Chinese
如同山王般广阔雄伟，坚固的须弥山，也能在一瞬间被焚烧殆尽，不留一丝灰烬的地狱无间火中，如果我对菩萨生起嗔恨心，刹那之间就会被投入其中，因此必须舍弃这些敌人。若思及危害的长久性，我的烦恼之敌，从无始轮回至今，一直都在危害我，若不以对治力降伏，未来无尽轮回中，仍会不断地危害我，如同夺取财物受用的其他敌人，没有一个能像烦恼之敌那样长久存在。因此，应当努力修持对治。若思及难以侍奉，普通的敌人，给予他们财物、食物、衣物等所需之物，顺应他们的心意，恭敬承侍，他们就会在任何时候都尽力帮助我们，提供安乐的方法。然而，贪、嗔、痴三毒等烦恼之敌，如果顺应烦恼的意愿去侍奉它们，不但不会带来利益和安乐，反而会在今生来世带来各种痛苦的损害，因此不应侍奉它们，而应舍弃。如上所述，如此长久无始无终，甚至连一刹那也不间断，持续不断，没有任何理由，如同火的自性是热一样，自然而然地成为敌人，成为增长今生来世各种痛苦损害的唯一原因的这些烦恼之敌，如果它们一定要安住在我的心殿之中，如果我执行它们最大的命令，就会遭受最大的损害；如果执行中等的命令，就会遭受中等的损害；如果执行最小的命令，就会遭受最小的损害；如果完全不执行，就不会遭受任何损害。这些烦恼之敌安住在心中，而我却不畏惧轮回，因为轮回是所有痛苦的根源，如同火坑和毒蛇的巢穴，反而对此感到欢喜，这是因为我贪恋轮回。
English
Just as the vast and majestic king of mountains, the steadfast Mount Meru, can be burned to ashes in an instant in the fires of the Avici hell, where not even a speck remains, if I were to generate animosity towards a Bodhisattva, I would be cast into it in a single moment. Therefore, these enemies must be abandoned. Considering the duration of harm, my enemy, the afflictions, has harmed me from beginningless samsara until now. If not subdued by antidotes, it will continue to harm me in all future endless samsaras. Unlike other enemies who steal wealth and possessions, none can endure as long as the enemy of afflictions. Therefore, one should strive to apply antidotes. Considering the difficulty of relying on them, ordinary enemies can be given whatever they desire, such as wealth, food, and clothing. If one pleases them and attends to them respectfully, they will always try to help and provide means of benefit and happiness. However, the enemies of afflictions, such as the three poisons of attachment, aversion, and ignorance, if served according to their desires, will not bring benefit or happiness. Instead, they will cause various sufferings and harms in this life and future lives. Therefore, one should not rely on them but abandon them. As stated above, in this way, for a long time without beginning or end, without interruption even for a moment, continuously and without any reason, just as the nature of fire is heat, naturally becoming enemies, being the sole cause of increasing various sufferings and harms in this life and future lives, these enemies of afflictions, if they must reside or dwell in my heart-temple, if I carry out their greatest command, I will suffer the greatest harm; if I carry out a moderate command, I will suffer moderate harm; if I carry out the smallest command, I will suffer the smallest harm; and if I do not carry out any command at all, I will not suffer any harm at all. These enemies of afflictions reside in my heart, and I am not afraid of samsara, which is the root of all suffering, like a pit of fire and a nest of poisonous snakes. Instead, I rejoice in it, because I am attached to samsara.
