Chinese
如果在心中想着，并感到高兴，认为达到某种程度是容易超越的，那么，智者以智慧的光芒发起精进的方式就应如是理解。即使在无始劫的轮回中，连续不断地体验着难以忍受的痛苦，也没有从中获得任何利益，对此也没有感到厌倦，那么我现在修持这条能够成就重大意义和最终果位的道路，是能够成就的，而且会越来越好，为什么还要感到厌倦呢？如果这样感到高兴，那么凭借这种力量，就能压倒对漫长和困难的认知，即使是漫长的时间，也会以短暂的认知方式，在没有痛苦的情况下，以安乐的方式增长精进。就像看到珍宝的利益，就不会觉得道路漫长和困难，而是感到安乐等等一样。因此，要知道，并非取决于所做的事情本身，而是取决于心的力量，从而使事情变得困难或不困难。就像菩萨们布施身体，以及为了他人的利益而进入无间地狱，也感到欢喜和安乐一样。第二，如果有人等等，是两个偈颂。如果有人这样说：‘你去摧毁山王须弥山，摧毁之后，你将获得无上菩提。’那么，为什么他会因为须弥山如此巨大和坚固，难以摧毁而感到厌倦，并且思考需要多少年或多少劫才能摧毁它呢？像这样灰心丧气的菩萨，就是懈怠的，因为失去了喜悦。如果菩萨这样想：‘如果以这样的精进就能获得无上菩提，那么最终是可以摧毁它的，这有什么困难的呢？’这样想着，不衡量时间的长度，而是生起一种强大的喜悦之心，就像能够在瞬间将须弥山化为灰烬一样，那么，此时这位菩萨，精通有意义和无意义之处，就是发起精进本身。道理就是这样。
English
If one thinks in one's mind and becomes joyful, considering it easy to surpass a certain limit, then one should understand that the way a wise person initiates diligence with the clear light of wisdom is like that. Even though one has continuously experienced unbearable suffering in this beginningless cycle of existence without achieving any benefit from it, if one does not feel weary of that, then if I now cultivate this path that accomplishes great meaning and ultimate fruit, it is possible to accomplish it, and it will improve more and more, so why should I feel weary of this? If one feels joyful in this way, then by the power of that, one will suppress the perception of length and difficulty, and even a long time will be perceived as short, and diligence will increase in a comfortable way without suffering. It will be like seeing the benefit of a precious jewel, one does not think of the long and difficult road as difficult, but feels comfortable, and so on. Therefore, one should know that it does not depend on the object to be done itself, but on the power of the mind, which makes things difficult or not difficult. It is like how Bodhisattvas feel joy and comfort even when giving away their bodies and entering the Avici hell for the sake of others. Secondly, "If someone," etc., are two verses. If someone says, "Go destroy this Mount Meru, the king of mountains, and after destroying it, you will attain supreme enlightenment," then why would he feel weary because Mount Meru is so large and stable that it is difficult to destroy, and think about how many years or kalpas it would take to destroy it? Such a discouraged Bodhisattva is lazy because he has lost his joy. If that Bodhisattva thinks, "If I can attain unsurpassed enlightenment with this much diligence, then eventually I can destroy it, what is so difficult about this?" Thinking in this way, without measuring the length of time, but generating a strong mind of joy, as if he could turn Mount Meru into ashes in an instant, then at that time, that Bodhisattva, who is skilled in what is meaningful and meaningless, is initiating diligence itself. That is the way it is.
