Chinese
因此，要知道，无论经历何种痛苦，都是善恶之果；即使转生于恶趣，依凭此身所经历的苦乐，也都是善恶之果，不会白费。不掺杂丝毫罪恶，完全是纯善之业的果报，就是在清净的极乐世界等处，其出生之处，不同于狭窄、恶臭、炎热的子宫，而是广阔、芬芳、触感清凉，充满各种奇妙莲花的花蕊中安乐地安住。不同于以母血、痰液为食，而是以诸佛美妙音声所宣说的甘露法食滋养身体，增长感官的光彩，使其完全成熟。不同于因产道狭窄而如被拉入铁针眼般的痛苦，而是由能仁佛陀的身体光芒所照耀，从绽放盛开的莲花中化生，拥有最殊胜的身体，具足妙相。不同于不洁净的房屋被人们所占据，而是安住在诸佛怙主无量光等佛陀面前，以其教法来养育，成为善逝之子的殊胜机缘，这也是由完全清净的善业所产生的。造作了没有后悔的巨大罪业，完全是纯黑之业的果报，就是在地狱之处，被令人恐惧的狱卒阎罗之人，用燃烧的兵器剥去地狱之身年轻皮肤的全部，因痛苦而极其衰弱。不仅如此，还要被比末劫之火更加炽热的火焰所融化的沸腾铜汁，从里到外灌入身体进行焚烧，同时被火焰熊熊燃烧的利剑和短矛等锋利兵器刺击砍杀，肉块被切割成百块，成百上千地散落，掉落在极其炽热燃烧的铁地上，感受无尽的巨大痛苦，这都是由诸多不善之业所产生的。如上所述，因此，要深信因果，断除不善，一心专注于善业。
English
Therefore, it should be known that whatever suffering is experienced is the result of virtue and vice; even if reborn in a lower realm, whatever happiness or suffering is experienced by relying on that body is the result of virtue and vice, and it will not be in vain. The result of actions that are not mixed with even a hair's breadth of sin, but are entirely white, is that in pure realms such as Sukhavati, the place of birth is different from the narrow, foul-smelling, and hot womb. Instead, it is vast, fragrant, cool to the touch, and one dwells comfortably in the heart of various wonderful lotus flowers. Different from being nourished by the mother's blood and phlegm, one is nourished by the nectar of Dharma, taught by the sweet voices of the Buddhas, which nourishes the body and increases the splendor of the senses, causing them to fully mature. Different from the suffering of being pulled through the eye of an iron needle due to the narrow birth canal, one is born miraculously from a lotus that has been opened and expanded by the rays of light from the body of the Buddha, the Lord of Sages, possessing a supreme body adorned with marks and signs. Different from unclean houses occupied by people, one dwells in the presence of Buddhas, such as the Lord Protector Amitabha, and is nurtured by their Dharma, becoming a fortunate son of the Sugatas, which is also produced by completely pure virtuous actions. The result of committing great sins without regret, which is entirely black karma, is that in the hell realms, the terrifying executioners, the servants of Yama, peel off all the young skin of the hellish body with burning weapons, causing extreme exhaustion from suffering. Moreover, molten copper, melted by fire hotter than the fire at the end of an eon, is poured into the body from the inside out to be burned, while sharp weapons such as flaming swords and short spears are used to stab and cut, the pieces of flesh are cut into hundreds of pieces, scattered in hundreds and thousands, and fall onto the extremely hot burning iron ground, experiencing endless great suffering, which is produced by many non-virtuous actions. As mentioned above, therefore, one should have faith in cause and effect, abandon non-virtue, and focus solely on virtuous actions.
