Chinese
不恭敬是不应该做的。第三部分有三个方面：指出使众生欢喜是所有美好的根源；通过这种方式劝诫努力；以及总结要点。第一点是：使众生欢喜，这本身就是使如来欢喜。这也是真正实现自身利益的方式。这也是消除所有世间痛苦的方式。因此，我应该始终这样做。第二点是：例如，国王的某些人对许多人造成伤害，但那些有远见的人，能够考虑到未来的过失和功德，不会反过来造成伤害。因为他们知道，这个人不是孤身一人，没有军队，而是国王的权力和力量是他的军队。同样，也不应该轻视任何弱小的加害者。因为地狱的狱卒和具有慈悲心的人是他的军队，他们会进行报复，使人不悦。因此，就像民众应该使暴虐的国王欢喜，即使只是犯了小小的错误，也会造成巨大的伤害一样，众生也应该被取悦。即使国王发怒，也不会像不使众生欢喜所遭受的地狱之苦那样。即使国王高兴，也不会像使众生欢喜所获得的利益那样，甚至连佛陀也无法给予。因此，比喻和实际的利益与损害是不一样的。第三点是：使众生欢喜，不要说未来能够成就佛果。即使在今生，为什么看不到巨大的财富、美誉和快乐呢？不仅如此，当安住于轮回时，在其他生命中，也会因为忍耐而拥有美丽的容貌等等，以及无病、名声等等，从而非常长久地生存下去，并获得转轮王的幸福和繁荣。对于无始以来的恩人，接受痛苦是成就巨大幸福的原因。如果进行考察，就会发现愤怒的对象和愤怒的发起者都不成立。有智慧的人啊，不要让愤怒烧毁自己的相续。第六品讲完了。精进品有两部分：通过连接的方式劝诫发起精进
English
It is not appropriate to be disrespectful. The third part has three aspects: pointing out that making sentient beings happy is the root of all good; exhorting effort in that way; and summarizing the points. The first point is: making sentient beings happy is itself making the Tathagata happy. It is also the way to truly achieve one's own benefit. It is also the way to eliminate all suffering in the world. Therefore, I should always do this. The second point is: for example, some of the king's people cause harm to many people, but those with foresight, who can consider future faults and merits, do not cause harm in return. Because they know that this person is not alone, without an army, but the king's power and strength are his army. Similarly, one should not despise any weak perpetrator. Because the hell guards and those with compassion are his army, they will retaliate and cause displeasure. Therefore, just as the people should please the tyrannical king, who can cause great harm even for a small mistake, sentient beings should be pleased. Even if a king is angry, it will not be like the suffering of hell experienced by not pleasing sentient beings. Even if a king is pleased, the benefits gained by pleasing sentient beings cannot be given even by the Buddha himself. Therefore, the analogy and the actual benefits and harms are not the same. The third point is: making sentient beings happy, let alone achieving Buddhahood in the future. Even in this life, why not see great wealth, fame, and happiness? Not only that, but when abiding in samsara, in other lives, one will also have a beautiful appearance, etc., due to patience, as well as being free from illness, having fame, etc., thus living very long, and obtaining the happiness and prosperity of a Chakravartin. For the benefactors from beginningless time, accepting suffering is the cause of achieving great happiness. If one examines, one will find that the object of anger and the initiator of anger do not exist. O wise ones, do not let anger burn your own continuum. The sixth chapter is finished. The chapter on diligence has two parts: exhorting to initiate diligence through connection
Chinese
论述发起精进。第一，像这样具有忍耐力，应当发起精进。像这样，具有精进，菩提才会存在并产生，没有精进，菩提之因的福德和智慧就不会产生。例如，没有风就没有摇动一样。第二，分为三：确定精进，舍弃与精进不相符的方面，增进对治。第一，精进是什么呢？是对善法具有欢喜之相的业所产生的。第二，分为二，第一，论述应舍弃的懈怠：如果论述与精进不相符的懈怠的分类，有三种：与善法不相符，没有勤奋的懈怠；执着于恶行、不善和无记；认为自己不能成办善法，灰心丧气而轻视自己。第二，舍弃这些的方式有三种：舍弃没有勤奋，执着于恶行，舍弃灰心丧气的懈怠。第一，分为二：确定原因，舍弃它。第一，是懒惰，即不精进于善法，内心安住在悠闲的快乐中，执着于此；以及由于特别贪恋睡眠，不厌倦轮回的痛苦，从而懈怠容易产生。或者，《释论》中说，由于不厌倦轮回的痛苦，而品尝懒惰的快乐，由此产生对睡眠的贪恋。第二，分为二：生起精进的意念，通过勤奋来成办。第一，分为二：思维此生无常，以及后世的痛苦。第一，分为二：确定无疑，以及思维迅速死亡而策励。第一，被烦恼的魔军所俘虏，被其控制，陷入生死的牢笼，已经走向死主的口中，为什么至今还不明白？自己的同伴们被死主逐渐杀害，难道你没有看到吗？明明看到了。然而，那些依赖睡眠，不勤奋于善法的人，就像被屠夫逐渐宰杀的睡着的牦牛一样愚蠢。道路已经被完全堵塞，眼看就要被死主杀害
English
