Chinese
即使没有想过要对地神发怒，人们也会因为因缘和合，仅仅依靠一些微小的因缘而发怒。即使那个因缘也没有想过要在这个人的相续中生起愤怒，但愤怒也同样会依靠一些微小的因缘而生起。这就像镜子中显现影像时，镜子并没有想过要在自己的表面生起这个影像，但因缘和合就会显现。那个影像也没有想过要在镜子中生起一个影像，但因缘和合就会显现一样，疾病和敌人也是如此。所有嗔恨等烦恼的过患，以及由此引发的杀生、偷盗等各种罪恶，这些都是由因缘的力量产生的。没有因缘，就没有经过思考而有意为之等自主的行为，因此不应该发怒，而应该生起慈悲心。如果没有外境等，眼等根识就不会有见闻等，如果没有见闻等，就不会对它进行好坏的判断，因此依靠外境、根、识三者聚合才会生起嗔恨。即使外境、根、识三者的因缘聚合，它们也没有想过要在这个人的相续中生起嗔恨。由外境、根、识三者聚合的因缘所生起的嗔恨，也没有想过是由我这些因缘所生起的，因此没有任何自主的作者。外道数论派和正理派等认为，所有因缘并非没有自主性，而是具有自主性的自性和神我等产生了敌人的害心等果。但事实并非如此，所谓的具有五种功德的自性，以及所谓的具有五种功德的神我，在它们尚未产生之前，并没有特意思考“我应该为了伤害他人等而产生”，因为它们尚未产生，就像石女的儿子一样。他们承许这些是常恒自主的，如果已经产生，就不能……
English
Even without thinking that one should be angry with the earth deity, people become angry due to circumstances, relying on mere minor causes. Even that cause does not think that it should generate anger in the mindstream of this person. Similarly, anger arises relying on mere minor causes. For example, when an image appears in a mirror, the mirror does not think that it should generate that image on its surface, but it appears due to the power of circumstances. That image also does not think that it should generate an image in the mirror, but it appears due to the power of circumstances. Similarly, disease and enemies are exactly the same. All the faults of afflictions such as hatred, and the various sins such as killing and stealing that are instigated by them, all arise from the power of circumstances. Without circumstances, there is no intentional action or free will, so one should not be angry, but should generate compassion. Without objects such as forms, there is no seeing or hearing by the sense consciousnesses such as the eyes, and without seeing or hearing, there is no judgment of good or bad. Therefore, although hatred arises depending on the assembly of object, sense, and consciousness, those assembled causes of object, sense, and consciousness do not think that they must generate this hatred in the mindstream of this person. The hatred generated by the cause of the assembly of object, sense, and consciousness also does not think that it is generated by these causes. Therefore, there is no independent agent. External non-Buddhist schools such as the Samkhya and Nyaya schools think that all causes are not without independence, but that independent entities such as the chief and the self generate the results such as the intention to harm enemies. But that is not the case, because the so-called chief with five qualities, and the so-called self with five qualities, do not specifically think, before they are born, "I should arise in order to harm others," because they have not yet been born, like the son of a barren woman. They assert that these are permanent and independent, but if they are born, they cannot...
