English
If you get angry because of unpleasant words, why get angry since it's their own words? Even if you want to speak, you shouldn't get angry because of the other person's arrogance. However, if you get angry because of displeasure, it is appropriate to be angry at your own mind, because displeasure is you disliking yourself. Even if the words of others do not transfer to you and do not sting, it is because you have accepted them that they become so. If you don't create displeasure, it's like there is no benefit or harm. Therefore, all likes and dislikes, like the appearance of all that has passed from the previous moment, such as yesterday, and like last night's dream, return and do not come again, cannot be identified, and are equal in being without inherent existence, so anger is without foundation. Similarly, because today's appearance is like tonight's dream, it is not appropriate to cling to happiness and suffering as being true. Thinking about whether there is a remedy or not: Furthermore, for oneself, when unwanted things happen, let go of displeasure. If there is a remedy, why be displeased? If there isn't, there's no use, so what's the point? Therefore, endure all conditions and strive diligently. Like this, when wanted and unwanted things happen, if there is a remedy, strive to find a method, displeasure will not help. If there is no remedy, the matter has already passed, so even being displeased is useless, because displeasure cannot reverse the situation. As it says in the *Bodhicharyavatara*: If there is a remedy, what need is there for displeasure? If there is no remedy, what good does displeasure do? Therefore, since sentient beings act according to their own karma, even for the sake of parents and other relatives and attendants, one should not be impatient. Even for the sake of teachers, preceptors, lamas, and the Three Jewels, one should not be angry with others, because if harm is caused, one cannot prevent its karmic consequences, and if no harm is caused, one will not do it. Moreover, the praise and blame of others cannot cause great benefit or harm. Showing that the nature of anger is emptiness: Furthermore, if you investigate what the essence of those unpleasant words and harms is, you will find that they are like space, empty in nature. There is no like and dislike, no gain or loss, no good or bad. Even clinging to duality is meaningless, therefore, strive to abide in the state of equality of all things. Like this, the form that causes harm and one's own form are both composed of indivisible particles, so the harmer and the harmed cannot be established. Moreover, the minds of both cannot be found either internally or externally.
Chinese
因为（嗔恨）不能成立为能损害者和所损害者。如果分析他的话语，因为在任何事物中都不能成立自性，所以能损害者、损害和损害的处所三者都是空性的自性。对于空性自性，没有喜欢不喜欢、好坏、得失。所以，虽然看起来像是损害，但因为没有成立自性，所以在世俗中观修如幻化和眼花等八种比喻，在胜义中观修如虚空般的安忍。如《入行论》中所说：“如果这样认识，就不会对如幻的事物生嗔恨。”并且，如果分析本来没有出生的空性之义，如《入行论》中所说：“这样，对于空性的事物，有什么可得，有什么可失？有什么可不悦，有什么可悦？如果在那里面寻找。”直到“一切都如同虚空，愿我等完全领受。”这样。如果用多种方法观修，就能毫不费力地成就安忍。如《入行论》中所说：“如果习惯了，就没有什么事物不会变得容易。”这样。如果这样习惯了，今生也能与所有人友好相处，令人愉快，来世也能获得殊胜的善趣和成就菩提。如《入行论》中所说：“从使众生喜悦中产生，看看未来成就佛陀。今生就能获得大财富，名声和快乐怎么会看不到？轮回中以安忍为庄严等等，没有疾病和名声，非常长寿，获得转轮王的安乐。”这样。关于精进也有四种。确定补特伽罗是：现在宣说精进的波罗蜜多。补特伽罗。对于谁，精进的自性喜欢善法。对于他，无尽的善法如云般聚集。就像从芬芳的莲花田中产生一样。这样说。那也是经中所说：“精进者安住于菩提，不精进者不安住。精进者积聚一切善法，精进者功德增长。”这样。宣说不相顺品是：精进。与它不相顺品是什么？三种懈怠。喜欢恶行，懒惰，轻视自己。不能成就善事，一切罪恶产生的处所。富裕衰败，产生衰退。那也是因为懈怠会增长罪恶，减少善法，想法不能成就。