Explanation of initiating diligence. First, having patience in this way, one should initiate diligence. Like this, with diligence, Bodhi will exist and arise, without diligence, the cause of Bodhi, merit and wisdom, will not arise. For example, just as there is no movement without wind. Second, there are three: identifying diligence, abandoning what is incompatible with it, and increasing the antidote. First, what is diligence? It arises from actions with a joyful attitude towards virtue. Second, there are two parts. First, explaining the laziness to be abandoned: If we explain the divisions of laziness that are incompatible with diligence, there are three: laziness that is incompatible with virtue and lacks effort; attachment to evil deeds, unwholesome and neutral actions; and despising oneself by being discouraged, thinking that one cannot accomplish virtuous deeds. Second, there are three ways to abandon these: abandoning lack of effort, attachment to evil deeds, and abandoning discouraged laziness. First, there are two: identifying the cause and abandoning it. First, it is idleness, that is, not striving for virtue, but dwelling leisurely in the enjoyment of happiness, being attached to it; and because of particularly clinging to sleep, not being weary of the suffering of samsara, laziness easily arises. Or, the Great Commentary says that because one is not weary of the suffering of samsara, one tastes the happiness of idleness, and from this arises craving for sleep. Second, there are two: generating the thought of diligence and accomplishing it through effort. First, there are two: contemplating the impermanence of this life and the suffering of future lives. First, there are two: certainty and urging oneself by contemplating imminent death. First, being captured and controlled by the army of afflictions, having fallen into the prison of birth, and having gone to the mouth of the Lord of Death, why do you still not understand? Have you not seen your own companions being gradually killed by the Lord of Death? Clearly seeing it. However, those who rely on sleep and do not strive for virtue are as foolish as a sleeping yak being gradually slaughtered by a butcher. The road is completely blocked, and one is being watched to be killed by the Lord of Death.
Chinese
你如何喜欢吃东西呢？这样睡觉又如何喜欢呢？如《本生经》所说：一切道路都被死主阻断，毫无顾虑地尽情享乐，安住于这样的生命中，人们竟然没有恐惧，真是太奇怪了！第二部分分为教诫和解释两方面。第一方面是：虽然确定会死亡，但认为临近死亡时修行善法就足够了。如《亲友书》所说：此生多有损害，比风吹的水泡还不稳定，一呼一吸之间，从睡眠中醒来，能有空闲，真是太稀奇了！如是说。因为很快就会死亡，所以在未遇到死亡之前，都要积聚资粮，一旦遇到死亡，即使放弃懒惰，也已经不是能够修行善法的时机了，所以放弃懒惰又有什么用呢？毫无意义啊！第二方面是：这件事没有做，或者这件事刚开始做，或者这件事只做了一半时，突然死主降临，心想：唉呀！我被死亡击败了。与我分离的亲人们，因悲伤的力量而眼睛红肿，脸上流着眼泪，对我失去了活下去的希望。我将要看着引领我前往地狱的阎罗卒的脸，忆念自己的罪恶而痛苦，听到地狱的哀嚎声，心想：我也要到那里去了，因为恐惧，不净之物不由自主地流出，沾染身体，被痛苦折磨的时候，还能做什么善事呢？什么也做不了啊！第二方面是：你今生死亡时，如果像活鱼在沙地上挣扎一样充满恐惧，那么做了恶业的果报，来世真正感受地狱难以忍受的痛苦时，更不用说了，理应感到恐惧。如云：见到、听到、忆念、阅读、描绘地狱，都会产生恐惧，更何况是亲身感受那难以忍受的异熟果报呢？如是说。在那里，当愤怒的沸水接触到你稚嫩的身体时，会产生剧烈的灼热痛苦，如果造作了投生于地狱的业，为何还能如此安乐地住着呢？不精勤于善因
English
How do you enjoy eating? How do you enjoy sleeping like this? As it says in the Jataka: All paths are blocked by the Lord of Death himself. Enjoy and act with great joy without hesitation. It is very strange that people are not afraid while dwelling in such a life. So it is said. The second part has two aspects: teaching and explanation. The first is: Although it is certain to die, one might think it is enough to practice virtue when near death. As it says in the "Friendly Epistle": This life has many harms and is more impermanent than a bubble of water struck by the wind. What leisure is there to wake up from the sleep of breathing in and breathing out? That is very wonderful! As it is said. Because one will die quickly, one should accumulate merit as long as one has not encountered death. When one encounters death, even if one abandons laziness, it is no longer the time to be able to practice virtue, so what is the use of abandoning laziness? It is meaningless! The second aspect is: If this task has not been done, or this task has just begun, or this task is only half done, and suddenly the Lord of Death comes, one will think, "Alas! I am defeated by death." When relatives, with eyes swollen red from the force of grief at being separated from me, with tears streaming down their faces, have lost hope that I will