English
Since there is no greater sin than that produced by hatred, one should apply oneself to the asceticism of cultivating patience through various means. As stated in the Bodhisattvacaryāvatāra: "There is no sin like hatred, and no asceticism like patience. Therefore, one should diligently cultivate patience in various ways." And as stated in the Suhrllekha: "Since there is no asceticism equal to patience, you should not give hatred an opportunity. The Buddha has declared that by abandoning hatred, one will attain the state of non-regression." And so on. Next is the explanation that because there are many objects, one should subdue one's own mind. That is to say, since there are many objects of hatred, if one responds to each one, it will not be successful or there will be no time to pacify, so one should be patient. The objects of harm are as countless as the untamed, and even if one pacifies them one by one, there will not be enough time to tame them. By taming one mind, all will be tamed, so diligently guard the vow to tame your own mind. As it is said, in the Bodhisattvacaryāvatāra: "Sentient beings are as untamed as the sky; it is impossible to subdue them one by one. If one subdues the mind of anger, it is like subduing all enemies." And so on. Next is the explanation of how patience can be achieved through the circumstances of harm. Furthermore, by relying on harm, one can achieve the merit of patience, and qualities such as compassion and love will arise. Like an enemy, it becomes a helper of enlightenment, and one should cultivate patience with respect and joy. Just as the abbot and preceptor are helpers of the ordained, even without an enemy, patience will not arise, so one must be patient. As it says in the same text: "If one does not practice patience in this, the cause of merit is near, and I only create obstacles to it. That which does not arise without something, and that which exists where something is, that is the cause of it, so how can one create obstacles to it? A beggar who arrives at the right time has never obstructed the act of giving; on the contrary, he enables the giver to increase his giving, so how can he be called an obstacle?" And so on. Furthermore, since at the time of harm, a slight suffering such as displeasure is the cause of the arising of compassion and protection, one should also be patient. As it says in the same text: "Moreover, the qualities of suffering are that weariness removes pride, compassion arises for those in samsara, one fears sin and rejoices in virtue." And so on. Again, hatred
Chinese
在地上修习安忍，应当像欢喜获得巨大福德那样，并且像对待导师一样恭敬。如《宝性论》所说：“如欢喜与如导师恭敬。”因此，依靠极度的嗔恨心，安忍才能生起。正因为嗔恨是安忍之因，所以值得像对待殊胜的佛法一样供养。如此等等。思维嗔恨的因缘是从自身产生的，道理是这样的：此外，如果没有我，嗔恨就不会产生。就像冰雹一样，是互相依赖的。自己造作罪恶，导致了极大的损害。因为这是暂时的因缘和往昔业力的结果。因此，这种情况是必然发生的，为了穷尽业力，必须以任何方式坚持调伏自心。像这样，如果自己根本不存在，自己与他人之间的嗔恨和争论根本不会发生，因为嗔恨和争论是相互依赖的。如果自己没有先去损害他人，他人也不会来损害自己，所以无意义地损害他人是绝对应该忍受的。如《入菩萨行论》所说：“如果彼此没有互相伤害，谁也不会伤害谁。因此，就像不费力气就在家里发现了宝藏一样，因为敌人成了菩提行之友，我应该对敌人感到高兴。”如此等等。而且，对自己的损害也是由一些因缘造成的。而这些也是由自己往昔的业力造成的，所以应该忍受。如《入菩萨行论》所说：“我往昔曾对众生做过这样的伤害。因此，众生加害于我，这种损害是必然发生的。”如此等等。即使因为损害而生起嗔恨，也需要观察，如果是通过间接的损害而生起嗔恨，那么应该对自己的业力生起嗔恨。如《入菩萨行论》所说：“我的业力驱使，才出现了损害我的人。”如此等等。如果对直接的损害生起嗔恨，那么应该对棍棒等形状或不悦耳的粗恶语言等无情物生起嗔恨。如《入菩萨行论》所说：“如果对使用棍棒等实物进行殴打的人感到愤怒，那么这也是被嗔恨所驱使的。既然如此，就应该对嗔恨生起嗔恨。”如此等等。特别是，如果因为其他人说了不悦耳的话而生起嗔恨，那么不应该对向自己耳朵说这些话的人感到愤怒，也不应该对其他人感到愤怒，因为痛苦是由此产生的。此外，如果认为赞扬和名声等会带来损害，那么它们会把你引向恶趣。因此，要
