Chinese
也是如此。如果我也像这样赞美敌人等其他对立者，他们也会感到高兴和快乐，这是出于嫉妒的缘故。如果连你自己都不希望这种高兴和快乐，那么即使给奴仆微薄的工资也会让他们感到快乐，因此也应该放弃。如果那样，那么所见今生所做之事，如工作等，以及未见来世享受布施的果报等，一切都将消失。因此，你是一个非常混乱的人，当敌人等赞美自己的功德时，看到和听到时，也希望他人赞美他们的快乐，而自己反过来赞美敌人等其他人的功德时，却因为敌人等也会感到快乐，而不希望自己也赞美他们的快乐。自己以前曾发愿要将与虚空同等的一切众生安置于无上快乐的佛果之位，发起了殊胜的菩提心，现在我不需要帮助，众生各自获得少许衣食受用的快乐，你为何要生气呢？不应该生气和不高兴。在发起菩提心的时候，曾承诺和发誓要让欲界、色界和无色界这三界的一切众生都成为值得供养的对境，圆满成佛。现在，不要说那样的供养，仅仅是看到其他人对他们做一点点卑微的恭敬，为何要嫉妒得无法忍受而愤怒呢？这绝对是不应该的。例如，对于应该赡养的亲属，如自己的父母等，你总是应该赡养，因此你应该给予衣食等，如果不需要你给予，亲属们自己获得了衣食等生活所需，难道不会高兴，反而会生气吗？生气是非常不应该的。仅仅是那一点点卑微的恭敬，为何也不希望众生拥有呢？
English
It is the same. If I also praise enemies and other adversaries in this way, they will also be happy and joyful, due to jealousy. If you yourself do not want this happiness and joy, then even giving meager wages to servants will make them happy, so that should also be abandoned. If that is the case, then all that is seen, such as doing work in this life, and all that is unseen, such as experiencing the fruits of giving in the next life, will be lost. Therefore, you are a very confused person, for when enemies and others praise your own virtues, you desire that others also speak of their happiness, but when you yourself praise the virtues of enemies and others, you do not want to speak of their happiness because enemies and others will also be happy. Previously, you vowed to place all beings equal to space in the unsurpassed happiness of Buddhahood, generating the supreme mind of enlightenment, but now, without needing my help, if beings themselves obtain a little happiness of food, clothing, and possessions, why do you become angry? It is not appropriate to be angry and displeased. At the time of generating the mind of enlightenment, you promised and vowed that all beings in the three realms of desire, form, and formlessness would become worthy objects of offering, fully awakened. Now, let alone such offerings, why do you become intolerably angry with jealousy when you see others showing even a little humble respect to them? It is absolutely inappropriate. For example, for relatives who should be cared for, such as your own parents, you should always care for them, so you should give them food, clothing, etc. If you do not need to give, and the relatives themselves obtain the necessities of life such as food and clothing, wouldn't you be happy, instead of becoming angry? Being angry is very inappropriate. Why do you not want beings to have even that little bit of humble respect?
Chinese
如果有人想要获得伟大的菩提佛果，那是不可能的。如果有人对其他人世间和佛法的财富感到嫉妒和无法忍受，并因此而愤怒，那么他不可能生起希求无上菩提之心，这是显而易见的。上师活佛们嫉妒上师活佛，阿ཆོས་们嫉妒阿ཆོས་，无法忍受别人供养和侍奉，并对施主和供养者双方都感到愤怒，那么应该这样修持对治：假设那位上师或阿ཆོས་从那位施主家得到或没有得到马、骡等，或者那位施主住在那个家里，无论哪种情况，总之，无论如何，那些马、骡等都不可能属于你，那么施主给或不给那位上师马、骡等，或者你因嫉妒而阻止或允许，对你有什么影响呢？你应该保持平静。如果因为别人获得财富而嫉妒愤怒，并希望自己获得更多财富，那么获得财富的原因是别人过去世的福德，以及现在对佛法和上师的信仰，以及通过贤善的功德，施主们才从他们那里获得财富。那么，你自己也应该通过上供下施等积累福德资粮，并通过对佛法和上师的信仰的力量，以正念和谨慎的态度，以平和的态度来引导信徒的虔诚心，或者守护自己清净的戒律功德，通过闻思修来精通取舍，并用慈悲菩提心来滋润自己的相续等等，这些都是毫不费力就能获得财富的原因。为什么要因为嫉妒而愤怒地舍弃这些原因呢？不应该舍弃，而应该努力抓住这些原因。如果无论如何都想获得财富，那么对于那些被其他施主视为功德之源并获得丰厚财富的人，你不抓住这些原因，有嫉妒心的你，所有的过错都归于自己，自己有什么理由不对自己生气呢？当然应该生气。
English
If someone desires to attain the great enlightenment, the state of Buddhahood, it is impossible. If someone is intolerant with jealousy towards the worldly and Dharma wealth of other individuals and becomes angry because of it, then it is clear that they cannot generate the mind of aspiring to supreme Bodhi. If lamas and tulkus are jealous of other lamas and tulkus, if achö are jealous of other achö, and they are intolerant of others making offerings and providing service, and they become angry at both the patrons and the objects of offering, then one should meditate on the antidote in this way: Whether that lama or achö obtains horses, mules, etc., from that patron's house or not, or whether that patron resides in that house, in either case, in all ways, those horses, mules, etc., are not going to belong to you anyway. So, whether that patron gives horses, mules, etc., to that lama or not, or whether you prevent or allow it out of jealousy, what does it do to you? It is appropriate to remain equanimous. If you are angry with jealousy because others have gained wealth and you desire to gain more wealth yourself, then the cause of gaining wealth is the past merit of others, and