live, when I look at the face of the messengers of Yama who lead me to hell, and am tormented by remembering my sins, and hear the sounds of the cries of hell, thinking, "I too will go there," and uncontrollably discharge impurities out of fear, soiling my body, and am intoxicated by suffering, what good can be done then? Nothing can be done! The second aspect is: If you are filled with fear like a living fish flopping on sand when you die in this life, what need is there to mention the unbearable suffering of hell in the next life, the result of having committed sins? It is fitting to be afraid. As it says: Seeing, hearing, remembering, reading, and depicting hell also generate fear, what need is there to say when one experiences the unbearable ripening of karma? So it is said. There, when the hot water of wrath touches the youthful body, a very hot suffering arises. If you have created the karma to be born in hell, why do you dwell so comfortably? Without diligence in the cause of virtue
Chinese
那些想要获得安乐的果实，却又急躁易怒、缺乏耐心，遭受诸多损害的人；以及那些被死亡抓住，却还想如同天神一般长久住世的人，他们会得到不想要的结果，被痛苦摧毁，因此出于怜悯而说了这些话。第二点是：依靠人身之船，请从痛苦的巨大河流中解脱出来！这艘船以后难以获得，所以，愚昧的人啊，不要在应该努力的时候睡觉，这表明要舍弃一切懒惰。第二点是：舍弃了作为喜悦之因的、无边无际的殊胜正法的喜悦，你们为何喜欢作为痛苦之因的、身心放纵的散乱，以及言语的欢笑和歌唱等等，不应该喜欢啊！第三部分有教和说两种。第一点是：例如国王们通过四法来获得胜利，菩萨们战胜应舍弃之物，也首先要有不懈怠的意念和盔甲般的精进；然后积聚将要讲述的四种军队；然后以正念和智慧认真地接受应断除和应修习的；然后以对治来控制自己的三门；然后要平等对待自己和他人，并要交换自己和他人。第二部分有两种：一是认为原因没有能力，二是修习因为难以成就而懈怠的对治。第一点是：不要因为“我怎么能获得菩提”而懈怠，因为如来只说真话，所以说了这句真话：无论是蜜蜂、牛虻、黄蜂，还是变成昆虫的任何众生，如果生起精进的力量，也能获得难以获得的无上菩提，这是拉章所说的。此外，菩萨也要如此如实地学习：那些变成狮子、老虎、狗、豺狼、秃鹫、鹤、乌鸦、猫头鹰、昆虫、苍蝇、蜜蜂、牛虻的众生，也将证得无上菩提，我既然已经转生为人，为何为了生命也要舍弃获得菩提的精进呢？
English
Those who desire the fruit of happiness, yet are impatient and easily angered, suffering many harms; and those who are seized by death, yet wish to abide long like gods, they will obtain unwanted results and be destroyed by suffering, therefore these words are spoken out of compassion. The second point is: Relying on the boat of human life, please liberate yourselves from the great river of suffering! This boat is difficult to obtain later, so, foolish ones, do not sleep when you should be striving, which indicates abandoning all laziness. The second point is: Having abandoned the supreme joy of the boundless and excellent Dharma, which is the cause of joy, why do you delight in the dissipation of body and mind, which is the cause of suffering, and in the laughter and songs of speech, etc.? You should not delight in them! The third part has two aspects: teaching and explanation. The first point is: Just as kings conquer through four dharmas, Bodhisattvas conquer what should be abandoned, so first there must be unflagging intention and armor-like diligence; then accumulate the four armies that will be explained; then with mindfulness and wisdom, earnestly undertake what should be abandoned and what should be practiced; then control your own three doors with antidotes; then you must treat yourself and others equally, and you must exchange yourself and others. The second part has two aspects: one is thinking that the cause has no power, and the other is cultivating the antidote to laziness because it is difficult to achieve. The first point is: Do not be lazy because "How can I attain Bodhi?" Because the Tathagata only speaks the truth, he spoke this true sentence: Whether it is a bee, a gadfly, a wasp, or any being that becomes an insect, if they generate the power of diligence, they can also attain the unsurpassed Bodhi that is difficult to obtain, as said by Lagzhang. Furthermore, the Bodhisattva should also truly learn in this way: Those beings who become lions, tigers, dogs, jackals, vultures, cranes, crows, owls, insects, flies, bees, gadflies, will also attain unsurpassed Bodhi, since I have already been born as a human, why should I abandon the diligence to attain Bodhi even for the sake of life?