Chinese
等等，以及守护戒律等等的善行，所有这些都会被一个强烈的愤怒摧毁或耗尽，如经中所说。此外，《文殊师利游戏经》中说，愤怒被称为文殊师利，它摧毁了百劫所积累的善，也说摧毁了百劫和千劫的集合。在《入行论释》中说，如果对普通众生生气，则摧毁一百劫的善，如果对菩萨生气，则摧毁一千劫的善。在《集经》中说，如果对尚未获得授记的菩萨，哪怕是一瞬间的愤怒，就会摧毁相当于那个数字的劫数的善行积累，这在《广大母经》和《中品母经》中是这样说的。一些注释通过提出疑问来进行辩论：如果一个瞬间的嗔恨摧毁了千劫布施的善行积累，那么由于凡夫不可能不生起愤怒，是否意味着没有一个众生能够获得解脱？这里所说的“瞬间”是指行为完成的瞬间。对此的回答是：有些人说，这里有三种区别：所摧毁之物、摧毁者和避免的方式。第一，一般来说，没有被方便和智慧二者所掌握的善行是属于福德分；被无我之见所掌握的善行仅仅是属于解脱分；被方便和智慧二者所掌握的善行是大乘的善行，以上是三种。第二，针对特殊的对境，其自性剧烈动荡，并且没有悔恨等对治。第三，不是从根本上摧毁种子，而是压制了生起后体验果报的能力，将其转化为在其他次数中体验果报。其原因是，较重的业首先成熟。正如所说：业的果报，何者重，何者近，何者习惯，何者先，在这些之中，先者先成熟。虽然如此说，但在体验时转化，对解脱分也有影响，因此所摧毁之物并不确定，摧毁的方式也不确定。从一切有部中说，亲近的善根，即使是巨大的善根之根，也会变得稀薄、完全清净和完全耗尽。因此，即使是对母亲也不应该生气，更何况是其他有情识的众生呢？
English
Etc., and all the virtues of practicing well, such as keeping the precepts, are destroyed or exhausted by a single strong anger, as stated in the sutras. Furthermore, the Sutra of the Play of Manjushri states that anger, called Manjushri, destroys the merit accumulated over a hundred kalpas, and it also says that it destroys the accumulation of hundreds and thousands of kalpas. In the commentaries on the "Entering the Middle Way," it is said that if one is angry with an ordinary sentient being, one destroys a hundred kalpas of merit, and if one is angry with a Bodhisattva, one destroys a thousand kalpas of merit. In the "Compendium of Sutras," it is said that if one is angry for even a moment with a Bodhisattva who has not yet received a prophecy, one destroys the accumulation of merit equal to that number of kalpas, as stated in the Extensive and Medium Mother Sutras. Some commentaries argue by raising doubts: if a single moment of hatred destroys the accumulation of merit from a thousand kalpas of giving, then since it is impossible for ordinary beings not to generate anger, does it mean that not a single sentient being can attain liberation? The "moment" here refers to the moment of the completion of the action. The answer to this is: Some say that there are three distinctions here: the object to be destroyed, the destroyer, and the manner of avoidance. First, in general, virtues not grasped by both skillful means and wisdom are of the nature of merit; virtues grasped by the view of selflessness are merely of the nature of liberation; and virtues grasped by both skillful means and wisdom are the virtues of the Great Vehicle, these are the three. Second, directed at a special object, its nature is violently disturbed, and it is devoid of antidotes such as remorse. Third, it does not destroy the seed from the root, but rather suppresses the power to experience the result after it arises, transforming it into experiencing the result in other instances. The reason for this is that the heavier karma ripens first. As it is said: Of the fruits of karma, whichever is heavier, whichever is closer, whichever is habitual, whichever is earlier, among these, the earlier one ripens earlier. Although it is said that way, transforming it at the time of experience also affects the liberation aspect, so the object to be destroyed is not certain, and the manner of destruction is also not certain. From the Sarvastivadins, even the root of great merit that is close will become thin, completely purified, and completely exhausted. Therefore, one should not be angry even with one's mother, let alone other sentient beings with consciousness.