Chinese
怎么会感到高兴呢？不应该高兴啊。对于那些菩萨们来说，虽然不希望轮回的痛苦，但由于慈悲心的驱使而发愿转生，是为了利益众生，而不是因为喜欢和贪恋轮回。如果真是那样，那么众生也应该希望停留在轮回中而不解脱，但事实并非如此，正是因为不忍众生轮回的痛苦，所以自己也无法忍受，将自己的痛苦置之度外，为了利益他人而不舍弃轮回啊。据说，这些烦恼就像守卫一样，不让人从三界轮回的监狱中解脱，甚至在地狱、复活等地，也显现为斩断生命的刽子手。如果这些烦恼停留在我的心中，像无法分离的贪恋之网一样，像鸟被捕鸟网抓住一样，那么我怎么会有今生来世一切安乐的机会呢？因为没有，所以应该努力断除这些烦恼。第二点是，仅仅认识到烦恼并知道其过患是不够的，必须断除。而且，只要我没有像压制敌人一样，而是真正地降伏或断除这些烦恼之敌，那么我就应该在这种生起和修习烦恼对治的时刻，即使付出生命，也不放弃精进，并发誓努力。例如，仅仅因为一个普通敌人抢走了马匹、牲畜等微小的损害，也会激起愤怒，生起强大的傲慢，那些生起强大力量的人，在没有降伏那个敌人之前，甚至连睡眠都无法得到，从而生起精进。那么，对于降伏造成巨大损害的烦恼之敌，更需要生起巨大的精进，这还用说吗？据说，这个例子是事物相似的例子。即使我不努力降伏，这些敌人也会自然而然地在不久的将来死去，因此，这些被痛苦所控制的普通敌人，被称为烦恼，这是贬低的词语，意思是可怜且可悲的敌人，与这些敌人在战场上互相竞争的战斗中，公开列队
English
How could one be happy? One should not be happy. For those Bodhisattvas, although they do not wish for the suffering of samsara, they take birth out of compassion to benefit sentient beings, not because they enjoy and desire samsara. If that were the case, then sentient beings should also wish to remain in samsara without liberation, but that is not the case. It is because they cannot bear the suffering of sentient beings in samsara that they themselves cannot bear it either, setting aside their own suffering and not abandoning samsara for the sake of others. It is said that these afflictions are like guards, not allowing one to escape from the prison of the three realms of samsara, and even in places like hell and revivals, they appear as executioners who cut off life. If these afflictions remain in my mind, like an inseparable web of attachment, like a bird caught in a bird-catching net, then how could I have the opportunity for happiness in this life and the next? Because there is none, I should strive to abandon these afflictions. The second point is that it is not enough to merely recognize afflictions and know their faults; they must be abandoned. Moreover, as long as I have not subdued or abandoned these afflictions, these enemies, as if suppressing an enemy, but truly subdued, then I should, at this time of generating and practicing the antidotes to afflictions, not abandon diligence even if it costs my life, and vow to strive. For example, even for a small harm caused by an ordinary enemy stealing horses, livestock, etc., anger is aroused, and great pride arises. Those who generate great strength do not even get sleep until they have subdued that enemy, thereby generating diligence. Then, how much more necessary is it to generate great diligence to subdue the enemy of afflictions that causes great harm? It is said that this example is an example of similar things. Even if I do not strive to subdue them, these enemies will naturally die in the near future, so these ordinary enemies controlled by suffering are called afflictions, which is a derogatory term, meaning pitiful and pitiable enemies, openly lined up in battle competing with each other on the battlefield.
Chinese
设若列兵布阵之时，竭力想要击溃敌军，即使明知自己会被箭矢、长矛、刀剑等兵器所伤，遭受剧烈痛苦，也毫不畏惧。在未杀死敌军，未完成目标之前，绝不后退逃跑。若不努力断除、击溃烦恼，那么这些烦恼将如火的本性般，无需任何理由，自然而然地成为今生乃至来世各种痛苦的根源。无论贤愚，无论从谁的血脉中产生，都会毁灭一切。为了断除、击溃这些烦恼，我应精进努力。如今，为了对治烦恼，即使我没有食物、没有财物、没有衣物，即使遭遇各种不幸，遭受成百上千的痛苦，也不应灰心丧气，心想：‘我以前努力对治烦恼，却未能断除。’也不应认为：‘我仍然无法断除烦恼。’因此不乐于对治，变得懈怠。在未降伏烦恼之敌前，绝不放弃精进。更何况，为何要灰心丧气、变得懈怠呢？与无足轻重之事作战，敌人在战场上用刀剑等武器在自己的头等身体部位留下伤痕，也如同装饰品般珍视，并向他人炫耀，以此作为自己是勇士的标志。那么，为了自己和他人成办大事——成就佛果，菩萨行者在精进努力时，无论遭受何种对治烦恼的痛苦，为何会成为障碍呢？不仅不是障碍，反而因为能消除业障等原因，而成为助益。甚至渔夫、屠夫、农夫等为了谋生，日夜操劳，脚磨破，手磨出血，忍受寒冷、炎热、风雨等痛苦。那么，为了使众生获得暂时的善趣安乐和究竟的佛果大乐，又怎能不精进努力呢？
English
Suppose when forming an army, one earnestly desires to defeat the enemy, even knowing that one will be struck by arrows, spears, swords, and other weapons, enduring intense suffering, one disregards it. Before killing the enemy and accomplishing the goal, one does not retreat and flee. If one does not diligently abandon and defeat afflictions, then these afflictions, like the nature of fire, will naturally become the source of all kinds of suffering in this life and future lives without any reason. Whether wise or foolish, no matter from whose lineage they arise, they will destroy everything. To abandon and defeat these afflictions, I should exert effort. Now, for the sake of counteracting afflictions, even if I have no food, no wealth, no clothing, even if I encounter various misfortunes and suffer hundreds and thousands of pains, I should not be discouraged, thinking, 'I used to try to counteract afflictions, but I could not abandon them.' Nor should I think, 'I still cannot abandon afflictions.' Therefore, I am not happy to counteract them and become lazy. Before subduing the enemy of afflictions, I will never give up diligence. Moreover, why should one be discouraged and become lazy? Fighting for insignificant matters, even if enemies in battle leave scars on one's head and other body parts with swords and other weapons, one cherishes them like ornaments and boasts to others as a sign of being a warrior. Then, for the sake of accomplishing great things for oneself and others—attaining Buddhahood—when Bodhisattva practitioners exert effort, why would any suffering from counteracting afflictions be an obstacle? Not only is it not an obstacle, but it is actually beneficial because it can eliminate obscurations and so on. Even fishermen, butchers, farmers, and others, striving to make a living, work day and night, wearing out their feet and hands, enduring the suffering of cold, heat, wind, and rain. Then, in order to lead beings to temporary happiness in higher realms and ultimate great bliss of Buddhahood, how can one not exert effort?
