Chinese
如果损害和加害于我，反过来由于其他原因而产生的损害等痛苦，是合乎情理的，并且是损害的起因，那么对方的武器和被损害的我之身体，两者都是痛苦的起因，是相同的。如果敌人抽出一起制造痛苦的武器，而我抽出承受痛苦的身体来完成这痛苦，那么对于我们双方，应该对哪一方生气呢？因为罪过相同，所以不应该只对另一方特别生气。而且，我的身体容易毁灭且难以生存，其本质是血液和脓液等，形状像人的身体。即使是微小的冷热等触觉，也难以忍受痛苦。这个身体对食物、衣服、朋友等非常贪恋，但自己却无法实现，必须通过心与外境结合，就像盲人或瞎子一样，如果我执着于此，那么损害它时，应该对谁生气呢？不应该生气，而应该对自己生气。任何幼稚的众生都不想体验今生来世的痛苦，并且贪恋或执着于痛苦的起因，如杀生、不予取等，因此，由于自己的不善业的过错，自己受到痛苦的损害。对他人发怒和责备有什么用呢？没有用。例如，就像地狱的狱卒和令人恐惧的损害者，以及刀叶林等由业力所生一样。如果自己的不善业给自己带来今生来世的各种痛苦，那么应该对哪个损害者生气呢？不应该对任何人发怒。由于我过去对那个敌人造成了损害，我的业力驱使了敌人等损害者，导致我现在遭受偷盗等损害。这是因为我的前世业力驱使，从而对我造成损害。那个业力会使其他敌人、盗贼等众生堕入地狱。我不是毁灭了那些敌人吗？是的，我毁灭了他们，因此我是那些敌人的损害者。这些敌人
English
If harming and injuring me, in return, the suffering of harm, etc., arising from other causes, is reasonable and the cause of harm, then both the other party's weapon and my body, which is being harmed, are equally the cause of suffering. If the enemy draws the weapon that creates suffering together, and I draw the body that receives suffering to accomplish this suffering, then which of the two, self or other, should be angry with? Since the fault is the same, it is not reasonable to be particularly angry with the other alone. Moreover, this body of mine is easy to destroy and difficult to sustain, its nature is blood and pus, etc., its shape resembles a human form. Even the slightest touch of heat and cold, etc., is unbearable suffering. This body, which is extremely greedy for food, clothing, friends, etc., cannot achieve it on its own and must be connected to objects by the mind, like a blind or blind person. If I cling to this, then who should I be angry with when it is harmed? It is not reasonable to be angry, but it is reasonable to be angry with oneself. Since all childish beings do not want to experience the suffering of this life and the next, and are greedy or attached to the causes of suffering, such as killing and taking what is not given, then it is due to the fault of one's own non-virtuous actions that one is harmed by suffering. What is the use of being angry with and blaming others? There is no use. For example, just as the terrifying harmers, the guards of hell, and the forest of sword leaves arise from the power of karma. If one's own non-virtuous actions create various sufferings in this life and the next for oneself, then who should one be angry with as the harmer? It is not reasonable to be angry with anyone. Because my own actions of harming that enemy in the past have instigated the enemy and other harmers, causing me to suffer harm such as theft now. This is because my previous karma instigated and harmed me. That karma will cause other enemies, thieves, and other beings to go to hell. Haven't I destroyed those enemies? Yes, I destroyed them, therefore I am the harmer of those enemies. These enemies
Chinese
如果我能依靠忍耐来修习安忍，那么修习安忍会使我的罪业增多，福德资粮圆满广大，因此怨敌是对我施加恩惠者。由于我制造了怨敌的罪业因缘，并依此对我造成损害，那些怨敌哪怕只是一瞬间所造的罪业，也如“于劫受苦无间狱”所说，将在漫长的时间里堕入极其痛苦的地狱，因此我反而是对怨敌造成损害者，而那些怨敌则是在偿还我的债务，清净我的业障，消除我的仇恨，成办资粮圆满，净除罪障，是对我施加利益者，那么为何会颠倒取舍呢？你这不驯服的心啊，不应该生气。如果我以为我将那些作害的怨敌抛入并摧毁于地狱，我也会堕入地狱，那么如果我自身具备思维的功德，修习安忍，我就不会堕入地狱，如果没有，就会堕入地狱，这是暗示。那么如果作害的怨敌因为对我施加恩惠，他们也不会堕入地狱吗？如果我修习安忍，保护我自己不堕入地狱，那么对于作害的那些人来说，此时有什么不堕入地狱的因缘呢？什么也不会发生。那么如果我是菩萨，不守护那些作害的人是不合理的，如果我暂时不能如实地守护他们，但是如果我反过来对他们造成损害，那么作害者的相续中的嗔恨等罪业会更加增长，因此也没有守护他们，而且我自己的善行，骂也不回骂，怒也不回怒，打也不还手，争也不反驳，这四种行为也会丧失，因此菩萨行持的殊胜安忍苦行也会毁坏。对此，这里说，菩萨可以有四种情况：能够守护自他二者，能够自守而不能守他，能够守他而不能自守，自他二者都不能守护。第二，我。
English
If I can practice patience relying on endurance, then practicing patience will increase my sins and perfect the vast accumulation of merit, therefore the enemy is the one who bestows benefit on me. Because I create the sinful causes and conditions for the enemy, and based on this, they cause harm to me, those enemies, even with a single moment of sin, as it says, "Transforms into the Naraka for kalpas," will go and go to the hell of extreme suffering for a long time, therefore I am the one who harms that enemy, and those enemies are paying off my debts, purifying my karmic obscurations, eliminating my hatred, accomplishing the perfection of accumulations, purifying obscurations, and bestowing benefits on me, so why is there a reversal of what to take and what to abandon? You, untamed mind, should