English
Because (anger) cannot be established as the agent and object of harm. If you analyze his words, since self-nature cannot be established in anything, the agent of harm, the harm, and the place of harm are all empty of self-nature. For the empty self-nature, there is no like or dislike, good or bad, gain or loss. Therefore, although it seems like harm, since self-nature is not established, in the relative truth, contemplate the eight similes of illusion, such as illusion and dizziness, and in the ultimate truth, contemplate patience like the sky. As it is said in the "Entering the Way of the Bodhisattva": "If you know this, you will not be angry at things like illusions." And, if you analyze the meaning of emptiness that was not originally born, as it is said in the "Entering the Way of the Bodhisattva": "Thus, for empty things, what is there to gain, what is there to lose? What is there to dislike, what is there to like? If you search in that place." Until "Everything is like the sky, may we completely receive it." Like this. If you contemplate with many methods, you can achieve patience effortlessly. As it is said in the "Entering the Way of the Bodhisattva": "If you are used to it, there is nothing that will not become easy." Like this. If you are used to it, you can be friendly with everyone in this life and be happy, and in the next life you can also obtain excellent good fortune and achieve enlightenment. As it is said in the "Entering the Way of the Bodhisattva": "From making sentient beings happy, look at the future attainment of Buddhahood. In this life, you can obtain great wealth, how can you not see fame and happiness? In samsara, adorned with patience, etc., without disease and fame, very long life, and obtain the happiness of a universal monarch." Like this. There are also four types of diligence. Identifying the individual is: Now I will explain the perfection of diligence. Individual. For whom, the nature of diligence is fond of virtue. For him, endless virtues gather like clouds. Just like arising from a fragrant lotus field. It is said like this. That is also what the sutra says: "The diligent abide in enlightenment, the non-diligent do not abide. The diligent accumulate all virtues, the diligent increase qualities." Like this. Explaining the opposing side is: Diligence. What is the opposing side of it? Three types of laziness. Liking evil deeds, laziness, despising oneself. Unable to accomplish good deeds, the place where all sins arise. Wealth declines, and degeneration arises. That is also because laziness increases sins, decreases virtues, and thoughts cannot be accomplished.
Chinese
如果对于像贸易、农业、算术等会阻碍神圣佛法的事务心生散乱，这是耽著恶事的懈怠；见到困难就认为肯定无法成功而放弃努力，这是懒惰的懈怠；觉得自己这样的人做不到而灰心丧气，这是轻视自己的懈怠。《入行论》中说：“耽著于恶劣的懈怠，懒惰是轻视自己。”这样说的。显示具有无量功德，与此相反，精进的功德是：具有精进的人受到世人赞扬，具有精进的人心想事成，具有精进的人功德增长，具有精进的人能消除痛苦。如果总结具有精进的无量利益，那就是受到世人赞扬，愿望实现，功德增长，获得成佛。正如《入行论》所说：“如此精进能安住菩提，如无风不动摇一般，没有精进不会产生福德。”这样说的。从利益的角度劝诫要精进，精进。也就是对于世间的善法和殊胜的佛法，以及什么是超越世间的道路，对于有漏和无漏的诸法，为了舍弃不善而行善，应当以努力精进如法安住。乃至没有获得佛果之前，因为有不断向上进步的可能性，所以在那之前不要懈怠，要努力精进。也就是说，在没有获得佛果之前，一直都有获得更高功德的可能性，所以要努力精进。也就是对善行感到欢喜。《入行论》中说：“精进是对善行感到欢喜。”这样说的。如果分类，有成办善事并摧毁四魔的因——盔甲精进，以及圆满五道十地的因——加行精进；或者有成办自他利益的因——利益有情精进；或者有身行努力，语行精进，意行精进的三种精进；又或者，如《摄类学》中所说：“对盔甲，加行，不畏惧，不退缩，不满足生起欢喜心”，或者如《楞伽经》中所说：“以何精进于夜晚的上半夜和
