English
Therefore, follow the unerring teachings of the Buddhas and generate faith. Then, if you commit non-virtuous deeds, you will surely fall into the lower realms. If you are born in the lower realms, you will experience such suffering. Thinking that not only will the benefit of others not be achieved, but even your own benefit will not be achieved, you must generate from the depths of your heart the remembrance of the suffering of samsara. Although there are many things to protect, the main things to protect are the opposing factors to bodhicitta, which are abandoning sentient beings, generating the mind in the position of a Hearer or Solitary Realizer, abandoning the four black dharmas, and practicing the three white dharmas. The four black dharmas are: deceiving those who deserve offerings, generating regret without remorse; slandering the holy ones, and acting deceitfully towards others. Abandoning the four black dharmas and practicing the opposite four white dharmas should be practiced constantly. It is said. The favorable conditions are longing for the fruit of perfect enlightenment, and from the depths of your heart, rejoicing in the cause of enlightenment - the conduct of a Bodhisattva. Rejoicing from the heart in all the virtuous deeds that others do. And dedicating these roots of virtue to the perfect enlightenment that accomplishes the benefit of others. Practice only these three Mahayana paths of meditation. The opposing factors to entering the vows, in general, are abandoning all actions that harm others, and in particular, protecting the greatest faults as if protecting your life: stealing the property of the Three Jewels, slandering Bodhisattvas, and engaging in actions that abandon the Dharma, etc. The favorable conditions are not to despise even the smallest roots of virtue, but to practice them while being held by the three supreme methods. Third, the perfection of patience. The objects of patience are four: being insulted, speaking harsh words, speaking ill of you behind your back, and inflicting suffering. Doing these four things to your guru and friends, etc. Giving happiness to your enemies and those who are not in harmony with you, giving them gain and respect, praising them, and speaking pleasantly to them, these four, making a total of twelve unpleasant things. Preventing the twelve pleasant things that are the opposite of these things. Therefore, there are twenty-four objects of patience. For each of these objects, not being annoyed by the reasons and the suffering that arises from these reasons, but accepting suffering. Not being angry with the person who inflicts harm, not paying attention to the harmer, and focusing on the meaning of profound emptiness. By enduring in these three ways, gradually practice the seventy-two aspects of patience. That is, with three reasons
Chinese
以欢喜心接受痛苦。由于痛苦能耗尽我的罪业，因此应将痛苦视为消除罪业的鞭子而接受。由于痛苦能生起对轮回的厌离和对众生的慈悲，以及对善恶的取舍等，因此应将痛苦视为善行的推动者而接受。痛苦能压制傲慢的头颅，摧毁嫉妒的边缘，平息贪欲的火焰，引导成就的到来，因此应将痛苦视为内心的装饰而接受。以三种理由修安忍，对加害者不以为意：众生愚昧，被烦恼所控制，既然会伤害自己，更何况他人呢？应将加害者视为慈悲的对象而安忍。此外，由于自己的前世业力和当下的不良行为，才会有加害者出现，应将所有的责备都归于自己，修安忍。依靠敌人，我的安忍资粮得以圆满，并成为菩提行助伴，应将敌人视为有益的善知识而安忍。以三种理由，对甚深之法生起定解后修安忍：思维胜义空性，远离戏论时，应思维能害者和所害者皆无自性而修安忍。思维世俗缘起如幻时，应思维一切皆由因缘所驱动，能害者和痛苦皆无自主而修安忍。思维双运自心本性时，应思维嗔恨在无根无基的本性中清净而修安忍。第四，精进波罗蜜多。分为舍弃不顺品的三种懈怠，以及生起顺品的六种力量两部分。首先，以无常之铁钩策励，舍弃无所事事的懈怠。思维殊胜之法的喜悦，舍弃耽著恶行的懈怠。提升自己的心力，舍弃萎靡不振的懈怠。其次，六种力量是：思维善行的利益和罪恶的过患，从而生起对法的信心，这是加行信心的力量。以坚定的勇气立下誓言，将所开始的善根坚持到底，这是正行坚毅的力量。此处有三种譬喻。以世间太阳升起为例，不让任何障碍控制，
