Chinese
首先有三点：与无情物和有情物所造成的损害相同；发怒者与过失相同；以及由于损害源于业力，因此不应向敌人发怒。第一点是：如果对于有情众生，有情和无情两者所造成的损害是相同的，那么为何唯独将有情者单独区分出来加以责备？因此，应忍受损害。第二点是：敌人因愚昧而造成损害，而我等也因愚昧而向其发怒，那么，这两者中谁没有过失？谁有过失？两者都同样有过失。第三点是：以何种业力，他人会对我造成损害？你为何以前造作那样的业？因此，如果一切损害都取决于自己的业力，那么我为何要责备这个敌人？第二点是：见到损害是由业力所生等情况后，无论如何都要断除一切互相发怒，转变为慈悲心，为了这样做，我应努力精进于善业。第三点是：例如，当房屋着火时，火蔓延到另一间房屋，那么应该将蔓延火焰的草等物移走并丢弃，同样，对于所贪执的事物，由于阻碍等因缘，嗔恨之火蔓延，恐怕烧毁善业，因此应立即舍弃贪执。第三点是：如果认为敌人造成巨大的痛苦，因此无法忍受，那么，就像一个将被处决的人，如果砍断他的手而得以逃脱，那不是很好吗？同样，如果仅仅忍受这些痛苦就能脱离地狱，那不是很好吗？如果连现在的这些痛苦我都无法忍受，那么为何不阻止导致地狱痛苦的原因——愤怒呢？应该阻止。就像执着于欲望，为了实现欲望而发怒，从而经历成千上万的地狱痛苦。或者如《释论》中所说，为了愤怒的缘故。即使经历了如此多的痛苦，我既没有成办自己的利益，也没有成办他人的利益。现在的痛苦和接受这些痛苦就是如此。
English
Firstly, there are three points: the harm caused by both insentient and sentient beings is the same; the one who is angry and the fault are the same; and because harm arises from karma, one should not be angry with the enemy. The first point is: if the harm caused by both sentient and insentient beings is the same for sentient beings, then why single out sentient beings to blame? Therefore, endure the harm. The second point is: the enemy causes harm out of ignorance, and we also become angry with them out of ignorance, then which of these two is without fault? Which one has fault? Both are equally at fault. The third point is: by what karma will others cause harm to me? Why did you create such karma before? Therefore, if all harm depends on one's own karma, then why should I blame this enemy? The second point is: having seen that harm arises from karma, etc., in any case, one must abandon all mutual anger and transform into loving-kindness. In order to do this, I should strive diligently in virtuous deeds. The third point is: for example, when a house catches fire, the fire spreads to another house, then the grass, etc., that causes the fire to spread should be removed and discarded. Similarly, for the objects to which one is attached, due to obstacles and other causes, the fire of hatred spreads, fearing that it will burn virtuous deeds, therefore, one should immediately abandon attachment. The third point is: if one thinks that the enemy causes great suffering, therefore one cannot endure it, then, like a person who is about to be executed, if his hand is cut off and he escapes, isn't that good? Similarly, if one can be freed from hell by merely enduring these sufferings, isn't that good? If I cannot endure even these present sufferings, then why not prevent the cause of hellish suffering—anger? One should prevent it. It is like being attached to desires, becoming angry in order to fulfill desires, and thereby experiencing thousands of hellish sufferings. Or as stated in the commentary, for the sake of anger. Even though I have experienced so much suffering, I have neither accomplished my own benefit nor the benefit of others. The present suffering and accepting these sufferings are just that.
