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如果对于一切有情的安乐也同样需要欢喜的话，那么，如果因为喜欢其他怨敌而变得安乐，我怎么会不快乐呢？因为按道理来说是快乐的。因此，我因为“别人赞扬我”而生起自己的欢喜，那也是不合理的，因为喜欢无意义的事物，只不过是孩童的行为罢了。第二点是，赞扬名声等等会使心从善的对境中散乱。它也会摧毁对轮回的厌离心，并且为了它而去嫉妒具有功德的人，以及对别人的圆满感到愤怒，这是《释论》和《律释》中所说的。遍照也说，别人的圆满也会被嗔恨摧毁。因此，为了摧毁我的赞扬等等，那些靠近我的人，不是为了保护我不因那些过失的力量而堕入恶趣才加入的吗？所以不应该生气。此外，我追求从轮回中解脱，不需要被成为解脱之障碍的利养和恭敬所束缚。对于那些阻碍我，束缚我在轮回中的人，我怎么会生气呢？还有，我想因为那些过失而堕入恶趣，但佛陀却像加持一般，通过阻碍利养等的方式，成为了不让我堕入其中的门闩，我怎么会对他们生气呢？不应该生气。第二，分为三点：嗔恨本身就是福德的障碍；加害者是顺缘；因此，应该阻止对他的嗔恨，而要恭敬他。第一点是：怨敌是福德的障碍，对于障碍福德的人也不应该生气，如果没有与忍辱相等的福德苦行，我就不会安住于此，因为这是合理的，因为这依赖于怨敌。如果我因为自己的过错而不能忍受这个怨敌，那么，福德之因的忍辱近在咫尺，这只不过是我自己造成的障碍罢了。第二点是：如果缺少某种法就不会产生某种果，而如果存在某种法就会产生某种果，那么这个法就是那个果的
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If one must rejoice in the happiness of all sentient beings as well, then, if one becomes happy by rejoicing in the enemy of others, how can I not be happy, since it is reasonable to be happy. Therefore, it is also unreasonable for me to generate my own joy because "others praise me," because rejoicing in meaningless things is merely the behavior of children. The second point is that praise, fame, and so on, distract the mind from virtuous objects. It also destroys revulsion for samsara, and for its sake, one becomes jealous of those who possess qualities and angry at the perfections of others, as stated in the Commentary and the Vinaya Commentary. Vairochana also says that the perfections of others are destroyed by hatred. Therefore, those who are near to destroy my praise and so on, are they not joining in order to protect me from falling into the lower realms by the power of those faults? So one should not be angry. Furthermore, I, who seek liberation from samsara, do not need to be bound by gain and respect, which are obstacles to it. How can I be angry at those who hinder me and bind me in samsara? Moreover, I want to fall into the lower realms because of those faults, but the Buddha, like a blessing, has become the very bolt that prevents me from falling into them by hindering gain and so on. How can I be angry at them? One should not be angry. The second has three points: anger itself is an obstacle to merit; the harmer is a favorable condition; therefore, one should turn away from anger towards him and respect him. The first point is: the enemy is an obstacle to merit, and one should not be angry at the one who obstructs merit, because if there is no asceticism of merit equal to patience, I will not abide in it, because it is reasonable, because it depends on the enemy. If I cannot tolerate this enemy because of my own faults, then this patience, which is the cause of merit, is near at hand, and this is merely an obstacle created by myself. The second point is: if a certain result does not arise without a certain dharma, and if a certain dharma exists, then that dharma becomes the
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是原因。如果忍辱也随之起伏，怎么能说敌人是福德的障碍呢？因为敌人本身就是原因。例如，布施的时候，前来的乞丐是布施的原因，所以没有障碍布施的说法。如同剃度出家的堪布等，不能说是出家的障碍一样。第三，有三种：以有情自身的功德而恭敬，以对佛的信心而恭敬，以观察果报而恭敬。第一种有两种：因为是自己成就菩提的助伴而恭敬，以及与佛同等成就。第一种有两种：成立恭敬的理由，以及遣除对此的错谬。第一，乞丐和敌人虽然同样是福德之因，但在世间，乞丐多而加害者少。原因是，如果对方不先加害，这边也不会加害。而且，因为福德也需要忍耐，所以敌人恩重如山。因此，如同不费力气，自己的家中出现宝藏一样，敌人成为菩提行，也就是成就佛的助伴，所以我应该对敌人感到欢喜。此外，因为我和这个敌人都修持了忍辱，所以二者都属于忍辱之因，因此，首先应该将殊胜的法甘露施予这个敌人，也就是应该布施。因为他是忍辱之因。第二，如果敌人没有修持忍辱的想法，即使他是忍辱之因，也不应该供养。那么，为什么还要供养能够成就善法的殊胜之法呢？如果说不一样，法没有害人之心，而这个敌人有加害的想法，所以不应该供养。如同医生一样，如果努力行善，就不是不能忍受之处，依靠他，我如何成就忍辱？因此，依靠具有极度憎恨之心的人，才能生起忍辱，所以敌人本身就是忍辱之因，因此应该像殊胜之法一样供养他。第二种有两种：引证教言和成立教言的意义。第一是，心
