Chinese
如果能让人死亡而进行杀戮，那他就是胜利者，是勇士，用美妙动听的词句来赞美又有什么用呢？没有任何必要，因为自己死后，那美妙的赞誉又能给谁带来身心快乐呢？对谁也没有好处。例如，为了玩耍而建造沙堡，完成后倒塌了，无知的孩子们会像昏厥一样伤心哭泣，发出哀嚎。同样，当赞美和名声消失时，如果不高兴，被悲伤所折磨，那么自己的心就像无知的孩子一样迷惑。我想知道，我对赞美等感到高兴，是喜欢对方口头表达的声音还是喜欢对方的心呢？首先，对方口头表达的声音是没有心的，所以不可能有“这个人要赞美我”的想法，因此不应该喜欢它，而且对于普遍的、非物质的声音也没有任何值得喜欢的地方。如果我说我喜欢别人赞美我，或者说我喜欢别人的快乐，那么这很可能是我快乐的原因。然而，无论是亲戚、朋友还是其他人，甚至是赞美者自己，赞美者心中所拥有的快乐肯定对我没有任何好处，因为我无法从赞美者所体验到的快乐中体验到哪怕是一点点的快乐或获得任何东西。例如，就像母亲快乐所以孩子也快乐一样，如果赞美者感到快乐和幸福，我就认为我也感到快乐和幸福。如果是这样，这就是菩萨的行为，如果是这样，那么所有众生，无论谁拥有快乐和幸福，我都应该像以前一样感到快乐和幸福。但为什么当敌人等其他人因受到赞美而感到快乐时，我会因嫉妒而感到不快呢？不应该这样做，因为这两者是矛盾的。因此，如果我想到“别人在赞美我，说好听的话”，从而在自己的心中产生极大的快乐，那么如果我分析我是喜欢对方口头表达的声音还是喜欢对方的心，那么...
English
If one can kill by causing death, then that one has become victorious, is a hero. What is the use of beautiful and pleasing words of praise? There is no need for anything, because when one has died, to whom does that pleasing fame bring happiness in body and mind? It is of no benefit to anyone. For example, when a sandcastle is made for play and then collapses, ignorant children cry and wail as if they are fainting. Similarly, when praise and fame diminish, if one is unhappy and tormented by sorrow, then one's own mind is as deluded as an ignorant child. I wonder, this delight I have in praise and so on, is it delight in the sound of the other's verbal expression or in their mind? For a moment, since the sound of the other's verbal expression is without mind, it is impossible for it to have the thought, "This should praise me," so it is not reasonable to be delighted in it, and there is no place for delight in a general, immaterial sound. If I say that I am delighted that others praise me, or that I am delighted in the happiness of others, then it is very likely that this is the cause of my delight. However, whether it is a relative, friend, or someone else, or even myself, the happiness that exists in the mindstream of the praiser certainly does not benefit me in any way, because I do not experience or obtain even a little bit of that happiness from the praiser's experience. For example, if one thinks that just as a child is happy because the mother is happy, so too, because the praiser is happy and blissful, I am also happy and blissful, then that is the conduct of a Bodhisattva. If that is the case, then for all sentient beings, whoever has happiness and bliss, I should also be happy and blissful as before. But why, when others, such as enemies, become happy by being praised, do I become unhappy with jealousy? It is not right to do so, because the two are contradictory. Therefore, if I think, "Others are praising me, saying pleasant things," and a great joy arises in my mindstream, then if I analyze whether I am delighted in the sound of the other's verbal expression or in their mind, then...
