Chinese
有三种情况：对加害者生起慈悲心是合理的，对加害者生起嗔恨心是不合理的，以及嗔恨的理由是颠倒的。第一种情况是：那些加害者是不谨慎的，被烦恼所控制，甚至用自己的刺等伤害自己的身体。为了获得妇女和财富等，有时会进行断食等行为。有些人会窒息、跳崖、吃毒药和不适之物等，这些都是暂时的。行持非福德之事，会对自己造成长久的伤害。当被烦恼控制而极度痛苦时，甚至会杀死自己，那时他们怎么会不伤害其他人的身体呢？生起烦恼而做出杀害自己等行为的那些人，理应生起慈悲心。即使生起一百种理由，对他们生起嗔恨心也是不合理的，这是什么话呢？是不合理的。第二种情况分为两种：观察加害者的自性，以及观察加害是自己的过错。第一种又分为两种：观察本体和加害的方式。第一种是：如果伤害他人是孩童和凡夫的自性，那么对他们生起嗔恨心是不合理的。这就像因为焚烧是火的自性而责怪它并生起嗔恨心一样。然而，如果伤害等的过失是突发的，而众生是自性的决定，那么也不应该生起嗔恨心。这就像责怪虚空自性空性而被烟雾笼罩的过失一样。第二种是：当敌人使用棍棒和武器等物品造成伤害时，因为棍棒是实际的加害者，所以理应对棍棒生起嗔恨心。如果因为投掷棍棒的是敌人而对他生起嗔恨心，那么敌人也被嗔恨所驱使，那么更应该对嗔恨生起嗔恨心。第二种情况分为三种：指出先前对他人造成伤害，以及自己的身体和业的过错。第一种是：我先前对众生做过像现在发生在我身上的这种伤害。因此，对众生进行伤害，我理应受到这种伤害作为报应。第二种是：敌人的武器和我的身体都是造成创伤痛苦的原因。敌人用武
English
There are three aspects: it is reasonable to have compassion for the harmer, it is unreasonable to be angry with the harmer, and the reasons for anger are inverted. The first is: those harmers are reckless, controlled by afflictions, and even harm their own bodies with their own thorns, etc. In order to obtain women and wealth, etc., they sometimes fast, etc. Some suffocate, jump off cliffs, eat poison and unsuitable things, etc., which are temporary. Engaging in non-virtuous deeds causes lasting harm to oneself. When one is controlled by afflictions and suffers greatly, even killing oneself, how can they not harm the bodies of others? It is reasonable to have compassion for those who engage in killing themselves, etc., due to the arising of afflictions. Even if a hundred reasons arise, it is unreasonable to be angry with them, what is the point? It is unreasonable. The second is divided into two: examining the nature of the harmer, and examining the harm as one's own fault. The first is further divided into two: examining the essence and the manner of harming. The first is: if harming others is the nature of children and ordinary beings, then it is unreasonable to be angry with them. This is like blaming and being angry because burning is the nature of fire. However, if the fault of harming, etc., is sudden, and sentient beings are the determination of nature, then one should not be angry either. This is like blaming the fault of emptiness of space being covered by smoke. The second is: when the enemy uses objects such as sticks and weapons to cause harm, since the stick is the actual harmer, it is reasonable to be angry with the stick. If one is angry with the enemy because he is the one who throws the stick, then the enemy is also driven by hatred, so one should be even more angry with hatred. The second is divided into three: pointing out the harm done to others in the past, and the faults of one's own body and karma. The first is: I have previously done harm to sentient beings like the harm that is happening to me now. Therefore, harming sentient beings, it is reasonable for me to receive this harm as retribution. The second is: both the enemy's weapon and my body are the cause of the pain of wounds. The enemy uses weap
Chinese
如果我剖开自己的身体，那么对于这两者中的哪一个应该生气呢？因为理由是相同的。因此，对于像空壳一样无法忍受触摸、充满痛苦的人身等，由于贪爱而变得盲目，智慧之眼被遮蔽，因为执着于我而产生一切损害，那么对于损害它的人，应该对谁生气呢？不应该对他人发怒。第三，孩童不希望痛苦，并且贪恋痛苦之因的恶业和身体，因此自己做了并且执着于这两者，由于过失而被压迫，对于这种情况，责怪他人有什么用呢？没有用的。例如，就像地狱的狱卒和剑叶林等，是由地狱众生自己的业力所产生的，同样，如果自己以业力产生这些损害，那么应该对谁生气呢？不应该生气。第三，由于我将要感受损害的业力所驱使，损害我的人出现了。如果他们因此堕入地狱，那么我不是摧毁了他们吗？是的，我摧毁了他们。此外，依靠这些损害者，修习安忍，我的罪业得以大量清净。依靠他们对我的损害，他们将长期堕入痛苦的地狱，因此我是敌人的损害者，而敌人是我的帮助者，既然如此，为何颠倒，你这恶劣的心，为何要生气呢？不应该生气。如果认为由于他人造恶的缘故，我也会堕入地狱，那么如果我具有思维的功德——安忍，就不会堕入地狱。如果认为作为损害者是相同的，堕不堕地狱的差别是不合理的，那么这是合理的，因为我以思维的功德保护自己免于地狱，而他们在这里有什么保护者呢？没有保护者。那么，你以安忍保护了自己，却没有保护成为助益者的敌人，这样岂不是不知恩或没有慈悲吗？虽然我的安忍无法保护他们，但是没有安忍又有什么可以保护呢？然而，如果反过来进行损害，那么他们的罪业会更加增长，因此没有保护他们。
English
