Chinese
请宽恕我。从今以后，为了使如来及其眷属欢喜，从现在开始，我将舍弃对众生的伤害和傲慢，成为世间众生的奴仆。因此，即使众多众生用他们身体最低贱的脚，击打、殴打或杀死我身体最高贵的头顶，我即使能够反击也不会反击，而是恭敬地接受。愿三界怙主，具有大慈悲心的诸位欢喜。所有这些众生都是慈悲的自性，如来世尊们将此作为自己的所有，对此毫无疑问，就像提婆达多用箭射中的天鹅，佛陀亲自将其视为己有一样。那么，佛陀最初发起菩提心时，普遍地将一切众生视为父母，特别是将比自己年长者视为父母，同等者视为兄弟姐妹，年幼者视为子女，从而将其视为己有。在资粮道和加行道中，如将要阐述的那样，通过自他交换的方式将其视为己有。在见道时，通过证悟法性自他平等性，将其视为无自他的己有。当断除二障及其习气，成佛之时，境所知界与有境智慧二者如水入水般无二无别，成为一体时，对于将佛和佛的刹土执为异体的少许二取之法也不存在，如同虚空所遍及之处，佛的身体、语言和意念也遍及一样。经中说：『虚空边际有几许，一切众生边亦尔。』又说：『虚空有多广，身亦有多广。身有多广，语亦有多广。语有多广，意亦有多广。』如是说，如同虚空所遍及之处，众生所遍及，而佛的身体、语言和意念也遍及于此，因此众生和佛陀的意念原本就无有分别。
English
Please forgive me. From now on, in order to please the Tathagatas and their retinues, from this moment onwards, I will abandon harming sentient beings and arrogance, and become a servant of sentient beings in the world. Therefore, even if many beings strike, beat, or kill the highest part of my body, the crown of my head, with the lowest part of their bodies, their feet, I will not retaliate even if I am able to, but will respectfully accept it. May the protectors of the three realms, those endowed with great compassion, be pleased. All these beings are of the nature of compassion, and the Buddhas, the Bhagavat, consider this as their own, without any doubt, just as the swan shot by Devadatta's arrow was taken as his own by the Buddha himself. How is it that when the Buddha first generated the mind of enlightenment, he generally regarded all sentient beings as fathers and mothers, especially those older than himself as fathers and mothers, those equal as brothers and sisters, and those younger as sons and daughters, thus considering them as his own. In the stages of accumulation and application, as will be explained, they are considered as one's own through the exchange of self and others. In the path of seeing, by realizing the equality of self and others in the nature of reality, they are considered as the self without self and other. When the two obscurations and their habitual tendencies are abandoned and Buddhahood is attained, the object, the realm of phenomena, and the subject, the wisdom, become non-dual like water poured into water, becoming one in taste. At that time, there is not even the slightest bit of dualistic phenomena that holds the Buddha and the Buddha's field as separate entities. Just as the sky pervades everywhere, the body, speech, and mind of the Buddha pervade. The sutra says: 'As far as the extent of the sky reaches, so is the extent of all sentient beings.' And it also says: 'As much as the sky pervades, so much does the body pervade. As much as the body pervades, so much does the speech pervade. As much as the speech pervades, so much does the mind pervade.' As it is said, just as the sky pervades, sentient beings pervade, and the body, speech, and mind of the Buddha pervade this, therefore the minds of sentient beings and the Buddha are originally inseparable.