not be angry. If I think that I am throwing those harmful enemies into hell and destroying them, I will also go to hell, then if I myself have the qualities of thought, practicing patience, I will not go to hell, and if I do not have them, I will go to hell, this is an implication. Then, if those harmful enemies do not go to hell because they have bestowed benefits on me, if I practice patience and protect myself from being born in hell, then what cause is there for those who harm not to be born in hell at this time? Nothing will happen. Then, if I am a Bodhisattva, it is unreasonable not to protect those who harm, even if I cannot protect them as they are for a while, but if I harm them in return, then the anger and other sins in the minds of those who harm will increase even more, so they are not protected, and my own virtuous conduct, not retaliating when scolded, not retaliating when angry, not retaliating when beaten, and not retaliating when argued with, these four behaviors will also be lost, therefore the supreme asceticism of patience, which is the practice of a Bodhisattva, will also be destroyed. In this regard, it is said here that a Bodhisattva can have four situations: being able to protect both oneself and others, being able to protect oneself but not others, being able to protect others but not oneself, and not being able to protect either oneself or others. Second, I.
Chinese
思维对侮辱等行为修安忍：如果想到这些侮辱等会伤害我的意或者身体的哪一部分而生气，那么，意或者说心不是有形体的，因此任何人都无法用武器等在任何地方摧毁它，然而，由于自己对身体的珍爱执着之心而显现执着，并因此而贪恋，所以身体会受到殴打等痛苦的伤害，如果自己不执着于身体，就不会受到伤害。如果说伤害身体会伤害身心二者，那么，像眼瞪等侮辱，以及小偷、骗子、说谎者等恶语相向，像这样背地里说坏话的言语，即使对身体没有丝毫伤害，更何况是对心呢？对于这些，心啊，你有什么理由如此愤怒，不应该愤怒啊！这些对身心二者实际上都没有任何伤害，但因为这些，其他众生会不喜欢我，因此我不喜欢这样，如果这样想。其他众生不喜欢我，如果这样，今生或者来世，不会吞噬我，也就是不会加害于我，那我有什么理由不喜欢其他人不喜欢我，不信任我呢，没有必要啊！如果因为我受到侮辱等，导致其他人不喜欢我不信任我，因为这个力量，导致财物收入减少等，妨碍收入，因此如果我不喜欢侮辱等而生气，即使我能很好地获得茶、马、金银等财物，但当死亡来临之时，会抛弃或者舍弃这个世间的所有财物，它们不会跟随我，而是赤裸裸、两手空空地被夹在腋下，不得不前往来世。那时，为了获得财物而生气的罪恶，会先稳固地存在，必须毫无遗漏地承受。如果得不到财物，我就得不到食物和衣服等，我会很快死去，因此我不喜欢这样而生气，如果这样想。即使我今天死去，高尚的邪命也无法让我长久存活，与邪命长久存活和今天死去二者相比，今天死去更高尚，佛如是说。
English
Thinking about practicing patience towards insults and other actions: If you think that these insults and other things will harm which part of my mind or body and get angry, then, the mind or consciousness is not physical or corporeal, so no one can destroy it with weapons or anything else in any place, but because of one's own attachment to the body, one becomes attached and clings to it, so the body will be harmed by beatings and other sufferings, but if one is not attached to the body, it will not be harmed. If harming the body harms both body and mind, then insults such as glaring, and harsh words from thieves, liars, and so on, and words that are unpleasant in secret, do not harm the body in the slightest, let alone the mind. For these, mind, why are you so angry, you should not be angry! These do not actually harm either body or mind, but because of these, other sentient beings will dislike me, so I don't like this, if you think so. If other sentient beings dislike me, if so, in this life or the next, they will not devour me, that is, they will not harm me, so why should I dislike others disliking me and not trusting me, there is no need! If because I am insulted and so on, others dislike me and do not trust me, because of this power, it leads to a small decrease in material income and so on, hindering income, so if I dislike insults and so on and get angry, even if I can obtain tea, horses, gold, silver and other wealth well, but when death comes, I will abandon or discard all the wealth of this world, they will not follow me, but naked and empty-handed, tucked under my armpits, I will have to go to the next life. At that time, the sins of being angry for the sake of gaining wealth will remain firmly in place beforehand, and must be endured without omission. If I don't get wealth, I won't get food and clothing, and I will die quickly, so I don't like this and get angry, if you think so. Even if I die today, a noble wrong livelihood cannot make me live long, compared to living long with a wrong livelihood and dying today, dying today is more noble, the Buddha said.