English
One should cultivate patience on the ground, rejoicing as if attaining great merit, and respecting it as a teacher. As stated in the Uttaratantra: "Rejoicing and respecting like a teacher." Therefore, since patience arises from relying on intense hatred, and since hatred is the cause of patience, it is fitting to venerate it like the sacred Dharma. Thus, one should contemplate that the cause of anger arises from oneself. The reasoning is as follows: Furthermore, if there were no self, anger would not arise. Like hail, it is mutually dependent. This multitude of harms, which are the result of one's own misdeeds, arise from temporary causes and the seeds of past karma. Therefore, it is reasonable for this to occur, and to exhaust karma, one must persevere in taming the mind in every way. Thus, if oneself did not exist at all, anger and conflict between oneself and others would never arise, because anger and conflict are mutually dependent. If one does not harm others first, others will not harm oneself, so harming others without reason should definitely be endured. As stated in the Bodhicharyavatara: "If one does not harm another, no one will harm one. Therefore, like finding a treasure in one's house without effort, since the enemy has become a friend of Bodhichitta practice, I should rejoice in the enemy." Furthermore, harm to oneself is also caused by some conditions. And these are also caused by one's own past karma, so one should endure. As stated in the Bodhicharyavatara: "In the past, I have harmed sentient beings in this way. Therefore, it is reasonable for sentient beings who harm me to inflict this harm on me." Even if anger arises from harm, one needs to examine it. If anger arises from indirect harm, then one should be angry with one's own karma. As stated in the Bodhicharyavatara: "Driven by my own karma, those who harm me have appeared." If one is angry with direct harm, then one should be angry with inanimate objects such as sticks or unpleasant, harsh words. As stated in the Bodhicharyavatara: "If one is angry with those who use sticks and other objects to strike, then this is also driven by hatred. Since this is the case, one should be angry with hatred." In particular, if anger arises because others speak unpleasant words, one should not be angry with the person who speaks these words to one's ears, nor should one be angry with others, because suffering arises from this. Furthermore, if one thinks that praise and fame, etc., will bring harm, then they will lead you to lower realms. Therefore, one should
Chinese
对于辱骂也要安忍。如《入行论》云：我欲求解脱，无需利敬缚，何人缚我者，我对彼何嗔？我欲入痛苦，如佛所加持，不舍门开启，我对彼何嗔？若我自过失，于此不忍受，福德之因处，我自作障碍。如是等。损毁资具而生嗔也不应理，若有自业，则其不损，若无，纵饶加持亦无益故。且一切皆须舍弃，如梦醒般而逝，且财物过患无量，是系缚之因故。《入行论》云：为断我利故，若汝不欲此，舍我诸利敬，罪恶则增长。我宁今速死，不愿邪命活，我虽久存活，终必受死苦。梦中受百年，种种之安乐，醒时彼安乐，受者已不还。短促之乐受，彼亦如是逝，长短二者死，临终时相等。获得众利养，长时受安乐，如贼所劫夺，赤裸空手还。如是等。因诽谤名誉而生嗔也不应理，名誉唯是言词，言词是无情法，故无丝毫利益。《入行论》云：赞等供养事，不转为福德，不转为寿命，不转为力气，非无病之因，亦非令身安。若我了自利，于彼有何用？若唯欲心乐，当以饰等足。为名舍财物，甚而自戕生，语词有何用？死时彼于谁？沙堡坏灭时，儿童极痛恼，赞誉及名衰，我心亦如是。如是等。若谓因不悦耳而生嗔，然词
