Chinese
三界之中的众生，如果被烦恼之敌的傲慢所征服，那就是具有烦恼者，而不是具有菩萨能力之傲慢者，如果是具有对治能力之傲慢者，就不会被烦恼的傲慢所控制。而那些平凡的傲慢者，则会成为烦恼傲慢之敌的奴隶。如果成为它的奴隶，会有什么过错呢？烦恼的傲慢会使内心充满，从而堕入恶道，傲慢会将他们带到恶道之处。即使获得了人身，也会失去欢乐，因为没有喜悦和快乐，内心不悦。依靠乞讨，成为食用他人食物的奴隶，对于应取应舍之事愚昧无知，如同猪一样的愚蠢。看到就令人不悦，如同青蛙一样丑陋，瘦弱且力量虚弱，因此显得弱小。在所有情况下，即使没有主动伤害他人，也会像老狗一样被鄙视。烦恼的傲慢使内心充满，没有品尝过正法的食物，因此苦行者也会受到极大的贬低。如果这种状态稳定，或者属于具有能力之傲慢者之列，或者属于无法修持菩萨傲慢的低下之人，那又会是怎样的一种情况呢？简直无法形容啊！哪位胜者的儿子为了彻底战胜应断除的烦恼傲慢之敌，而持有对治稳固的傲慢，那就是值得赞叹的傲慢者。彻底战胜烦恼傲慢之敌，并且是勇士的，也是那一位。哪位具有“我”之傲慢的敌人，拥有控制三界的力量，也会被那至上的能力之傲慢彻底摧毁。因此，如其所愿地将圆满正等觉佛陀的果位圆满地赐予一切众生，这就是对对治傲慢之功德的赞颂。第三个是，在产生烦恼的方面，也就是产生贪欲的因缘——女人，以及产生嗔恨的因缘——凶恶的众生等等，产生烦恼的因缘越多、危害越大、越接近
English
Those beings in the three realms who are conquered by the pride of the enemy, afflictions, are afflicted ones, not those with the pride of the power of Bodhisattvas. If one has the pride of the power of antidotes, one will not be controlled by the pride of afflictions. However, those with ordinary pride become subject to the enemy of the pride of afflictions. If one becomes subject to that, what faults are there? The pride of afflictions fills the mind, leading to bad migrations; pride leads them to the place of bad migrations. Even if they obtain a human body, they lose joy; without joy and happiness, the mind is displeased. Relying on begging, they become slaves who eat the food of others, and they are ignorant of what to accept and reject, foolish like pigs. They are unpleasant to see, ugly like frogs, thin and weak, and therefore appear small. In all situations, even if they do not harm others, they are despised like old dogs. The pride of afflictions fills the mind, and because they have not tasted the food of the sacred Dharma, even ascetics are greatly disparaged. If that state is stable, or if it belongs to the category of those with the pride of ability, or if it is a base person who cannot cultivate the pride of a Bodhisattva, what would that be like? It is indescribable! Which son of the Victorious One, in order to completely overcome the enemy of the pride of afflictions that should be abandoned, holds the stable pride of the antidote, that is the prideful one worthy of praise. That is also the one who completely overcomes the enemy of the pride of afflictions and is a hero. Whichever person, the enemy of pride who thinks "I," who has the power to control the three realms, is completely destroyed by that supreme pride of ability. Therefore, as desired, he fully bestows the fruit of the perfectly complete Buddha upon all beings. This is the praise of the qualities of the pride of the antidote. The third is, among the aspects of arising afflictions, that is, the cause of arising desire—women, and the cause of arising hatred—vicious beings, etc., the more numerous and closer the causes of arising afflictions and the greater the harm
Chinese
如果已经产生，那么就要更加努力地培养对治力，使智慧增长千倍。例如，就像瓦拉等无法对狮子造成任何伤害一样，也要使贪嗔等烦恼的集合无法对自己造成任何影响。其中，最好的方法是将产生烦恼的境地转为佛法之门；中等的方法是依靠对治力住在那里；最下等的方法是舍弃那个境地，前往其他地方。据说，即使遇到像危及生命一样的巨大恐惧，人们也会像爱护眼睛一样小心翼翼地守护。同样，无论遇到多么巨大的恐惧，也不要被贪嗔等烦恼所控制。无论遇到什么样的恐惧，都要下定决心，即使我被火烧死，或者我的头被刀剑等砍掉，在任何时候、任何情况下，我都不会屈服于贪等烦恼的敌人，不会被它们所控制。从一开始就要下定决心，发誓不让烦恼沾染自己的内心。同样，在任何时间、任何情况下，都要说：除了合理合法的行为之外，其他不合理的行为我都不会去做。第三，欢喜的军队，就像年幼的孩子喜欢玩耍一样，他们不期望今生的回报和来世的果报，仅仅是想要玩耍的快乐果报，并且不知疲倦地投入到玩耍中一样，菩萨的这种行为，无论是为了利益他人而行布施等六度，还是其他任何善行，都不要期望回报和果报，而要全心全意地投入。对于菩萨的行为，要乐此不疲，并且越来越喜欢，以欢喜和热情投入其中。世俗之人为了获得快乐的果报，努力从事商业和农业等活动，但是否能获得快乐的果报，这是不确定的。而菩萨的布施和持戒等善行，必定能获得快乐的果报，所以这样的行为
English
If it has already arisen, then one must make even greater effort to cultivate the antidote, causing wisdom to increase a thousandfold. For example, just as things like Vala cannot harm a lion in any way, so too must one ensure that the collection of afflictions such as attachment and hatred cannot affect one's own mind. Among these, the best method is to transform the place where afflictions arise into a gateway to Dharma; the intermediate method is to rely on the antidote and remain there; the lowest method is to abandon that place and go elsewhere. It is said that even when faced with great fears, such as those that threaten one's life, people carefully protect their eyes as something precious. Similarly, no matter how great the fear, one must not be controlled by afflictions such as attachment and hatred. No matter what kind of fear arises, one