Chinese
以对一切智的欢喜心，具备不畏难行的精进，那不会拖延很久就能获得引导的殊胜菩提，因为有获得它的因——那样的精进的缘故。第三，分二：应断除的和应进入的。第一，是“周遍有情”等一个偈颂。像这样发起精进时，如果是有所缘的，那就会因为它的影响而变成不完全清净的懈怠。什么呢？如果我以“我已周遍成熟一切有情，然后做其他的事情”这样执着相的观念，以身语意精进，因为安住在有我之念中，相对于无所缘的精进来说，就变成了懈怠。那原因是有所缘的见解不会使精进变得正确，而且会堕落到它的反面，因此会远离一切智，就像天和地距离遥远一样。第二，是“何时身与”等一个偈颂。在发起精进的任何时候，发起者自己没有身体和心，也没有其他有情的观念，精进的三轮的观念完全颠倒，行于无边或无自他的法性之中，这才是希求大菩提、寂灭垢染、永不衰退的殊胜果位的菩萨们的精进波罗蜜多，诸位利益者如是宣说。第三，安忍分三：于法决意的安忍、不为损害所动的安忍、领受痛苦的安忍。第一，分二：正文和它的利益。第一，是“若由他”等一个偈颂。如果从他人那里听到诽谤等等恶语，像这样因为仅仅是获得了安忍的对境，安忍就会产生，因此心想“这是我的安乐之因”，那么善巧方便的菩萨就会欢喜。而且，从究竟上来说，这恶语是谁说的，又是谁听到的，以及由于嗔恨等等什么原因，说了什么不好的话，为了断绝他人心意等等什么目的
English
With joy towards omniscience, possessing diligence that does not shrink from difficult tasks, that one will not be long in attaining the supreme enlightenment that guides, because there is the cause for attaining it—such diligence. Third, there are two: what should be abandoned and what should be entered into. First, there is one verse, "Completely sentient beings," etc. Like this, when initiating diligence, if it is with an object, then due to its influence, it becomes impure laziness. What is it? If I, with the notion of clinging to characteristics, saying, "I have completely matured all sentient beings, and then I will do other things," exert myself with body, speech, and mind, because I abide in the notion of self, compared to diligence without an object, it becomes laziness. The reason for that is that the view with an object does not make diligence correct, and it falls to its opposite, therefore it becomes distant from omniscience, just like the distance between the sky and the earth is vast. Second, there is one verse, "When body and," etc. At any time when initiating diligence, the initiator himself has no notion of body and mind, nor of other sentient beings, the notion of the three wheels of diligence is completely reversed, and he practices in the nature of Dharma that is without limit or self and other, this is the perfection of diligence of the Bodhisattvas who desire great enlightenment, the supreme state of pacifying defilements and never declining, the Victorious Ones who benefit have declared. Third, patience is divided into three: patience of determination in Dharma, patience of not being disturbed by harm, and patience of accepting suffering. First, there are two: the main text and its benefits. First, there is one verse, "If from another," etc. If one hears harsh words of abuse, such as slander, from another, like this, because merely obtaining the object of patience, patience will arise, therefore, thinking, "This is the cause of my happiness," then the Bodhisattva who is skilled in means will rejoice. Moreover, ultimately, who spoke this harsh word, and who heard it, and for what reason, such as hatred, what bad thing was said, for what purpose, such as cutting off the minds of others
Chinese
如果思考说，那么就应了知缘起显现的现象，如同自性不成立的幻化一般，具有殊胜的安忍波罗蜜多，这才是智者。因为他们已经领悟到不应对仅仅由因缘产生的法生气的道理。那些不明白这个道理的愚人，反而会生气，从而损害自己和他人。第二，菩萨等二颂：如果菩萨具有安忍的善行之法，那么，如果有人用各种珍宝充满三千大千世界，并将其供养给世间知者佛陀们、阿罗汉们和独觉们，这样的布施功德之聚，也无法与具有安忍之态的菩萨的福德之雨相提并论。安忍的异熟果报是，身体会变得像黄金一样完全清净，具有三十二相好，具有无边的威力和力量，而行持对法具有定解之心的安忍之士的果报是，他会向众生宣说最为殊胜的空性之法，而作为主果，世间的人们会喜欢和依赖具有安忍的人，而离系果则是会成为远离愚痴的智者。 第二，对于损害毫不介意的安忍：如何安忍，以及如此安忍的果报二者。第一，如果众生等一颂：如果有些众生用旃檀木的木髓，也就是木块，以极其恭敬的心，涂抹在菩萨的身上，而另一些众生则以嗔恨之心，将木柴灰撒在菩萨的头上，对于这两种情况，菩萨都应该生起没有贪恋和嗔恨的平等之心。第二，菩萨等一颂：菩萨因为精通义理，所以如此安忍之后，如果将生起的安忍之心，完全回向给无上菩提，那么，这位勇士菩萨就能利益一切世间。
English
If one contemplates, thinking thus, then one should realize that the appearance of dependent arising is like an illusion in which self-nature is not established, and possessing the supreme perfection of patience is the wise one. This is because they have understood the meaning of not being angry at mere phenomena that arise from causes and conditions. Those fools who do not understand this, on the contrary, become angry and harm themselves and others. Second, Bodhisattva, etc., two verses: If a Bodhisattva possesses the Dharma of good deeds of patience, then, if someone fills this three-thousandfold great thousand world realm with various jewels and offers it to the Buddhas, the knowers of the world, the Arhats, and the Pratyekabuddhas, the accumulation of such generosity cannot compete with the rain of merit of the one who possesses the attitude of patience. The result of the maturation of abiding in patience is that the body will become completely pure like gold, possessing the excellent marks that possess the number of thirty-two, and will have limitless power and strength, and the result of the person of patience who makes a definitive mind for the Dharma is that he will proclaim the most excellent Dharma of emptiness to sentient beings, and as the lordly result, in this world, beings will be happy with and rely on the one who possesses patience, and the result of separation is that he will become a wise one free from delusion. Second, patience that does not mind harm: How to be patient, and the result of being patient in this way, two things. First, if sentient beings, etc., one verse: If some sentient beings take the heartwood of sandalwood, that is, a piece of wood, and with extremely respectful minds, smear and anoint the body of the Bodhisattva, while others, with a mind of harm, scatter ashes on the head of that wood, for both of these, that Bodhisattva should generate an equal mind without attachment and hatred. Second, Bodhisattva, etc., one verse: Because the Bodhisattva is skilled in the meaning of things, after being patient in this way, if he completely dedicates the mind of patience that he has generated to the supreme Bodhi, then that heroic Bodhisattva will benefit all the worlds.
