Chinese
做了十二件不想要的事情，比如不想要快乐等等，以及对十二件想要的事情设置障碍，由此会产生愤怒。第二部分分为两个方面：对不想要的事情采取行动，以及对想要的事情设置障碍，以此来避免愤怒。第一部分分为三个方面：对自己做四件坏事，对朋友做四件坏事，以及对敌人做四件好事，以此来避免愤怒。第一部分分为两个方面：对自己造成痛苦，以及造成轻蔑等三种行为，以此来避免愤怒。第一部分分为三个方面：接受痛苦，坚定地思考佛法，以及对伤害毫不在意的忍耐。第一部分分为四个方面：作为轮回的本质，作为出离的因，通过习惯来检验忍耐，以及从功德的角度来思考。第一点是：在轮回中，快乐的因，比如善行等等，只是偶尔出现，非常稀少；而痛苦的因，比如恶行等等，却非常多，毫不费力地存在，因此痛苦的产生是轮回的本质，所以应该忍耐。第二点是：如果没有痛苦，就不会对轮回感到厌倦，因此就不会有从轮回中出离的可能性，所以，心啊，你必须坚定地习惯于接受痛苦。此外，那些信仰能阻止自在天苦行的女神乌玛的人们，会在仲秋月的初九等日子里斋戒一到三天，然后焚烧或切割自己的身体等等；而卡纳塔地区的人们，为了竞争，互相用武器击打，忍受毫无意义的痛苦感受。为了解脱，我为什么要胆怯呢？第三点分为教、证、总三个方面。第一点是：没有什么事物是习惯了就不会变得容易的。例如，由于习惯的力量，吝啬鬼们会把痛苦视为快乐，同样，菩萨通过习惯于把所有痛苦都视为快乐，最终会获得名为“对一切佛法都感到快乐”的禅定，正如《胜子相会经》中所说的那样。因此，通过习惯于忍受小的伤害，以后也能忍受大的伤害。第二点是：在注释中说，应该习惯于小的痛苦
English
Anger arises from doing twelve undesirable things, such as not wanting happiness, and from creating obstacles to twelve desirable things. The second part has two aspects: avoiding anger by acting on undesirable things and by creating obstacles to desirable things. The first part has three aspects: avoiding anger by doing four bad things to oneself, doing four bad things to friends, and doing four good things to enemies. The first part has two aspects: avoiding anger by causing suffering to oneself and by causing three actions such as contempt. The first part has three aspects: accepting suffering, firmly contemplating the Dharma, and enduring harm without concern. The first part has four aspects: as the nature of samsara, as the cause of renunciation, examining patience through habituation, and contemplating from the perspective of merit. The first point is: In samsara, the cause of happiness, such as virtuous deeds, occurs only occasionally and is rare; while the cause of suffering, such as non-virtuous deeds, is very abundant and effortlessly present, so the arising of suffering is the nature of samsara, therefore one should endure it. The second point is: If there is no suffering, there will be no weariness of samsara, and therefore there will be no possibility of liberation from it, so, mind, you must firmly accustom yourself to accepting suffering. Furthermore, those who believe in the goddess Uma, who prevents the asceticism of Ishvara, fast for one to three days on the ninth day of the middle autumn month, and then burn or cut their own bodies, etc.; and the people of the Karnata region, in order to compete, strike each other with weapons, enduring meaningless feelings of suffering. For the sake of liberation, why should I be cowardly? The third point is divided into three aspects: teaching, realization, and summary. The first point is: There is nothing that does not become easy with habituation. For example, due to the power of habit, misers perceive suffering as happiness, similarly, Bodhisattvas, through habituating themselves to perceiving all suffering as happiness, will eventually attain the samadhi called "going to happiness in all dharmas," as stated in the Sutra of Meeting Father and Son. Therefore, by habituating yourself to enduring small harms, you will later be able to endure great harms as well. The second point is: In the commentaries, it says that one should become accustomed to small sufferings.
