Chinese
对于佛像、佛塔和正法， 即使是毁坏和破坏的行为， 我也不应该生起嗔恨， 因为它们对佛等没有损害。 对于损害上师、亲友等， 以及损害善知识的人们， 也要像先前那样，从因缘的角度， 看到变化而止息愤怒。 对于有情众生， 无论是有心还是无心所造成的损害， 为什么特别责怪有心的呢？ 因此，要宽恕所受到的损害。 有些人因愚昧而犯错， 有些人因愚昧而发怒， 对于他们，谁能说没有过错呢？ 谁又是没有过错的呢？ 那些损害他人的人， 他们的行为以前是为什么做的呢？ 一切都依赖于业力， 我为什么要责怪他们呢？ 这样看待之后，无论如何， 都要使一切转变为相互的慈爱。 像这样，对于我的 福德，要努力去做。 例如，当房屋着火时， 搬到另一所房屋后， 对于蔓延的根等， 应该拔出并丢弃。 同样，对于心中生起执着， 嗔恨之火蔓延的地方， 因为害怕烧毁福德， 应该立即将其抛弃。 对于一个将被处决的人，砍断他的手， 如果因此而得救，为什么不好呢？ 如果因为人的痛苦， 而脱离地狱，为什么不好呢？ 仅仅是现在的这点痛苦， 如果我都不能忍受， 那么，地狱痛苦的根源， 为什么不去止息嗔恨呢？ 为了欲望，即使失去生命等， 在地狱中经历成千上万次， 我也没有为自己 和他人做过任何有益的事情。 这不仅没有那么大的损害， 而且还能成就伟大的利益， 对于消除众生痛苦的苦难， 应该仅仅在此生起欢喜。 当他人赞美具有功德的人， 如果因此而获得快乐的幸福， 你的心也应该赞美他们， 为什么不那样感到快乐呢？ 你这种快乐的幸福， 是产生快乐且没有过失的， 是由具有功德的人们给予的， 也是摄受他人的殊胜方法。 此外，如果那样会变得快乐， 如果你不想要这种快乐， 因为放弃了报酬、奖赏、布施等， （福德）无论可见与否都会衰退。 当讲述自己的功德时， 也希望他人感到快乐， 他人赞美功德
English
Towards images of the body, stupas, and the sacred Dharma, even when they are decaying and being destroyed, I should not harbor hatred, as they cannot harm the Buddhas, etc. Towards those who harm lamas, relatives, etc., and those who harm spiritual friends, seeing that they change due to circumstances, in the manner described earlier, I will avert anger. If sentient beings are harmed by either those with minds or those without, why single out those with minds for blame and punishment? Therefore, I will forgive the harm done. Some commit misdeeds out of delusion, and some become angry out of delusion. Who can say that they are without fault? And who is without fault? Why did they commit the actions that harm others in the past? Since everything depends on karma, why should I blame them? Having seen this, in every way, I will transform everything into mutual loving-kindness. Like this, I will diligently engage in my own merit. For example, when a house is on fire, after moving to another house, whatever roots, etc., are spreading, should be pulled out and discarded. Likewise, wherever attachment arises in the mind, and the fire of hatred spreads, fearing that it will burn merit, it should be abandoned immediately. If a person to be killed has his hand cut off, why would it not be good if he were freed? If through a person's suffering, one is freed from hell, why would it not be good? If I cannot endure even this small amount of present suffering, then why do I not avert anger, the cause of the suffering of hell? For the sake of desire, even losing my life, etc., and experiencing thousands of hells, I have not done anything beneficial for myself or for others. This is not so harmful, and great purposes can be accomplished, so I should take only joy in the suffering that eliminates the harm to beings. When others praise those who possess qualities, if one obtains the happiness of joy from that, your mind should also praise them, why do you not feel happy in that way? This happiness of your joy is a source of happiness and is without fault, it is given by those who possess qualities, and it is also the supreme method of gathering others. Furthermore, if it becomes happy in that way, if you do not want this happiness, because you have abandoned wages, rewards, generosity, etc., (merit) will decline whether visible or not. When speaking of one's own qualities, one also wishes others to be happy, others praise qualities