English
If one's mind is distracted by activities that hinder the sacred Dharma, such as trade, agriculture, arithmetic, etc., this is the laziness of clinging to evil deeds. Seeing difficulties and assuming that success is impossible, abandoning effort is the laziness of sloth. Feeling discouraged because one thinks, "Someone like me can't do it," is the laziness of self-deprecation. As stated in the *Bodhicharyavatara*: "Clinging to bad laziness, sloth is self-deprecation." This is what it says. Showing that it possesses immeasurable qualities, the opposite of that is the merit of diligence. The merit of diligence is that the diligent are praised by the world, the diligent achieve their aspirations, the diligent increase their qualities, and the diligent can eliminate suffering. If we summarize the immeasurable benefits of having diligence, it is being praised by the world, fulfilling wishes, increasing qualities, and attaining Buddhahood. As it says in the same text: "Thus, diligence abides in enlightenment, like an unwavering flame in the absence of wind. Without diligence, merit does not arise." This is what it says. Admonishing the need for diligence from the perspective of benefits, diligence. That is, for all the excellent worldly virtues and the supreme Dharma, and whatever is the path beyond the world, for all the defiled and undefiled dharmas, in order to abandon the non-virtuous and accomplish the virtuous, one should abide properly with effort and diligence. Until Buddhahood is attained, since there is the possibility of continuous progress, until then, do not be lazy, but strive with effort and diligence. That is, until Buddhahood is attained, there is always the possibility of attaining higher qualities, so one must strive with diligence. That is, being delighted in virtuous actions. As it says in the *Bodhicharyavatara*: "Diligence is delighting in virtue." This is what it says. If classified, there is the armor-like diligence, which is the cause of accomplishing good deeds and destroying the four maras, and the application diligence, which is the cause of perfecting the five paths and ten bhumis; or there is the diligence of benefiting beings, which is the cause of accomplishing the benefit of oneself and others; or there are the three diligences of bodily effort, verbal diligence, and mental effort; or, as stated in the *Compendium of Topics*: "Taking delight in armor, application, fearlessness, non-retreating, and non-contentment," or as stated in the *Lankavatara Sutra*: "With what diligence in the first and last parts of the night,
Chinese
就像经中说的那样，努力断除对下品的追求，并且由于视其与瑜伽相应，为了遣除分别念而努力，这就是精进波罗蜜多。这些在《经庄严论》中也有说到：对于善法具有真实的欢喜，依赖于信心和意乐，增长忆念等功德，是烦恼的对治，具有无贪等功德，对于这些，这七者，在完全了解这种精进之后，智者会如实地修习。对于善法的欢喜是自性，信心和意乐是因，忆念和三摩地增长等是果，没有三种毒的心是善，是具有功德的。如果分类，那么对于三种学处中的每一个，身体经常做，恭敬地做，语言经常做，恭敬地做，心经常做，恭敬地做，两个两个共六个，加上盔甲精进就是第七个。功德是，在《经庄严论》中说：诸佛之子们，以盔甲加持的自性，做了无与伦比的精进，摧毁自己和他人的烦恼之聚，获得殊胜的菩提。仅仅依靠精进，也能将一切众生安置于三种菩提之中。精进被智慧完全摄持，所以在世间不会穷尽。这样说到。关于禅定也有十个方面，其中显示了成就禅定的因：现在要宣说禅定，首先显示成就禅定的因。想要禅定就应舍弃散乱和喧嚣。感官的快乐就像秋天的云朵，像闪电一样不稳定，是变动的自性，受用无常，如同幻化的楼阁。任何时候都不能信任，所以要舍弃这些，迅速地依止寂静的森林。一切和合事物都是无常的，一切财富都是变动的，寿命是无常的，任何时候都没有实义，因此应当独自在寂静的森林中精进禅定。在《别解脱经》中说：多闻者在森林中，青春已逝者居住安乐。以及在《寂静语》中说：受用如同在云端嬉戏的闪电般变动，此生如同被风吹动的莲花丛上附着的水滴般迅速坏灭，欺骗的青春，有身者