Chinese
为了成就殊胜，像我这样的人，对于修道上的艰难困苦怎么能不忍受呢？一定要忍受啊！以前在发菩提心的时候，对于遍布十方，直至虚空边际的一切有情众生，发誓说：未度者令度，未脱者令脱，未得安慰者令得安慰，未涅槃者令得涅槃。要将他们从业和烦恼等一切障碍中解脱出来。当发誓的时候，我自身却仍然处在对贪著等烦恼丝毫没有解脱的状态中。自己能力的限度也不知道，就说这样担保的话，如果不是疯子是什么呢？就像疯子一样，自己被束缚着，还没有从水中解脱出来，却承诺要解救别人一样。因为必须按照所承诺的那样去做到，所以，用“那”来确定，用“看”来作为相似的说明，因为这样的缘故，为了摧毁或断除一切烦恼的敌人，对于依止对治法，要永远不退转地发誓，并努力精进。第三，将烦恼视为敌人，对于能够摧毁烦恼的对治法，自己已经习惯和熟悉了，对此要以贪著之心来认真对待，并且要认为“这个从无始以来就伤害了我”，这样对烦恼怀恨在心，使断除烦恼的对治法和烦恼二者交战，从而断除烦恼。如果认为这样执著和怀恨也是贪嗔，也应该断除，那么，对于对治法贪著，对于所断除的事物怀恨在心的这种状态，对于初学者来说，是摧毁烦恼的，所以不是所断除的，暂时还不是所断除的。但是，因为它也是所知障，所以将来某个时候也是需要断除的。因此，我们大家从一开始就这样想：我被火烧死，或者我的头被刀砍掉落在地上，即使发生再轻微或再严重的损害，在任何时候都顺从于贪嗔等烦恼的敌人，向它屈服，受它支配。
English
In order to accomplish the supreme, how can someone like me not endure the hardships of the path? One must certainly endure! Previously, at the time of generating the mind of enlightenment, regarding all sentient beings pervading the ten directions, reaching the limits of space, one vowed: "May those who are not liberated be liberated, may those who are not freed be freed, may those who have not found comfort find comfort, may those who have not attained nirvana attain nirvana." One vowed to liberate them from all obscurations such as karma and afflictions. At the time of making such a vow, I myself remain in a state of not being even slightly freed from afflictions such as attachment. Without even knowing the extent of my own abilities, how can I speak such assurances if I am not a madman? It is like a madman, being bound himself and not yet freed from the water, yet promising to liberate others. Because one must act according to what one has promised, therefore, using "that" to specify and "looking" to clarify the similarity, for that reason, in order to destroy or abandon all the enemies of afflictions, one must always vow to never turn back from relying on the antidote and strive with diligence. Thirdly, regarding afflictions as enemies, one should diligently cherish the antidote that one is accustomed to and familiar with, which destroys afflictions, and think, "This has harmed me since beginningless time." Thus, holding a grudge against afflictions, one should engage the antidote for abandoning afflictions and afflictions in battle, thereby abandoning afflictions. If one thinks that holding onto attachment and hatred in this way is also attachment and hatred and should be abandoned, then, for a beginner, this state of being attached to the antidote and holding a grudge against what is to be abandoned is what destroys afflictions, so it is not what is to be abandoned; it is not to be abandoned for the time being. However, because it is also a cognitive obscuration, it will need to be abandoned at some point in the future. Therefore, from the very beginning, we should all think like this: even if I am burned to death by fire, or my head is cut off by a sword and falls to the ground, no matter how slight or severe the harm that occurs, at all times I submit to the enemy of afflictions such as attachment and hatred, I bow down to it, and I am controlled by it.