Chinese
因此，食物应该被彻底摧毁。那么，所有有害的因素是如何依赖于自己的分别念的亲近而产生的呢？例如，当别人说了像揭露自己的缺点之类的恶语时，那个地方所说的恶语，以及自己的耳根和意识，这三者相遇并接触时，词语的形象会以非常粗糙的自性显现。比如箭射中人的要害一样，痛苦得像是心脏要裂开一样难以忍受。但如果仔细观察，那个词就像回声一样，虽然看起来像是刺入了心脏，但实际上并没有真正刺入的东西。那么是什么呢？是因为那个词本身被当成了伤害自己的本质，通过将声音和意义混淆的分别念反复体验，互相成为能害和所害，成为所依和能依，像内心混乱一样，被它所产生的痛苦折磨。因此，不要追随那样的分别念，无论看到什么，听到什么，都保持中立，安住在放松的状态中。《入行论》中说：无论发生什么，我都不应扰乱喜悦的心。然而，通过分别念的途径来依赖对治的人们，应该这样想：在这个存在的地方，所有看起来像是别人对自己造成的伤害的原因，比如殴打、抢夺财物、说恶语等等，以及它们所产生的果，即身体和精神痛苦的无尽种类，所有这些显现，都是从自己这里产生的。比如人发出嘈杂的声音，然后产生回声一样。总的来说，如果自己没有出现，完全不存在，那么就没有别人施加伤害的对象。特别是在前世或现在的状态中，如果自己没有事先造作伤害自己的原因，那么它就无法产生伤害的果。因此，通过自己先前行为的因缘，就像驱使能害者一样，召唤它，从而产生各种各样的伤害。所以，要思考这样的道理，观察，并将所有的责任都归于自己。
English
Therefore, food should be completely destroyed. So, how do all harmful factors arise depending on the close attachment of one's own conceptualizations? For example, when someone speaks harsh words, such as revealing one's faults, the harsh words spoken in that place, and one's own ear faculty and consciousness, when these three meet and come into contact, the image of the words appears as a very coarse nature. Like an arrow striking a person's vital point, the pain is so unbearable that it feels like the heart is about to burst. But if you observe carefully, that word is like an echo, and although it seems like it has pierced the heart, there is actually nothing that truly pierces. So what is it? It is because that word itself is taken as the essence of harming oneself, and through repeatedly experiencing the conceptualization that mixes sound and meaning, they become mutually the harmer and the harmed, the dependent and the depended upon, and like inner turmoil, one is tormented by the suffering it produces. Therefore, do not follow such conceptualizations, and whatever you see or hear, remain neutral and abide in a relaxed state. As it says in the *Bodhicharyavatara*: 'Whatever may befall me, I shall not disturb my joyful mind.' However, those who rely on antidotes through the path of conceptualization should think like this: In this place of existence, all the causes of harm to oneself that appear to be done by others, such as beatings, robbery of possessions, speaking harsh words, etc., and the endless varieties of fruits they produce, such as physical and mental suffering, all these appearances arise from oneself. It is like a person making a loud noise and then an echo arising. In general, if oneself has not appeared, if one does not exist at all, then there is no object for others to inflict harm upon. In particular, in a previous life or in the present state, if one has not previously created the cause of harming oneself, then it cannot produce the fruit of harm. Therefore, through the causes and conditions of one's own previous actions, it is like urging on the harmer, summoning it, and thus various kinds of harm arise. So, contemplate such reasons, observe, and place all the blame on yourself.