Chinese
因为视存在为存在，佛与众生之间没有任何差别，众生皆具佛性，因此将众生视为大自在的主人。佛陀没有任何自他之分，如果存在自他之分，那就意味着没有证悟无我，这是不合理的。因此，在错觉的显现中，这些显现和所见的众生之相，如前所述，就是怙主佛陀的自性。由于遍布如来藏，他们也是未来的佛，如经中所说：“如来藏遍布一切众生。”以及“清净、澄澈、光明，不紊乱、非造作，如来藏，是本自存在的自性。”等等，所有这些说法都以理智来证实。怙主弥勒菩萨说：“圆满佛身是为利益众生而示现，以及法性无二无别之故，以及具有佛性之故，一切有情，恒常具有如来藏。”等等，以甚深之教理证明众生皆是佛，为何不恭敬？对佛恭敬之后，舍弃众生而称之为佛，这是不存在的，因此必须恭敬众生。如此使众生欢喜，就是使如来欢喜的殊胜之法，为了自己的利益，今生来世获得安乐的殊胜方法，也是利益众生的方法。如果众生欢喜，就能进入正业，因此，消除世间众生一切痛苦的殊胜方法也是这个。基于这个原因，因此我应当时常精勤于使众生欢喜的行为。第三个例子是，例如国王派遣的官员等一些人，以税收和惩罚等各种方式伤害许多百姓，但那些有远见卓识，懂得顾全大局的人，即使有能力报复，也不会反过来伤害他们，而是按照命令执行，使他们满意。原因是这个人不是孤身一人，而是有国王的权势、能力和所有大臣眷属作为他的后盾。
English
Because seeing existence as existence, there is no difference whatsoever between Buddha and sentient beings. Since all sentient beings possess the nature of the Buddha, they are made the masters of great self. Buddhas have no concept of self and other. If there were such a concept, it would imply a failure to realize selflessness, which is unreasonable. Therefore, in the appearance of delusion, these appearances and visions of sentient beings are, as mentioned above, the very nature of the Protector Buddha. Because they are pervaded by the Tathagatagarbha, they are also future Buddhas, as stated in the sutra: "The Tathagatagarbha pervades all beings." And: "Pure, clear, and luminous, unperturbed, uncompounded, the essence of the Sugata is the nature of being eternally present." All these statements are confirmed by reason. The Protector Maitreya says: "The perfect Buddha body manifests for the sake of benefiting beings, and because the Dharmata is inseparable, and because they possess the Buddha-nature, all embodied beings constantly possess the Tathagatagarbha." And so forth, with profound teachings proving that all sentient beings are Buddhas, why not respect them? After respecting the Buddha, there is no such thing as abandoning sentient beings and calling it Buddha, therefore one must respect sentient beings. Thus, pleasing sentient beings is the supreme way to please the Tathagatas, and the supreme method for achieving happiness and well-being in this life and the next for one's own benefit is also the method of benefiting sentient beings. If sentient beings are pleased, one can engage in righteous actions, and therefore, the supreme method for eliminating all the suffering of sentient beings in the world is also this. For that reason, therefore, I should always diligently engage in the practice of pleasing sentient beings. The third example is, for instance, some people, such as officials sent by the king, inflict various harms on many subjects through taxes and punishments, but those with foresight who know how to take care of the overall situation, even if they have the ability to retaliate, do not harm them in return, but rather carry out the orders and satisfy them. The reason is that this person is not alone, but has the power, strength, and ability of the king and all his ministers and retinue as his support.
Chinese
因为知晓的缘故。如同那个道理一样，对我来说，哪怕是虱子和臭虫等微小的损害者，也不应该轻蔑地加以杀害。这是因为，地狱的恐怖狱卒们会像对待他们的军队一样，用烧烤等方式进行报复。而且，拥有大慈悲心的诸佛菩萨们，也会像对待他们的军队一样，因为自己的过失而不悦，因此无法见到他们的面容，也无法成为他们慈悲的对象。因此，就像普通民众对待愤怒且极其残暴的国王一样，即使犯了微小的错误，国王也会施加杀害等巨大的伤害，所以要竭尽全力地让他高兴。同样，我也应该用各种方法让众生高兴，这显示了主体和比喻之间的差异，以及比喻更为卓越，利益和损害是不相等的。原因是，即使像国王那样，无论多么不高兴和愤怒，也只能夺走今生的享受和杀害，除此之外，如果让众生不高兴，那么来世所要承受的地狱痛苦，难道是那个国王所能造成的吗？不是的。即使像国王那样，无论多么高兴和喜悦，也只能给予今生的权势、财富和享受。除此之外，如果让众生高兴和喜悦，那么所能获得的最终佛果，难道是那个国王所能给予的吗？不可能的。因此，忍耐并利益和取悦众生，由此产生的最终果报，暂且不说未来能够成就圆满佛果，即使是暂时的果报，在今生也能看到，因为自己和所有人都渴望的良好功德的基础，巨大的荣耀和财富，以及令人羡慕的名声增长和扩大。并且，依靠这些，无论在哪里作为朋友和同伴，都只会带来利益和安乐，因此身心安乐和快乐，怎么会看不到呢？一定会看到的。来世成熟的果报，即使没有获得佛果
English
Because of knowing. Likewise, even small harmers like lice and bedbugs should not be killed with contempt. This is because the terrifying guardians of hell will retaliate with roasting and the like, as if dealing with their own army. Moreover, the Buddhas and Bodhisattvas, who possess great compassion, will also be displeased by one's own faults, as if dealing with their own army, and thus one will not be able to see their faces or become an object of their compassion. Therefore, just as ordinary people strive to please a wrathful and extremely cruel king who inflicts great harm such as killing even for minor offenses, so too should I strive to please all sentient beings in various ways. This shows the difference between the subject and the example, and that the example is even more excellent, and that