Chinese
应当以精进求取之心生起信乐，以大精进恭敬取舍之处，努力修习信解。第二，关于稳固的军队，分为总说和别说两种。首先，在如来佛毗卢遮那佛前，从十方而来的十位金刚名号中，《华严经》金刚幢菩萨的第六品回向品中说：譬如天子太阳升起时，不会因盲人或山地不平等之类的过失而退转，而是照亮所有应照亮的国土。菩萨为利益他人而显现也是如此，不会因众生顽劣或乖戾等各种过失而退转，而是成熟和解脱所有应调伏的众生。因此，以仪轨或方便的方式，为了他人的利益而发起善行，并发起大无畏的勇气，认为自己一定能够成就所发起之事。对此，首先要观察自己的法和财物是否能够成办，如果能够成办就发起，或者应当发起；如果不能成办，就暂时搁置。如果不能成办，暂时不发起才是最好的，一旦发起并进入之后，就绝不能违背誓言。如果对学习、修学、闭关、近修等发起又退转，那么其过患是，相似因的果报，无论今生还是来世，都无法成就所发起的善行，发起又退转会成为习惯，并且由于士夫所作的果报，即善行之誓言的退失，导致恶业增长，异熟果的巨大痛苦也会增长。对于已经进入并开始的事业，如果不彻底完成，又开始从事其他事业，那么后来的事业也不会成功，果报也会变得微薄，而先前的也不会成功。因此，要生起只有我才能成办对治之业的想法，以及不被烦恼所控制的想法，以及我为何不能断除过失、成就功德的想法，这三种能力。
English
One should cultivate faith and joy with the desire to strive diligently, and with great diligence, respect the points of what to adopt and abandon, and strive to meditate on faith and understanding. Secondly, regarding the steadfast army, there are two aspects: a general explanation and a detailed explanation. First, in the sixth chapter of the dedication of the Vajra Banner of the Avatamsaka Sutra, among the ten Vajras who came from the ten directions before the Buddha Vairochana, it says: 'For example, when the son of the gods, the sun, rises, it illuminates all the lands that are worthy of being illuminated, without being turned back by faults such as blindness or uneven mountains. Similarly, when a Bodhisattva arises for the benefit of others, he does not turn back due to various faults such as the stubbornness or perversity of sentient beings, but matures and liberates all those who are worthy of being tamed.' Therefore, with the form of rituals or methods, having initiated virtue for the benefit of others, one should cultivate the pride of generating great courage, thinking that one will definitely be able to accomplish what one has initiated. Furthermore, at the beginning of engaging in it, one should examine one's own Dharma and material resources to see if one is able to accomplish it. If one is able, then initiate it, or one should initiate it; if one is not able, then one should temporarily set it aside. If one is not able, it is best not to initiate it for the time being, but once one has initiated it and entered into it, one should never turn back from the meaning of the vow. If one initiates and then abandons learning, studying, retreats, approaching and accomplishing, etc., then the fault of that is that the result of a similar cause is that the virtue that one has initiated will not be accomplished in this life or in future lives, and initiating and abandoning will become a habit, and because the result of the actions of a person, that is, the vow to apply oneself to virtue, is weakened, the cause of sin increases, and the result of ripening, great suffering, will also increase. If one does not thoroughly accomplish the task that one has entered into and initiated, and then engages in and initiates another task, then that other task will also not be accomplished, and the time of the result will also become insignificant, and the former will also not be accomplished. Therefore, one should generate the thought that 'I alone can accomplish the work of the antidote,' and the thought that 'I will not be controlled by afflictions,' and the ability to think, 'Why can't I abandon faults and accomplish qualities?' These three abilities.
Chinese
应当修习和生起我慢或勇气。这也不是一开始修习的时候，而是在真正进入之后，当出现灰心等情况时才修习。第二，分为：行为的我慢修习方式、能力的我慢修习方式、烦恼的我慢修习方式三种。第一种，例如，天子太阳，外面的宫殿是无情物的自性，没有方便，仅仅一个就能在四大部洲显现等等，做着各种事业，而且不被云、尘土、风雨等任何因缘所阻挡，平等地照耀一切。一切都依赖于它，但它自己不需要依赖任何人。像这样，我菩提萨埵精通空性和大悲的方便，能使如虚空般的众生成熟和解脱等等，独自做着这些事情。不被凶暴众生的任何过失所阻挡，成为一切众生不相识的伟大朋友，一切众生都依赖于我，而我不需要依赖任何人。像这样生起勇气，这就是行为的我慢。而且，被烦恼所控制的世间众生，当他们的意愿和行为相互矛盾时，连自己的事情都无法成办。因此，众生无法像我菩提萨埵一样成办一切众生的利益，所以我要成办自己和他人的所有众生的利益。这些其他众生如果做着征服敌人、保护亲友、经商、务农等等低劣的事情，我怎么能也做着这些低劣的事情的帮手呢？不应该这样做，而应该行持菩提萨埵的行为，行持六度。或者，当其他人做着拔草、砍树、背东西等等低劣的事情时，我怎么能安逸地待着呢？不应该安逸地待着，而应该做不造罪的低劣事情的帮手。例如，仲敦巴尊者自己背着一位老咒师的负担，印度圣者背着一位黄色胡须阿阇黎的负担。
English
One should cultivate and generate pride or courage. This is not to be done at the beginning of practice, but when one has actually entered and experiences discouragement, etc. Secondly, there are three types: how to cultivate the pride of action, how to cultivate the pride of ability, and how to cultivate the pride of afflictions. The first is, for example, the son of the gods, the sun, whose external palace is the nature of inanimate objects, devoid of skillful means, yet alone performs the actions of appearing in the four continents, etc., and is not obstructed by any conditions such as clouds, dust, wind, rain, etc., and shines equally on all. Everything relies on it, yet it does not need to rely on anyone. Like this, I, the Bodhisattva, am skilled in the means of emptiness and great compassion, and alone accomplish the things of maturing and liberating beings equal to space, etc. I am not obstructed by any faults of wild beings, and I have become a great, unacquainted friend to all beings. All beings rely on me, and I do not need to rely on anyone. Generating courage in this way is the pride of action. Moreover, these worldly beings who are uncontrollably dominated by afflictions cannot even accomplish their own purposes when their desires and actions contradict each other. Therefore, beings cannot accomplish the benefit of all beings like me, the Bodhisattva, so I must accomplish the benefit of all beings, both myself and others. If these other beings are doing inferior things such as subduing enemies, protecting friends, trading, farming, etc., how can I also be a helper in doing those inferior things? I should not do that, but should practice the conduct of a Bodhisattva, practicing the six perfections. Or, when others are doing inferior things such as picking grass, cutting trees, carrying burdens, etc., how can I comfortably stay? I should not comfortably stay, but should be a helper in doing those inferior things that do not become sins. For example, Dromtönpa himself carried the burden of an old mantra practitioner, and the Indian saint carried the burden of an Acharya with a yellow beard.
