English
If I do not give happiness to those who are afflicted, then all I have done is increase the pain and suffering of the mother's womb, and I have not accomplished the purpose of obtaining leisure and abundance. The third is that in the Great Commentary, it is stated that the meaning of this is: If I have come to suffer such poverty of happiness because I have been without devotion to the Dharma in the past and present, then who is the knowledgeable one who would abandon devotion to the Dharma? Second, it was asked by Blo gros rgya mtsho that the root of all virtuous things is devotion. The root of all virtuous dharmas is devotion. Furthermore, in the Manjushri Pure Land Sutra, the Buddha said: All dharmas are causes, and they abide supremely on the peak of desire. The third part has three aspects: teaching, explanation, and summary. First, how should devotion be cultivated? The very root of devotion is to always meditate that the fruits of the maturation of virtue and evil will be experienced separately. The second part has two aspects: generally showing the results of black and white karma, and explaining the differences in those results. First, the suffering of the wheel of the five senses, the discomfort of the wheel of consciousness, various kinds of fears, and separation from desires will arise from the practice of evil. By thinking, that is, by doing good deeds instigated by desire, wherever one goes to be born, that and that will be manifestly honored by the qualities of the fruit of that merit. Those who do evil, even though they desire happiness, wherever they go to be born, in that and that place, they will be utterly destroyed by the weapon of suffering of that evil. As it is said in the Advice to the King: When a king departs because of the danger of the times, wealth, friends, relatives, and acquaintances do not follow. Wherever beings go, karma follows like a shadow. The second part has two aspects. First, the fruit of particularly virtuous deeds is: the place of birth transcends the narrow, foul-smelling, and hot womb, and abides in the heart of a vast, fragrant, and cool lotus. There, transcending being nourished by phlegm, one increases in splendor by the food of the Dharma taught by the sweet speech of the Victorious Ones. Transcending the suffering of the narrowness of birth, one is bathed in the light of the Buddha.
Chinese
从完全显现的莲花中化生，具有殊胜之身。安住于众生所敬仰，且超胜一切的胜者无量光等佛陀面前，受其教法护佑。以这种殊胜功德，成为与凡夫俗子不共的佛子。第二，特殊罪业的果报是：由自身业力所成的阎罗使者剥去全身的皮肤，痛苦不堪，并将被炽热火焰融化的铜汁灌入身体，再次用燃烧的利剑和短矛刺击，将身体分割成百块。坠入极度燃烧的铁地上，这是由无间罪等众多巨大恶业所致。第三，因此，应当欣乐并渴望行善，恭敬并深信善恶取舍，从而修习善恶取舍。第二，我慢之军有二：发起和进入之阐述。第一是：出自《华严经·金刚幢菩萨品》第六回向品：“譬如太阳之子出现，不会因盲人或山峦不平整等过失而受阻，照亮所有应照亮的国土。菩萨为利益他人而出现，也不会因众生的种种过失而受阻，成熟和解脱所有应调伏的众生。”因此，应以经中所说的仪轨发起善根，并修习认为自己能够成办的慢心。进入其中的第一步是，首先考察自己是否有能力成办此事，若有能力则发起，若无能力则不发起。如果不能胜任，不发起才是最好的，一旦发起就不要退转。如果退转，就会导致相似的果报，在来世也会因违背誓言而习以为常，导致人造之业、异熟果和痛苦的增长。舍弃已发起的，以及其他已发起之事的果报时节的善业，这两者都会衰减，最终无法完成，因为自己也无法成就。第二，分为教和释，第一是：对于善业、摧毁烦恼及其力量这三者，应当生起我慢。
English
Born from a fully manifested lotus, possessing an excellent body. Abiding before the Victorious Infinite Light and other Buddhas, who are revered by all beings and surpass all others, and being protected by their teachings. With such excellent merits, one becomes a son of the Buddha, uncommon to ordinary beings. Second, the result of specific sins is: messengers of Yama, formed by one's own karma, peel off the entire skin, causing unbearable suffering, and molten copper, melted by intense fire, is poured into the body. Again, one is stabbed with burning swords and short spears, dividing the body into hundreds of pieces. Falling onto extremely burning iron ground, this is caused by many great non-virtues such as the five heinous crimes. Third, therefore, one should rejoice and aspire to do good, respect and have faith in the acceptance and rejection of good and evil, and thus cultivate the acceptance and rejection of good and evil. Second, the army of pride has two aspects: the initiation and the explanation of entering. The first is: from the Sixth Dedication of the "Avatamsaka Sutra, Vajra Banner Chapter": "For example, the son of the sun appears and is not obstructed by faults such as blindness or uneven mountains, illuminating all lands that should be illuminated. The Bodhisattva appears for the benefit of others and is not obstructed by the various faults of sentient beings, maturing and liberating all beings who should be tamed." Therefore, one should initiate the roots of virtue with the rituals mentioned in the sutra and cultivate the pride of thinking that one can accomplish it. The first step in entering it is to first examine whether one has the ability to accomplish this, and if one has the ability, then initiate it, and if one does not have the ability, then do not initiate it. If one is not capable, it is best not to initiate it, and once initiated, one should not turn back from it. If one turns back, it will lead to similar results, and in future lives, one will become accustomed to breaking vows, leading to an increase in man-made actions, ripening results, and suffering. Abandoning what has been initiated, as well as the virtuous deeds at the time of the results of other initiated things, both of these will diminish and ultimately cannot be completed, because one cannot achieve it oneself. Second, it is divided into teaching and explanation, the first is: one should have pride in these three: virtuous deeds, destroying afflictions, and their power.