Chinese
即使连接到“为何没有看到垫子上的蛇和肉蝇，以及饥渴等感觉和瘙痒等无意义的痛苦”？看到这些，理应忍受有意义的痛苦。理应如此。此外，对于冷热、雨风等，以及疾病、束缚和殴打等，我不应轻易减少忍耐，因为这样做会增加损害，即痛苦。此外，有些人看到自己的血会更加勇敢坚定，有些人看到别人的血也会昏厥晕倒。这两种情况依次是由于心的稳定性和习惯于胆怯的方式的力量而发生的。第三，因此，通过习惯的力量，克服所有损害，不要被痛苦击倒。即使贤者遇到痛苦，也不应扰乱心的极度喜悦。第四，与烦恼战斗的人们，在战斗时会产生许多损害，但克服所有损害的痛苦，摧毁嗔恨等烦恼的敌人，这些人是战胜敌人的勇士，其余杀死众生就像杀死尸体一样毫无意义。此外，痛苦的功德在于它通过悲伤消除傲慢。与此相关的轮回者会对与之分离产生渴望的慈悲心，其原因会避免罪恶，其对治会喜欢善行。第二部分有三个：阻止对有害者的愤怒，放弃对它的不合理，以及总结要点。第一部分有三个：由于有害者没有自主权，因此不应成为愤怒的对象，驳斥有自主权的有害者，以及总结要点。第一部分有三个：自主权，没有心识，以及总结要点。第一，如果认为因为敌人给我带来痛苦而对他生气，那么对于胆汁和痰等许多痛苦的巨大来源也不生气，为何只对有心的敌人发怒？如果认为胆汁等是由于因缘而没有自主权产生的，所以不生气，那么所有这些有害者也是由于烦恼的因缘
English
Even when connected to "Why not see the snakes and flesh flies on the mat, and the feelings of hunger and thirst, and the meaningless sufferings of itching, etc.?" Seeing these, it is reasonable to endure meaningful suffering. It is reasonable. Furthermore, I should not easily reduce my tolerance for heat, cold, rain, wind, etc., and for diseases, bonds, and beatings, etc., because doing so will increase harm, i.e., suffering. Moreover, some people become more brave and steadfast when they see their own blood, while others faint and pass out even when they see the blood of others. These two situations occur sequentially due to the stability of the mind and the power of being accustomed to cowardice. Third, therefore, through the power of habit, overcome all harm and do not be overwhelmed by suffering. Even when the wise encounter suffering, they should not disturb or agitate the mind's extreme joy. Fourth, those who wage war against the afflictions, even though many harms arise when waging war, overcome all the suffering of harm and destroy the enemies of afflictions such as hatred. These are the warriors who conquer enemies, while the rest who kill sentient beings are meaningless, like killing corpses. Furthermore, the merit of suffering is that it eliminates arrogance through sorrow. A samsaric being associated with it develops compassion that desires separation from it, its cause avoids sin, and its antidote delights in virtue. The second part has three: preventing anger towards the harmer, abandoning unreasonableness towards it, and summarizing the main points. The first part has three: because the harmer has no autonomy, it is unreasonable to be an object of anger, refuting the harmer who has autonomy, and summarizing the main points. The first part has three: autonomy, lack of mind, and summarizing the main points. First, if one thinks, "I am angry at the enemy because he causes me suffering," then why not be angry at the great source of many sufferings such as bile and phlegm, but only at the enemy who has a mind? If one thinks, "I am not angry because bile, etc., arise without autonomy due to conditions," then all those harmers are also due to the conditions of afflictions.
Chinese
而且痛苦和因缘烦恼，也是不想要，却因缘的力量而强制产生。例如，不想要却生病一样。第二，胆汁等没有想过要造成损害，敌人想了才会生气吗？即使我没有想过要生气，人们也只是因为因缘的刺激而生气。即使那个因缘没有想过要产生愤怒，愤怒也会因此而产生。第三，分为无自主和无心两种意义。第一，所有烦恼等过患，以及由此引发的各种罪恶，都是因缘的力量所致，并非自主。第二，各种过患等的因缘，也没有想要产生过患等果实的想法。由此产生的果实，也没有我被这个因缘所生的想法。第二，数论派和理则派等认为，所有自我因缘并非无自主，而是下面将要讲到的自性和自我等有自主者产生了敌人的害心等果实。对此进行驳斥，分为共同驳斥自我和自性，以及分别驳斥常恒的自我。第一，无论是你所认为的自性，还是你所珍视的自我，都是有法。自我不会特意想着为了做损害等事情而出现，因为它没有产生。就像石女的儿子一样。理由是，那些你承认是常恒自主的，生起后会变成无常，并且会被因缘所左右。周遍是，如果没有产生，那么它本身也不存在，既然它不存在，又怎么会想要生起损害等呢？因为它不存在而周遍。第二，分为驳斥享受者和驳斥产生果实者。第一，如果说自我是享受自性所给予的对境，那么，自我有法，执持像敌人一样的对境，那它永远不会停止，也就是不会消失，因为会专注于像敌人一样的唯一对境，也就是会恒常地执持它。
English
Moreover, suffering and the afflictions of causes also arise forcefully due to the power of causes, even though they are unwanted. For example, it is like getting sick even though one doesn't want to. Secondly, bile and so on do not think of causing harm, so does anger arise because the enemy thinks so? Even if I don't think of getting angry, people get angry just from the stimulation of causes. Even if that cause doesn't think of generating anger, anger will arise from it in the same way. Thirdly, there are two meanings: without autonomy and without intention. Firstly, all faults such as afflictions, and all kinds of sins arising from them, arise from the power of causes and are not autonomous. Secondly, those various causes of faults and so on do not have the intention to produce fruits such as faults. The fruit produced by it also does not have the intention that 'I am produced by this cause.' Secondly, the Samkhya and Vaibhashika schools and others believe that all self-causes are not without autonomy, but that the fruits such as the enemy's harmful thoughts are produced by autonomous entities such as the chief and the self, which will be discussed below. To refute this, there are two parts: jointly refuting the self and the chief, and separately refuting the permanent self. Firstly, whatever you consider to be the chief, and whatever you cherish as the self, that very thing is the subject. The self does not intentionally think of arising for the purpose of doing harm and so on, because it has not arisen. Like the son of a barren woman. The reason is that those you acknowledge as permanent and autonomous will become impermanent after arising, and will be controlled by causes and conditions. The pervasion is that if it has not arisen, then it itself does not exist, and since it does not exist, how can it want to arise as a harmer and so on? It is pervaded by its non-existence. Secondly, there are two parts: refuting the enjoyer and refuting the producer of fruit. Firstly, if it is said that the self enjoys the object given by the chief, then the self, which is the subject, holding onto a single object like an enemy, will never cease, that is, it will not disappear, because it will be focused on the single object like an enemy, that is, it will constantly hold onto it.
