English
It is said in the Commentary on Conduct that in the warm stage and the eighth bhumi, there is the forbearance of non-arising phenomena. Therefore, one should recognize that it is extremely fortunate to have even a little interest in this profound meaning of the Perfection of Wisdom, which is the actual cause of the Dharmakaya of the Buddhas and the great path of the Bodhisattva-Mahasattvas, and one should strive to practice it as much as possible, not just remain at the level of understanding. Third, the conclusion of the chapter: If one is patient in this way, one will not lose inner peace, all aspects of virtue will be stable, and one will be loved and welcomed by all others, and so on. In all lifetimes, one will not fall into wrong views, and one will have a beautiful form, and so on, and one will be endowed with the glory of higher realms, and ultimately one will surely lead to a good state, and one will have great benefits. If one is not able to be patient, there will be immeasurable faults that are the opposite of these, and in particular, it will obstruct the path of the Great Vehicle, and there is no greater fault than that. Why? Because of the three kinds of asceticism of patience, the first, the patience of accepting difficulties, in general, if the practice of the sacred Dharma is not essential, there will not be many obstacles. However, if one is practicing a genuine path of liberation that is essential, just as creditors come to the door when one is moving, external enemies and obstacles, internal diseases, and secret afflictions will arise and bring many continuous harms and sufferings. In particular, in this degenerate age, the causes of happiness are few and the causes of suffering are very many, and because of these causes, the mind cannot be stable, and if one relaxes one's efforts in the direction of virtue, just as a candle placed in the wind, even a small cause will cause harm. No matter what bad causes and sufferings occur, one should ignore them and increase one's mental strength, just as when a fire burns in a large forest, a great wind becomes a helper, not only will it not be harmed, but it will become a helper on the path, so one should accept all sufferings. The second aspect, if there is no patience of not caring about the harmer, then other great roots of virtue will not protect you. As it says in the Sutra of the Moon Lamp: "Whoever has a mind of harming each other, morality and learning will not protect him, meditation and solitary places will not protect him."
Chinese
而且布施和供养佛陀也不能救护。（如是说）。第三方面，如果没有对法性坚定信解的安忍，即使有前两者，也只能是世间道，不能超胜。如果这些退失或没有，那么布施等其他五种波罗蜜多，以及仅仅是与之相顺，初学者在此阶段，施舍财物，守护戒律，精进于善法，专注一境的禅定，生起听闻和思维的智慧。像这样，无论善法多么好，例如，如同进入四面八方都被敌寇和众多猛兽包围的小路，没有军队的支援难以到达自己想去的地方一样，虽然想依靠布施等来成办道和果的功德，但是要到达如愿以偿的地方是极其困难的，所以要自己鼓励自己，生起智慧的力量而修持。一般来说，具有波罗蜜多体性的是获得果位者才有的，所以他们没有因没有安忍而导致其他退失的过失。然而，要领会这是对凡夫，特别是初学者的教诲。第四，宣说精进波罗蜜多，分二：略说和广说。首先是略说：精进的自性是对善法显现欢喜的专注一境之心。因此，即使一瞬间，也不要有丝毫偏离自己所追求的听闻、思维和三学的修持，以强烈的欢喜，恭敬和持续不断的欢喜，以及恒常精进的自在，所要成办的一切善法，例如在花园里，在寂静的处所，孵蛋的悲伤的雌雄天鹅，当它们的孩子具备了能力时，毫不犹豫地离开一样，不要将善法抛弃在三种懈怠的悬崖上，也就是不要忘记而遗漏，要持续不断地专门投入到所要做的事情中。第二是广说，分二：精
English
Moreover, neither generosity nor offering to the Buddha can save you. (Thus it is said.) Thirdly, if there is no forbearance with firm conviction in the nature of reality, even if the former two are present, they can only be worldly paths and cannot transcend. If these are lost or absent, then the other five perfections, such as generosity, and merely being in accordance with them, for beginners at this stage, giving away possessions, keeping moral discipline, diligently engaging in virtuous activities, settling in one-pointed concentration, and generating wisdom from hearing and thinking. Like this, no matter how good the virtuous activities are, for example, just as entering a path surrounded on all sides by enemies, thieves, and many wild animals, without the support of an army, it is difficult to reach the place one desires, similarly, although one wishes to accomplish the qualities of the path and the result by relying on generosity and so on, it is extremely difficult to reach the place where the desired meaning is obtained, so one must encourage oneself and cultivate the power of wisdom to practice. Generally speaking, those who have attained the ground have the nature of perfection, so they do not have the fault of others deteriorating due to the lack of patience. However, one should understand that this is an instruction for ordinary people, especially beginners. Fourth, explaining the perfection of diligence, there are two parts: brief explanation and detailed explanation. The first is the brief explanation: The nature of diligence is the one-pointed mind that is manifestly joyful in virtue. Therefore, even for a moment, one should not deviate from the hearing, thinking, and practice of the three trainings that one seeks, with strong joy, reverence, and constant joy, and the freedom of constant diligence, all the virtuous dharmas to be accomplished, for example, in a garden, in a secluded place, the sad male and female swans incubating eggs, when their children have the ability, they leave without hesitation, just like that, do not abandon virtuous activities on the cliff of the three kinds of laziness, that is, do not forget and omit them, but constantly and specifically engage in what needs to be done. The second is the detailed explanation, which has two parts: diligence.