Chinese
因为不合适，孩子们喜欢并执着于沙堡的行为，这完全是毫无意义的。对于所做的任何佛法讲说和修行，如果存在赞扬、尊敬、名声和利养等，那会使我内心骄傲自满，并且对利养等的执着越来越强烈，为了获得利养和尊敬，任何讲说和修行都没有空闲和意愿，互相纠缠，被世间八法所迷惑。被欲望所迷惑，会摧毁哪怕稍微生起的厌离和出离心，使其消失。心中厌离之处被称为禅定之轮，如果心中没有厌离心，那么禅定等三摩地的修习就不用说了，最终连身语的善行也无法成就。如果自己稍微有一点赞扬等的功德，就会对拥有赞扬等的其他有功德者产生嫉妒，因此无法忍受他人的功德而愤怒，从而摧毁自己今生来世圆满的功德。因此，在所有烦恼中，嫉妒的过患最大，贪欲者难陀，嗔恨者罗睺罗，愚痴者小路等，也能在见到其他如来功德后被调伏，而提婆达多稍微获得神通后，控制了阿阇世王，因为嫉妒没有见到如来的功德，反而以恶心造作了五无间罪等，就像堕入地狱一样。因为存在如此巨大的过错，所以为了摧毁或消除对我的赞扬、尊敬、名声和利养等，那些像敌人一样的众生靠近并存在，他们是为了保护我免于因为贪恋和执着赞扬等而堕入或生于地狱等恶道，难道不是努力参与其中吗？所以不应该对施恩者生气，而应该报恩。我是一个从轮回的监狱和烦恼的死亡中解脱出来，追求解脱的人，而赞扬、利养和尊敬会将我束缚在轮回的处境中，所以例如在监狱里被戴上镣铐，又戴上另一副镣铐一样。
English
Because it is inappropriate, the behavior of children who like and are attached to sandcastles is completely meaningless. Regarding any Dharma teachings and practices, if there are praises, respects, fame, and gains, it will make me arrogant and complacent, and my attachment to gains will become stronger. In order to obtain gains and respects, there is no time or willingness for any teachings and practices, and they become entangled with each other, distracted by the eight worldly concerns. Being distracted by desires destroys even the slightest arising of renunciation and the mind of detachment, causing it to disappear. The place of mental renunciation is called the wheel of meditation. If there is no renunciation in the mind, then the practice of samadhi such as meditation is out of the question, and ultimately even the virtuous deeds of body and speech cannot be accomplished. If one has even a little merit of praise, it will increase jealousy towards others who possess merit with praise, and therefore one cannot tolerate the merits of others and becomes angry, thereby destroying one's own perfect merits of this life and the next. Therefore, among all the afflictions, the fault of jealousy is the greatest. Nanda, who was full of desire, Rahula, who was full of hatred, and Chudapanthaka, who was full of ignorance, were also able to be tamed after seeing the qualities of other Tathagatas, while Devadatta, after gaining some magical powers, controlled Ajatashatru. Because of jealousy, he did not see the qualities of the Tathagata, but instead, with an evil mind, committed the five heinous crimes, like falling into hell. Because there is such a great fault, in order to destroy or eliminate my praises, respects, fame, and gains, those beings who are like enemies approach and exist. They are striving to protect me from falling into or being born in the lower realms such as hell because of greed and attachment to praises, aren't they? So one should not be angry with the benefactors, but should repay their kindness. I am someone who is liberated from the prison of samsara and the death of afflictions, seeking liberation, while praises, gains, and respects will bind me in the state of samsara, so it is like being put in shackles in prison, and then being put in another pair of shackles.
Chinese
就像需要束缚一样，如果需要束缚，那么就不需要以此来束缚，因此，对于敌人等，无论在哪里，我执、名利等将众生束缚于轮回和恶趣之中，从中解脱并施以利益，我怎么能对他们生气呢？不应该生气啊！而且，开启名利之门，对此产生贪执和迷恋，这是堕入恶趣的先兆，因此，我因贪著名利等而想要进入恶趣的痛苦之中，而诸佛如加持一般，通过阻碍名利等，不让我堕入恶趣，像门或门闩一样，对于成为利益之源的恩人，我怎么能生气呢？不应该生气，而应该报恩啊！如果这个敌人等得到我的名利，就会阻碍我绘制佛像、建造佛塔、供养三宝、布施下属，以及自己闭关修行等积累福德善根，这样想来，也不应该对他生气，不合理啊！如前所说，没有比忍辱更殊胜的苦行或善根了，如果我不住于忍辱，如果想要福德善根，就应该安住于忍辱之中，这是合理且应该的。如果我因为自己的嗔恨和嫉妒等过失，不能忍受阻碍名利等的敌人等损害者，那么，作为忍辱之因的敌人等损害者，是殊胜的福德善根，对于这个近在咫尺的忍辱之因，我只是自己在阻碍自己而已。对于此，也讲述了忍辱之因。也就是说，如果没有敌人等损害者，就不会产生忍辱，如果存在敌人等损害者，那么忍辱也会存在，因此，如果这个损害者是成就忍辱的必要之因，那么怎么能说敌人等损害者是福德善根的障碍呢？不应该这样说，因为他们是无则不生的原因啊！例如，在应该布施的时候，乞丐是布施的助伴，而不是制造障碍，既然没有丝毫的障碍，怎么能称之为障碍呢？不能这样称呼啊！为了出家而努力。
English
Just as bondage is needed, if bondage is needed, then it is not necessary to bind with this, therefore, for enemies, etc., wherever, ego, fame and gain, etc., bind beings in samsara and the lower realms, liberating them from this and bestowing benefits, how can I be angry with them? I shouldn't be angry! Moreover, opening the door of fame and gain, becoming attached and infatuated with this is a precursor to falling into the lower realms, therefore, because I am attached to fame and gain, etc., I want to enter the suffering of the lower realms, while the Buddhas, like a blessing, through obstructing fame and gain, etc., do not let me fall into the lower realms, like a door or a latch, how can I be angry with those benefactors who become the source of benefit? I shouldn't be angry, but should repay their kindness! If these enemies, etc., obtain my fame and gain, they will hinder me from drawing Buddha images, building stupas, making offerings to the Three Jewels, giving alms to subordinates, and accumulating merit and virtue through my own retreat and practice, thinking in this way, it is not reasonable to be angry with them either! As mentioned before, there is no austerity or virtue more excellent than patience, if I do not abide in patience, if I want merit and virtue, I should abide in patience, this is reasonable and should be done. If I, because of my own faults such as anger and jealousy, cannot tolerate the harmers such as enemies who obstruct fame and gain, etc., then the harmers such as enemies, who are the cause of patience, are excellent merit and virtue, for this cause of patience that is so close, I am only hindering myself. Regarding this, the cause of patience is also explained. That is to say, if there are no harmers such as enemies, patience will not arise, if there are harmers such as enemies, then patience will also exist, therefore, if this harmer is the necessary cause for achieving patience, then how can it be said that harmers such as enemies are an obstacle to merit and virtue? It should not be said like that, because they are the cause without which it does not arise! For example, when it is time to give alms, the beggar is a helper of giving, not creating obstacles, since there is not the slightest obstacle, how can it be called an obstacle? It cannot be called that! Striving for ordination.