If I were to cut open my own body, which of the two should I be angry at, since the reasons are the same? Therefore, being blinded by craving for the body and so on, which is like an empty husk, unbearable to touch, and full of suffering, and with the eye of wisdom obscured, if all harm arises from clinging to self, then who should be angry at harming it? One should not be angry at others. Thirdly, children do not want suffering, and because they crave the cause of suffering, evil deeds and the body, they themselves have done and clung to these two, and are oppressed by the fault. What is the use of blaming others for this? There is no use. For example, just as the guards of hell and the forest of sword leaves, etc., are produced by the karma of the hell-beings themselves, similarly, if one produces these harms by one's own karma, who should one be angry at? One should not be angry. Thirdly, driven by the karma of experiencing harm, those who harm me appear. If they go to hell because of that, then have I not destroyed those who harm me? Yes, I have destroyed them. Furthermore, by relying on these very harm-doers and cultivating patience, my sins are greatly purified. Because of their harming me, they will go to the hell of suffering for a long time, so I am the harmer of those enemies, and those enemies are my helpers, so why, perversely, does your wicked mind get angry? It should not be angry. If you think that because of others' evil deeds, I will also go to hell, then if I have the quality of thought, patience, I will not go to hell. If you think that it is not right to differentiate between going to hell and not going to hell because they are the same as harm-doers, then it is right, because if I protect myself from hell with the quality of thought, what protector will they have here? They have no protector. So, you have protected yourself with patience, but you have not protected the enemy who has become a helper, so wouldn't that be ungrateful or without compassion? Although my patience could not protect them, what can protect them without patience? However, if harm is done in return, then their sins will increase even more, so they have not been protected.
Chinese
因此，那些精进的修行者的四种行为也会衰退，因此，苦行的顶峰——忍耐，将会破裂。第二，对于因轻蔑等而生嗔恨的驳斥，有三点：因轻蔑等不会造成伤害；会妨碍获得；以及使他人不信任，因此不应生嗔恨。第一点是：敌人对你的心或身体造成伤害而生嗔恨吗？首先，这是不合理的。因为心不是有形之物，所以任何人都无法用武器等在任何地方摧毁它。然而，因为心对身体有强烈的执着，所以身体可能会受到痛苦的伤害。如果对身体造成伤害，就会对身心都造成伤害，是这样吗？那么，轻蔑、恶语和不悦耳的言辞不会对身体造成伤害，更不用说对心了。对于这些，你的心为什么如此愤怒？如果因为轻蔑等的力量，其他众生会不喜欢我，是这样吗？如果那样不会在此生或来世吞噬我，即不会对我造成伤害，那我为什么不放弃这种不信任呢？第二点有三方面：嗔恨的罪过沉重；获得没有意义；以及驳斥认为有意义的观点。第一点是：如果因为轻蔑等使他人不信任，从而妨碍获得，因此我不希望受到轻蔑等，是这样吗？即使我获得的那些东西已经实现，也会在此生被抛弃，不会在来世跟随我。为了那些东西而生气的罪过，在果报未成熟之前会一直存在。因此，我宁愿今天就死去，也不愿通过伤害他人来苟延残喘，长期生存是不允许的。即使我活得很久，也无法摆脱死亡的痛苦。死后，还会因邪命的果报而遭受痛苦。第二点是：有些人梦中享受了一百年的快乐后醒来，有些人梦中享受了片刻的快乐后醒来，对于醒来的人来说，梦中的快乐都不会再回来。同样，长寿和短寿的人在死亡时，之前经历的快乐也不会再回来，都会耗尽。此外，即使获得了许多财富，
English
Therefore, the four practices of those diligent practitioners will also decline, and thus, the supreme of asceticism—patience—will be broken. Second, regarding the refutation of anger arising from contempt, etc., there are three points: contempt, etc., do not cause harm; they obstruct acquisition; and they cause others to distrust, therefore one should not be angry. The first point is: Does the enemy harm your mind or body, causing you to be angry? First, this is unreasonable. Because the mind is not a physical entity, no one can destroy it with weapons, etc., anywhere. However, because the mind has a strong attachment to the body, the body can be harmed by suffering. If harming the body harms both body and mind, is that so? Then, contempt, harsh words, and unpleasant words do not harm the body, let alone the mind. Why is your mind so angry at these? If it is because the power of contempt, etc., will cause other beings to dislike me, is that so? If that does not devour me in this life or the next, i.e., does not harm me, then why do I not abandon this distrust? The second point has three aspects: the sin of anger is heavy; acquisition is meaningless; and refuting the view that it is meaningful. The first point is: If it is because contempt, etc., cause others to distrust, thereby obstructing acquisition, therefore I do not want to be subjected to contempt, etc., is