Chinese
讲述之时，对自己也不欲求安乐，一切众生皆欲求安乐，于菩提发起心之后，若众生自己获得安乐，那又为何嗔怒呢？于三界供养圆满成佛，若众生希求，见到些微侍奉恶行，为何对其恼怒呢？你所医治的应医治者，你亲自应布施者，亲戚若获得生活，不喜悦反而再次嗔怒吗？若不欲其前往何处，对其希求菩提为何？我慢贫乏嗔怒者，菩提心又在哪里？若其由此获得，安住于施主家，一切时分那对你都没有，无论布施与否，那又做什么呢？福德和信心，为何舍弃自己的功德？获得却不接受，说谁不嗔怒？你自己造作罪业，非但不悲伤，还想与做了福德的其他众生，一同竞争吗？第二品。 即使有敌人不喜悦，你对其喜悦又有什么用呢？仅凭你的意愿，也不会成为对其造成损害的原因。即使通过你的意愿，痛苦得以成就，你对其喜悦又有什么用呢？如果变得丰盛，除此之外还有什么毁灭呢？烦恼渔夫所设下的，这个令人厌恶的倒刺，抓住心识，即使在地狱的瓮中，地狱的狱卒也用其熬煮我。赞颂和名声的侍奉，不会变成福德，不会变成荆棘，不会变成自身的力量，不是无病，身体也不会安乐。我若知晓自身利益，那又有什么自身利益呢？如果仅仅想要内心安乐，也必须依止装饰等酒类。为了名声而舍弃财物，甚至杀害自己，文字的语句又有什么用呢？死去之后，那对谁安乐呢？沙堡倒塌之后，孩子们都伤心哭泣，同样，赞颂和名声衰败时，自己的心就像孩子一样。暂时声音没有心识，因此，我不可能有赞颂的心识。我被称为他人喜欢，那是喜悦的原因，无论是他人还是自己。
English
When speaking, one does not desire happiness for oneself either. Since all sentient beings desire happiness, having generated the mind for enlightenment, if sentient beings themselves find happiness, then why be angry? If sentient beings desire to be offered to the three realms and attain Buddhahood, why be annoyed when seeing even a little bit of bad service? Whoever you are healing, that which you should give, if relatives find sustenance, would you not be happy and instead be angry again? If you do not want them to go anywhere, what is the point of desiring enlightenment for them? Where is the mind of enlightenment in someone who is arrogant, poor, and angry? If they obtain it from that, and reside in the house of the benefactor, if that is not always available to you, what is the point of giving or not giving? Why abandon merit and faith, or one's own qualities? Tell me, who would not be angry if they do not accept what has been obtained? You yourself have committed sins, and not only are you not sad, but you also want to compete with other beings who have done meritorious deeds? Second chapter. Even if an enemy is not happy, what is the use of you being happy about it? Just by your wish, it will not become a cause of harm to them. Even if suffering is accomplished through your wish, what is the use of you being happy about it? If it becomes abundant, what other destruction is there besides that? This unbearable barb set by the fisherman of afflictions, seizes the mind, and even in the hellish cauldron, the hellish guards cook me with it. Praise and fame's service will not become merit, will not become thorns, will not become one's own strength, is not without disease, and the body will not be comfortable either. If I know my own benefit, what is the point of that self-interest? If one only wants mental happiness, one must also rely on ornaments and alcohol. If one gives away wealth for the sake of fame, and even kills oneself, what is the use of words? When one dies, who is happy about that? When a sandcastle collapses, the children cry sadly. Similarly, when praise and fame decline, one's own mind is like a child. For a moment, sound has no mind, therefore, it is impossible for me to have a mind of praise. I am known as someone others like, that is the cause of joy, whether it is others or oneself.