Chinese
像剃度出家的堪布和阿阇梨等顺缘，说这是出家的障碍，像不应该做的事情一样。末劫衰败的时代，世间布施的助伴乞丐非常多，但比这更甚的是，剃度出家的堪布和阿阇梨稀少。比这更甚的是，忍耐的因缘，损害的众生稀少，原因是这样的，菩萨们不给他人造成丝毫损害，只是成办利益，所以没有众生会反过来损害，自然会成为朋友。而且，凶恶的众生们，一见到王子菩萨们，损害的意图就会平息，生起慈爱之心，恭敬地对待他们。以前，米拉尊者面前，狗和鹿一起听法，王子无著面前，狼和羊互相欢喜嬉戏等等就是例子。殊胜的福德善根忍耐成就的因缘稀少，因此，就像一个非常贫穷的人，不费力气和辛苦，在自己家里出现了一个取之不尽用之不竭的巨大宝藏，生起极大的欢喜一样，菩萨行持中最殊胜的忍耐，修习忍耐的助伴难以寻觅，既然寻觅到了，就应该对敌人等损害者生起欢喜。还有，喇嘛色康巴大师说他的上师是名叫聂图丹的强盗头子，原因是他的所有财物都被那人抢走了，从那以后，他没有像以前一样担任大喇嘛的职位，而是像一个苦行者一样生活。像这样，如果没有敌人等损害者，忍耐就不会成就，因为我和这个敌人正在修习忍耐，所以，修习忍耐的果实，应该首先献给这个敌人，原因是这样的，敌人等损害者是成就忍耐的因缘。如果这个敌人没有我要在他身上修习忍耐的善良发心
English
Like the Khenpo and Acharya who cause ordination, etc., saying that these favorable conditions are obstacles to ordination, like things that should not be done. In the degenerate age of declining kalpas, there are very many beggars in the world who are companions in giving, but even more rare are the Khenpo and Acharya who cause ordination. Even more rare than that are sentient beings who cause harm, the cause of patience, because Bodhisattvas do not cause even a speck of harm to others, but only accomplish benefit, so no sentient being will harm them in return, and they will naturally become friends. Moreover, even fierce sentient beings, as soon as they see the princes and Bodhisattvas, their intention to harm will subside, and they will develop a loving heart and treat them with respect. In the past, in front of Jetsun Mila, dogs and deer listened to the Dharma together, and in front of Prince Asanga, wolves and sheep rejoiced and played with each other, and so on. The cause of accomplishing the supreme merit and virtue of patience is rare, therefore, just as a very poor person, without effort or hardship, finds a great treasure in his own home that cannot be exhausted, and great joy arises, so the most supreme of Bodhisattva's practices, patience, is difficult to find a companion to cultivate, and since it has been found, one should only generate joy towards enemies and other harm-doers. Also, Lama Serkhangpa Chenpo said that his guru was a robber chief named Nyatup Ten, because all his possessions were plundered by that person, and since then, he did not hold the position of a great lama as before, but lived like an ascetic. Like this, if there were no enemies or other harm-doers, patience would not be accomplished, because I and this enemy are practicing patience, therefore, the fruit of cultivating patience should first be offered to this enemy, because the enemy and other harm-doers are the cause of accomplishing patience. If this enemy does not have the good intention of thinking that I should cultivate patience on him