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is the cause. If patience also follows it, how can one say that the enemy is an obstacle to merit? Because the enemy itself is the cause. For example, when giving alms, the beggar who comes is the cause of giving, so there is no saying that it obstructs giving. Just as the preceptor who ordains, etc., cannot be said to be an obstacle to ordination. Third, there are three: to respect beings because of their own qualities, to respect the Buddha because of faith in him, and to respect by observing the result. The first has two: to respect because it is a companion in achieving my own enlightenment, and to achieve it equally with the Buddha. The first has two: establishing the reason for respect, and dispelling the error about it. First, although beggars and enemies are equally the cause of merit, in the world, there are many beggars but few who harm. The reason is that if the other party does not harm first, this side will not harm at all. Moreover, because merit also requires patience, the enemy is very kind. Therefore, just as a treasure appears in one's own home without effort, the enemy becomes a companion in the practice of enlightenment, that is, in achieving Buddhahood, so I should be happy with the enemy. Furthermore, because both I and this enemy have cultivated patience, both belong to the cause of patience, therefore, the nectar of the supreme Dharma should first be given to this enemy, that is, it should be given as alms. Because he is the cause of patience. Second, if the enemy does not have the intention to cultivate patience, even if he is the cause of patience, he should not be offered. Then, why should one offer the supreme Dharma that can accomplish virtue? If you say it is different, the Dharma has no intention to harm, but this enemy has the intention to harm, so he should not be offered. Just like a doctor, if he strives to do good, it is not an unbearable situation, how can I achieve patience by relying on him? Therefore, patience arises by relying on someone who has extreme hatred, so the enemy itself is the cause of patience, so he should be offered like the supreme Dharma. The second has two: quoting the scriptures and establishing the meaning of the scriptures. The first is, mind
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因为从有情生起善，因此，从有情的田和胜者的田两者都能生起佛法，所以在《正法集经》中说：有情的田就是佛的田，从佛的田能获得佛法，所以在那里不应该邪行。等等这样说了。第二分为二：正文和破斥诤论。第一，如果认为经文的意义没有成立的理证，所以不是可信之处，那么是有理证的，这些有情被悦意之后，很多都这样获得了圆满一切功德到彼岸的成佛。因此，有情们和胜者在成就果——佛法上是相同的，既然应该恭敬胜者，那么为什么不恭敬有情呢？这不是道理。第二，如果认为那二者功德不相等，所以不应该平等恭敬，那么，自己的想法不是以功德来安立相等，而是以那二者都能成就果——佛陀来安立相等。因此，因为和佛陀相同，有情们也有产生佛陀的功德，所以那些是相同的。另外，从慈心的专注三摩地中起来，以供养而现世生起福德，那就是有情的伟大，因为如果没有有情境，就不会有。对佛陀的信心所生的福德，那也是佛陀的伟大。总之，因为在成就佛法的分上是相同的，所以认为那些是相同的。具有功德如海无边的诸佛和某些有情，功德是不相等的。不仅如此，对于具有一切殊胜功德聚的唯一补特伽罗——佛陀，即使他的功德的一部分显现于某些众生，为了供养他而献上三界也是微不足道的，虽然功德不相同，但是因为有情们也有生起佛法殊胜之因的部分，所以仅凭这一点，就可以比照而认为有情是值得供养的。第二分为二：导师作有情的主人和作为主人。第一，
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Because virtue arises from sentient beings, therefore, from both the field of sentient beings and the field of the Victorious Ones, the Dharma of the Buddhas can arise. Thus, in the Sutra of the Collection of the True Dharma, it says: The field of sentient beings is the field of the Buddhas, and from that field of the Buddhas, the Dharmas of the Buddhas are obtained, so one should not act wrongly there. And so forth, it is said. The second has two parts: the actual topic and refuting arguments. First, if one thinks that there is no reasoning to establish the meaning of the scriptures, so it is not a place of trust, then there is reasoning, because many of these sentient beings, having been pleased, have thus attained the complete and perfect Buddhahood, the other shore of all perfections. Therefore, sentient beings and the Victorious Ones are similar in accomplishing the fruit, the Dharma of the Buddhas. Since one should respect the Victorious Ones, why not sentient beings? This is not reasonable. Second, if one thinks that the two are not equal in qualities, so one should not respect them equally, then one's own thought does not establish equality by qualities, but establishes equality because both of them can accomplish the fruit, Buddhahood. Therefore, because sentient beings are the same as the Buddhas, they also have the quality of producing Buddhas, so those are the same. Furthermore, when one arises from the single-pointed samadhi of loving-kindness, the merit that arises visibly from offering is the greatness of sentient beings, because