Chinese
是常恒的，并且由于因缘而受他者支配。如果这些没有产生，那么主宰者们也会不存在。在那种情况下，作为损害者等产生或者想要产生的是什么呢？什么也没有。如果胜论派所承认的作为知识之人的“我”享受主宰者所赋予的境，那么，如果“我”像了知声音一样了知并执持境，那么“我”就总是执持那个唯一的声音，或者会散乱。因为从执持那个唯一的声音来说，任何时候都不会停止，也不会消失，因为作为执持者是常恒的。对于理智派驳斥所承认的常恒无心的“我”，像那样的“我”不会做损害心等的事情。如果“我”是常恒的，因为是常恒的，就像虚空一样，所以所有能起作用的活动都会消失。如果“我”是常恒的，但在与心等不常恒的因缘相遇时起作用，那是不合理的。即使心等因缘与其他相遇，“我”是常恒的，自性不变，因缘能对它产生什么与之前不同的作用呢？什么也没有。像这样，即使心等其他因缘有所帮助时，“我”也没有像以前一样改变。心或者因缘的作用对“我”产生了什么以前没有的差别呢？什么也没有产生。如果产生了，常恒性就消失了。因此，说“这是‘我’的帮助者”，这两者之间有什么相互帮助的关系呢？因为常恒者不能被因缘所帮助。像这样，所有敌人等的损害者都是无自主的，由其他因缘的力量所产生。因缘也是由前一个因缘的力量所支配，后一个因缘也是无自主的。例如，敌人受嗔恨的支配，嗔恨受因缘的支配，因缘也由前世业的因缘的力量所产生等等，因为前一个没有尽头，所以任何自主的事物都不可能存在，所以是缘起性空。这样理解之后，就没有真实了。
English
are permanent and are subject to others due to causes and conditions. If these did not arise, then those lords would not exist. In that case, what would arise or want to arise as a harmer, etc.? There is nothing. If the self, the person of knowledge, as accepted by the Vaiseṣikas, enjoys the objects assigned by the lord, then if that self knows and grasps an object like sound, then that self will always grasp that single sound, or it will be distracted. Because from grasping that single sound, it will never cease or disappear, because as the grasper it is permanent. In refuting the permanent, mindless self accepted by the reasoners, such a self would not perform the function of harming thoughts, etc. If that self were permanent, because it is permanent, like space, all actions that perform functions would manifestly be absent. If the self is permanent, but functions when it encounters other impermanent conditions such as thoughts, that is not reasonable. Even if conditions such as thoughts encounter others, what difference does it make that the self, which is permanent and whose nature does not change, performs a function that is different from before due to conditions? There is nothing. In this way, even when other conditions such as thoughts are helpful, the self does not change from its previous state. What previously non-existent difference did the action of thought or condition make to that self? It did not make any. If it did, permanence would be impaired. Therefore, what mutual relationship of helping and being helped exists between the two, saying, "This is the helper of that self"? Because the permanent cannot be helped by conditions. In this way, all harmers such as enemies are without autonomy and arise due to the power of other conditions. The conditions are also controlled by the power of the previous condition, and the subsequent conditions are also without autonomy. For example, the enemy is under the control of hatred, hatred is under the control of conditions, and the conditions also arise from the power of the conditions of previous karma, etc. Because there is no end to the previous one, no autonomous thing can exist, so it is dependent arising and emptiness. Having understood it in this way, there is no truth.
Chinese
就像显现如幻术、梦境、化身一般。对于所有加害的事物，没有能嗔者和所嗔者，因为是缘起或者空性，所以不应该生嗔。如果一切法都如幻化一般没有真实性，那么由谁或者什么对治来遣除嗔恨呢？因为远离能作和所作，所以以忍辱来遣除嗔恨也是不合理和不恰当的，如果这样认为。虽然胜义谛中是真实的，但在世俗谛中仅仅是名言，依靠修习忍辱，就能使嗔恨的果报，如地狱等的痛苦得以断绝，这种观点不仅是合理的，而且是非常恰当的。一切都是他力缘起，因此，无论是敌人还是朋友，如果见到他们做出不合情理的损害等行为。要知道这是因为他们的力量，他们是无助的，因为这样的因缘，他们失去了自主。像之前所说的那样思考，心中不要烦恼，保持平静，不要生气，这与声闻众前往乞食的故事相结合来说明的。第三，如果不是依靠因缘，而是自然而然地，按照各自的意愿，因为有自主而能够成就的话。那么任何一个众生，哪怕是一个，也不希望自己有痛苦和不愉快，都希望快乐，因此所有有身体或有情众生。对于任何人来说，哪怕是微小的痛苦也不应该发生，或者不会发生才对。如果不是这样，因为没有自主，不谨慎，对自己也这样，因为不谨慎，自己用荆棘刺伤自己等，会造成损害。有些人为了得到女人和财物等，对女人等贪婪执着，断绝饮食等，自己给自己施加巨大的痛苦和艰难。有些人自己用绳索等勒死自己，有些人跳下悬崖等高处，自己杀死自己，有些人吃毒药和不适的食物。以及造作非福德，杀生、不予而取、邪淫、妄语等恶行。
English
Just as appearances are like illusions, dreams, and emanations. Towards all harmful things, there is no one who is angry and nothing to be angry at, because it is dependent arising or emptiness, so one should not become angry. If all phenomena are unreal like illusions, then by whom or with what antidote should anger be dispelled? Since it is devoid of agent and action, it is not reasonable or appropriate to dispel anger with patience, if one thinks like that. Although it is true in the ultimate sense, in the conventional truth it is merely nominal, relying on the cultivation of patience, the suffering of the result of anger, such as hell, can be cut off, this view is not only reasonable, but also very appropriate. Everything is dependent arising under the power of others, therefore, whether it is an enemy or a friend, if one sees them doing unreasonable harm and other actions. Know that it is because of their power, they are helpless, because of such causes, they have lost their autonomy. Think in the way that was previously explained, do not be troubled in your heart, remain calm, do not be angry, this is explained in conjunction with the story of the Shravakas going to beg for alms. Third, if it were not dependent on conditions, but naturally, according to their own wishes, because they have autonomy, then it would be accomplished. Then no sentient being, not even one, would want any suffering or discomfort for themselves, and they would all want happiness, therefore all embodied or sentient beings. For anyone, even the slightest suffering should not occur, or it should not occur. If it is not like that, because there is no autonomy, and they are careless, they are like that to themselves, because they are careless, they prick themselves with thorns, etc., and cause harm. Some people, in order to obtain women and wealth, are greedy and attached to women, etc., and cut off food and drink, etc., inflicting great suffering and hardship on themselves. Some people strangle and kill themselves with ropes, etc., some jump off cliffs and other high places, killing themselves, and some eat poison and unsuitable food. And creating non-virtue, killing, taking what is not given, engaging in sexual misconduct, lying, and other evil deeds.