Chinese
返回。已承认该宗（rTags）。因为是常法，所以也不会被自身的语所包含。如是宣说。第二，释论中说，为了遮止有宗派认为有常法且无心识的“我”，所以这样的“我”作为有法，显而易见不是损害心的作用者。如果它是常法，那么因为是常法，就如同虚空一般。如果“我”是常法，但与其他的无常之因相遇时，就会起作用，如果这样认为，这也是不合理的。对于自性不变的事物，因缘又有什么用处呢？因为没有用处。像这样，即使在其他因缘帮助的时候，“我”如果没有像以前一样改变，那么因缘的作用对它来说又有什么新的作用呢？因为没有成立作用。如果改变了，那么常法就消失了。因此，如果说“这个‘我’是利益的施予者”，那么这两者之间又有什么施予和被施予的关系呢？因为常法不能被因缘所利益。第三，如是，一切事物都是由他者所产生的。因缘也是由先前的因缘所产生的，所以它们是没有自主的。因为没有先前的终点，所以任何自主的事物都不可能存在。如是知晓之后，对于如幻化般显现的、无有真实的万物，就不会生起嗔恨。第二，如果一切都如幻化般没有真实，那么由谁或由什么对治来止息嗔恨呢？止息也是不合理的。如果这样认为，因为我们认为依靠世俗中止息嗔恨，嗔恨或痛苦的相续就会断绝，所以并非不合理。这是出自《善天》和《分别》。释论中说，一切都从因缘而生，所以止息嗔恨是不合理的，这是对这个问题的回答。第三，因此，无论是敌人还是朋友，如果看到他们做出不合理的事情，就要这样想：这种不合理不是自主的，而是由因缘所造成的。如是思索，就会安乐，即不会心烦意乱。如果自己的愿望能够实现，那么因为没有人希望自己痛苦，所以一切有情都不会有痛苦产生。第三，对于损害不以为意的忍耐。
English
Return. The sign (rTags) has been acknowledged. Because it is a permanent phenomenon, it will not be included by its own sound. Thus it was taught. Second, the commentary explains that in order to prevent a proponent from asserting a permanent and unconscious "self," such a "self" as the subject, it is obvious that it is not a functioner of harming mind. If it is permanent, then because it is permanent, it is like space. If the "self" is permanent, but when it meets other impermanent causes, it will function, if you think so, that is also unreasonable. For things that do not change in nature, what use are causes? Because there is no use. In this way, even when other causes help, if the "self" has not changed as before, then what new effect has the action of the cause made on it? Because the action is not established. If it changes, then permanence is lost. Therefore, if it is said that "this 'self' is the giver of benefit," then what is the relationship between giving and being given between the two? Because permanence cannot be benefited by causes. Third, thus, all things arise from the power of others. The causes also arise from the previous causes, so they are not independent. Because there is no end to the previous, no independent thing can exist. Having known this, one will not become angry with all things that appear like illusions but are without truth. Second, if everything is like an illusion and without truth, then by whom or by what antidote should anger be stopped? Stopping is also unreasonable. If you think so, because we think that by relying on stopping anger in the conventional sense, the continuum of anger or suffering will be cut off, so it is not unreasonable. This is from Dge Lha and Rnam bshad. The commentary says that everything arises from causes, so stopping anger is unreasonable, which is the answer to this question. Third, therefore, whether it is an enemy or a friend, if you see them doing unreasonable things, you should think like this: this kind of unreasonableness is not independent, but is caused by causes. Thinking like this, you will be happy, that is, you will not be upset. If one's wishes can be fulfilled, then because no one wants to suffer, all sentient beings will not have suffering arise. Third, patience that does not mind harm.