English
To show wisdom to those who have knowledge, to be grateful for what has been done and to repay kindness, to protect those who are afraid, to eliminate the sorrow of those who are suffering, to provide utensils to those who lack them, to skillfully gather retinues with the Dharma, to be in harmony with others' minds, to make people happy with true qualities, to skillfully subdue, and to inspire awe and faith through miracles. Thus it is said. Therefore, in the situation of benefiting others, one's own lineage should not decline, and one should have the ability to benefit others, and it is necessary to be helpful to others. Therefore, the basis on which to rely can be summarized into six, as it is said. That is, a Bodhisattva who strives to act for the benefit of sentient beings should separately examine six objects of observation: oneself, others, lacking resources, possessing resources, lacking Dharma, and possessing Dharma are the six objects of observation. Among them, the so-called lack of resources means not obtaining Dharma robes and alms, etc., not obtaining them, and those who have obtained and are enjoying them will be interrupted. Possessing resources should be understood as the opposite of this. The so-called lack of Dharma means that the precepts are degenerated, and the words of the ultimate Dharma spoken by the Tathagata, which have not been heard before, cannot be heard, and the previous thoughts that have not been heard cannot be contemplated as they are, obstacles to hearing, obstacles to thinking, forgetting hearing and thinking, and not obtaining the merits arising from meditation, not being able to obtain them, and those that have been obtained will be completely degenerated. Possessing Dharma should be understood as the opposite of this. Thus it is said. Among them, oneself and others are the basis of the prosperity and decline of Dharma and resources, so the other four are also included in them. And the two can also be summarized into one thing: observing one's own prosperity and decline in the Dharma, that is, oneself, through hearing and thinking, in order to obtain certainty, with what kind of scriptures, commentaries, and other doctrinal qualities can one guide others, and for the part of its words and meanings, one has the ability to show others, and through the three trainings of discipline, concentration, and wisdom, one's own mind is rich, and one has the ability to benefit others, etc.
Chinese
无论如何行持利他之事，如果明白不因喧嚣和散乱等而使自己的佛法之路衰退，就应以利他为主。如果行持利他之事，却只成了表面形式，不但无益于他人，反而使自己的三学功德衰退，戒律毁坏，禅定散乱，智慧愚昧等过失所损害，那么对于这样的凡夫初学者，应以正念观察自己错误的分别念烦恼，为了成办有情众生的利益，而修习对治，着重于生起越来越强大的对治力，这样实际上也就做了利益他人的事情。此外，关于放逸学处，特殊情况是这样的：菩萨戒是以特别 желанием 利益他人的大悲方便和从执着事物中解脱的智慧所主导的。如果能成就利益其他教徒和众生的伟大事业，那么对于仅有自利和微不足道的利他的下等学处，可以允许适度放逸。例如，为了消除城市居民的违缘和成办顺缘，放弃为城镇谋求较小利益的努力。或者，为了保护自己的身体和生命免受障碍，将自己的住所布施给他人，或者自己前往其他地方。又或者，为了弘扬广大的经教和证悟之法，像神圣的上师益西沃那样舍弃自己的身体和生命。或者，为了守护佛法免受损害，或者为了守护自己的戒律等免受损害，也应舍弃自己的身体和生命，如果没有其他方法，并且舍弃后能有所成就，就应这样做。如《入行论》云：无论今生或来世，都应舍弃以成就伟大的利益。如《本生经》云：为了房屋，可以舍弃一件东西；为了生命，可以舍弃房屋；为了国土，可以舍弃城市；为了自己，可以舍弃土地；为了佛法，可以舍弃自己。
English
Even if one engages in benefiting others, if one understands that one's own Dharma path will not decline due to busyness and distractions, then one should prioritize benefiting others. However, if benefiting others becomes merely a superficial act, not only does it not benefit others, but it also diminishes the qualities of one's own three trainings—moral discipline is corrupted, concentration is scattered, and wisdom becomes obscured—and one is harmed by such faults. For such ordinary, initial practitioners, one should examine one's own deluded thoughts and afflictions with mindfulness and awareness. In order to accomplish the benefit of sentient beings, one should cultivate the power of antidotes to abandon those afflictions, focusing on increasing the strength of these antidotes. In doing so, one will have effectively benefited others. Furthermore, regarding the occasion of relaxed precepts, a special case is as follows: The Bodhisattva vows are governed by the method of great compassion, which is the special desire to benefit others, and by the wisdom that reverses the view of things as inherently existent. If