Chinese
如果因为想要阻碍它而生气，那么，如果为了你获得利益而对阻碍你的其他人发怒，那么积累千劫的善行将被一次愤怒摧毁，所以难道你不会耗尽福德并增长巨大的罪恶吗？如果会，那么为了消除罪恶和积累福德，我必须活着的意义，如果这个意义丧失了，福德耗尽，巨大的罪恶增长，那么仅仅是造作如此巨大罪恶的你，不死而活着又有什么用呢？一点用处也没有。如果我是一个菩萨，能够忍受所有不悦耳的话语等等，那么其他众生对我进行邪见诽谤等等，会使他们的福德衰减并堕入恶道，那么我为什么要对说我不悦耳话语的人发怒呢？那么，对于比你更殊胜的圣者，如果有人对他们进行邪见诽谤等等，说不悦耳的话语，为什么你不会像对自己说不悦耳的话语那样生气呢？应该生气啊。如果别人说我不悦耳的话语，我就无法控制地生气，因为说的人是因为不相信才说不悦耳的话语，而不相信也是因为其他人，即使是圣者，也有行为看起来不好的时候，所以这取决于他们，如果想到不相信的人不值得生气，你就对他们忍耐，那么对你说不悦耳话语的人也是因为生起烦恼而无法自主，所以为什么不能忍受对你说不悦耳的话语呢？应该忍受啊。总之，如果别人对我不喜欢，或者阻碍我的利益，或者直接说粗暴的话语，或者背后说不悦耳的话语，这些如果发生在我身上，我应该感到高兴，应该这样修习忍耐。第三，对我的善知识做不悦意的事情时修习忍耐：外道徒和宗派的贪嗔等等，互相之间对佛像、佛塔和神圣的经书等等进行污蔑，说不合道理的话语，破坏或摧毁，这些人各自积累了舍法罪和无间罪等等巨大的恶业。
English
If you get angry because you want to hinder it, then, if you get angry at others who hinder you for the sake of your gain, then the accumulation of thousands of kalpas will be destroyed by a single anger, so won't you exhaust your merit and increase great evil? If so, then for the sake of eliminating evil and accumulating merit, the very purpose for which I must live, if that purpose is lost, and merit is exhausted and great evil increases, then what is the use of you, who only commit such great evil, living without dying? There is no use at all. If I am a Bodhisattva, and can endure all unpleasant words, etc., then other sentient beings will have their merit diminished and be thrown into the lower realms by having wrong views, slandering, etc. towards me, so why should I be angry at those who speak unpleasant words to me? Then, if someone has wrong views, slanders, etc., and speaks unpleasant words to other holy beings who are more excellent than you, why don't you get angry as if they were speaking unpleasant words to yourself? You should be angry. If others say unpleasant things to me, I cannot control my anger, because those who say it do so because they do not believe, and the reason for not believing is that others, even holy beings, sometimes have actions that appear bad, so it depends on them, if you think that those who do not believe are not worth getting angry at, and you are patient with them, then those who say unpleasant things to you are also involuntarily caused by the arising of afflictions, so why can't you endure those who say unpleasant things to you? You should endure. In short, if others dislike me, or hinder my benefit, or directly say harsh words, or say unpleasant things behind my back, if these things happen to me, I should be happy, and I should cultivate patience in this way. Third, cultivating patience when others do unpleasant things to my spiritual friends: Outsiders and sectarian attachments, hatred, etc., mutually defile Buddha images, stupas, and sacred scriptures, etc., speak unreasonable words, destroy or demolish them, and these people each accumulate great evil deeds such as abandoning the Dharma and committing the five heinous crimes.
