticism will be destroyed. The mind is not a corporeal thing, so no one can destroy it anywhere. Because of obvious attachment to the body, the body is harmed by suffering. Insults and speaking harsh words, and those unpleasant words, if they do not harm the body, why are you so angry, mind? Others do not like me, because in this life or the next, they will not devour me, why do I not like them? Because they hinder gain. If I do not like this, I will abandon gain here, and the sinful me will remain firm. I would rather die today than live long with wrong livelihood. Even if I stay as long as I am, it is the same suffering of death. One who experiences happiness for a hundred years in a dream and then wakes up, and another who experiences happiness for a moment and then wakes up, for both of those who wake up, that happiness will not return. Both long life and short life, at the time of death, end in the same way. Even if one obtains much wealth and enjoys happiness for a long time, like being robbed by thieves, one goes away naked with empty hands. If gaining makes one live, to exhaust sin and do merit, then if one becomes angry for the sake of gain, will it not exhaust merit and increase sin? For what do I live, if that itself has decayed, what is the use of living only to commit sin? If you are angry at speaking unpleasant words that harm sentient beings, then why don't you also get angry at speaking unpleasant words to others in the same way? Because distrust depends on others, you tolerate those without trust, because it depends on the arising of afflictions, why not tolerate speaking unpleasant words?