English
Taking suffering upon oneself: Because suffering exhausts my sins, accept suffering as a whip for sins. Because suffering gives rise to renunciation of samsara and compassion for sentient beings, and because it gives rise to acceptance and rejection of virtue and vice, accept suffering as a stimulus for virtue. Suffering suppresses the head of pride, destroys the edge of jealousy, extinguishes the flames of desire, and leads to the attainment of siddhis, so accept suffering as an ornament of the mind. Meditate on patience, not caring about the harmer, for three reasons: Sentient beings are ignorant and controlled by afflictions, and if they harm themselves, what need is there to mention others? Look at the harmer as an object of compassion and be patient. Moreover, because of my own past actions and present misconduct, harmers have appeared to me. Blame everything on yourself and meditate on patience. Relying on the enemy, my accumulation of patience is perfected and becomes a friend of the practice of enlightenment, so consider the enemy as a beneficial friend and be patient. Meditate on patience after generating certainty about the profound Dharma for three reasons: When contemplating the ultimate emptiness, free from elaboration, meditate on the fact that the harmer and the harmed have no inherent nature and meditate on patience. When contemplating the conventional dependent origination as illusion, meditate on the fact that everything is driven by causes and conditions, and that the harmer and suffering have no autonomy, and meditate on patience. When contemplating the union of one's own mind, meditate on the fact that anger is purified in its rootless and baseless nature and meditate on patience. Fourth, the perfection of diligence. It is divided into two parts: abandoning the three kinds of laziness that are unfavorable, and generating the six kinds of strength that are favorable. First, urged by the iron hook of impermanence, abandon the laziness of inactivity. Thinking about the joy of the supreme Dharma, abandon the laziness of attachment to evil deeds. Uplift your own mind and abandon the laziness of discouragement. Secondly, the six strengths are: Thinking about the benefits of virtue and the faults of sin, thereby generating faith in the Dharma, this is the strength of the preliminary faith. Taking a firm vow with courage, persevering to the end with the virtuous roots that have been started, this is the strength of the main practice of perseverance. There are three metaphors here. Taking the example of the sun rising in the world, not allowing any obstacles to control it,
Chinese
没有揉捏，就像太阳独自运行一样，独自一人不依赖他人，战胜魔众，成就圆满菩提；像太阳照耀一切一样，以菩提萨埵的智慧、慈悲和愿望，加持自己成为众生的近因，承担如虚空般的众生事业，这是三种业的慢。视自己为至上，不被微细的堕落所染污，这是能够行事的慢。视烦恼为低下，特殊地杀害不顺之品，这是烦恼的慢，共有三种。想到自己行善积德是最快乐的，不期望异熟果报，欢喜地接受，这是特别欢喜的军队。当自己力量衰退，非常沮丧时，为了再次行事，暂时放弃，遣除障碍，这是放弃的军队。以正念和正知，努力进行摧毁烦恼的事业，这是努力接受摧毁所断之品的力量。控制自己的身语意三门，以谨慎的言语，用正念自主地学习一切应学之处，这是控制的力量，共有六种力量。第五，般若波罗蜜多，舍弃禅定的违品，以及系念止观的所缘，共有两种。第一，舍弃违品，有舍弃世间和舍弃分别念两种。第一，舍弃世间：如果对自己的父母、亲友、眷属等有情众生执着，被他们所控制，自己的心就不能专注一境，因此要舍弃与他们的交往和喧嚣，独自住在寂静的寺庙等处。在那里，如果又执着于利养、恭敬、赞叹和名声，以及眼前所需的物品等，并为了这些而努力，就会障碍正确的道路，因此要断绝一切希望和疑虑，学习随遇而安。第二，舍弃分别念：身体住在寂静处，也不过分追求物品等，但如果心被欲望所控制，就不能生起真正的禅定，也不能专注一境，因此必须舍弃这些。特别是为了获得殊胜的上等禅定，必须厌离欲望的贪执。