Chinese
三者之中，第一是业之我慢：认为自己独自完成所有自他利益的善业，这就是业之我慢。如此认为的原因是，被烦恼所控制的人们，即使在这个世界上也无法成办自己的利益，因此众生无法像我一样成办所有自他之利益。因此，我应当成办所有这些自他之利益。即使如此，也不应与低劣之人为友，如果他人承担重任等行持殊胜之业，自己又怎能不助其一臂之力呢？如果认为那工作低劣而自己高贵，以我慢而不做那工作，因为自己没有那种我慢才是殊胜，所以也应舍弃。第二是能力之我慢，有四种：应依赖的道理，对治我慢的自性，应断除的我慢之呵责，对治我慢的赞叹。第一种是：例如，如果遇到死蛇，乌鸦也会像鹏鸟一样对其进行轻蔑的行为，同样，如果自己能力的我慢弱小，即使是微小的堕落也会对自己造成损害。在断除烦恼方面，如果心怀沮丧并放弃精进努力，又怎能从贫困中解脱呢？因此，如果生起意乐我慢和精进行为，即使是巨大的应断除之物也难以战胜，因此，应当以坚定的心来摧毁堕落。如果自己被堕落所击败，那么想要战胜三界之人就会成为笑柄。第二种是：胜者人狮之子菩萨们，应当安住于我将战胜一切应断除之物，不让任何应断除之物战胜我的我慢之中。第三种是：任何众生因功德等而心生骄傲，从而击败自己，那就是烦恼者，而不是我慢者，因为我慢者不会落入敌人之手，而那些人则落入了烦恼我慢之敌的手中。如果想知道堕落有什么过错，那么，充满烦恼的我慢会以我慢将人带入恶趣，即使转生为人，也会感到高兴。
English
Among the three, the first is the pride of action: The thought that one alone will accomplish all virtuous actions for the benefit of oneself and others, this is the pride of action itself. The reason for thinking this way is that beings who are controlled by afflictions cannot even accomplish their own benefit in this world, therefore beings cannot accomplish all the benefits of themselves and others like I can. Therefore, I should accomplish all these benefits of myself and others. Even so, one should not befriend those of inferior work, and if others are doing noble work such as carrying burdens, how can one not help them? If one thinks that the work is inferior and that one is superior, one should not do that work out of pride, because it is superior to be without that pride, so one should abandon it. The second is the pride of ability, which has four aspects: the reason for relying on it, the nature of the antidote to pride, the criticism of the pride to be abandoned, and the praise of the antidote to pride. The first is: For example, if one encounters a dead snake, even a crow will treat it with contempt like a garuda, similarly, if one's pride of ability is weak, even a small downfall will harm oneself. In terms of abandoning afflictions, if one is discouraged and abandons effort, how can one ever be liberated from poverty? Therefore, if one generates the pride of intention and the effort of action, even a great object to be abandoned will be difficult to overcome, therefore, one should destroy downfalls with a steadfast mind. If one is defeated by downfalls, then the desire to conquer the three realms will become a laughingstock. The second is: The sons of the victorious lion of men, the Bodhisattvas, should abide in the pride that I will conquer all that should be abandoned, and not allow anything that should be abandoned to conquer me. The third is: Any being who is defeated by pride that is filled with qualities and so on is an afflicted one, not a proud one, because the proud one does not fall into the hands of the enemy, but those people have fallen into the hands of the enemy of afflicted pride. If one wonders what fault there is in falling, then being filled with afflicted pride, pride will lead one to bad migrations, and even if one is born as a human, one will be happy.