if there is no object, sentient beings, it would not exist. The merit that arises from faith in the Buddhas is also the greatness of the Buddhas. In short, because they are equal in the aspect of accomplishing the Dharma of the Buddhas, therefore, it is considered that those are the same. The Buddhas, who have qualities like an endless ocean, and some sentient beings, their qualities are not equal. Moreover, even if a part of the qualities of the sole individual, the Buddha, who possesses all the collections of supreme qualities, appears in some beings, offering the three realms for the sake of offering to him would be insignificant. Although the qualities are not the same, because sentient beings also have a part of the cause for the arising of the supreme Dharma of the Buddhas, therefore, by comparing just this much, it becomes reasonable to consider sentient beings worthy of offering. The second has two parts: the Teacher making sentient beings his own, and being his own. First,
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二是，恭敬的理由和，不恭敬的过失忏悔。第一是，对有情恭敬的理由还有，不怀任何虚伪，成为所有有情的亲友，行作无量利益的佛和菩萨们，除了让有情欢喜之外，还有什么能报答呢，是不能的。哪些为了有情的事业而舍弃身体，甚至进入无间地狱的那些，因为对有情施加利益而能够报答。因此，即使这些做很大的损害，也要将身语意的所有行为都变成善良，仅仅对他们行作利益。另外，暂时成为我的主人的那些，也是为了有情的事业，甚至不顾惜自己的身体而舍弃的对境，愚昧的我怎么能生起我慢，而不做奴仆的事情呢？哪些以安乐能够满足的诸佛，因为他们的意愿成就而感到高兴。对哪些做损害就会产生不高兴的对境，以欢喜能够满足的诸佛都会高兴，对他们做损害，就是对意愿造成障碍，就是对诸佛做了损害。为了用比喻来显示那个道理，就像身体上到处燃烧着火焰，用所有想要的妙欲都不能让内心感到安乐一样，对有情做损害，也没有其他能让大悲者高兴的方法。第二是，因此，我因为对众生做了损害，使得所有的大悲者都不高兴，无论是什么样的罪过，今天都要一一忏悔，无论是什么不高兴，都祈请诸佛宽恕。为了将来让如来们高兴，从今天起一定要忍耐对有情的损害，成为世界的奴仆。即使众多众生用脚踩踏我的头顶或者杀死我，我也不会嗔恨，请让世间的怙主们高兴吧！第二是，所有这些众生，都是具有大悲心者，他们通过证悟法界平等性和自他交换的方式，将众生作为自己，对此没有怀疑，因此，将这些视为有情的自性，这些就是怙主佛陀本身，因此我为什么
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Secondly, the reasons for reverence and the confession of faults of irreverence. The first is, the reasons for respecting sentient beings are also that, without any hypocrisy, becoming the friends of all sentient beings, and the Buddhas and Bodhisattvas who perform immeasurable benefits, what else can repay them except making sentient beings happy? It cannot. Those who give up their bodies for the sake of sentient beings and even enter the Avici hell, because they bestow benefits on sentient beings, they can be repaid. Therefore, even if these cause great harm, all actions of body, speech, and mind should be transformed into goodness, and only act for their benefit. Furthermore, those who have temporarily become my masters, also for the sake of sentient beings, even disregarding their own bodies and giving them up, how can I, who am ignorant, be arrogant and not do the work of a servant? Those Buddhas who can be satisfied with happiness will be pleased when their wishes are fulfilled. Those objects that cause displeasure when harmed, all the Buddhas who can be satisfied with joy will be pleased, and harming them is obstructing their wishes, which is harming the Buddhas. To illustrate that reason with an example, just as if the body is burning with flames everywhere, all the desired pleasures cannot make the mind feel at ease, harming sentient beings, there is no other way to please the great compassionate ones. Secondly, therefore, because I have harmed beings, causing all the great compassionate ones to be displeased, whatever sins there are, I will confess them one by one today, and whatever displeasure there is, I pray that the Buddhas will forgive. In order to please the Tathagatas in the future, from today onwards, I must endure the harm to sentient beings and become a servant of the world. Even if many beings trample on my head or kill me with their feet, I will not be angry, please make the protectors of the world happy! Secondly, all these beings are those who possess great compassion, they have no doubt that they have made sentient beings their own through realizing the equality of the Dharma realm and exchanging self and others, therefore, seeing these as the nature of sentient beings, these are the protector Buddhas themselves, therefore why do I