it is possible to accomplish a great benefit for other teachings and beings, then there are occasions when it is permissible to relax the lesser precepts, such as those of the lower vows, which only have self-benefit and limited benefit to others. For example, in order to eliminate obstacles and accomplish favorable conditions for the people in a city, one might abandon efforts to benefit a smaller town. Or, in order to protect one's own body and life from obstacles, one might give one's own dwelling to others or go to another place. Furthermore, in order to spread the vast Dharma of scripture and realization, one might give up one's own body and life, like the divine lama Yeshe Ö. Or, in order to protect the teachings from harm, or to protect one's own moral discipline from harm, one should also give up one's own body and life, if there is no other way and if giving it up will accomplish the purpose. As it is said in the *Bodhicharyavatara*: "In whatever way, in this life and in others, one should give up [something] as a cause for accomplishing great benefit." And as it is said in the *Jataka Tales*: "For the sake of a house, one should give up one thing; for the sake of life, one should give up a house; for the sake of a country, one should give up a city; for one's own sake, one should give up land; for the sake of the Dharma, one should give up oneself."
Chinese
也放。第三是讲说安忍波罗蜜多，有三：总的显示安忍三种的自性，分别解说对于损害者毫不介意的安忍，总结本段。第一，进入大乘道后，处于持戒的学处时，成为它的朋友或眷属的是：不怯懦，即对于痛苦等一切因缘，以大乘的安忍的体性，如同良好的土地一般。三戒的自性，如同布置精美的法之花苑，功德的芬芳美好，普遍兴盛而不衰减的篱笆一般。无论是为了自己成佛，还是为了他人成办利益，无论出现多么巨大的苦行和痛苦的重担，也安忍接受。他人以直接或间接的方式，如何对自身进行邪恶的损害，也毫不介意，内心不扰乱地安忍。对于空性等深奥的意义，以及广大且难以行持之处，无论是什么样的，也不畏惧的安忍，即三种。如是，在《经庄严论》中说：不怯懦毫不介意知，以悲心依于法之故，于五种利益而正说。所谓不怯懦，是安忍接受痛苦；毫不介意，是对损害者毫不介意的安忍；知，是对法确定信心的安忍。这些的因是悲心，这些所显示的法，果是五种。经中说：不增怨恨，不增离间，安乐和心安乐增多，无有后悔地死亡，身体坏灭后，也会转生到善趣高处的世间。第二，分别解说对于损害者毫不介意的安忍：心自然地处于平静，相续处于柔和的状态，突然变得非常僵硬，即变得粗暴和凶狠的嗔恨罪业的现行，如同同时遮蔽一切喜乐景象的黑暗一般，以及杀害和殴打等
English
Also release. The third is explaining the perfection of patience, which has three parts: generally showing the nature of the three types of patience, specifically explaining the patience of not caring about harm-doers, and concluding the section. First, after entering the Mahayana path, when abiding in the training of moral discipline, what becomes its friend or retinue is this: not being intimidated, that is, for all causes such as suffering, the nature of patience in the Mahayana is like good soil. The nature of the three moral disciplines is like a well-arranged garden of Dharma flowers, with the fragrance of virtues being beautiful and universally flourishing without diminishing, like a fence that is well protected. Whether it is for oneself to attain Buddhahood or for others to accomplish benefit, no matter how great a burden of hardship and suffering arises, one accepts and endures it. No matter how others directly or indirectly inflict evil harm on oneself, one does not care and endures without disturbing the mind. For profound meanings such as emptiness, and for vast and difficult places to practice, whatever they may be, one does not fear, which is the three types of patience. Thus, in the Ornament of the Sutras, it says: "Not intimidated, not caring, knowing, because of compassion relying on the Dharma, it is truly explained in five benefits." Not being intimidated is the patience of accepting suffering; not caring is the patience of not caring about harm-doers; knowing is the patience of having definite faith in the Dharma. The cause of these is compassion, and the Dharmas that show these, the result is five. The Sutra says: "One does not increase hatred, one does not increase discord, happiness and mental happiness increase, one dies without regret, and after the body is destroyed, one will also be reborn in the happy realm of higher worlds." Second, specifically explaining the patience of not caring about harm-doers: the mind naturally abides in peace, the continuum abides in a gentle state, suddenly becoming very rigid, that is, the manifestation of the sin of anger becoming rough and fierce, is like the darkness that simultaneously obscures all joyful and happy appearances, as well as killing and beating, etc.