Chinese
应当欢喜。第二部分有三点：做善事是理所当然的，其自性是安乐；不满足是理所当然的，其异熟是安乐；因此，以欢喜心作为趣入之因。第一点是：世间人为了自己的安乐而做事，但这样做是否能带来安乐是无法确定的，而什么样的行为本身就是安乐，结果也是安乐呢？如果不做这样的行为，怎么能得到安乐呢？《释论》中说：如果连能带来安乐的行为本身，以及由此产生的其他安乐都不去做，又怎么能得到安乐呢？第二点是：就像刀刃上的蜂蜜一样，即使是对利益小而过患大的欲望也不能满足，那么，对于能带来暂时增上生和究竟寂静的殊胜异熟安乐的福德，又怎么会不满足呢？第三点是：因此，为了使所做之事得以完成，就像夏天中午被烈日炙烤的大象遇到湖泊并进入湖中一样，应当以欢喜心投入到善行之中。第四，关于舍弃的军队，有两点：暂时舍弃无能为力的事，这与力量衰退有关，如果现在没有能力完成那件事，为了将来能够做到，就暂时舍弃它。第二，彻底舍弃已经掌握的事，如果已经很好地掌握了前面的，想要修习后面的以及后面的后面的等等，越来越殊胜的法，就应当舍弃前面的。第二，关于以军队全力以赴去做的事，有三点：全力以赴地采取对治，舍弃罪过，以及成办随顺之行。第一部分有两点：第一，全力以赴地保持正念，例如，那些非常熟悉旧战场的人，当与敌人一起在战场上刀剑相交时，能做到不被敌人的刀剑所伤，并且能够击败敌人。同样，应当远离烦恼之剑，并且要巧妙地控制烦恼，使它们无法再次造成伤害。第二，全力以赴地忆念正念，例如，如果在战场上刀剑掉落，会因为恐惧而迅速捡起。同样，如果失去了忆念之剑，忘记了对治，就要通过忆念地狱的恐怖，迅速捡起忆念之剑。第二部分有两点：第一，不让罪过产生，如何不
English
One should rejoice. The second part has three points: Doing virtuous deeds is reasonable, its nature is happiness; not being satisfied is reasonable, its ripening is happiness; therefore, joy is shown as the cause of entering. The first point is: worldly people do deeds for their own happiness, but whether doing so will bring happiness is uncertain, and what kind of action itself is happiness, and the result is also happiness? If one does not do such actions, how can one be happy? The Great Commentary says: If one does not even do the action itself that becomes happiness, and the other happiness that arises from it, how can one be happy? The second point is: Just like honey on the edge of a razor, even desires that have little benefit and great faults cannot be satisfied, then how can one not be satisfied with the merit that produces the excellent ripening happiness of temporary higher realms and ultimate peace? The third point is: Therefore, in order to complete the work that has been started, just as an elephant scorched by the heat at midday in summer encounters a lake and enters it, one should engage in virtuous deeds with joy. Fourth, regarding the army of abandonment, there are two points: Temporarily abandoning what is impossible, which is related to the decline of strength, if one does not have the ability to accomplish that task now, one should temporarily abandon it in order to be able to do it in the future. Second, completely abandoning what has been grasped, if one has grasped the previous one well, and wants to practice the later ones and the ones after that, etc., which are increasingly superior, one should abandon the previous one. Second, regarding what should be done with the army's full effort, there are three points: Fully engaging in the antidote, abandoning faults, and accomplishing conducive actions. The first part has two points: First, fully engaging in mindfulness, for example, those who are very familiar with the old battlefield, when swords clash with enemies on the battlefield, can avoid being injured by the enemy's swords and can defeat the enemy. Similarly, one should stay away from the sword of afflictions, and one should skillfully control afflictions so that they cannot cause harm again. Second, fully engaging in remembrance, for example, if a sword falls on the battlefield, one will quickly pick it up out of fear. Similarly, if the sword of remembrance is lost and the antidote is forgotten, one should quickly pick up the sword of remembrance through remembering the fear of hell. The second part has two points: First, preventing faults from arising, how to not