English
Without kneading, like the sun moving alone, being alone and not relying on others, defeating the hordes of demons and accomplishing perfect enlightenment; like the sun shining on all, with the wisdom, compassion, and aspiration of a Bodhisattva, blessing oneself to be the proximate cause for beings, undertaking the deeds of beings equal to space, these are the three prides of action. Viewing oneself as supreme, not being tainted by subtle downfalls, this is the pride of being able to act. Viewing afflictions as inferior, especially killing unfavorable factors, this is the pride of afflictions, there are three in total. Thinking that one's own virtuous deeds and accumulating merit are the most joyful, without expecting fruition, joyfully accepting, this is the army of special joy. When one's own strength diminishes and becomes very discouraged, temporarily abandoning for the sake of acting again, dispelling obstacles, this is the army of abandonment. Through mindfulness and awareness, diligently engaging in the activity of destroying afflictions, this is the power of diligently taking up the destruction of what is to be abandoned. Controlling one's own three doors of body, speech, and mind, with mindful words of caution, freely learning all that should be learned with mindfulness, this is the power of control, there are six powers in total. Fifth, the perfection of meditation, abandoning the opposing factors of meditation, and keeping in mind the object of calm abiding, there are two. First, abandoning opposing factors, there are two: abandoning the world and abandoning conceptual thoughts. First, abandoning the world: If one is attached to one's own parents, relatives, friends, retinue, and other sentient beings, and is controlled by them, one's own mind will not be able to be single-pointed, therefore one must abandon all association and commotion with them and dwell alone in secluded monasteries and other places. Even there, if one is attached to gains, respect, praise, and fame, and the immediately needed items, and strives for these, it will obstruct the correct path, therefore one must cut off all hope and doubt and learn to be content with whatever arises. Second, abandoning conceptual thoughts: Even if the body dwells in seclusion and does not excessively seek items, if the mind is controlled by desire, genuine meditation will not arise in the mindstream and one will not be able to concentrate the mind, therefore one must abandon these. Especially in order to obtain superior higher concentrations, one must turn away from attachment to desire.
Chinese
如果认为即使是刹那也是我，那就错了。如《入行论》中所说：“以我感受彼，是为颠倒分别念，如此生者乃他人，死者亦是他有情。”就像愚人想“去年这条河水带走了我的衣服”，又想“明天我要过这条河”，但去年带走衣服的水和他明天要过的水是不同的。同样，过去的意识不是我，未来的意识也不是我，而是其他的。如果有人认为，即使未来的意识不是现在的我，但它是我意识的延续，那么这种想法就能实现自己的目标吗？即使其他众生不是我，但如果认为他们是我的众生，就应该为了他人的利益而努力。如果像头和虱子一样，各自努力实现自己的目标，认为彼此无法互相帮助，那么就像《入行论》中所说：“足之痛苦非手除。”脚上扎了刺，手怎么能拔出来呢？同样，眼睛里进了灰尘要用手，父母要为子女，用手把食物放进嘴里等等，也都要各自完成自己的事情，那就太过分了。总之，如果彼此不互相帮助，而要各自实现自己的目标，那就非常困难。因此，要明白这一点，并为了众生的利益而努力。第二，修持自他交换的菩提心，如《入行论》中所说：“若不以自乐，真实换他苦，非仅不成佛，轮回亦无乐。”因此，将自己的快乐给予众生，将众生的痛苦由自己承担。其所缘为：“卑贱等执为我，以及他执为我之后，以无分别之心，修嫉妒竞争与我慢。”其含义是：将敌人置于比自己低下的位置，将敌人或他人置于高位，让自己高于对方，让低下的敌人嫉妒自己。当这种修持结束时，就会产生这样的修持想法：将自己观想为高位，他人观想为低