must resolve that even if I am burned to death by fire, or my head is cut off by swords, etc., at all times and in all circumstances, I will not submit to or be controlled by the enemy of afflictions such as attachment. From the very beginning, one must make a firm resolution and vow not to let afflictions stain one's mind. Similarly, at all times and in all circumstances, one should say: 'Except for actions that are reasonable and appropriate, I will not engage in any other unreasonable actions.' Third, the army of joy is like young children who love to play, not expecting rewards in this life or fruits in the next, but only desiring the happiness that comes from playing, and engaging in play without tiring. Similarly, the actions of a Bodhisattva, whether it is practicing the six perfections such as giving for the benefit of others, or any other virtuous deed, should be engaged in without expecting rewards or results, but with complete dedication. One should never tire of the actions of a Bodhisattva, but should become increasingly fond of them, engaging in them with joy and enthusiasm. Ordinary people strive in activities such as commerce and agriculture in order to obtain the fruit of happiness, but whether they will obtain that fruit of happiness is uncertain. However, the virtuous deeds of a Bodhisattva, such as giving and keeping vows, will certainly result in the fruit of happiness, so such actions
Chinese
做不善业的人怎么会快乐呢？他们今生来世都不会快乐的。就像用舌头舔舐锋利剃刀刃上的蜂蜜一样，贪图微小利益却隐藏巨大危险，无论享用色等五种妙欲中的哪一种，都只会迷恋于根识相遇的短暂快乐，就像喝咸水一样，即使反复享用也无法满足。因此，暂时获得善报，享受天女的快乐，最终获得殊胜的果报，平息一切痛苦的寂灭涅槃，积累福德和智慧资粮的菩萨行，如同甘露般利益巨大且没有危险，为何不能满足呢？应该不知满足地去做。因此，菩萨所做的一切事业，都应该为了完成或达到最终目标而努力。例如，夏天中午时分，被炎热和口渴折磨的大象遇到充满清凉的湖泊时，会非常高兴和兴奋，毫不犹豫地进入湖中。同样，对于利益自己和他人的布施等善行，也应该心生欢喜，并兴致勃勃地投入其中。第四，舍弃的军队是：由于自己生病或极度疲劳等原因，导致力量衰退，并且与此相关联，现在没有能力完成这项工作时，为了恢复能力，应该暂时停止或放弃这项工作。当所思考和开始的工作顺利完成时，不要仅仅满足于此，而是要渴望完成比这更殊胜的下一个工作，以及比那更卓越的下一个工作，因此要放弃或舍弃已经完成的前一个工作。第二，生起两种力量的方法：策励的力量和控制的力量。首先是：精进的策励，例如与敌人作战的老兵，他们习惯于与敌人并肩作战，当刀剑交锋时，自己不会被击中，反而能击败敌人一样，对于烦恼如同锋利的武器袭击，要做到不被其所
English
How can those who do unwholesome deeds be happy? They will be unhappy in this life and the next. Like licking honey from the edge of a razor-sharp razor, pursuing small gains with great danger hidden within, no matter which of the five qualities of desire, such as form, is enjoyed, one becomes attached to the momentary pleasure of the meeting of sense and object, and like drinking salty water, one is never satisfied even by repeated indulgence. Therefore, having the temporary result of manifest high status, enjoying the bliss of goddesses, and ultimately obtaining the excellent result of the cessation of all suffering, the Nirvana of peace, the conduct of a Bodhisattva gathered by the accumulation of merit and wisdom, like nectar, is of great benefit and without danger, why not be satisfied? One should strive to be insatiable. Therefore, whatever work a Bodhisattva undertakes should be done to complete or reach the final goal. For example, in the summer, at midday, when elephants tormented by heat and thirst encounter a lake filled with coolness, they are overjoyed and excited, and enter the lake without hesitation. Similarly, one should rejoice in and enthusiastically engage in virtuous deeds such as generosity that benefit oneself and others. Fourth, the army of abandonment: When one's strength declines due to one's own illness or extreme fatigue, and one is unable to accomplish the task at hand, one should temporarily stop or abandon the task in order to regain strength. When the work that has been contemplated and begun is successfully completed, one should not be content with just that, but rather desire to accomplish the next work that is more excellent than that, and the next work that is even more superior than that, and therefore abandon or discard the previous work that has already been completed. Second, the method of generating two powers: the power of encouragement and the power of control. First: The encouragement of diligence is like an old soldier fighting an enemy, accustomed to fighting alongside the enemy, when swords clash, he is not struck by the sword, but defeats the enemy, similarly, when afflictions strike like sharp weapons, one should not be overcome by them.
