English
In order to speak pleasantly (for the benefit of sentient beings) 2, and in order to make the retinue of those to be tamed trust, one should also practice in accordance with the meaning 3, and also do what is in accordance with the meaning of what is taught to others 4, that is, through the four means of gathering and the discipline of collecting all virtuous dharmas, entering the Bodhi continent is like opening an unobstructed door, the opportunity is very broad. In this regard, six places to be examined are also explained, which are indicated by "in what" and so on: Those who enter this path should examine the foundation 1, the other two 2, measure with miscellaneous limbs 3, and wealth 4 and the measure of Dharma, and wealth, a total of six forms are explained. In short, it is to examine one's own prosperity and decline in the Dharma. One should benefit others without harming one's own Dharma practice, and examine whether there is a delusion of ordinary people in one's own mind, and strive to eradicate faults from the root. Regarding the situation of negligence, it is specifically indicated by "to others" and so on: If one can accomplish the great cause of benefiting others, then sometimes small precepts can be relaxed, such as abandoning villages for the sake of city rituals, abandoning land to protect oneself, and even abandoning oneself for the sake of Dharma. In order to explain the patience paramita just mentioned, in order to show the outline, it is said "here" and so on. In this world, the so-called "Mijian" means that it is difficult to distinguish by suffering, etc., or from the two aspects of shortcomings and advantages. If according to the first statement, then it is impossible to distinguish the depth of the karma and afflictions of sentient beings; if according to the latter statement, it is because the bodhisattvas in this land have great merits of the power of patience, so they will not be distinguished by harm. Whichever one is written is fine, this is an example, for the example like the earth, in order to protect the fragrance of the Dharma without wavering, in detail, there is patience to endure various difficult places of study 1, patience not to be angry with the perpetrator and not to take it to heart 2, and patience to be able to accommodate profound meanings in the mind without fear, that is, three kinds of patience 3. Among these patiences, the way to mainly achieve the patience of not being angry through the initial patience is "the mind is" and so on.
Chinese
如是宣说。若有心极顽固者，因不堪能而生嗔恨之罪业，其显现之黑暗甚于陷入黑暗深渊之荆棘者，畏惧堕入永无解脱之地狱牢笼者，任何时候都不要给予愤怒机会。如《入行论》云：嗔如暴恶罪，难行莫胜忍，故应以众理，努力修安忍。如是等宣说调伏自心之理，即损害。损害之境如森林之荆棘般众多，无法一一调伏，且会再次增长。因此，嗔恨之作者唯有我执，调伏我执，则忍辱之难行重担亦将变为悦己之事。损害之因，乃由自之分别念执取而生，如是等宣说触之理。如是，触极为粗猛，如凶暴之语箭尖刺入人心，或死或未死。以真实承受彼之执取，则相互成为所依与能依而受苦。于此所见之境，损害之因与果皆成无边，亦皆由自身所生，如声响同时产生回音。若无自身，则无损害之境，故应观待先有自身嗔语等因所招致。如是等宣说观察依缘增长之理。若细致观察，则非但无大害，且极为有益。何以故？因依彼境而得忍辱之自性，如船之桅杆般，若能如实获得，则将获得菩提心之珍宝。因此，如是暂时之损害，乃解脱之良药，故应如敬圣法般敬之。总之，无论如何，若对为非理所蔽之有情生嗔，然彼非为补特伽罗，若确定为烦恼，则如何对其生嗔？如《四百论》云：嗔于鬼所持，医者不嗔彼。
English
Thus it is said. If someone's mind is extremely stubborn, due to being incapable, they generate the sin of anger. The darkness of its manifestation is even greater than that of a thorny person who has fallen into a deep abyss of darkness. Those who fear falling into the inescapable prison of hell should never give anger a chance. As the "Bodhicharyavatara" says: There is no evil like anger, no austerity like patience. Therefore, one should diligently meditate on patience in various ways. Thus, the method of taming one's own mind, such as harm, is taught. The objects of harm are like the countless thorns in a forest. It is impossible to tame them individually, and they will only grow again and again. Therefore, the sole cause of malice and anger is self-grasping. If that is tamed, then the great burden of patience, which seems unbearable, will become pleasing to oneself. The cause of harm is invited by one's own conceptual clinging, as taught by the way of contact. Thus, contact is extremely harsh, like the tip of a fierce verbal arrow piercing a person's heart, either killing them or not. By truly accepting that clinging, they suffer as they mutually depend on each other. In this situation of seeing the other, both the cause and effect of harm become limitless, and they both arise from oneself, just as an echo arises simultaneously with a sound. If there were no self, there would be no object of harm. Therefore, one should consider that it is invited by the causes of one's own angry words, etc., which came before. Thus, the way of examining how it flourishes based on conditions is taught. If examined closely, it is not only not very harmful, but it is also very beneficial. Why? Because when one relies on such an object and truly obtains the nature of patience, like the mast of a ship, one will obtain the precious jewel of bodhichitta. Therefore, such immediate harm is a great remedy for liberation, and it should be revered like the holy Dharma. In general, in all ways, even if one is angry at beings obscured by irrationality, they are not persons. If it is determined to be an affliction, then how can one be angry at it? As the "Four Hundred Verses" says: Doctors are not angry at those possessed by demons.