Chinese
如是说。无论二者如何，我以这样做为殊胜的想法，不要让傲慢充满内心，因为我没有庸常的傲慢，这是菩萨行持的殊胜之处。第二，譬如遇到已死的蛇的尸体，乌鸦也像鹏鸟一样轻蔑地食用它，同样，如果自己的能力傲慢或对治的威力减弱，即使是小的堕落，如小罪，也能像大的堕落一样造成大的损害，堕入恶趣。因此，像我这样的人，如果认为行善断恶什么也做不成，就灰心丧气，意志消沉，放弃取舍的努力，这样的人无论今生来世都贫困潦倒，永远没有解脱的机会。不是这样，而是以强大的傲慢生起努力或精进，忏悔应忏悔的，守护应守护的，这样即使是大的堕落，根本的堕落也难以胜过，即不能堕入恶趣。如是，在甚深方便善巧的经中说：持明大者即使被五种束缚所束缚，也能随意解脱，同样，以空性和慈悲方便善巧的菩萨们，不会被大的堕落所胜过。因此，以心坚定的能力傲慢，从根本上摧毁所有应断除的堕落，否则我被堕落所击败，那么想要获得胜过三界一切应断除之物的佛果，就会成为众人嘲笑的对象。因此，我应当胜过三界的一切应断除之物，不要让任何应断除的烦恼胜过我。战胜四魔之战的胜利者，具备四无畏功德的人中狮子的儿子我，应当安住并修习这种不给应断除的烦恼以可乘之机的能力傲慢。那么，傲慢既然先前被说成是应断除的，为什么在这里又被说成是应修习的呢？
English
Thus it is said. In either case, one should not let arrogance fill the mind with the thought that 'I am superior by doing this,' because not having ordinary arrogance is the supreme conduct of a Bodhisattva. Secondly, just as when encountering the corpse of a dead snake, even a crow behaves like a Garuda, eating it with contempt, similarly, if one's own power of arrogance or the strength of the antidote is weak, even a small downfall, like a minor offense, can cause great harm like a major downfall, leading to falling into the lower realms. Therefore, if someone like me thinks that they cannot accomplish anything by doing good and abandoning evil, and becomes discouraged and disheartened, abandoning the effort of adopting and rejecting, such a person will always be impoverished in this life and the next, and will never have the opportunity for liberation. It should not be like that, but rather, one should generate effort or diligence with great arrogance, confessing what should be confessed and guarding what should be guarded, so that even a great downfall, a root downfall, is difficult to overcome, meaning it cannot lead to falling into the lower realms. As it is said in the Sutra of Great Secret Skillful Means: 'Just as a great Vidyadhara, even if bound by five bonds, can be liberated at will, similarly, Bodhisattvas who are skilled in the means of emptiness and compassion cannot be overcome by great downfalls.' Therefore, with the firm power of arrogance in the mind, one should completely destroy all the downfalls that are to be abandoned from the root. Otherwise, if I am defeated by downfalls, then wanting to attain Buddhahood, which is victorious over all that is to be abandoned in the three realms, will become an object of ridicule by many. Therefore, I should be victorious over all that is to be abandoned in the three realms, and I should not let any afflictions that are to be abandoned overcome me. I, the son of the Lion among men, the victor in the battle against the four Maras, endowed with the power of the four fearlessnesses, should abide in and cultivate this power of arrogance that does not give the afflictions to be abandoned an opportunity. Now, if arrogance was previously shown to be abandoned, why is it shown here to be cultivated?