Chinese
从而使（他们）的相续成熟。根本偈：何者所说的六种观察，归于观察自己法之兴衰。自己不失坏于正法道，行利他之事。观察失坏自利的凡夫之错谬。这是关于利益有情的律仪，何者，即于此所说的六种观察，实则归于观察自己法之兴盛和衰败。也就是自己不失坏正法的同时，尽力行利他之事，并且观察凡夫俗子在修持自利之法上的错谬。如果自己不失坏所学之处，又能成办广大利他之事，那便应以利他为主。凡夫俗子应当时常思索，为了成办利益有情之事，以智慧观察自己的错谬，守护不失坏，并以其为主，同时以慈悲心顺带成办利他之事。根本偈：若能成就巨大的利他，有时可稍许放宽小戒。例如为了城市可舍弃村镇，为了自己可舍弃土地，为了正法亦可舍弃自身。也就是说，并非为了微小的利益而舍弃巨大的利益，而是如果能够成就巨大的利他，有时可以稍微放宽小的戒条。例如，为了利益城市可以舍弃村镇，为了自己可以舍弃土地，为了不舍弃正法，甚至可以舍弃对自身肉体的执着。总而言之，依靠这三种律仪，修持三学，从而在断证的果位上成佛。像这样，以别解脱戒断除一切过患，包括二障及其习气。以摄善法戒获得一切功德，证得如所有智和尽所有智。以饶益有情戒成办圆满利他事业之因，从而任运成就二利。根本偈：于此堪忍浊世之地上，守护妙法之香增长，不畏艰难困苦，于甚深之义不生恐惧，此有三种。意思是说，在此世间显现中，所谓“堪忍”，即指修持安忍之人与安忍之境——嗔恨，二者平等开展之地，如同守护殊胜妙法之香增长一般，
English
Thus, to ripen their continuums. Root verse: What is said to be the six examinations, boils down to examining the prosperity and decline of one's own Dharma. If one does not degenerate from the path of Dharma, one should do what benefits others. Examine the delusions of ordinary beings who have lost their own benefit. This is regarding the discipline of benefiting sentient beings. What is said to be the six examinations, actually boils down to examining the prosperity and decline of one's own Dharma. That is, while not degenerating from the Dharma, one should do as much as possible to benefit others, and examine the delusions of ordinary individuals who have degenerated from practicing Dharma for their own benefit. If one does not degenerate from one's own training and can accomplish great benefit for others, then that should be the priority. Ordinary people should constantly think about their own delusions in order to accomplish the benefit of sentient beings, examine them with wisdom, and prioritize protecting themselves from degeneration, while also accomplishing the benefit of others as a side effect with compassion. Root verse: If great benefit to others can be achieved, there are times when small precepts can be slightly relaxed. For example, one can give up towns for the sake of cities, give up land for oneself, and give up even oneself for the sake of Dharma. That is to say, it is not that one gives up great benefit for the sake of small benefit, but rather, if great benefit to others can be achieved, there are times when small precepts can be slightly relaxed. For example, one can give up towns for the benefit of cities, give up land for oneself, and even give up attachment to one's own body in order not to abandon the Dharma. In short, relying on these three disciplines, one cultivates the three trainings, and thereby attains Buddhahood as the fruit of abandonment and realization. In this way, the discipline of vows eliminates all faults, including the two obscurations and their habitual tendencies. The discipline of gathering virtuous Dharmas obtains all qualities, realizing the knowledge of suchness and the knowledge of all phenomena. The discipline of benefiting sentient beings accomplishes the cause of perfect activity, thereby spontaneously accomplishing the two benefits. Root verse: In this world, on the ground of patience, protecting the fragrance of Dharma's increase, not fearing difficulties, not being afraid of the profound meaning, there are three aspects. This means that in this world's appearance, "patience" refers to the ground where the practitioner of patience and the object of patience—anger—are equally spread out, like protecting the fragrance of the excellent Dharma's increase,
Chinese
忍受苦难的安忍，不把他人伤害放在心上的安忍，以及不畏惧深奥之义的安忍这三种。第一种是为了自身成佛和为他人利益而努力这两种目的，能够承受苦难。第二种是他人通过直接或间接的方式，无论如何对自身进行诽谤和伤害，都不放在心上。第三种是对佛法的信念不被任何因缘所夺走，不畏惧深奥之义，这是无缘之忍。根本偈：内心极其顽固，由嗔恨所为，罪恶显现如黑暗的蔓藤。对于堕入无解脱的地狱感到恐惧的人们，绝不给予愤怒任何机会。意思是说，像这样，具有普通凡夫心的人，由于内心没有调伏而极其顽固，由嗔恨所产生的罪恶显现，就像黑暗的蔓藤缠绕一样，对于那些无可避免地要堕入无解脱的地狱的人们，具有生起恐惧之智慧的人们，无论何时都不会给愤怒留下任何机会。根本偈：伤害之境如森林荆棘，难以调伏且处处滋生。若能调伏嗔恨之源，安忍苦行将成为我的挚友。意思是说，任何对自身造成伤害的境，就像森林中数不胜数的荆棘一样，即使试图去调伏，也无法完全调伏，反而会不断滋生。因此，如果能够调伏自身嗔恨的根源，也就是我执，那么安忍的苦行就会像挚友一样伴随自己。例如，即使用皮革覆盖整个大地也不可能，但用鞋底的皮革就能覆盖所有地面一样，如果自身具备安忍的盔甲，就能战胜一切敌人。根本偈：言语之箭，触感极其粗糙，是否刺痛了人们的心？以接受此箭为因，相互成为所依和能依，争斗且受苦。意思是说，触感极其粗糙，并非指有形的，而是指无形的言语之箭，这是一种比喻。那么，这种言语之箭是否刺痛了那些被粗暴言语伤害的人们的心呢？仔细观察就会明白。