Chinese
这是因为，《入行论》中说：“我往昔对众生，曾作如是的损害，因此众生加害我，此理于我应发生。” 此外，将损害转化为有利的助缘，总的来说，大小乘的所有功德都源于忍耐的基础。如《胜解脱经》中所说：“我亦定受昔所作，痛苦异熟之果报，四谛忆念及正断，权能菩提分道支，一切皆以忍为基，智者何人不修忍？” 如是说。忍耐是从损害的因缘中成就的，如果仔细观察，就会发现它不是造成巨大的损害，而是带来了巨大的利益。例如，就像想要毫不费力地成就利益自己和他人的所有助缘和资具，依靠船只渡过大海，获得如意宝珠一样。同样，依靠损害自己的敌人，就能获得驶向大乘之海的忍耐之船，依靠它就能获得菩提心的如意宝珠，从而获得自他一切暂时和究竟安乐的殊胜之因。除此之外，如果愤怒、不嗔恨，什么都不能忍受，却自诩为菩萨，这就像想要从火中获得凉爽的触感一样矛盾。因此，应该好好地检查自己的内心，进入大乘之道，如果想要拥有菩萨的名号，首先必须努力修持忍耐。一般来说，世间人会说：“某某是好的僧人或上师，但是脾气很大。”如果说一个过失比愤怒更严重，那么有了愤怒，怎么能说是好的僧人或上师呢？因此，对于成为忍耐之大义的助缘的敌人，不仅不应该生气，还应该视其为福田，像供养圣法一样供养他们。因此，印度的班智达总是与经常发怒的阿阇黎交往，并说：“这是我忍耐的所依。”因此，将所有大大小小的损害都视为有利的助缘，并修习这种修心之法，是大乘道中最关键的一点，所以要反复修习。
English
This is because, as stated in the *Bodhicharyavatara*: "I have previously caused such harm to sentient beings, therefore it is reasonable for sentient beings to harm me." Furthermore, transforming harm into a beneficial condition, generally speaking, all the qualities of the Lesser and Greater Vehicles arise from the basis of patience. As stated in the *Gyangpo Zhuspa*: "I will surely experience the ripening of suffering from previous misdeeds. Remembering the Four Noble Truths and Right Exertion, the powers, the limbs of enlightenment, all have patience as their basis. What wise person would not cultivate patience?" It is said. Patience is accomplished through the condition of harm. If examined closely, it is not causing great harm, but rather bestowing great benefit. For example, just as one desires to effortlessly accomplish all the aiding conditions and resources that benefit oneself and others, relying on a ship to cross the ocean and obtain a wish-fulfilling jewel. Similarly, by relying on the enemy who harms oneself, one can obtain the ship of patience to sail to the ocean of the Great Vehicle, and relying on that, one can obtain the wish-fulfilling jewel of bodhichitta, thereby obtaining the supreme cause of temporary and ultimate happiness for oneself and others. Apart from that, if one is angry, does not hate, and cannot endure anything, yet boasts of being a Bodhisattva, it is as contradictory as wanting to obtain a cool touch from fire. Therefore, one should carefully examine one's own mind, enter the path of the Great Vehicle, and if one wants to hold the name of a Bodhisattva, one must first diligently practice patience. Generally, worldly people will say, "So-and-so is a good monk or lama, but has a big temper." If one fault is said to be more serious than anger, then how can one be said to be a good monk or lama if one has anger? Therefore, for the enemy who becomes the aiding condition for the great meaning of patience, one should not only not be angry, but also regard them as a field of merit and offer to them as one would offer to the sacred Dharma. Therefore, the Indian Pandit always associated with an Acharya who was constantly angry, and said, "This is the support for my patience." Therefore, regarding all harms, great and small, as beneficial conditions and practicing this mind-training method is one of the most crucial points of the Great Vehicle path, so practice it repeatedly.
Chinese
已经写完了。对于那些先前已经积累了善妙祈愿的善缘者来说，无论发生什么损害和痛苦，都会转化为慈悲等的滋养。如《入行论》中所说：“再者痛苦之功德，令厌离心除傲慢，生起对轮回者之悲悯，憎恨罪恶喜好善。”又，思维如何成为对佛法坚定信心的忍耐之因的方式是：像这样，如果用辨别究竟意义的理智，非常仔细地观察和分析事物是否成立的自性，那么会对自己造成损害的事物的本体，是在损害者的处所存在吗？是在其所造作的行为上存在吗？还是在被损害者自身上存在呢？如果这样观察，则在其他任何地方都不存在，如前所说，在各种因缘聚合时，是自己的亲近取舍之心突然造作的。如果分析那个心，也没有持续不断地执持特征的能力，例如水上的波纹，虽然瞬间出现，但也会瞬间消失。由行所聚集，伴随着分别念的愤怒、皱眉、粗暴，搅乱心绪的恶劣情绪，在无法维持自身而消逝的瞬间，就像天空中的云彩消散一样，愤怒的心念及其余部分全部平息。如《三昧王经》中所说：“如若虚空稍无云，忽然生起云轮聚，生已复灭云轮无，一切诸法如是知。”就像这样。那时，心的自性如同清净的虚空一般，安住在远离一切分别念的原始大空性中，没有任何得失或取舍，保持在这种状态中，不被因缘所左右，这就是用甚深中观之道将烦恼转化为法性的意思，也叫做对佛法坚定信心的忍耐。如是说：“《地藏十轮经》云：诸行皆寂静，一切分别舍，心如虚空等，一切皆归此忍。”就是这样。对于这样的道理，信行者是随顺言语的，未净地七地者是随顺...