Chinese
讲述与精进不相应的方面，以及真实的精进。首先是这样，我们听闻了大乘和小乘的许多法藏，并且承诺要修持，但一旦付诸实践，就把闻思和修行的所有事情都抛到九霄云外，那些世俗的恶行仍然没有停止，舍弃小家庭而建立大家庭，进行商业和欺骗的勾当，饲养牲畜，掌管亲戚和近邻，从事房屋和城堡的建造，以及对饮食和享受的贪恋等等，被这些所左右，陷入众多人的喧嚣之中。纠缠是指缠绕，因为贪恋亲人而纠缠，因为憎恨敌人而纠缠，因为积累、守护和增殖财富而纠缠，无法从这些之中解脱出来，就像虫子用自己的口水丝把自己缠绕起来，然后在那里蜷缩着死去一样，虽然仅仅有修持佛法的愿望，却在忙碌之中耗尽一生，临死时捶胸顿足，无信仰地死去。还有，稍微看到困难就想“我无法做到这样”，被懈怠的懒惰所压倒，对于善行，一开始尝试的努力也放弃了，一直拖延下去。还有，在努力做世俗的事情时，无论遇到什么困难、寒冷或炎热等障碍，都能忍耐，必须付出像山一样巨大的努力，而且有毫不退缩的巨大勇气，但当转向佛法方面时，就贬低自己，认为“我不懂，我做不到”，就像赶着跛脚的驴子上坡一样，接受灰心丧气的行为，这实际上是自己断绝了自己的法缘。例如，许多人前往珍宝岛，获得巨大的财富，获得少量财富的人也满足于少量的财富，但如果有一个人什么也没得到，空手而归，就像这样，在这个可以随意将经论和证悟的妙法融入自心的境地，却毫无意义地度过一生，从光明走向黑暗，最终会变成空手而归的人。如《入行论》中所说：若具怯懦舍精进，岂有从贫得脱时？
English
Explaining the aspects that are incompatible with diligence, and explaining actual diligence. First, it is like this: we have listened to many collections of teachings of the Great and Small Vehicles, and have promised to practice them, but when it comes to putting them into practice, we abandon all activities of listening, contemplating, and meditating, and those evil mundane activities still do not cease. We abandon the small home and take up the large home, engaging in business and deceptive schemes, raising livestock, managing relatives and neighbors, engaging in the construction of houses and castles, and being attached to food, drink, and enjoyment, etc. Being controlled by these, we are caught in the hustle and bustle of many people. Entanglement means being entangled, being entangled because of attachment to relatives, being entangled because of hatred towards enemies, being entangled because of accumulating, protecting, and increasing wealth. Unable to escape from these, it is like a worm wrapping itself with its own saliva thread, and then shrinking and dying there. Although there is only a desire to practice the Dharma, one spends one's life in busyness, and at the time of death, one beats one's chest and dies without faith. Also, seeing a little difficulty, one thinks, "I cannot accomplish this," and is overwhelmed by the laziness of sloth. For virtuous deeds, even the initial effort is abandoned, and it is postponed. Furthermore, when striving for worldly activities, no matter what difficulties, cold or heat, or other obstacles arise, one endures them and makes efforts like a mountain, and one has great courage that does not waver. But when turning to the Dharma, one despises oneself, thinking, "I do not know, I cannot do it," and like driving a lame donkey uphill, one adopts a disheartened attitude, which is actually cutting off one's own Dharma portion. For example, when many people go to a treasure island, they obtain great wealth, and those who obtain little wealth are also satisfied with little wealth. But if one person obtains nothing and returns empty-handed, like that, in this place where one can freely integrate the scriptures and realizations into one's own mind, one's birth becomes meaningless, and one goes from light to darkness, ultimately becoming one who returns empty-handed. As it is said in the "Bodhicharyavatara": If, with cowardice, you abandon effort, how can there be liberation from poverty?