Chinese
如果不对其造成损害，并且对其忍耐，那么重大的事情也会成功。因此，对于消除一切众生损害的损害，或者对于接受它的痛苦，应该仅仅在此处感到高兴。第三，对于向敌人行善而产生的愤怒，有三种方式来消除：消除因赞扬和名声、快乐和获得而产生的愤怒。第一种有三种：因为能够成为自身快乐的原因，所以显示为应该接受的；因为是他人快乐的原因，所以不应该抛弃；以及显示在接受和抛弃上产生错误的状况。第一种是：如果其他人赞扬敌人具有功德，并且赞扬者因喜欢那个人的功德而获得快乐，因此无法忍受，那么，你的心不应该无法忍受，为什么你自己不也赞扬那个敌人，像赞扬者那样感到高兴呢？你通过喜欢他人的功德来赞扬他所获得的快乐，是快乐的来源，没有缺点，具有功德，是佛陀等圣者所允许的，并且因为没有嫉妒而了解并产生信仰，所以是聚集他人的最佳方法。第二种是：如果因为被赞扬者也会因此而感到快乐，所以你不喜欢赞扬他人的快乐，那么给予工作者工资等也会使他感到快乐，因此也应该放弃。如果那样，那么可见的今生给予工作者工资等，以及不可见的来世体验布施的果报等，都会消失。第三种是：在讲述自己的功德时，也希望他人讲述的快乐，但在讲述他人的功德时，却不希望自己讲述的快乐，这是错误的。第二是：以希望安置一切众生于快乐之中的想法，发起了菩提心，如果众生自己获得快乐，不需要我的帮助，那么为什么要生气呢？这是不合理的。第三种分为两种：不应该因为获得等的原因而对他人发怒，以及应该因为没有获得的原因而对自己发怒。第一种分为两种：因为我的愿望实现了，以及因为没有损害我，所以不应该发怒。第一种是：一切众
English
If no harm is done to it, and by being patient with it, even great things will be accomplished. Therefore, one should only rejoice here in the harm that eliminates the harm of all beings, or in the suffering of accepting it. Third, regarding the elimination of anger towards doing good to enemies, there are three ways: eliminating anger towards achieving praise and fame, happiness, and gain. The first has three aspects: showing that it should be accepted because it can be a cause of one's own happiness; that it should not be abandoned because it is a cause of others' happiness; and showing the way in which one is mistaken about what to accept and reject. The first is: If others praise the enemy as having qualities, and the praiser obtains the happiness of delighting in the qualities of that other, and cannot bear it, then your mind should not be unable to bear it. Why do you yourself not praise that enemy and rejoice like that other praiser? This happiness of praising him through delighting in the qualities of others is a source of happiness, without fault, endowed with qualities, and is permitted to be done by the Buddhas and others. Knowing without jealousy, one will develop faith, so it is the best method of gathering others. The second is: If you do not desire the happiness of praising others because the one being praised will also become happy in that way, then giving wages to workers and so on will also make them happy, so that should also be abandoned. If that is the case, then all that is seen in this life, such as giving wages to workers, and all that is unseen in the future, such as experiencing the fruits of generosity, will be ruined. The third is: When speaking of one's own qualities, one desires the happiness of others speaking of them as well, but when speaking of the qualities of others, one does not desire the happiness of oneself speaking of them, so this is a mistake. The second is: Having generated the mind of enlightenment with the thought of wanting to place all sentient beings in happiness, if sentient beings themselves find happiness without needing my help, then why be angry? It is unreasonable. The third is divided into two: that one should not be angry with others because of the cause of gain, etc., and that one should be angry with oneself because of the cause of not gaining. The first is divided into two: that one should not be angry because one's own desire is fulfilled, and because it does not harm oneself. The first is: All sentient beings
Chinese
如果承认世间三界一切都想成为应供处佛陀，看到他们只有一点点供养，为何为此悲伤呢？例如，任何需要你供养的亲友，你必须给予食物等，如果不需要你给予，亲友自己就能找到生计，难道不会更高兴吗？难道还会生气吗？如果连这一点点暂时的利养都不希望众生拥有，那么众生想要获得菩提是不可能的。善天曾说：不希望敌人好。如果对别人的财富感到愤怒，那他怎么会有菩提心呢？根本没有。第二种情况是：如果敌人从施主那里获得利益，或者没有获得利益，都住在施主的家里，这两种情况对你来说都是一样的，无论施与不施与，那个利益或者辩论对你有什么用呢？毫无意义。第二种情况是：如果对敌人的获得感到愤怒，并且特别希望自己获得，那么为何要因为愤怒的力量而抛弃自己获得利益的原因，即过去的福德、施主的信心以及自己暂时的功德呢？不保持那些会产生利益的原因，你说有什么理由不对自己生气呢？此外，如果认为只要我没有获得利益，别人也没有获得利益才好，那么你不仅不后悔自己没有获得利益的原因——造作恶业，还想和那些造作获得利益的原因——福德的人竞争吗？不应该这样做。第二品。第二，驳斥对阻碍愿望的事情感到愤怒，分为两种：驳斥对敌人成就恶事感到愤怒，以及驳斥对阻碍自己和朋友成就善事感到愤怒。第一种分为两种：敌人的恶事对自己没有帮助，以及想要作恶的心理会带来损害。第一种是：如果敌人不高兴，遭受痛苦，那对你有什么可高兴的呢？即使有，你仅仅因为想要征服敌人的愿望，也不会成为损害那个敌人的原因，所以毫无意义。第二是：
English
