English
No matter what unpleasant things happen, I must repeatedly admonish myself not to disturb this joyful mind that is the antidote to unpleasantness. If I endure all harm in this way, will I be despised by good and bad people? Even if the mind is disturbed and displeasure arises towards the harmer, the things one desires will not be accomplished in the slightest, but instead will destroy and harm the roots of virtue in one's own mindstream. If the harm done, such as grains entering the abdomen, can be treated like the stomach, and if both oneself and others can treat it, then what is the use of being displeased and angry with it? There is no use. If it is like breaking a porcelain bowl and cannot be repaired, since it cannot be repaired, what good does it do to be displeased with it? Not only does it do no good, but one will again be harmed by the suffering of self and other's disputes. Second, cultivating patience is divided into two: determining the object of patience and cultivating patience. First: The objects of patience are twenty-four, namely twelve things that cause displeasure to oneself, and twelve things that cause obstacles to pleasant things. What are they? They are causing suffering to me or my friends, parents, relatives, friends, teachers, Dharma, etc., or causing me to not gain profit and honor through contempt, etc., or directly insulting me with harsh words such as "thief," or spreading my bad name everywhere, causing me to have a bad reputation. These eight are unpleasant. The opposite for enemies, namely giving happiness, profit, praise, and good name, these four are unpleasant, totaling twelve. The twelve things that cause obstacles to pleasant things are giving happiness, etc., to me or my friends, totaling eight, and the opposite for enemies, namely inflicting suffering, etc., totaling twelve, making a total of twenty-four. These are what was done in the past, what is being done now, and what will be done in the future. These seventy-two are the causes of generating hatred, therefore one must accept unpleasant things, see the faults of pleasant things, and thus cultivate patience. Second, divided into two: cultivating patience towards things that cause displeasure, and cultivating patience towards things that cause obstacles to pleasant things. First: cultivating patience towards those who bring me suffering, and cultivating patience towards those who treat me with contempt, etc., my friends
Chinese
对于不想要的事物保持忍耐，对敌人行善保持忍耐，共有四种。第一种，又分为：接受痛苦的忍耐，对佛法坚定信心的忍耐，以及对加害者不予理睬的忍耐，共三种。第一种是：详细讲述了对于他人给自己带来痛苦时如何修持忍耐，因为之后的几种忍耐都需要结合这种修持方法，所以这里进行了概括讲述。正如（经文）所说，从章节的划分也可以看出，轮回的此地，带来安乐的财富和尊敬等事物，只是偶尔出现，非常稀少；而带来痛苦的各种不想要的事物，却非常多且不由自主地出现。这本身就是轮回的特征。一旦在轮回中漂泊，即使下决心断绝痛苦，痛苦也不会穷尽，所以必须忍耐。如果明白这一点，痛苦也有其优点，比如，没有痛苦，就不会有想要从轮回痛苦中解脱的决心；而有了痛苦，就会生起出离心等。因此，内心啊，你要坚定，要有耐心去忍受，因为痛苦是引导出离的向导，是策励行善的动力，是扫除罪恶的扫帚，所以它是有优点的。举例反驳：信仰乌摩女神的人，会跳到她的三叉戟尖上，或者跳入祭祀的火焰中；迦腻色迦国的某些外道，为了获得梵天，会在日月被罗睺星遮蔽时砍下自己的头；或者那些地方的人们，因为相互嫉妒争斗，会放火烧毁房屋，用刀剑砍杀等，这些痛苦的感受都非常难以忍受，但他们为了实现自己的愿望，仍然能够忍受。那么，我为了成办伟大的解脱涅槃，又为何不能忍受呢？以前的人们也是如此。对于忍受损害等任何事情，一旦习惯了，就没有什么事情是不能轻易做到的。因此，首先要习惯于忍受微小的损害，之后逐渐地，也要忍受巨大的损害。那要如何做呢？比如被蛇和牛虻叮咬，没有食物而饥饿，没有水而口渴等痛苦的感受，以及身体发痒而抓挠等。
English
There are four types of patience: patience with unwanted things, and patience with doing good to enemies. The first type is further divided into three: patience in accepting suffering, patience in having firm conviction in the Dharma, and patience in disregarding harm-doers. The first is: It is explained in detail how to cultivate patience when others inflict suffering on oneself, because the subsequent types of patience need to be combined with this method of cultivation, so it is summarized here. As the (text) says, it can also be seen from the division of chapters that in this place of samsara, wealth and respect, which bring happiness, appear only occasionally and are very rare; while various unwanted things that bring suffering appear very often and involuntarily. This itself is the characteristic of samsara. Once wandering in samsara, even if one resolves to cut off suffering, suffering will not end, so one must be patient. If one understands this, suffering also has its advantages, such as, without suffering, there would be no determination to be liberated from the suffering of samsara; and with suffering, renunciation