Chinese
应当行持，烦恼的怨敌应当摧毁，仔细地加以粉碎，不让它们找到机会。仔细地加以粉碎也是一样的。应当重视忆念，例如在战场上，如果手中的剑掉在地上，因为害怕被杀，会立即捡起来，同样，如果忆念的武器丢失了，忘记了对治法，心神散乱，想到被烦恼控制会堕入地狱的恐惧，就要立即拿起或依靠忆念的武器，努力对治。如果被毒箭射中，毒药依附于血液，遍布全身，就会死亡，同样，如果感官在对境上散乱，即使是微小的烦恼过失，一旦在自相续中找到机会，就会由此导致大的烦恼过失遍布内心，导致善趣的生命终结。因此，就像用芥子油装满的大容器，让人拿着锋利的剑走在狭窄的道路上，并威胁说如果从这里掉下一滴油，立即就会被杀死一样，因为害怕死亡而非常谨慎地行走一样，进入圣法之门的安住于律仪的苦行者，也同样要以地狱等三界轮回的恐惧来约束自己，以正念、正知、谨慎来守护三门的行持，不让烦恼控制自己。这方面，以前暴君饶桑国王考察内外供养处时，结合圣者迦旃延及其眷属的行止故事而宣说。即使发生微小的过失，也会产生巨大的损害，因此，如果少女的头上着火，就要迅速扑灭，或者毒蛇来到以前母亲的怀里，就会非常害怕，尽快地起身，同样，如果在夜晚和黎明等时分，昏睡和懈怠等出现，就要立即发誓通过从床上起身等方式来阻止它们，并努力修行。例如，大译师仁钦桑布在闭关七年期间，立下了三个誓言。
English
One should practice, and the enemies of afflictions should be destroyed, carefully crushed, and not allowed to find an opportunity. It is the same as saying to crush carefully. One should take mindfulness seriously. For example, in a battlefield, if the sword in one's hand falls to the ground, one would quickly pick it up for fear of being killed. Similarly, if the weapon of mindfulness is lost, and one forgets the antidote and becomes distracted, remembering the fear of falling into hell under the control of afflictions, one should quickly take up or rely on the weapon of mindfulness and strive for the antidote. Just as when one is struck by a poisonous arrow, the poison relies on the blood and spreads throughout the body, leading to death, similarly, if the senses are distracted by objects, even a small fault of affliction, once it finds an opportunity in one's own mind-stream, will lead to a great fault of affliction spreading throughout the mind, causing the end of the life of happy migrations. Therefore, just as a large container filled with mustard oil is given to someone to walk on a narrow path with a sharp sword, and they are threatened that if a single drop of oil falls from it, they will be killed immediately, and they walk very carefully for fear of death, so too, an ascetic who has entered the gate of the holy Dharma and abides in vows should also restrain themselves with the fear of the three realms of samsara, such as hell, and guard the conduct of the three doors with mindfulness, awareness, and vigilance, so as not to be controlled by afflictions. In this regard, in the past, when the tyrant King Rab Snang examined the inner and outer offering places, he spoke in conjunction with the story of the conduct of the noble Katyayana and his retinue. Even if a small fault occurs, it will cause great harm. Therefore, if a fire breaks out on a girl's head, it should be extinguished quickly, or if a poisonous snake comes into the lap of a former mother, one will be very afraid and get up as quickly as possible. Similarly, if drowsiness and laziness, etc., occur in the evening and at dawn, etc., one should immediately vow to prevent them by getting up from bed, etc., and strive to practice. For example, the great translator Rinchen Zangpo made three vows during his seven-year retreat.