Chinese
也应对他们生起慈悲心，我不应该生起嗔恨心。因为佛等没有损害，因为他们的自性不是聚合的。佛和法的所依，形象等都是无情物，所以超越了损害的对境。对于各自的上师和父母方面的近亲等，以及僧侣朋友等善知识，那些进行邪见诽谤、抢劫等损害的人，也因为上师等各自的业力，驱使那些损害者，对各自说不悦耳的话等。像这样，一切都是他者的掌控等等，以之前的道理，从因缘中产生那些痛苦，见到后必须止息嗔恨。对于有情众生，无论是人等有心识的，还是火、水、风和滚落的石头等无心识的，都会造成损害。这两者在是损害者上相同，是因缘所致，以及在作者无我上相同。那么，为什么特别指责和嗔恨有心识的呢？因为这个原因，应该忍受有心识和无心识两者的所有损害。有些人因为愚痴而进行偷盗、抢劫、邪见诽谤、舍弃佛法和五无间罪等各种罪行。有些人不但不对他们生起慈悲心，反而愚痴地对他们生气，进而争论。那么，这两者中谁没有过错呢？谁是有过错的呢？因为两者都积累了巨大的罪业，所以在有过错上是相同的。上师亲友等，因为其他人现在对自己造成损害的行为，以前为什么要对他人做呢？因为先前行为的果报无法避免，现在成熟在自己身上，所以不应该生气。因为一切都取决于自己的业力，我为什么要指责和嗔恨这些损害者呢？像这样见到原因后，无论如何，当其他人对自己的亲友等造成损害时，自己不要生气，亲友和敌人都要互相舍弃对彼此的嗔恨，转变为慈爱之心，应该这样做。
English
Also, one should generate compassion for them, and I should not generate hatred. Because Buddhas, etc., have no harm, because their nature is not an aggregation. The supports of the Buddha and Dharma, images, etc., are inanimate objects, so they are beyond the object of harm. Towards one's own gurus and close relatives on the side of parents, etc., and friends such as monastic companions, etc., those who inflict harm such as wrong views, slander, robbery, etc., also because of the respective karma of the gurus, etc., incite those harm-doers to say unpleasant things to each other, etc. Like this, everything is under the control of others, etc., according to the previous reasoning, those sufferings arise from conditions, and having seen that, one must stop anger. To sentient beings, whether they are humans, etc., who have consciousness, or fire, water, wind, and rolling stones, etc., which are without consciousness, both cause harm. These two are similar in being harm-doers, being caused by conditions, and being similar in the selflessness of the agent. So, why specifically blame and be angry with those who have consciousness? For that reason, one should endure all harm from both those with and without consciousness. Some people, out of ignorance, commit various misdeeds such as stealing, robbing, wrong views, slander, abandoning the Dharma, and the five heinous crimes. Some people not only do not generate compassion for them, but also foolishly become angry with them and argue. So, which of these two is without fault? Which one is at fault? Because both have accumulated great sins, they are the same in being at fault. Gurus, relatives, etc., because of the actions that others are now harming themselves with, why did they do it to others in the past? Because the result of previous actions is unavoidable and is now ripening on oneself, one should not be angry. Because everything depends on one's own karma, why should I blame and be angry with these harm-doers? Having seen the reason in this way, in any way possible, when others cause harm to one's own relatives, etc., one should not be angry at that, and all relatives and enemies should mutually abandon anger towards each other and transform into a loving heart, that is how it should be done.
Chinese
因此，我应该努力以极大的热情致力于调和敌友和仇恨的功德。那么，调和仇恨的方法或不生嗔恨的方法是什么呢？例如，当他人的房屋被烧毁时，如果熊熊燃烧的火焰蔓延到其他房屋，就像自己的房屋一样，那么，对于那些容易迅速蔓延的草等，即使自己需要，但微不足道，也应该从房屋中取出并扔到外面。同样，对于亲近的亲友等，如果自己的心执着于他们，并因此伤害了他们，最初对敌友双方都蔓延了嗔恨之火，恐怕这火焰会蔓延到自己的相续中，烧毁千劫的功德善根，因此，对于自己心生执着的亲友等，应该立即舍弃，即刻舍弃，据说必须能够断除对他们的执着。如果他人伤害了亲友等，自己也不为亲友做些什么，恐怕会被他人嘲笑，认为自己没有能力，例如，将一个罪大恶极的该杀之人带到刑场，砍断他被处决的手，如果他能逃脱，那不是很好吗？当然很好。同样，如果仅仅因为他人的嘲笑等微不足道的人间痛苦，就能使自己脱离地狱的痛苦，那不是很好吗？当然非常好。对于亲友和自己现在的痛苦，仅仅是敌人造成的这些伤害，亲友被敌人伤害的痛苦，以及自己无法忍受亲友被敌人伤害的痛苦，那么如何能忍受地狱的痛苦呢？无法忍受。因此，为什么不阻止导致难以忍受的地狱痛苦的亲友和自己相续中的愤怒呢？必须阻止。如果认为人间的痛苦，如敌人的伤害等，也是不想要的，无法忍受的，那么，迄今为止，为了贪恋和追求享乐之物，已经在地狱中经历了无数次被大火焚烧和被刀剑切割等极其难以忍受的剧烈痛苦。
English
Therefore, I should strive with great enthusiasm to diligently pursue the merit of reconciling enemies, friends, and hatred. So, what is the method for reconciling hatred or preventing the arising of anger? For example, when the houses of others are burned down, if the raging fire spreads to other houses, as if to one's own house, then for those things that easily spread the fire, such as grass, even if one needs them, but they are insignificant, it is appropriate and fitting to take the grass and such out of the house and throw it outside. Similarly, for close relatives and friends, etc., if one's mind is attached to them, and by harming them, the fire of hatred initially spreads to both enemies and friends, fearing that this fire will spread to one's own continuum, burning the merit and virtuous roots of a thousand kalpas, therefore, for those close relatives and friends, etc., to whom one's mind is attached, one should immediately abandon them, that is, immediately abandon them. It is said that one must be able to abandon attachment to them. If others harm relatives, etc., and one does not do anything for those relatives, fearing that others will mock and think that one is incapable, for example, if one takes a person who has committed a heinous crime to the execution ground and cuts off the hand of the one being executed, if he can escape, wouldn't that be good? Of course, it would be good. Similarly, if one can be freed from the suffering of hell by just a little human suffering such as the mockery of others, wouldn't that be good? Of course, it would be very good. Even for the present suffering of relatives and oneself, just this much harm caused by enemies, the suffering of relatives being harmed by enemies, and the suffering of oneself being unable to bear the suffering of relatives being harmed by enemies, then how can one bear the suffering of hell? One cannot bear it. Therefore, why not prevent the anger in the continuum of relatives and oneself, which is the cause of the unbearable suffering of hell? One must definitely prevent it. If one thinks that the suffering of the human realm, such as the harm of enemies, etc., is also unwanted and unbearable, then, up until now, for the sake of craving and pursuing objects of desire, one has already experienced countless times in hell the extremely unbearable and intense suffering of being burned by great fires and cut by swords, etc.