Chinese
萨。自己给自己今生来世都制造各种各样的损害，在什么时候像前面所说的那样，被嗔恨和贪欲等烦恼所控制，不由自主地对自己痛苦或内心痛苦贫穷，也是自己杀死自己或者正在做。那时被烦恼所控制的那些，怎么会不损害其他众生的身体呢？肯定会损害的。生起嗔恨等烦恼，就像被鬼附身一样不由自主。自己亲自参与杀害自己等，不由自主的那些对其他自己等造成损害等，如果我是菩萨，那么理应对他生起慈悲，即使没有生起一百个慈悲，如果对他生气或者改变，那又是什么话呢，说什么好呢。如果说，损害和伤害其他众生这件事，是各个凡夫俗子的自性吗？如果是，那么不应该对他生气。比如，对于具有燃烧自性的火，自己接触而被烧伤时，不应该责怪和生气火。然而，损害和伤害的过失不是自性而是暂时的，众生自己的自性是驯服或者温和的。那么，对他生气也是不应该的，比如，天空烟雾弥漫，烟雾熏到自己而受到损害时，不应该对烟雾生气，而是对天空生气或责怪。制造损害的敌人思考后，使用石头和棍棒刀剑等的物品，击打我的身体。如果对投掷或者投掷者生气，那么投掷者也被嗔恨所控制而身不由己，要么直接损害的是石头棍棒等的物品，理应对它生气，要么理应对嗔恨生气。所有的责任都在自己，自己往昔对其他众生，现在自己所遭受的这种种损害，是因为或因为那个原因，对其他众生
English
Sa. One makes various kinds of harm to oneself in this life and future lives. At what time, as mentioned above, one is controlled by afflictions such as hatred and desire, and involuntarily suffers or feels pain and poverty in one's heart, one is also killing oneself or doing so. At that time, how can those who are controlled by afflictions not harm the bodies of other sentient beings? They will certainly harm them. When afflictions such as hatred arise, one is involuntarily like being possessed by a demon. Because one is engaged in killing oneself and so on, those who are involuntary cause harm to others and so on. If I were a Bodhisattva, then it would be reasonable to generate compassion for them, but even if a hundred compassions are not generated, if one becomes angry or changes towards them, what is there to say? If harming and injuring other sentient beings is the nature of each ordinary person, then one should not be angry with them. For example, when one touches fire, which has the nature of burning, and gets burned, one should not blame or be angry with the fire. However, the fault of harming and injuring is not one's own nature but is temporary, and the nature of sentient beings themselves is tame or gentle. Then, it is not reasonable to be angry with them either, just as when smoke fills the sky and one is harmed by the smoke, one should not be angry with the smoke but be angry with or blame the sky. The enemy who causes harm thinks and uses objects such as stones, sticks, swords, etc., and strikes my body. If one is angry with the thrower or the one who throws, then the thrower is also controlled by hatred and is involuntary. Either the one who directly harms is the object such as stone or stick, and it is reasonable to be angry with it, or it is reasonable to be angry with hatred. All the blame lies with oneself. In the past, one has harmed other sentient beings, and now one suffers various harms. It is because of that reason that one has harmed other sentient beings.