If one acknowledges that all three realms of the world desire to become Buddhas, worthy of offerings, why grieve upon seeing that they have only meager offerings? For example, any relative or friend whom you must support, you must provide with food and so on. If you do not need to give, and that relative finds sustenance on their own, wouldn't you be happier? Would you then be angry? If one does not even wish for beings to have such temporary gains and honor, then it is impossible for those beings to desire enlightenment. Kalyāṇadeva said: 'One does not wish for the enemy to be well.' If one is angry at the wealth of others, how could they have bodhicitta? They do not have it. Secondly: If that enemy gains benefit from the patron, or does not gain it, and resides in the patron's house, both of these are the same to you in that you do not have it. Whether given or not given, what does that benefit or debate do to you? It is meaningless. Secondly: If one is angry at the enemy's gain and especially desires gain for oneself, then why abandon the causes of one's own gain—past merit, the patron's faith, and one's own temporary qualities—through the power of anger? Tell me, for what reason do you not get angry at yourself for not maintaining those causes that will bring about gain? Furthermore, if you think, 'It would be good if others also did not have gain as long as I do not have gain,' then not only do you not regret having committed sins, which are the cause of not gaining, but you also want to compete with others who have created merit, which is the cause of gaining? It is not appropriate to do so. Second fascicle. Secondly, refuting anger at what obstructs desire, there are two: refuting anger at the accomplishment of evil for the enemy, and refuting anger at obstructing the accomplishment of good for oneself and friends. The first has two: the enemy's evil does not benefit oneself, and the mind that desires evil is harmful. The first is: If an enemy is unhappy and suffers, what is there for you to be happy about? Even if there were, your mere wish to subdue the enemy would not become a cause of harming that enemy, so it is meaningless. The second is:
Chinese
即使你以嗔怒的欲望使敌人痛苦，你又有什么可高兴的呢？如果这样说，我会感到满足吗？除了这个之外，还有什么其他的毁灭呢？这个由业的动机，烦恼的渔夫所设置的，想要他人痛苦的倒钩，也就是铁钩，被这难以忍受的痛苦抓住后，众生在地狱的瓮，也就是铜器中，必定会被狱卒们烧煮。第二部分分为两点：驳斥因世间法和障碍福德而产生的嗔怒。第一部分分为两点：不认为赞扬和名声的阻止是损害，而是认为是有益的。第一部分分为两点：赞扬和名声没有利益和快乐，以及不应该对它们感到高兴。第一点是：赞扬和名声的次第，未来不会变成有益的福德，在这里也不会变成快乐的因，不会变成我身体的力量，不会变成无病，也不会变成身体的安乐。如果知道是否对我自己有益，那么这有什么自利呢？没有的。如果说它仅仅产生内心的快乐，那么也应该依赖赌博、酒和女人等等。不仅仅是无意义，为了被称为慷慨而浪费财产，为了被称为勇敢而投入战场甚至杀害自己等等，如果存在这些过失，那么文字又有什么用呢？如果我死了，这个名声对谁有好处呢？因此，如果沙堡倒塌，孩子们会感到沮丧，同样，如果赞扬和名声消失，不应该像孩子一样不高兴。第二点是：暂且，赞扬的声音是没有意识的，所以不可能有“应该赞扬我”的想法，因此不应该对它感到高兴。如果说“赞扬我的人很高兴”，别人的快乐是我快乐的原因，那么无论是敌人还是赞扬我的人，赞扬者的快乐对我有什么好处呢？因为快乐是赞扬者自己的，所以我无法从中获得任何份额。如果说我是菩萨，因为赞扬者快乐所以我快乐，那么，是的。
English
Even if you inflict suffering on the enemy with the desire of anger, what is there for you to be happy about? If you say, "Will I be satisfied then?" what other destruction is there besides that? This barb, this hook, set by the fisherman of afflictions, the motivation of karma, desiring the suffering of others, once caught by this unbearable pain, beings will surely be cooked by the hell guards in the hellish cauldron, the copper pot. The second part has two points: refuting anger as an obstacle to worldly dharma and merit. The first part has two points: not considering the prevention of praise and fame as harmful, but viewing it as beneficial. The first part has two points: praise and fame have no benefit or happiness, and it is not appropriate to be happy about them. The first point is: the order of praise and fame will not become beneficial merit in the future, nor will it become a cause of happiness here, it will not become the strength of my body, it will not become freedom from illness, nor will it become bodily comfort. If one knows whether it is beneficial for oneself or not, then what self-interest is there in this? There is none. If you say that it only creates mental happiness, then one must also rely on gambling, alcohol, women, and so on. Not only is it meaningless, but for the sake of being known as generous, one wastes wealth, and for the sake of being known as brave, one enters the battlefield and even kills oneself, and so on. If there are such faults, then what is the use of words? If I die, who will benefit from that fame? Therefore, if a sandcastle collapses, children are frustrated, similarly, if praise and fame disappear, it is not appropriate to make one's mind unhappy like a child. The second point is: for the moment, the sound of praise has no mind, so it is impossible to have the thought, "I should be praised," therefore it is not appropriate to be happy about it. If the happiness of others, known as "the one who praises me is happy," is the cause of my happiness, then whether it is an enemy or someone who praises me, what benefit does the happiness of the praiser have for me? Because the happiness belongs to the praiser himself, I cannot obtain even a share of it. If you say that I am a Bodhisattva, so I am happy because the praiser is happy, then, yes.