and other thoughts will arise. Therefore, mind, you must be firm and have the patience to endure, because suffering is the guide that leads to renunciation, the motivation to encourage virtue, and the broom that sweeps away evil, so it has advantages. Counter-example: Those who believe in the goddess Uma jump on the tip of her trident, or jump into the sacrificial fire; some heretics in the country of Kanishka, in order to obtain Brahma, cut off their heads when the sun and moon are eclipsed by Rahu; or the people in those places, because of mutual jealousy and fighting, set fire to houses, kill with swords, etc. These feelings of suffering are very difficult to endure, but they are still able to endure them in order to achieve their desires. Then, why can't I endure for the sake of accomplishing the great liberation of Nirvana? People in the past were also like this. For enduring harm and anything else, once you get used to it, there is nothing that cannot be done easily. Therefore, first get used to enduring small harms, and then gradually endure great harms as well. How to do that? For example, the painful feelings of being bitten by snakes and horseflies, being hungry without food, being thirsty without water, and itching and scratching the body, etc.
Chinese
以及其他。如果明明看见了，为什么不看见无意义的痛苦是无法忍受的呢？如果看见了，就应该为了成就大事而忍耐。此外，夏天炎热，冬天寒冷，还有雨和风等等，以及各种各样的疾病，还有被绳索之类的束缚，以及被他人殴打等等。我不要过于娇气，或者过于没有忍耐力，如果那样娇气，那么娇气就会越来越大，损害也会越来越增加，最终变得无法忍受。习惯了就能成功，并且在那里培养忍耐的力量。例如，有些人战场上自己的身体被刀剑等击中，如果看见自己身体的血，那么勇气和坚韧就会更加增长和强大；而有些人战场上看见他人身体被刀剑击中的一点血，就会吓得昏厥倒地，更何况看见自己的血呢？之所以会这样，原因在于依次是心的稳定，也就是威严更加强大，以及从以前的状态，也就是没有勇气和坚韧而导致的。习惯了就会变得容易，因此，为了成就大事，无论发生什么大小的损害，都要克服它。无论发生什么艰难困苦，都不要被击倒，也不要生气。智者，也就是菩萨们，无论自己遭受他人损害等等的剧烈痛苦，都要让自己的心非常清净和喜悦，不要让不愉快扰乱它。例如，世俗之人面临战争时会有痛苦，同样，明白了佛法之后，必须与烦恼的对治作斗争，因此，必须努力与应断除的嗔恨等烦恼，以及对治忍耐等交战或战斗。像这样战斗或进行断除与对治的战斗时，如果佛法允许，就会唤醒以前的恶业，因此会产生许多痛苦或损害。然而，为了成就大事，对于没有损害的痛苦，都要克服它，并且摧毁烦恼嗔恨等的敌人，那些人是……
English
and others. If you clearly see it, why don't you see that meaningless suffering is unbearable? If you see it, you should be patient in order to accomplish great things. Furthermore, summer is hot, winter is cold, and there is rain and wind, etc., as well as various kinds of diseases, and being bound by ropes, etc., and being beaten by others, etc. I should not be too pampered, or too lacking in patience. If I am so pampered, then the pampering will become greater and greater, and the harm will increase more and more, and eventually become unbearable. If you get used to it, you will succeed, and cultivate the power of patience there. For example, when some people are hit by swords, etc., on their own bodies on the battlefield, if they see the blood of their own bodies, then their courage and steadfastness will increase and become stronger; while some people, when they see a little blood from another person's body being hit by a sword on the battlefield, will be so frightened that they faint and fall to the ground. What need is there to mention seeing one's own blood? The reason for this is that, in order, the mind is stable, that is, the majesty is stronger, and it is caused by the previous state, that is, the lack of courage and steadfastness. If you get used to it, it will become easy. Therefore, in order to accomplish great things, you must overcome all the harms, whether large or small, that occur. No matter what hardships and sufferings occur, never be defeated or angry. The wise, that is, the Bodhisattvas, no matter what severe suffering they themselves suffer from the harm of others, etc., should make their own minds very pure and joyful, and should not let unpleasantness disturb them. For example, just as worldly people have suffering when facing war, similarly, after understanding the Dharma, one must fight against the antidotes to afflictions. Therefore, one must strive to fight or battle with the afflictions such as hatred that should be abandoned, and the antidotes such as patience. When fighting in this way or engaging in the battle of abandonment and antidotes, if the Dharma allows, it will awaken the previous bad karma, and therefore many sufferings or harms will occur. However, in order to accomplish great things, one must overcome all the sufferings that do no harm, and destroy the enemies of afflictions such as hatred, those people are...