Chinese
索！因此，像这样的人们沉溺于三种懈怠的罪恶之海，没有脱离并到达解脱彼岸的时候。譬如，乘坐漏铁钉的船，无法到达水的岸边一样。第二，真实宣说精进，无论修持何种道，最初仅凭身语的行动是不行的，以强大的勇气立誓非常重要。像这样，进入大乘道，想要成办自他利益的人们，为了摧毁成为其障碍的四魔军队，就像勇士进入战场时，穿上坚固的盔甲，不会被敌人的武器刺穿一样，应当穿上智慧勇气的盔甲。为了舍弃阻碍解脱的八万四千种烦恼分别念中的贪欲，即使需要在无量劫中经历成百上千的辛劳，也不应放弃誓言。对于阻碍禅定的天魔来说，当自己处于苦行道时，即使拥有转轮王的权势和名声，眷属和财富等，自己对于善法的精进之心，哪怕一瞬间也不松懈和改变，如此立誓。那么，阻碍寿命的死魔，以及阻碍无余涅槃的蕴魔，摧毁它们的盔甲自然而然就会到来，因此要这样立誓。还有，为了他人的利益，像这样，即使需要在无量大劫中，以无数亿万来衡量的时间里，为了一个众生的痛苦，仅仅停留在众生大地狱中，最终才能获得圆满菩提，也不放弃精进的尽头，除此之外还用说什么呢？总而言之，大乘的经藏中所开示的，无论多么深奥和广大的法，所有这些的意义，全部都融入自己的心中，并加以修持，应当如此立誓。《摄波罗蜜多》中说：‘舍弃轮回、寿命和自身的痛苦，生起无量坚固的盔甲，对于行为勇猛、具有慈悲心的人来说，说是首先正确地发起了。’就是这样。如此立誓的
English
So! Therefore, such individuals are sunk in the ocean of the faults of the three kinds of laziness, and there is no time for them to escape and reach the shore of liberation. For example, just as one cannot reach the shore of the water by riding in a ship with broken iron nails. Second, the actual explanation of diligence is that no matter what path one practices, it is not enough to merely engage in physical and verbal actions from the beginning; it is important to make a vow with great courage. Thus, those who have entered the Mahayana path and wish to accomplish the benefit of themselves and others, in order to destroy all the forces of the four maras that obstruct it, just as a warrior entering the battlefield puts on strong armor that cannot be pierced by the enemy's weapons, so too should one put on the armor of intellectual strength. Even for the sake of abandoning just one of the 84,000 afflictive thoughts, such as attachment, which obstruct liberation, one must persevere through hundreds of thousands of labors for eons, but one should not abandon one's vow. As for the gods and demons that obstruct samadhi, even if one has the power, fame, retinue, and wealth of a universal monarch while abiding in the asceticism of the path, one should vow that one's mind will not waver or change even for a moment in one's diligence towards virtue. Then, the armor that destroys the death-mara that obstructs life and the skandha-mara that obstructs nirvana without remainder will naturally come about, so one should make such a vow. Furthermore, for the sake of others, even if one were to remain in the great hells of beings for countless great eons, measured by billions of numbers, for the sake of the suffering of one sentient being, and only then attain perfect enlightenment, one should not abandon the end of one's diligence. What more needs to be said than that? In short, one should vow to take into one's heart and practice all the profound and vast teachings that are taught in the Mahayana collections, so that one masters all their meanings. In the Compendium of Perfections, it says: 'Abandoning the suffering of cyclic existence, life, and oneself, and generating immeasurable, firm armor, it is said to be the first correct undertaking for a courageous practitioner with compassion.' That is so. Having made such a vow,