Chinese
如果说，因为这个敌人无论如何也不应供养。那么，能够作为在自相续中成就广大善根之因的殊胜之法，为何要供养呢？不应供养，因为没有认为能在自相续中成办善根的发心之意乐。即使如此，如果说，因为对殊胜之法没有害心，而对这个敌人却有想要加害于我的想法，所以不应供养。如果敌人没有害心，像良医一样，仅仅勤奋地为我成办利益安乐，那么依靠他，我如何能够成就安忍呢？不能成就，因为没有因。因为从成办利益上不能成就安忍，所以依靠具有极度憎恨之心而加害的敌人的存在，我的相续中才会生起安忍，因此，敌人本身就是成就安忍之因，即使我没有成办安忍的想法，也像殊胜之法一样，理应供养，因为是成就善根之因。第三，关于恭敬有情：思维有情为福田而恭敬有情，思维令诸佛欢喜而恭敬有情，思维利害之果而恭敬有情，共有三种。第一，依靠敌人等有情，在自相续中成就安忍等善根，因此，圆满二利的佛陀之种子，播种的良田，是依靠有情之田和如来之田二者，善妙的庄稼得以增长广大，因此，如来宣说如同良田。如《普贤行愿品》中说：我昔于有情田等，如来田处而依止，无量佛法诸圆满，获得无边功德聚。等等。其中，首先在发起无上菩提心之时，以悲心缘有情，以智慧缘圆满菩提，其次，菩萨的四无量行，以及布施、持戒、安忍等大多是缘有情，皈依等大多需要依靠佛。
English
If it is said that this enemy should never be worshiped. Then, why should the sacred Dharma, which is capable of being the cause of accomplishing great virtue in one's own mind-stream, be worshiped? It should not be worshiped because there is no intention to generate virtue in one's own mind-stream. Even so, if it is said that because there is no harmful intention towards the sacred Dharma, but there is a thought of harming me towards this enemy, therefore it should not be worshiped. If the enemies have no harmful intention and strive only to accomplish benefit and happiness for me like a good doctor, then how can I achieve patience by relying on them? It cannot be achieved because there is no cause. Because patience cannot be achieved from striving for benefit, therefore, relying on the existence of an enemy who harms with a mind full of extreme hatred, patience will arise in my mind-stream, so the enemy itself is the cause of achieving patience, and even if I do not have the intention to accomplish patience, it is worthy of being worshiped like the sacred Dharma, because it is the cause of achieving virtue. Third, regarding respecting sentient beings: respecting sentient beings by thinking of them as fields of merit, respecting sentient beings by thinking of pleasing the Buddhas, and respecting sentient beings by thinking of the fruits of benefit and harm, there are three. First, relying on sentient beings such as enemies, virtues such as patience are accomplished in one's own mind-stream, therefore, the seed of the Buddha who perfects the two benefits, the good field for planting, is relying on the field of sentient beings and the field of the Tathagatas, the good crops increase and grow, therefore, the Tathagata said that it is like a good field. As it is said in the *Samantabhadra's Prayer*: In the past, I relied on the fields of sentient beings, etc., and the fields of the Tathagatas, and obtained the complete and boundless crops of the Buddhas' teachings, and the accumulation of boundless merits. etc. Among them, first, when generating the supreme Bodhicitta, compassion focuses on sentient beings and wisdom focuses on perfect enlightenment, and secondly, the four immeasurable practices of Bodhisattvas, and giving, discipline, patience, etc., mostly focus on sentient beings, and refuge, etc., mostly need to rely on the Buddha.