the faith in the Dharma and the lama now, and the patrons gain wealth from them through the qualities of being learned, virtuous, and excellent. Then, you yourself should also accumulate the collection of merit through offering upwards and giving downwards, and through the power of faith in the Dharma and the lama, with mindfulness and conscientiousness, with a peaceful attitude, lead the devotion of the faithful, or guard your own qualities of pure morality, and become skilled in what to adopt and abandon through hearing, thinking, and meditating, and moisten your own mind-stream with compassion and the mind of enlightenment, etc. These are the causes for gaining wealth effortlessly. Why do you abandon these causes with the power of anger out of jealousy towards others? You should not abandon them, but you should strive to grasp these causes. If you want to gain wealth at all costs, then for those who are regarded as sources of merit by other patrons and who have gained abundant wealth, if you do not grasp these causes, you who are jealous, all the blame falls on yourself. What reason do you have not to be angry with yourself? Of course, you should be angry.
Chinese
不应该对他人发怒。即使如此，因为我们两个相似，如果你认为我没有获得利益，那么他也最好没有，那么你对于自己不能获得利益的原因，对于取舍愚昧无知，对于偷盗等罪业，没有后悔的悲伤，不仅如此，还想和那些精通获得利益的原因，对于取舍精通，守护戒律，做了广大福德的人一起竞争吗？实在不应该竞争。如果无法避免竞争，那么就守护戒律，积累福德资粮，对于取舍之处精通。这样在认识忍耐的对境时，先指出自己和亲友，然后是敌人。在详细解释时，对于十二种不悦意也这样指出。其中，对于给自己带来痛苦，修持忍耐的方法，以三种方式详细解释，即对自己侮辱等三种，对亲友的四种，对敌人行善进行概括指出，需要结合上面的解释进行讲解和修持。对于十二种愿望的障碍进行概括指出时，首先提出敌人来说，就像所有论典中先说较少的主题一样。第二品。此处的多少并不确定，虽然这里说是第二品，但后面的内容较多。第二，对于愿望的障碍修持忍耐，分为对敌人制造不悦意的障碍修持忍耐，对自己和自己的亲友制造愿望的障碍修持忍耐两种。第一种是，如果敌人遭受痛苦、侮辱等四种情况，因为阻止这些而生气，应该这样想：如果某个敌人死亡、牲畜被抢、遭到袭击等，变得不高兴或痛苦，你因此高兴，你高兴高兴地这样做有什么意义呢？因为对你没有任何好处。即使有好处，你希望你的敌人死亡或者遭到袭击又有什么用呢？仅仅在心中祈愿，口中诅咒，也不会对那个敌人造成今生来世的丝毫损害，所以没有意义。即使你的愿望使那个敌人遭受了那些痛苦，你也没有什么可高兴的。
English
One should not be angry with others. Even so, since we are similar, if you think it is better that he does not have it if I have not gained any benefit, then you are ignorant of what to take and discard as the cause of not gaining benefits for yourself, and you have no regretful sorrow for having committed sins such as stealing. Not only that, but do you want to compete with those who are skilled in the causes of gaining benefits, who are skilled in taking and discarding, who keep the precepts, and who have done great merit? It is simply not appropriate to compete. If it is impossible to avoid competition, then keep the precepts, accumulate the accumulation of merit, and be skilled in the places of taking and discarding. In this way, when recognizing the object of patience, first point out yourself and your friends, and then the enemy. When explaining in detail, point out the same for the twelve unpleasant things. Among them, the method of cultivating patience for those who cause suffering to oneself is explained in detail in three ways: three kinds of insults to oneself, four kinds to friends, and a summary of good deeds to enemies, which need to be explained and cultivated in conjunction with the above explanation. When summarizing and pointing out the twelve obstacles to desires, the reason for first mentioning the enemy is like first explaining the fewer topics in all treatises. The second chapter. The amount here is not fixed, and although it is said here to be the second chapter, the latter content is more. Second, cultivating patience for the obstacles to desires is divided into two types: cultivating patience for the enemy's unpleasant obstacles, and cultivating patience for the obstacles to desires for oneself and one's friends. The first is, if the enemy suffers pain, insults, etc., because of preventing these, one becomes angry, one should think like this: if an enemy dies, livestock are robbed, attacked, etc., becomes unhappy or suffers, what is the meaning of you being happy because of this, you being happy, happy? Because there is no benefit to you. Even if there is a benefit, what is the use of you wishing that your enemy would die or be attacked? Just praying in your heart and cursing in your mouth will not cause the slightest harm to that enemy in this life or the next, so it is meaningless. Even if your wish causes that enemy to suffer those pains, you have nothing to be happy about.