the benefits and harms are not equal. The reason is that even if a king is displeased and angry, he can only take away the enjoyments of this life and kill, but other than that, if sentient beings are displeased, the suffering of hell that will be experienced in the next life, is that caused by the king? No. Even if a king is pleased and delighted, he can only bestow power, wealth, and enjoyments in this life. But other than that, if sentient beings are pleased and delighted, can that king bestow the ultimate Buddhahood that will be attained? It is impossible. Therefore, having endured and benefited and pleased sentient beings, the ultimate result of this, let alone the attainment of perfect Buddhahood in the future, even the temporary result can be seen in this very life, because of the foundation of good qualities desired by oneself and all others, great glory and wealth, and the enviable fame that increases and expands. And relying on that, wherever one is as a friend and companion, one will only bring benefit and happiness, so how can one not see that body and mind will be comfortable and happy? One will certainly see it. In the next life, the ripening result, even if Buddhahood is not attained,
Chinese
即使在轮回中，修持安忍也能获得美丽动人的外貌，以及所有感官和肢体的完整等等。不损害众生，就不会遭受各种疾病的折磨。利益众生，使他们感到快乐和满足，从而声名远扬，喜乐增盛等等，以此在极长的时间里幸福地生活。并且能够获得七宝等等的财富，以及能够以十善引导臣民的转轮王的统治，从而获得圆满具足的幸福。章节的名称是：《入菩萨行论》中，依赖世间八法，对于难以识别的细微的贪恋和憎恨，如何通过产生不适的心情来唤起痛苦的毒药，以及如何展示忍耐的方式——第六品。第三，为了使珍贵的菩提心不退转并不断增长的三品中，第一品是关于精进的同伴。正文和品名。第一部分是简要说明必须发起精进的原因，第二部分是详细解释如何精进。第一部分是：这六种波罗蜜多，如“依赖于前一个，后一个”所说，前后如同因果一般。由于布施而不执着于享乐，所以持戒；由于具有戒律，所以能够修持安忍，因此对于如此巨大的苦行，必须具备安忍并进而发起精进。那么，它的必要性是什么呢？像这样，具备精进的人，就像将菩提大果握在手中一样，必定能够获得。例如，如果没有风，内外的一切事物都不会动摇一样，如果没有精进，积累二资粮的福德和善行就不会产生。如果有了精进，凭借积累二资粮的善行力量，就能迅速获得菩提大果。第二部分包括：识别精进的体性，舍弃不顺品的方面，以及成办顺品的方面这三个方面。第一部分是：精进的体性或定义是什么呢？就是对善法的欢喜。这就是精进的体性。其中，由于“善法”一词，就排除了所有不善法和无记法。
English
Even while dwelling in samsara, by cultivating patience, one obtains a beautiful and pleasing appearance, complete with all faculties and limbs, and so forth. By not harming sentient beings, one is free from the suffering of various diseases. By benefiting sentient beings, making them happy and content, one gains great fame and increasing joy and happiness, and so forth, thus living happily for a very long time. Furthermore, one will obtain the abundance of wealth, including the seven precious jewels, and the happiness of a universal monarch's rule, capable of guiding subjects with the ten virtues, thus achieving perfect and complete happiness. The title of the chapter is: From the 'Engaging in the Bodhisattva's Conduct,' based on the eight worldly concerns, how to awaken the poisonous taste of suffering by generating unpleasant feelings with subtle attachments and aversions that are difficult to recognize, and how to show the way of patience—the sixth chapter. The third, among the three chapters on not diminishing and continuously increasing the precious mind of enlightenment, the first chapter is on the companion of diligence. The text and the title. The first part is a brief explanation of the reasons for initiating diligence, and the second part is a detailed explanation of how to practice diligence. The first part is: These six perfections, as it is said, 'Relying on the former, the latter,' are like cause and effect, one after the other. Because of generosity, one is not attached to enjoyment, hence morality; because one possesses morality, one is able to cultivate patience, therefore, for such great asceticism, one must possess patience and then initiate diligence. What is its necessity? Like this, one who possesses diligence will surely obtain the great fruit of enlightenment as if holding it in the palm of one's hand. For example, just as without wind, all these internal and external things do not move, so without diligence, the merit and virtue of accumulating the two accumulations will not arise. If there is diligence, by the power of the virtue of accumulating the two accumulations, one will quickly attain great enlightenment. The second part includes: identifying the nature of diligence, abandoning unfavorable aspects, and accomplishing favorable aspects. The first part is: What is the nature or definition of diligence? It is the joy of the mind in virtue. This is it. Furthermore, because of the word 'virtue,' all non-virtuous and unspecified things are excluded.