Chinese
因为忍辱的缘故，声闻阿罗汉和独觉以及其他众多有情众生的境界都会被压倒。其他经中说，舍利子的声闻忍辱只是为了舍弃自己的烦恼，所以是微不足道的。菩萨的忍辱是为了所有众生，所以是不可估量的。从那里开始，用赡部洲的金子和铜，须弥山和芥子，大海和声音顶端的水滴的差别来作比喻。第三，讲述接受痛苦的忍辱。忍受者这样想等两句偈颂。忍受者应该这样生起心念：众生在地狱、畜生和阎罗王的世间，也就是饿鬼的境界中，有许多难以忍受的痛苦，如寒热、饥渴等，因为贪著欲望的缘故，不由自主地感受那些损害，这样无论自他的利益都没有做到，白白地感受痛苦。为了成办自他的利益，为了无上的菩提，为什么我现在不应该忍受呢？像用鞭子抽打，用棍子击打，用刀剑刺伤，断绝生命而杀害，用铁链等束缚，用石头和锤子等击打，砍头，割耳朵、手脚和鼻子，以及世间上所有的一切痛苦，我都愿意接受并忍受。这样想的菩萨，就会安住在忍辱的波罗蜜多中。第四，关于戒律，讲述具有殊胜戒律的利益，以及戒律的殊胜和低劣的差别，分为两部分。第一部分，戒律等一句偈颂。戒律能使希求寂静涅槃的人们变得特别殊胜，因为戒律就像是通往解脱的足。本体的差别是，菩萨的戒律安住在十力者的行境中。十力者是佛，这是随学佛的戒律，不与下劣道、作意等相关联，并且是舍弃大乘道的一切应舍弃之物。
English
Because of patience, the realms of Shravaka Arhats, Pratyekabuddhas, and many other sentient beings will be overwhelmed. Other sutras say that Shariputra's Shravaka patience is only to abandon his own afflictions, so it is insignificant. The Bodhisattva's patience is for all sentient beings, so it is immeasurable. From there, the differences between Jambudvipa gold and copper, Mount Meru and mustard seeds, the ocean and the water droplets at the top of sound are used as metaphors. Third, explaining the patience of accepting suffering. The one who endures thinks like this, etc., are two verses. The one who practices patience should generate the thought: Sentient beings in hell, animals, and the world of Yama, that is, in the realm of pretas, experience many unbearable sufferings such as heat, cold, hunger, and thirst. Because of attachment to desirable qualities, they involuntarily experience those harms, and thus neither their own nor others' interests are accomplished, and they suffer meaninglessly. For the sake of accomplishing the benefit of oneself and others, for the sake of unsurpassed Bodhi, why should I not endure now? Like being whipped, struck with a stick, stabbed with a weapon, killed by cutting off life, bound with iron chains, struck with stones and hammers, beheading, cutting off ears, hands, feet, and noses, and all the sufferings that exist in the world, I will willingly accept and endure. A Bodhisattva who thinks like this will abide in the perfection of patience. Fourth, regarding discipline, explaining the benefits of having supreme discipline, and the difference between the superior and inferior of that discipline, in two parts. The first part, discipline, etc., is one verse. Discipline makes those who desire peaceful Nirvana particularly superior, because discipline is like a foot that goes to liberation. The difference in essence is that the Bodhisattva's discipline abides in the realm of activity of the Ten Powers. The Ten Powers are the Buddha, and this is the discipline that follows the Buddha, not related to inferior paths, attention, etc., and is the abandonment of all that should be abandoned on the Mahayana path.