Chinese
没有什么意义。如果那样，在我死之前实现了愿望，自己的心就会满足吗？有什么可以满足的呢？除了因此而导致今生来世双双毁灭之外，还有什么呢？不仅不能伤害敌人，而且今生的恶念武器会反过来伤害自己，所有不想要的东西都会像磁铁吸铁一样聚集到自己身上，还会成为舍弃众生的根本堕罪，来世会堕入地狱等处，遭受极大的痛苦。就像渔夫用鱼钩抓住鱼，然后放在容器里煮一样，发起动机的烦恼就像渔夫一样，由它所种下的邪愿等同于鱼钩，如果被这令人厌恶的尖锐之物抓住，众生必定会在地狱的铁锅里，或者大地狱的铜锅里，被阎罗王的狱卒长时间地煮和烧，遭受极其难以忍受的痛苦。第二点是，不应该对世间法赞美自己和阻碍名声的行为感到愤怒，因为其他人对自己的赞美和美名的宣扬，不会成为对来世有益的福德资粮，也不会成为对今生有益的寿命，不会增长自己的力量，也不会使身体无病，甚至稍微吃喝一点东西也不会使身体感到舒适。如果我是精通自身利益并懂得修行的人，那么赞美和名声对我有什么意义呢？没有任何意义。如果说，即使对身体没有好处，但对心灵有好处，会感到快乐，所以想要，那么如果只是为了追求内心的快乐，那么也应该依赖身体的装饰品、赌博，以及女人等等和酒的饮料，因为这些都是出家人不应该依赖的，所以将它们相提并论。愚昧的人们为了毫无意义的慷慨和在诉讼等方面战胜他人而闻名，会耗尽美好的财富，为了被称为勇敢而投入战场，甚至自己也
English
it is meaningless. If that is the case, will my mind be satisfied if my wishes are fulfilled before I die? What can be satisfied? Besides causing the destruction of both this life and the next, what else is there? Not only does it not harm the enemy, but the evil thoughts of this life turn back on oneself like weapons, and all unwanted things gather to oneself like iron drawn to a magnet, and it also becomes a root downfall of abandoning sentient beings, and in the next life, one will fall into hell and other places, suffering greatly. Just as a fisherman catches fish with a hook and then boils them in a container, the afflictions of motivation are like a fisherman, and the wrong aspirations planted by it are like a hook. If one is caught by this unbearable, sharp thing, sentient beings will surely be boiled and burned for a long time by the wardens of hell in the iron pot of hell or in the great copper pot of the great hell, suffering unbearable pain. The second point is that one should not be angry at worldly dharmas that praise oneself and hinder one's reputation, because others' praise of oneself and the proclamation of one's good name will not become a collection of merit that benefits the next life, nor will it become a benefit to this life, that is, a cause of longevity, nor will it increase one's strength, nor will it make the body free from disease, and even eating and drinking a little will not make the body feel comfortable. If I am skilled in my own benefit and know how to practice, then what is the meaning of praise and fame to me? It has no meaning. If it is said that even if it is not good for the body, it is good for the mind and makes one happy, so one desires it, then if one is only seeking inner happiness, then one should also rely on bodily ornaments, gambling, and women, etc., and alcoholic beverages, because these are things that renunciants should not rely on, so they are mentioned together. Foolish people, in order to be known for meaningless generosity and for overcoming others in lawsuits, etc., exhaust their good wealth, and in order to be called brave, they enter the battlefield, even themselves