Chinese
如是。 佛陀能照见烦恼，但不是与烦恼相关的补特伽罗。 从胜义谛的角度，以“愤怒的名称是空性”等来表示。 如果以出世间的观点来仔细观察，那么连代表损害本质的特征的微尘也不存在，即使突然生起少许分别念，也如水中的波纹般，不需要对治，因为分别念、怒容和粗暴会在当下自行消散。 如虚空般完全空虚，没有得失。 为什么用理由来激发勇气呢？ 就像所说的等等。 一般来说，无论因为什么原因，如果刚刚讲过的三种忍耐的苦行退失了，那么布施等其他五种波罗蜜多，也像客人外围被敌人包围的小路一样，难以到达遍知者的境界，因此要反复生起不退缩的智慧力量。 讲解精进波罗蜜多时，以“本体是时间”等来表示。 以一刹那也不偏离专注所为之事的精进，不被因缘所夺，自在地积聚一切善法，就像天鹅群在园林中欢快地行走一样。 重要的是，不要停留在懈怠的悬崖边，不要忘记，而要投入到专注所为之事中。 为了说明它的对立面，说了“行为”等。 执着于今生专注所为的恶事，被世俗的绳索缠绕，被安逸的势力压迫，连运用正法的能力也丧失了。 像我这样的人怎么能成就呢？ 这样轻蔑，采取灰心丧气的行为。 像这样低劣的补特伽罗，是罪过的顶峰，例如乘坐破旧的船，会沉入水中一样，无法超越轮回之海。 为了区分自性，说了“四魔”等。 当菩萨开始任何修行时，仅仅是身语的行为匆忙是不够的。 要有摧毁天魔、烦恼魔、蕴魔、死魔这四魔的勇气铠甲，以及任何因缘都无法摧毁的精进和六度。
English
Thus. The Buddha sees the afflictions, but not the individuals associated with afflictions. From the ultimate point of view, it is shown by "the name of anger is emptiness," and so on. If one examines closely with a transcendent view, there is not even a particle of characteristic that represents the essence of harm. Even if a slight conceptualization arises suddenly, it is like a ripple in water, and no remedy is needed, because the conceptualization, angry face, and roughness will dissolve on their own in that moment. Like the sky, it becomes completely empty, without gain or loss. Why arouse courage with reason? It is said, and so on. In general, for whatever reason, if the three austerities of patience that have just been explained are lost, then the other five perfections, such as generosity, are also like a path surrounded by enemies on the outside of a guest, making it difficult to reach the state of omniscience. Therefore, one should repeatedly generate the power of unwavering wisdom. When explaining the perfection of diligence, it is indicated by "the essence is time," and so on. With diligence that does not deviate even for a moment from the task at hand, without being seized by circumstances, one gathers all virtuous dharmas freely, just as a flock of swans happily walks in a garden. It is important not to dwell on the cliff of laziness, not to forget, but to engage in the task at hand with focus. To illustrate its opposite, it is said, "action," and so on. Clinging to evil deeds done for the sake of this life, entangled by the ropes of worldly affairs, oppressed by the power of comfort, even the ability to apply the sacred Dharma is lost. How can someone like me accomplish it? Despising in this way, one adopts the behavior of discouragement. Such inferior individuals are the pinnacle of faults, and like riding on a dilapidated boat, they will sink into the water and be unable to cross the ocean of samsara. To distinguish the nature, it is said, "four maras," and so on. When a Bodhisattva begins any practice, it is not enough to merely rush with the actions of body and speech. One must have the armor of courage to destroy the four maras—the god mara, the affliction mara, the aggregate mara, and the death mara—and the diligence and six perfections that cannot be destroyed by any circumstances.