Chinese
即使遭受痛苦，他们也没有为自己和众生的利益做任何事情，也就是说，没有成就自己和他人的利益，而是徒劳地遭受巨大的痛苦。忍受痛苦，不把伤害者放在心上，这种忍耐的修行，并不像被地狱之火焚烧那样造成巨大的伤害。不仅如此，还能成就自他重大的利益，忍耐的苦行，因此，众生，也就是一切有情，为了消除恶趣等的损害，对于接受损害的痛苦，这种罪恶的扫帚，功德的鞭策，不应该不高兴，而应该仅仅高兴。第四，对敌人行善的忍耐是：如果其他人，也就是其他的人，因为我赞美敌人和嫉妒的竞争对手等说“这个人具有功德”，如果赞美者自己获得了心生欢喜的快乐，那么你的心也不要与他不一致，如“如果说功德，就随之说”那样，赞美那个敌人，为什么不让赞美敌人的人那样心生欢喜呢？应该让他高兴，不应该对他生气。这里，无论赞美谁，都要知道赞美者自己心里都有一种欢喜。像这样，赞美那个敌人，你心生欢喜的快乐，与享用肉、酒、女人等的快乐不同，后者是今生来世痛苦的根源，是极大的罪过，被佛菩萨等具有功德者视为比毒药更恶劣而加以禁止，与他人不和而争论，导致分离，与此不同，它具有四种利益，是今生来世一切安乐的根源，是无量欢喜和随喜，没有罪过，是具有功德的善事，是佛和菩萨们不禁止而允许的，是无嫉妒地以欢喜赞美他人的殊胜之举，是使他人聚集在自己周围的巧妙方法，比如仲敦巴赞美喇嘛库的功德。
English
Even if they experience suffering, they have not done anything for their own benefit or for the benefit of other sentient beings, that is, they have not accomplished their own and others' interests, but have suffered great pain in vain. Enduring suffering and not taking the harm-doer to heart, this practice of patience is not as great a harm as being burned by the fires of hell. Moreover, it will accomplish the great benefit of oneself and others, the asceticism of patience. Therefore, beings, that is, all sentient beings, in order to eliminate the harm of the lower realms, etc., should not be displeased with the suffering of accepting harm, this broom of sin, this spur of merit, but should only be pleased. Fourth, patience in doing good to enemies is: if others, that is, other people, praise enemies and jealous rivals, etc., saying, "This person has merit," if the praiser himself obtains the happiness of joy in his heart, then your mind should not disagree with him, but as it says, "If you speak of merit, then speak accordingly," praise that enemy. Why not let the person who praises the enemy be so happy? He should be made happy, and should not be angry with him. Here, whoever is praised, it should be known that the praiser himself has a joy in his heart. In this way, praising that enemy, the happiness of your heart's joy is different from the happiness of indulging in meat, alcohol, women, etc., the latter being the source of suffering in this life and the next, a great sin, condemned and forbidden by Buddhas and Bodhisattvas and others with merit as worse than poison, arguing in discord with others, leading to separation. Unlike this, it has four benefits, being the source of all happiness in this life and the next, being immeasurable joy and rejoicing, being without sin, being a virtuous deed with merit, being permitted by Buddhas and Bodhisattvas without being forbidden, being the supreme act of praising others with joy without jealousy, being a skillful method of gathering others around oneself, such as Dromtönpa praising the merits of Lama Ku.