Chinese
至于我们自己的身体，还用说什么呢？虽然胜子仁波切驳斥说，不一定摧毁，但并没有说明这样做的理由。他说，摧毁的方式不一定。虽然没有明确地说出摧毁者，但他说，即使是对待粪便也不应该生气，因此，对于特殊的境地，不一定需要生气。这就是驳斥。但这并不能作为直接的回答。没有看到其他的回答。在这里思考根本的词句，虽然像是“供养三宝等善行是什么”，但实际上思考其意义，似乎是说，布施等身语的善行可以摧毁，但心的善行却不能摧毁。布施和供养等，是布施所产生的福德的基础；身口意三门行善，是戒律所产生的福德的基础，所有这些，只要对菩提心等从内心深处生起一次嗔恨，就会被摧毁。而忍辱、精进、禅定、智慧修习所产生的福德的基础，是无法摧毁的。因为有下等和上等的差别，忍辱与嗔恨本身是直接相违的。如果以布施等所摄持的善根，也被三殊胜的方便所摄持，那么善行就不会被恶缘所夺走。他说，没有什么比嗔恨更大的罪恶，它摧毁自身的善行，是堕入地狱的原因。也没有什么比忍辱更好的善行或苦行，它是嗔恨的对治。经中说：“忍辱是殊胜的苦行，忍辱是最高的。涅槃是最高的，佛陀如是说。”因此，要努力修习忍辱，以各种方式来修习将要讲述的方法。如果对敌人等他人心生不悦，在自心中怀有嗔恨的毒箭，就无法体验到内心极度寂静的禅定的喜乐等，禅定等也不会在心中生起，也无法获得内心的喜悦和身体的舒适，甚至夜晚也无法入睡，身心都无法支撑，变得不稳定。如果有人对奴仆等任何人施予金银、华丽的衣物等财物，以及垫子等物
English
As for our own bodies, what need is there to say? Although the Son of the Conquerors refuted by saying that it is not certain to destroy, there is no reason given for being able to do so. He said that the manner of destruction is not certain. Although he did not explicitly state the destroyer, he said that even one should not be angry with excrement, therefore, it is not certain that one needs to be angry in special circumstances. This is the refutation. But this cannot serve as a direct answer. No other answer is seen. Here, thinking about the root words, although it seems like "What are the virtuous practices such as offering to the Three Jewels?", but actually thinking about its meaning, it seems to say that the virtuous deeds of body and speech such as giving can be destroyed, but the virtuous deeds of the mind cannot be destroyed. Giving and offerings, etc., are the basis for the merit arising from giving; practicing well with the three doors is the basis for the merit arising from ethics, all of which, as long as one arises with anger from the depths of one's heart towards the Bodhicitta, etc., will be destroyed. But the basis for the merit arising from practicing patience, diligence, meditation, and wisdom cannot be destroyed. Because there is a difference between inferior and superior, patience is directly opposed to anger itself. If the roots of virtue gathered by giving, etc., are also grasped by the means of the three supremes, then the virtuous deeds will not be stolen by adverse conditions. He said that there is no greater sin than hatred, which destroys one's own virtuous deeds and is the cause of falling into hell. And there is no better virtuous deed or asceticism than patience, which is the antidote to hatred. The sutra says: "Patience is the supreme asceticism, patience is the highest. Nirvana is the highest, thus said the Buddha." Therefore, one must strive to cultivate patience, and strive to practice the methods that will be taught in various ways. If one harbors displeasure towards enemies and others, and holds the poisonous arrow of hatred in one's own mind, one will not be able to experience the joy of meditation, etc., which is the extreme pacification of the mind, and meditation, etc., will not arise in one's mind, and one will not be able to obtain joy of mind and comfort of body, and even at night one will not be able to sleep, and both body and mind will not be able to support themselves, and will become unstable. If someone gives gold, silver, luxurious clothes, etc., and cushions, etc., to servants and others