that so? Even if those things I acquire are achieved, they will be abandoned in this life and will not follow me in the next. The sin of being angry for those things will remain steadfast until the fruition has not been experienced. Therefore, I would rather die today without acquisition than to live long by living wrongly through harming others, which is not allowed. Even if I live a long time, I will not escape the suffering of death. After death, I will also suffer from the fruition of wrong livelihood. The second point is: Some people wake up after enjoying happiness for a hundred years in a dream, and some people wake up after enjoying happiness for a moment in a dream. For those who wake up, the happiness in the dream will not return. Similarly, both long life and short life will be exhausted at the time of death, and the happiness experienced before will not return. Furthermore, even if one obtains much wealth,
Chinese
即使长久享受安乐，但死亡时如遭盗贼掠夺，那些东西丝毫也无法带到后世，只能赤裸双手空空而去，因此获得等没有意义。第三，如果获得能满足生活的条件，从而长久存活，那么修持佛法就能活多久，善行的延续就能增长多久。如是说，通过消除罪业和增长功德来使获得变得有意义，如果对制造这些障碍的人发怒，为了获得而对制造障碍的人发怒，难道不会导致功德耗尽而罪业增长吗？因此，为了什么而需要我的生命呢？如果功德本身丧失了，那么仅仅造作罪业的生命又有什么用呢？毫无意义。第三，如果其他众生因为我而失去信心，从而说难听的话而发怒，那么，为什么你不对说别人难听的话的人也同样发怒呢？因为那会使他人失去信心。他人是否对他人有信心，取决于他们自己的功德和是否有信心，如果你能容忍他人没有信心，那么为什么不能容忍对我说难听的话呢？那也是因为生起了烦恼。第二，驳斥对朋友作恶而发怒，分为两种：对境没有损害，以及对有损害者作恶而驳斥发怒。第一，对于佛像、佛塔和正法说不合规矩的话，并摧毁它们，也不应该因为我的慈悲而阻止，不应该生气，因为对境佛等丝毫没有损害，而作恶者是慈悲的对象。第二种分为三种：对佛法坚定信念，不畏惧损害，以及修习忍受痛苦的忍辱。第一，对于伤害上师、亲友和朋友等的人，也应该像之前那样，通过“一切都受他人支配”等方式，看到一切都由因缘而变化，从而阻止愤怒。第二种分为三种：不应将敌人视为愤怒的对象，因此要舍弃对他的愤怒，以及作为其方法要舍弃贪执。
English
Even if one enjoys happiness for a long time, at the time of death, like being robbed by thieves, one cannot take any of those things to the next life, and one can only go naked and empty-handed, so obtaining things is meaningless. Third, if obtaining things fulfills the conditions for living, and one lives for a long time, then as long as one practices the Dharma, one will live long. As long as that lasts, the stream of virtue will increase greatly. As it is said, by exhausting sins and increasing merit, obtaining becomes meaningful, so if one is angry at those who create these obstacles, if one becomes angry at those who create obstacles for the sake of obtaining, will it not lead to the exhaustion of merit and the increase of sin? Therefore, for what purpose is my life needed? If the merit itself is lost, then what is the use of a life that only creates sin? It is meaningless. Third, if other sentient beings lose faith in me and speak unpleasant words, and one becomes angry, then why do you not become angry in the same way at those who speak unpleasant words to others? Because that causes others to lose faith. Whether others have faith in others depends on their own qualities and whether they have faith or not. If you can tolerate others not having faith, then why can't you tolerate speaking unpleasant words to me? That is also because afflictions have arisen. Second, refuting anger at harming friends is divided into two: when the object is not harmed, and refuting anger at harming those who are harmed. First, even if one speaks improperly about Buddha images, stupas, and the sacred Dharma, and destroys them, one should not prevent it out of compassion, and one should not be angry, because the object, such as the Buddha, has no harm at all, and the one who harms is the object of compassion. The second is divided into three: having firm faith in the Dharma, not fearing harm, and cultivating patience to endure suffering. First, even for those who harm teachers, relatives, and friends, one should, as before, see that everything changes due to conditions in the way of "everything is under the control of others," and thereby prevent anger. The second is divided into three: one should not regard the enemy as an object of anger, therefore one should abandon anger towards him, and as a method for that, one should abandon attachment.