Chinese
依靠十地，以五道的进程趋入十地之位，为了将自身的所有功德融入自身，精进；为了利益有情众生而精进，对于为了自他二利最初所立下的誓言，不再超越，中间也不退转，不满足于仅仅做到这些的精进者，所有心中向往的事情都会实现，这是毫无疑问的。特别是，要想到生命没有空闲，这是精进的支分，如“我的”等所说的那样阐述。也就是说，如果没有生起对佛法的精进，我的生命就像白天的尽头，就像太阳落到西山一样。如果迅速地、迅速地被死亡的黑暗所吞噬，那么轮回的错觉行为比星星的数量还要多，不仅会留在身后，而且一定会成为空壳的本质，因此它不会呼吸。因此，要长久地远离懈怠，如“懈怠”等所说的那样。通过清除了懒惰和懈怠污垢的精进，缓慢地流动，如恒河（藏文：གངྒ་，梵文天城体：गङ्गा，梵文罗马拟音：gaṅgā，汉语字面意思：恒河）、辛头（藏文：སི་ཏ་，梵文天城体：सिता，梵文罗马拟音：sitā，汉语字面意思：白色的）、信度（藏文：སིནྡྷུ，梵文天城体：सिन्धु，梵文罗马拟音：sindhu，汉语字面意思：印度河）、博叉（藏文：བཀྵུ་，梵文天城体：वक्षु，梵文罗马拟音：vakṣu，汉语字面意思：瓦克苏河）这四条优良的河流一样。显示出趋向一方，不像科莫克或小溪在路上干涸那样，而是从一切方面到一切方面，直到到达像遍知智慧的海洋一样。三门摇动，不要减弱迅速的精进力量，如正念近住中所说：一切烦恼的唯一根源是懈怠，谁有懈怠，谁就没有一切佛法。就像所说的那样。现在，在宣讲般若波罗蜜多的开始，首先阐述成就禅定的顺缘，为了首先阐述森林的功德，如“森林”等所说的那样阐述。也就是说，凡是森林和各种鲜花盛开的宜人药草地，天鹅和鸿雁的行为都非常寂静和调柔，不会粗暴，并且长久地居住在那里。还有，外形美观的岩山的形状，如岩洞和马厩等形状的山坡上，有各种各样的鸟类和年轻的野生动物装饰着。
English
Relying on the ten bhumis, progressing through the five paths to the position of the ten bhumis, striving to integrate all the qualities of one's own ground into oneself; striving to benefit sentient beings, for the sake of both oneself and others, not exceeding the vow initially made, not retreating in the middle, and not being content with merely accomplishing that much, the diligent one will undoubtedly achieve all the things desired in their heart. In particular, contemplating that life has no leisure is a branch of diligence, as explained by "mine" and so forth. That is, if diligence in Dharma is not generated, my life is like the end of the day, like the sun setting on the western mountain. If one is quickly, quickly overtaken by the darkness of death, then the delusive actions of samsara, more numerous than the stars, will not only be left behind, but one will certainly become the essence of an empty husk, and therefore one will not breathe. Therefore, to distance oneself from laziness for a long time, as stated in "laziness" and so forth. Through the diligence that clears away the impurities of sluggishness and laziness, flowing slowly, like the four excellent rivers, Ganga (藏文：གངྒ་，梵文天城体：गङ्गा，梵文罗马拟音：gaṅgā，汉语字面意思：Ganges), Sita (藏文：སི་ཏ་，梵文天城体：सिता，梵文罗马拟音：sitā，汉语字面意思：White), Sindhu (藏文：སིནྡྷུ，梵文天城体：सिन्धु，梵文罗马拟音：sindhu，汉语字面意思：Indus), Vaksu (藏文：བཀྵུ་，梵文天城体：वक्षु，梵文罗马拟音：vakṣu，汉语字面意思：Oxus). Showing a tendency to lean to one side, not like a Komok or a stream drying up on the road, but from all aspects to all aspects, until reaching like the ocean of omniscient wisdom. The three doors move, do not diminish the strength of rapid diligence, as stated in the mindfulness close placement: The one root of all afflictions is laziness, whoever has laziness, that person has no Dharma. Just like it was said. Now, at the beginning of explaining the Perfection of Meditation, first explain the conducive conditions for achieving meditation, in order to first explain the qualities of the forest, as explained by "forest" and so forth. That is, wherever there are forests and pleasant meadows of various flowers, the behavior of swans and geese is very peaceful and gentle, not rough, and they dwell there for a long time. Also, the shapes of beautiful rocky mountains, such as caves and stables, are decorated with various birds and young wild animals on the slopes.