Chinese
那些依靠以盛大恭敬给予或布施恩惠的国王等等的臣仆等奴仆，如果对具有强烈嗔恨的君主不念恩情，反而起杀心、加以损害，那对其他人来说更不用说了。嗔恨者以粗暴的言语和殴打等行为，使所有亲近的亲友和朋友都感到悲伤，因此不喜欢他、疏远他。即使对侍从毫不吝惜地布施财物等，从而将他们收为己用或纳入自己的圈子，他们也不会依靠他，也不会成为他的侍从。总而言之，就像恶劣的鬼怪一样，愤怒者或怀有愤怒的人是不会安乐的，因此应该努力断除愤怒。对于嗔恨者来说，愤怒的敌人会摧毁善根，并且会造成堕入地狱等上面所说的那些来世的痛苦，因此会带来今生来世的诸多痛苦。如果有人约束自己的心，修持能够摧毁愤怒之敌的忍耐，那么与上面所说的相反，他将在今生和来世获得广大的安乐喜悦。对于我和我方，抢夺受用等制造不悦的痛苦，以及阻碍获得财富等渴望的安乐，由此产生的不悦或不适，一旦成为嗔恨产生的食物，就像食物使身体逐渐增长一样，嗔恨会大大增长，从而摧毁我自身相续中的善根，因此必须从现在开始摧毁嗔恨的食物——不悦。因此，就像断绝食物来削弱敌人的力量一样，我必须从根本上摧毁敌人嗔恨的食物——不悦。因为，除了通过摧毁善根等方式给自身带来今生来世的各种损害之外，这个敌人嗔恨没有任何其他的工作可做。制造不悦和阻碍渴望等会造成巨大的损害
English
Those servants and slaves, such as ministers, who rely on kings and others who bestow or give great kindness with great respect, if they do not appreciate the kindness of the lord who possesses strong hatred, but instead attack and harm him with the intention to kill, then what need is there to mention others? The hater, with harsh words and beatings, etc., causes all close relatives, friends, and companions to feel sad, and therefore they dislike and alienate him. Even if one gathers servants or attendants by giving them wealth and possessions without any reservation, they will not rely on him and will not become his attendants. In short, just like a malicious demon, the angry one or the one with anger is never at ease, so one should strive to abandon anger. For those with hatred, the enemy of anger destroys the roots of virtue and causes birth in hell, etc., as mentioned above, thus causing many sufferings in this life and the next. If someone restrains their mind and cultivates patience, which destroys the enemy of anger, then, contrary to what was said above, they will obtain great happiness and joy in this life and in future lives. For myself and my side, the unpleasant suffering of being robbed of possessions, etc., and the obstruction of achieving desired happiness, such as gaining wealth, etc., the unpleasantness or discomfort that arises from this, once it becomes the food for the arising of hatred, just as food gradually increases the body, hatred will greatly increase, thereby destroying the virtues in my own mindstream, so from now on, the food of hatred—unpleasantness—must be destroyed. Therefore, just as cutting off food weakens the enemy's strength, I must fundamentally destroy the enemy's food of hatred—unpleasantness. Because, apart from causing various harms in this life and the next by destroying the roots of virtue, etc., this enemy of hatred has no other work to do. Causing unpleasantness and obstructing desires, etc., causes great harm.
Chinese
无论遇到什么不悦的事情，我都要反复告诫自己，不要扰乱这颗成为不悦之对治的欢喜之心。如果这样忍受一切损害，心想我会被好坏之人轻贱吗？即使心烦意乱，对损害者心生不悦，自己想要的事情也丝毫不会成功，反而会摧毁和损害自己相续中的善根。如果所造成的损害，比如麦粒等进入腹部，像胃一样可以医治，如果自他双方都能医治，那么对他不悦，生气又有什么用呢？没有用的。如果像打破瓷碗等无法修复，既然无法修复，对他不悦又有什么好处呢？不但没有好处，反而会再次受到自他纷争痛苦的损害。第二，修习安忍分二：安忍之境的确定和修习安忍。首先：安忍之境二十四种，即对自己造成不悦之事十二种，以及对悦意之事造成障碍十二种。那是什么呢？即对我或我的亲友父母、亲戚朋友、上师、佛法等，施加痛苦，或以轻蔑等方式使我不得利养，或直接辱骂我为盗贼等恶语，或四处宣扬我的恶名，使我名声不好，这八种是不悦意的。对敌人则相反，即给予安乐、利养、赞扬和美名，这四种是不悦意的，共十二种。对悦意之事造成障碍十二种，即对我或我的亲友等给予安乐等四种，共八种，对敌人则相反，即施加痛苦等四种，共十二种，总共二十四种。这些是以前做过的，现在正在做的，以及将来会做的。这七十二种是产生嗔恨的原因，因此要接受不悦意之事，看到悦意之事的过患，从而修习安忍。第二，分二：对造成不悦之事修习安忍，以及对造成悦意之事障碍修习安忍。首先：对给我带来痛苦修习安忍，以及对我进行轻蔑等修习安忍，我的亲