Chinese
最终现证圆满成佛时，也为了将有情安置于佛的果位，因此宣说了两种田地。对此，为了使经文的意义通过理证成立，理证也是存在的，就像这样，通过慈爱、悲悯等使这些有情心满意足，以及通过修持殊胜的佛法等，也使诸佛世尊心生欢喜，像这样众多殊胜的补特伽罗，成就了这两个意义圆满的彼岸，或者说最终获得了圆满的佛果。因此，依靠有情和诸佛，从在自相续中成就佛的功德，十力、四无畏等果位的角度来说，这两者是相同的，既然如此，对诸佛恭敬，却不以同样的方式对有情恭敬，这算是什么道理呢？这是不合道理的，因此应当对两者同样恭敬。如果有人说，佛陀是断尽一切过失、具足一切功德者，而有情是过失的集合体，二者并不相同。那么，佛和有情各自的意乐功德，也就是心续的功德，难道是说凭借那个本身，这两者就是相同或平等的吗？如果不是，那又是什么呢？是因为依靠这两者，在自相续中成就佛的功德的角度来说是相同的，所以才说平等，因此，如同诸佛一样，有情们也同样具有在自相续中生起佛的功德，因此才说佛和有情是相同或平等的。此外，如果对具有第四禅定自性的慈爱三摩地之心的人，安住于三摩地，从三摩地中起身，但还未从座位上起身的人，进行供养等，那么其果报将在此生中成熟，成为可见的体验，这正是有情们的伟大之处。因为那个人之所以成为如此殊胜的对境，是因为他缘慈爱有情。对佛陀生起信心的福德，哪怕是合掌一次，或者供养一朵花，或者一滴水等，也将成为解脱分善根，永不耗尽，这正是诸佛的伟大之处。总而言之
English
Ultimately, even when attaining complete enlightenment, it is also to establish sentient beings in the state of Buddhahood, therefore, two fields are taught. In this regard, in order for the meaning of the scriptures to be established through reasoning, reasoning is also present, just as making these sentient beings content through love, compassion, etc., and also making the Buddhas, the Bhagavat, rejoice through practicing the supreme Dharma, etc., many supreme individuals like this have accomplished the other shore of these two meanings completely, or ultimately attained the complete Buddhahood. Therefore, relying on sentient beings and the Victorious Ones, from the perspective of accomplishing the qualities of the Buddha, the ten powers, the four fearlessnesses, etc., in one's own mindstream, these two are the same. Since this is the case, what kind of principle is it to respect the Victorious Ones but not respect sentient beings in the same way? This is unreasonable, therefore, both should be respected equally. If someone says that the Buddha is the one who has exhausted all faults and possesses all qualities, while sentient beings are a collection of faults, and the two are not the same. Then, are we saying that the qualities of intention of the Buddha and sentient beings themselves, that is, the qualities of the mindstream, are the same or equal by that very nature? If not, then what is it? It is because relying on these two, they are the same from the perspective of accomplishing the qualities of the Buddha in one's own mindstream, therefore, it is said to be equal. Therefore, just like the Buddhas, sentient beings also have the quality of generating Buddhahood in their own mindstream, therefore, it is said that the Buddha and sentient beings are the same or equal. Furthermore, if one makes offerings, etc., to a person who possesses the mind of loving-kindness samadhi, which is the nature of the fourth dhyana, who is abiding in samadhi, who has risen from samadhi but has not yet risen from the seat, then the result will ripen in this life, becoming a visible experience, this is precisely the greatness of sentient beings. Because the reason that person becomes such a supreme object is because they focus on loving sentient beings. The merit of having faith in the Buddha, even if it is just joining the palms once, or offering a flower, or a drop of water, etc., will become a root of virtue in accordance with liberation, never to be exhausted, this is precisely the greatness of the Buddhas. In short
Chinese
由于众生也具有成就佛陀之法的因素，因此认为众生和佛陀是平等的。然而，佛陀具有如海一般无边无际的功德，如十力、四无畏、十八不共法等，与众生相比，即使众生与佛陀不相违背，在功德方面也是不平等的。由于十力等功德的殊胜集合是无与伦比的，即使众生中偶尔显现出极少部分的功德，即使将三界的财富或七宝充满供养于该众生，也会显得微不足道。因此，虽然在功德方面不相同，但众生也具有在自相续中产生佛陀殊胜之法的功德因素，仅仅因为这些理由，也应该将众生视为与佛陀一样，作为供养的对境，进行供养和令其欢喜，这是合理的。第二，还有其他必须恭敬众生的理由，即对于无有欺骗和虚伪，对待怨敌等无边众生如同天施和罗睺罗一样，成为最殊胜的亲友，并在今生来世都能带来无量利益和安乐的诸佛菩萨，唯有通过利益众生才能令其欢喜，除此之外，没有任何其他方式可以报答他们所施加的恩德，因此，为了知恩图报，应该令众生欢喜。如果为了众生获得利益和安乐，甚至需要舍弃由百福所成的身体，也应该舍弃，甚至进入无间地狱，如果对他们有信心和恭敬心，那么利益该众生就等于报答或偿还了他们的恩德，因此，由于这个原因，即使这些众生对我的受用等造成极大的损害，也应该像好学生看待上师所做的一切都是好的那样，将一切都视为美好，欣然接受并实践。总之，首先，为了我和其他一切众生的主宰，即成为主宰的诸佛菩萨，他们为了众生甚至不顾惜自己的身体，这样的众生。
English
Since sentient beings also possess the element of accomplishing the Dharma of Buddhahood, it is therefore considered that sentient beings and Buddhas are equal. However, Buddhas possess limitless qualities like an ocean, such as the ten powers, four fearlessnesses, and eighteen unshared qualities. Even if sentient beings are not contrary to Buddhas, they are unequal in terms of qualities. Because the supreme collection of qualities such as the ten powers is unparalleled, even if a tiny fraction of qualities appears in some sentient beings, even if one were to fill the three realms with wealth or the seven precious jewels as an offering to that sentient being, it would still be insignificant. Therefore, although they are not the same in terms of qualities, sentient beings also possess the element of qualities that gives rise to the supreme Dharma of the Buddhas in their own minds. For these reasons alone, sentient beings should also be regarded as objects of offering like the Buddhas, and it is reasonable to make offerings and please them. Secondly, there are other reasons why sentient beings must be respected, that is, for the Buddhas and Bodhisattvas who are without deception and falsehood, who treat enemies and limitless beings like Sudāna and Rāhula, who are supreme friends, and who bring immeasurable benefits and happiness in this life and the next, they can only be pleased by benefiting sentient beings. There is no other way to repay the kindness they have bestowed. Therefore, in order to be grateful and repay their kindness, sentient beings should be pleased. If it is necessary to give up even the body made of a hundred merits for the sake of sentient beings obtaining benefit and happiness, one should give it up, and even enter the Avīci hell. If one has faith and respect for them, then benefiting that sentient being is equivalent to repaying or compensating for their kindness. Therefore, for this reason, even if these sentient beings cause great harm to my enjoyment and so on, one should regard everything as good, just as a good student sees everything the teacher does as good, and gladly accept and practice it. In short, first of all, for the sake of the masters of myself and all other sentient beings, that is, the Buddhas and Bodhisattvas who have become masters, they do not even care for their own bodies for the sake of sentient beings, such sentient beings.