Chinese
他人之乐于我何益？ 喜乐乃是彼自身， 我从彼处不得分。 彼乐若令我快乐， 一切亦应如是行， 云何于他喜乐时， 自既安乐我不乐？ 由是赞我我生喜， 此亦如是不应理， 唯是孩童之行耳。 赞等令我生散乱， 彼复能坏厌离心， 嫉有功德起 злость， 亦能坏我圆满事。 是故为坏我赞等， 彼欲为我作害者， 彼等岂非为救我， 免堕恶趣而趋入？ 我欲求脱求解脱， 莫为利敬系缚我， 何人缚我复解脱， 于彼云何而生嗔？ 我既欲入诸痛苦， 如佛加持不舍门， 于彼云何而生嗔？ 此乃福德作障碍， 彼亦不应嗔彼等， 若无忍同苦行时， 我于何处能安住？ 若我因自过失故， 不能忍受此等害， 福德之因近在于， 我自障碍彼等耳。 何法无彼即不生， 何法有彼即生者， 彼即是彼之因也， 云何说彼为障碍？ 时至乞士来乞时， 彼未曾作施物障， 但能令我施物成， 云何说彼为障碍？ 世间多有行乞者， 然极难得为害者， 若彼不来作损恼， 终亦无人害我者。 是故如于不需我， 勤劳之家忽生宝， 成为我修菩提助， 故我应喜诸怨敌。 因彼与我共成办， 故此忍辱之果报， 应先归属彼诸敌， 此乃彼为忍辱因。 若谓我不欲修忍， 是故此敌不应供， 然于成就因亦应， 供养正法岂不然？ 若谓此敌 желает 损， 是故此敌不应供， 若如医士勤看病， 我云何能修忍辱？ 是故
English
What benefit is the joy of others to me? Joy and happiness belong to themselves, I do not get a share from it. If their happiness makes me happy, then everyone should do the same. How can I not be happy when others are happy? Therefore, when I am praised, I become happy. That is also unreasonable. It is just the behavior of children. Praise and the like distract me. It also destroys weariness. Jealousy arises towards those with good qualities, and it also destroys my perfections. Therefore, those who are near to destroy my praise and the like, aren't they entering to protect me from falling into the lower realms? I seek liberation, so I don't need to be bound by gain and respect. How can I be angry with those who bind and liberate me? I want to enter into suffering, like the blessings of the Buddha, not abandoning the door. How can I be angry with that? Saying that this obstructs merit, it is not right to be angry with them either. If there is no asceticism equal to patience, where can I abide? If I cannot tolerate this harm due to my own faults, then the cause of merit is near, and I am only obstructing them. What does not arise without something, and what arises when something is present, that is the cause of it. How can that be called an obstacle? When a beggar comes to beg at the right time, they have not obstructed the giving of alms. They only make my giving of alms possible. How can that be called an obstacle? There are many beggars in the world, but it is rare to find someone who harms. If they do not come to harm, then no one will harm me. Therefore, like a treasure appearing in a home where I don't need to work hard, since they have become a friend in the practice of enlightenment, I should rejoice in enemies. Because they and I accomplish it together, therefore the fruit of patience should first be given to these enemies, as they are the cause of patience. If you say that I do not want to practice patience, therefore this enemy should not be honored, then why should the Dharma, which is the cause of accomplishment, be honored? If you say that this enemy wants to harm, therefore this enemy should not be honored, if I strive to benefit like a doctor, how can I accomplish patience? Therefore,
Chinese
由于依靠极端的嗔恨心，才能生起忍耐， 因此，嗔恨心本身就是忍耐的因， 所以，它像殊胜的佛法一样值得供养。 因此，导师释迦牟尼佛说： “众生界和佛界， 通过使这些众生界欢喜，许多人 才能像这样圆满地到达彼岸。” 从众生和佛陀那里， 佛法成就的方式相似， 既然对佛陀恭敬， 为什么不对待众生也一样呢？ 思惟的功德不是来自自身， 而是来自果实，与此相同， 众生也具有功德， 因此，他们是平等的。 对具有慈悲心的人作供养， 那实际上就是对伟大的众生作供养。 对佛陀的信心所产生的福德， 那也是对伟大的佛陀的信心。 因为佛陀的佛法成就具有一部分来自众生， 因此，我认为他们是平等的。 与具有无边功德大海的 诸佛相比，众生在功德上无法相提并论。 即使对具有唯一殊胜功德集合的 某些众生，仅仅是功德的一小部分， 为了供养他们， 即使献上三界，也显得微不足道。 因为众生具有产生殊胜佛法的因素， 仅仅通过这些因素的比较， 众生也理应成为供养的对象。 此外，对于那些坚定不移地成为亲友， 并给予无量利益的人们， 除了使众生欢喜之外， 还能用什么来报答他们的恩情呢？ 因为即使是舍弃自己的身体，进入无间地狱， 也无法报答他们所施加的恩情， 因此，即使他们造成巨大的损害， 也应当将一切转化为美好的事物来对待。 暂且不说我自己的主人， 因为他们甚至不顾惜自己的身体， 我这个愚昧的人，又怎么能 傲慢自大，而不做奴仆的事情呢？ 通过快乐，诸佛会感到高兴， 对他们造成伤害，他们就会不高兴， 使他们高兴，所有的佛陀都会高兴， 对他们造成伤害，就是对佛陀造成伤害。 就像身体完全被火焰燃烧， 所有的欲望都无法使内心感到舒适一样， 同样，如果伤害众生， 慈悲心广大的人们也没有高兴的可能。 因此，我伤害了众生， 所有慈悲心广大的人们都不高兴， 今天我要一一忏悔这些罪过， 恳请佛陀宽恕我的不悦。 为了使如来们高兴， 从今天起，我将以此来调伏自己。