English
Even towards abuse, one should be patient. As it says in the Bodhicharyavatara: "I wish to seek liberation, I do not need to be bound by gain and respect. How can I be angry with those who bind me? I wish to enter suffering, like the blessings of the Buddha, not abandoning the opened door. How can I be angry with them? If I do not endure this due to my own faults, then I am only obstructing the source of merit that is near at hand." And so on. It is also unreasonable to be angry when possessions are damaged, because if one has the karma, it will not harm them, and if one does not, even blessings will not help. And one must abandon everything and go like waking from a dream, and because the faults of wealth are immeasurable, it is a cause of bondage. As it says in the Bodhicharyavatara: "For the sake of cutting off my gain, if you do not want this, abandon my gains and respect, and sins will increase. I would rather die quickly now than live a wrong life. Even if I live long, I will eventually suffer the pain of death. Having experienced a hundred years of happiness in a dream, when awakened, that happiness does not return to the experiencer. The short-lived enjoyment also passes away in the same way. The deaths of both the long and short-lived are equal at the time of death. Having obtained many gains and enjoyed happiness for a long time, one goes naked and empty-handed, just as if robbed by thieves." And so on. It is also unreasonable to be angry because of defamation of reputation, because reputation is only words, and words are inanimate, so there is no benefit at all. As it says in the Bodhicharyavatara: "Praise and offerings do not turn into merit, do not turn into life, do not turn into strength, are not the cause of being without illness, nor do they make the body comfortable. If I understand my own benefit, what use is there in that? If one only desires the pleasure of the mind, one should rely on ornaments and alcohol. For the sake of fame, one gives away wealth and even kills oneself. What use are words? Who benefits from them at the time of death? When a sandcastle collapses, children are extremely distressed. Likewise, when praise and fame decline, one's mind is like a child." And so on. If one thinks that one is angry because of unpleasantness, then the word
Chinese
如果因为不悦耳的话语而生气，那是因为那是他自己的话语，为何要生气呢？即使想说，也不应因对方的傲慢而生气。然而，如果因不悦而生气，理应生自己的心，因为不悦是自己不悦自己。即使别人的话语没有转移到自己身上，没有刺痛，也是因为自己接受了它才变成那样。如果不产生不悦，就像没有利益和损害一样。因此，所有喜不喜欢，都与前一刻消失的昨天等所有显现，以及昨晚的梦一样，返回后不再来，无法确定，与无自性相同，因此愤怒是没有基础的。同样，因为今天的显现和今晚的梦相似，所以也不值得对喜欢和不喜欢执着。思考是否有补救的方法：此外，对于自己，不想要的事情降临时，放下不悦。如果有补救的方法，为何要不悦呢？如果没有，也没有用处，那又有什么用呢？因此，要忍受各种因缘，努力精进。像这样，当想要和不想要的事情发生时，如果有补救的方法，就努力寻找方法，不悦是不会有帮助的。如果没有补救的方法，事情已经过去了，所以即使不悦也没有用，因为不悦无法扭转局面。如《入行论》所说：如果可以补救，为何还要不悦？如果无法补救，不悦又有何用？因此，众生各自依业而行，即使为了父母等亲友和眷属，也不应不忍耐。甚至为了堪布、阿阇黎、上师和三宝等，也不应对他人发怒，因为如果造成损害，就无法阻止其业果，如果没有造成损害，就不会去做。而且，别人的赞美和诽谤也无法造成巨大的利益和损害。显示愤怒的自性是空性：此外，如果探究那些不悦耳的话语和损害的本体是什么，就会发现它们如同虚空般是空性的自性。没有喜欢和不喜欢，没有得失好坏。即使执着于二元对立也没有意义，因此，要努力安住于一切平等性的状态中。像这样，造成损害的形体和自己的形体，都由不可分割的微尘组成，因此施害者和受害者都无法成立。而且，两者的心识，无论内外都无法找到。