Chinese
对于取舍之事愚昧的我，怎能生起我慢呢？不应这样做，而应以恭敬之心，不做奴仆之事，而应像善良的奴仆一样，努力使众生欢喜。如同独子般的众生，让他们拥有安乐，就能使诸佛欢喜；对众生造成伤害，就会令诸佛不悦。对这些众生施以恩惠，让他们欢喜，就能使一切能者佛陀心满意足；对这些众生造成伤害，让他们痛苦，也就是对能者之王造成了伤害。以譬喻来说明，如果一个人的身体被四面八方燃起的大火焚烧，痛苦不堪，这时另一个人用所有令人向往的五种妙欲来供养他，说：“享用这些吧！”但这不仅不会让他感到快乐，反而会成为痛苦的根源。同样地，如果对众生造成巨大的伤害，让他们痛苦，却想以此来供养三宝，那么，拥有大慈大悲之心的能者之王，以及诸佛菩萨们，是永远不会感到满意和高兴的。还有那些用血肉供品进行血祭的人，在坛城中摆放血肉，自以为迎请了佛子并进行供养，这就像用杀死爱子的血肉来招待母亲一样。智慧本尊们不会靠近那里，而那些喜欢血肉的黑暗势力的鬼神们则会吃喝，导致施主和供养者今生来世都毁灭。因此，我从过去到现在，以身语意对众生所造成的任何伤害，凡是让拥有大慈大悲之心的诸佛菩萨不悦的一切罪业，从今天起，在诸佛菩萨面前，以强烈的后悔之心，不隐瞒不掩饰地一一忏悔，并且发誓以后不再造作。凡是违背佛意而令佛不悦的一切，都请能者之王和诸佛菩萨
English
How can I, who am ignorant of what to accept and reject, be filled with pride? I should not do that. Instead, with respect, I should not act like a slave, but like a good servant, I should strive to please sentient beings. By making sentient beings, who are like an only child, happy and content, the Sugatas will be pleased. By harming any sentient being, the Sugatas will be displeased. By benefiting and delighting those sentient beings, all the Buddhas, the capable ones, will be satisfied and pleased. By harming those sentient beings and causing them suffering, one is also harming the lords of the capable ones. To illustrate this with an example, if a person's body is being burned by a great fire blazing from all directions, causing them suffering, and another person offers them all five desirable qualities, saying, "Enjoy these!" it will not only fail to bring them happiness but will instead become a cause of suffering. Similarly, if one inflicts great harm and suffering on sentient beings and then desires to make offerings to the Three Jewels, the Sugatas, the kings of the capable ones, who possess great compassion, along with their sons, will never be pleased or delighted. Furthermore, those who perform blood sacrifices with offerings of flesh and blood, arranging flesh and blood in the mandala and presuming to invite and make offerings to the bodhisattvas, are like inviting a mother with the flesh and blood of her murdered beloved child. The wisdom deities cannot approach such a place, while the evil spirits of the dark side, who delight in flesh and crave blood, will eat and drink, causing both the patron and the offering to be ruined in this life and the next. Therefore, from the past until now, whatever harm I have caused to sentient beings through body, speech, and mind, whatever great sins have displeased all the Buddhas and bodhisattvas who possess great compassion, from this day forward, in the presence of the Buddhas and bodhisattvas, with intense remorse, I confess each and every one of them without concealing or hiding them, and I vow to abstain from them in the future. Whatever actions have displeased the Buddhas by going against their wishes, I ask that the Sugatas, the kings of the capable ones, along with their sons,