English
It has been written. For those fortunate ones who have previously accumulated good aspirations, whatever harm and suffering may occur will be transformed into nourishment such as compassion. As it is said in the *Bodhicharyavatara*: "Furthermore, the merit of suffering is that it eliminates arrogance through weariness, gives rise to compassion for those in samsara, hates evil and delights in virtue." Moreover, the way to contemplate how it becomes a cause for steadfast faith in the Dharma is as follows: Like this, if one very carefully observes and analyzes the nature of whether things are established or not with the reasoning that discerns ultimate meaning, then does the essence of the object that harms oneself exist in the place of the harmer? Does it exist in the action it has created? Or does it exist in the harmed one itself? If one examines in this way, it does not exist anywhere else. As previously stated, when various causes come together, it is suddenly created by one's own mind of close attachment. If one analyzes that mind, it does not have the ability to continuously grasp characteristics. For example, a ripple on water, although it appears momentarily, also disappears momentarily. Gathered by actions, accompanied by discriminating thoughts, anger, frowning, harshness, the wicked emotions that disturb the mind, in the instant of collapsing without being able to sustain themselves, like clouds clearing in the sky, the remaining parts of the angry thoughts are completely pacified. As it is said in the *Samadhiraja Sutra*: "Just as the sky is slightly without clouds, suddenly a mass of clouds arises, having arisen, it disappears and the mass of clouds is gone, know all phenomena to be like that." Like that. At that time, the nature of the mind, like the pure sky, abides in the primordial great emptiness, free from all discriminating thoughts, without any gain or loss, or acceptance or rejection. Maintaining in this state, without being swayed by conditions, this is what is meant by transforming afflictions into the nature of Dharma through the profound Middle Way, and it is also called steadfast faith in the Dharma. As it is said: "The *Ksitigarbha Ten Wheels Sutra* says: All actions are completely pacified, all discriminations are abandoned, the mind is equal like the sky, all will rely on this patience." That's how it is. For such a principle, those who practice by faith follow the words, and the seven impure grounds follow...
Chinese
《行释》中说，在暖位和第八地等处，有无生法忍。因此，对于成佛法身的真实因，诸佛子菩萨的大道，般若波罗蜜多的甚深义，哪怕只有一点点兴趣，也应该认识到这是非常幸运的，尽力去实践，不要仅仅停留在理解的层面。第三，总结本章：如果能够忍耐，内心就不会失去安乐，一切善的方面都会稳固，受到大家的喜爱和欢迎等等。生生世世也不会堕落，拥有美好的外貌等等，获得增上生的荣耀，最终一定会导向善妙的果位，具有巨大的利益。如果不能忍耐，就会有相反的无量过患，特别是会阻碍大乘的道路，没有比这更严重的过失了。为什么呢？因为忍耐的三个苦行中，第一，接受困难的忍耐，一般来说，修持殊胜的佛法，如果不是要点，就不会有很多障碍。但是，如果修持的是真正的解脱道，就像搬家时债主上门一样，外在的敌人魔障，内在的疾病，秘密的烦恼都会出现，持续不断地带来伤害和痛苦。特别是现在这个五浊恶世，安乐的因缘很少，痛苦的因缘非常多，因为这些因缘，内心无法稳定，如果放松对善的方面的努力，就像把蜡烛放在风中一样，即使是很小的因缘也会造成伤害。无论发生什么不好的因缘和痛苦，都要不放在心上，增强自己的心力，就像大火在森林中燃烧，大风会成为助燃剂一样，不但不会受到伤害，反而会成为修道的助缘，所以要接受所有的痛苦。第二方面，如果没有对加害者无所谓的忍耐，那么其他的广大善根也无法保护你。如《月灯经》中说：凡是心怀相互损害之心的人，戒律和听闻都不能保护他，禅定和隐居也不能保护他。