Chinese
而且，经中说，以六根的对境为贪执，就是邪命。在《宝鬘论》中，归纳为五种：谄媚、诈现、巧取、劫夺、邪命。如果我因为贪图活着的快乐而庆幸今天没死，那么无论是我还是像我一样的人，即使长久地活了很多年不死，也无法避免经历死亡的痛苦，所以必须经历。因此，与邪命苟活相比，今天死去更好。特别是罪恶之人活得越久，临死时的痛苦就越大，所以从今天起死去更好。例如，一个人梦见一百年都在享受五种欲妙的快乐，然后醒来；另一个人梦见片刻或瞬间在享受五种欲妙的快乐，然后醒来。对于这两个醒来的人来说，无论是长是短，享受欲妙的梦中快乐都不会再回来，也无法再次体验。同样，长寿而长久享受欲妙，以及短命而未能长久享受欲妙，这两种情况，无论享受欲妙的快乐时间长短，在死亡时都像梦一样消失。因此，与此相似，以前体验过的快乐不会再回来，只能体验死亡的痛苦，所以长寿或短命都一样。如果获得了大量的茶、马、金银、绸缎等财富，并在很长一段时间内享受了饮食、茶酒、衣着等五种欲妙的巨大快乐，但就像明天要死的仇敌被强盗摧毁或被盗贼抢夺一样，没有衣服而赤身裸体，或者空着双手，无论有多少马匹、铃铛、享用、食物、衣服、亲友、僧团、弟子、臣民，都无法携带或带领任何一样东西，只能独自前往来世。如果获得了很多财富，我没有死去而活着，那么通过向上供养、向下布施、书写佛像、建造佛塔、顶礼绕转等方式，可以使以前的罪业消尽或消除，并积累广大的福德资粮。
English
Moreover, the Sutra states that clinging to the objects of the six senses is wrong livelihood. In the Ratnavali, it is summarized into five: flattery, deceit, hinting, extortion, and wrong livelihood. If I rejoice that I have not died today because I desire the pleasure of being alive, then whether it is me or someone like me, even if they live for a long time and many years without dying, there is no way to avoid experiencing the suffering of death, so it must be experienced. Therefore, it is better to die today than to live by wrong livelihood. In particular, the longer a sinful person lives, the greater the suffering at the time of death, so it is better to die from today. For example, someone dreams of experiencing the pleasure of the five desirable qualities for a hundred years in a dream and then wakes up; another person dreams of experiencing the pleasure of the five desirable qualities for a moment or a short time in a dream and then wakes up. For both of these awakened people, whether long or short, the pleasure of the dream of enjoying desirable qualities will not return to anyone and cannot be experienced again. Similarly, enjoying desirable qualities for a long time from a long life and not being able to enjoy desirable qualities for a long time from a short life, both of these, no matter how long or short the pleasure of enjoying desirable qualities is experienced, at the time of death it vanishes like a dream. Therefore, similarly, the pleasure experienced before does not return, and only the suffering of death must be experienced, so long or short life is the same. If one obtains a great amount of wealth such as tea, horses, gold, silver, silk, etc., and enjoys the great pleasure of the five desirable qualities such as food, tea, alcohol, clothing, etc., for a long time, but just as an enemy who is about to die tomorrow is destroyed by robbers or robbed by thieves, without clothes and naked, or with empty hands, no matter how many horses, bells, enjoyments, food, clothes, relatives, friends, monastic communities, disciples, subjects there are, one cannot carry or lead even one thing, and one must go alone to the next life. If I obtain a lot of wealth and live without dying, then by offering upwards, giving downwards, writing images of deities, building stupas, prostrating and circumambulating, etc., the previous sins can be exhausted or eliminated, and a vast accumulation of merit can be gathered.