Chinese
是各种罪恶的蔓延之源。它将人抛入无法解脱或难以解脱的地狱，并使人进入其中。因此，害怕这种过患的人，无论遇到什么样的不幸和损害，任何时候都不要给心中生起愤怒念头的机会。如《入行论》云：嗔恚如是罪，无如忍难行，故应以众理，致力修忍辱。特别是，如果认为“这个人对我造成了这样的伤害”并执着于伤害的对象，就无法成就忍耐，所以调伏自心的方法是：对于一切我认为不合理和不适当的事物，都视为过失，并努力阻止这一切。那么，这样的损害之境是无法估量的。例如，如果进入一个带刺的森林，为了不伤害自己，想要去除所有树木的刺，那是无法穷尽的。所以，就像不去那里就不会受到伤害一样，要调伏所有的损害之境是不够的，即使调伏了一些，并使一些顺从，由自己的分别念所产生的许多损害之境仍然会不断增长，因此是无法穷尽的。如《入行论》云：娇惯易生害。因此，以相互不悦的想法而结仇，并因此难以忍受愤怒的分别念，使自他一切相续变得恶劣的所有行为者，最初都是因为执着于对境不悦的相，并由此产生不适的心，所以应该在它尚未壮大之前，像“猪鼻打桩”和“擦拭温暖的屁股”的比喻一样调伏它。这样，忍耐的苦行，这个难以承受的重担，也会变得对自己友善，因此就不会有任何需要愤怒的事情发生。所以，即使现在无法忍受非常大的损害，如果从小就习惯，最终也会对一切都忍耐。如是说，《入行论》云：有情难调如虚空，岂能尽制彼一切，唯摧此嗔一念心，如破一切诸怨敌。因此，我的敌人
English
It is the source of various evils. It throws people into hells from which there is no escape or is difficult to escape, and causes them to enter there. Therefore, those who fear such faults should never give the mind the opportunity to generate thoughts of anger, no matter what kind of misfortune and harm they encounter. As it is said in the Bodhisattvacaryāvatāra: 'There is no evil like hatred, and no austerity like patience. Therefore, one should diligently meditate on patience in various ways.' In particular, if one thinks, 'This person has caused me such harm,' and clings to the object of harm, patience cannot be achieved. Therefore, the way to tame one's own mind is: to regard everything that seems unreasonable and inappropriate to oneself as a fault, and to strive to prevent all of that. Then, such a state of harm is immeasurable. For example, if one enters a thorny forest and wants to remove the thorns from all the trees in order not to harm oneself, it is inexhaustible. Therefore, just as one would not be harmed if one did not go there, it is not enough to tame all the states of harm. Even if one tames some and makes some compliant, the many states of harm generated by one's own conceptual thoughts will still continue to grow, and therefore are inexhaustible. As it is said in the Bodhisattvacaryāvatāra: 'Affection breeds much harm.' Therefore, the agent of all that makes the minds of oneself and others unpleasant due to resentment with mutually displeasing thoughts, and due to the unbearable conceptual thoughts of anger, is initially the mind that clings to the displeasing aspect of the object and takes it close, which causes discomfort. Therefore, one should tame it before it grows strong, like the analogy of 'driving a stake into a pig's snout' and 'wiping a warm butt.' In this way, the austerity of patience, that unbearable great burden, will also become friendly to oneself, and therefore there will be nothing to be angry about. So, even if one cannot endure very great harm now, if one becomes accustomed to it from a young age, one will eventually endure everything. As it is said, 'Sentient beings are as untamed as the sky; how can one completely subdue them all? If one destroys this one thought of anger, it is like destroying all enemies.' Therefore, my enemy