Chinese
战胜军队的勇士，是具有力量的至尊。除此之外，杀害人、马等其他生物的降敌者，是用武器击打已死的尸体等来杀害，并自诩为勇士。除此之外，从经历痛苦中产生的功德是，如果有了痛苦，就会厌倦和沮丧，从而消除自相续中傲慢的自豪感或骄傲，并且，因为自己遭受痛苦的缘故，会对其他轮回中的痛苦众生生起想要脱离痛苦的无限慈悲心，并且，因为痛苦的因是罪恶，所以会谨慎并舍弃，并且因为快乐的因是善，所以会欢喜并修行，因此会对善恶业的因果进行详细观察。第二是，自己虽然能忍受痛苦，但如果对产生痛苦的损害者生气，那么，对于风、胆汁、痰等大病，这些痛苦的巨大来源，却不生气，为什么对有情众生所造成的损害而生气呢？这是不合理的。疾病是由时、鬼、饮食、行为四种因素造成的，疾病没有自主权，生气又有什么用呢？如果有人想，这个人从内心深处用石头、棍棒等击打我，为什么不对他生气呢？这二者都是没有自主权的，是相同的，因为对方的损害之敌和疾病，都是依次被嗔恨等烦恼和时、鬼、饮食、行为等因素驱使，没有自主权，是受他支配的，如果是这样，那就是缘起，如果是缘起，那就是空性，因此要知道没有生气的对象和生气的行为，从而阻止生气。例如，风、胆汁、痰等没有自主权，即使不情愿，也会因为因缘的作用而产生各种疾病。同样，损害者、敌人等也是没有自主权的，即使不情愿，也会因为不愉快等因缘的作用，而强烈地产生愤怒等烦恼，因此没有自主权是相同的。如果有人想，疾病没有损害的想法，而敌人有，所以不相同。首先是
English
The warrior who conquers armies is the supreme one endowed with power. Beyond that, the subduer of enemies who kills other beings such as humans and horses is one who strikes and kills corpses and the like with weapons, boasting of being a warrior. Furthermore, the benefit arising from experiencing suffering is that if there is suffering, one becomes weary and despondent, thereby eliminating all arrogance or pride in one's own mind-stream. Moreover, due to one's own suffering, immeasurable compassion arises for other suffering sentient beings in samsara, wishing them to be free from suffering. And because the cause of suffering is sin, one becomes cautious and abandons it, and because the cause of happiness is virtue, one rejoices and practices it, thus scrutinizing the cause and effect of virtuous and non-virtuous actions. Secondly, if one can endure one's own suffering, but becomes angry at the harm-doer from whom the suffering arises, then why not be angry at the great diseases such as wind, bile, and phlegm, which are the great sources of suffering? It is unreasonable to be angry at harm done by sentient beings. Diseases arise from the power of the four conditions of time, spirits, food, and behavior, and since diseases have no autonomy, what is the use of being angry? If someone thinks, 'This person struck me with stones, sticks, and so on from the depths of their heart, why not be angry at them?' The two are the same in that they have no autonomy, because the harming enemy and the disease are both driven by afflictions such as hatred and by factors such as time, spirits, food, and behavior, respectively, and have no autonomy, being under the control of others. If that is the case, then it is dependent origination, and if it is dependent origination, then it is emptiness, so one must know that there is no object of anger and no act of anger, and thereby prevent anger. For example, just as wind, bile, phlegm, and so on have no autonomy and, even unwillingly, various diseases arise due to the influence of causes and conditions, similarly, harm-doers, enemies, and so on also have no autonomy and, even unwillingly, afflictions such as anger arise strongly due to the influence of causes and conditions such as unpleasantness, so they are the same in that they have no autonomy. If someone thinks, 'Diseases do not have the intention to harm, but enemies do, so they are not the same,' firstly,