English
There are three types of patience: patience in accepting difficulties, patience in not taking the harm of others to heart, and patience in not being afraid of profound meanings. The first is being able to endure difficulties for the sake of both attaining Buddhahood for oneself and benefiting others. The second is not taking to heart whatever slander or harm others inflict on oneself, directly or indirectly. The third is that one's faith in the Dharma is not stolen by any circumstances, and not being afraid of profound meanings, which is the patience of non-objectification. Root text: The mind is extremely rigid, caused by hatred. The manifestation of sin is like a dark vine. Those who fear falling into inescapable hell, never give anger a chance. This means that, like this, the mind of an ordinary person with self-grasping, because it is untamed, is extremely rigid. The manifestation of sin caused by hatred is like a dark vine entwined. For those who inevitably have to fall into inescapable hell, those with the wisdom to generate fear, will never leave any opportunity for anger. Root text: The object of harm is like thorns in the forest, impossible to tame and growing everywhere. If one tames the source of malice and anger, the asceticism of patience will become my friend. This means that whatever is the object of harm to oneself is like countless thorns in the forest. Even if one tries to tame them, it is impossible to tame them completely, and they will continue to grow. Therefore, if one can tame the source of one's own malice and anger, which is self-grasping, then the asceticism of patience will become like a close friend to oneself. For example, it is impossible to cover the entire earth with leather, but the leather on the soles of shoes can cover all the ground. Similarly, if one possesses the armor of patience, one can conquer all enemies. Root text: The arrow of words, with extremely rough touch, does it pierce the hearts of people? Taking this arrow as the cause, mutually becoming the dependent and the depended upon, struggling and suffering. This means that the touch is extremely rough, not referring to something tangible, but to the intangible arrow of words, which is a metaphor. So, does this arrow of words pierce the hearts of those who are hurt by harsh words? Observe carefully and you will understand.
Chinese
乙、接受那无实义之词，执为我有的近取，导致未来心烦意乱，境转为他，而此方之自他二者，连同所依与能依，皆扰乱且受苦，故曰痛苦。根本偈：于此损害之因果无边际，由己而生如声与山谷响，若非由己生则无损害境，观待自之往昔业力所召。此意为，于此当下之时，损害之因与果虽无边无际，然皆由己而生，如因声响而误以为山谷回响，若非由己而生，则损害之境，如地水火风等四大，因无心识，故对其等无有任何利害，如是观待以自之我执为首之势力，由往昔所作之业力所召感，则当知晓。具忍辱之人，于来世无有怨敌，无有顺逆之分别，不增多安乐与不悦意，临终之时无有后悔，且将转生善趣天界。根本偈：若细察之则非大损乃大益，何所依乃忍辱之舟，菩提心之如意宝得获，如是之损害如圣法般供养。此意为，若未细察嗔恨等，则似为大损害之因缘，然若善加观察，则非如是，乃转为修忍辱之境，成为大利益，何以故？因依仗忍辱之行，如乘舟般渡过轮回之海，定能获得菩提心之如意宝。故对于如是之损害制造者，无论何人，皆应如供养圣法般供养之，譬如往昔阿底峡尊者，曾带一极易嗔怒之阿阇黎为侍者，并说：我极需此人作为我修忍辱之所依。根本偈：若极细察之则损害之体性，无有自性如水中之纹，念头怒容粗暴消逝之顷刻，如虚空般空明无得失。此意为，若极细察之，即是说，心性本无我，却执以为我，显现本无他，却执以为他，因此才显现利害之相，若
English
B. Accepting that which has no real meaning and taking it as one's own, the proximate cause of future mental disturbances is that the environment transforms into something else, and the self and others on this side, together with the support and the supported, are disturbed and tormented, hence it is said to be suffering. Root text: Here, the causes and effects of harm are boundless, arising from oneself like sound and echoes in a valley. If not arising from oneself, there is no object of harm. Look to what is summoned by the causes of one's past actions. This means that in this present time, the causes and effects of harm are boundless, but they arise from oneself, like mistaking an echo for the sound that caused it. If not arising from oneself, the objects of harm, such as the four elements, have no mind, so there is no benefit or harm to them. Likewise, look to what is summoned by the causes of past actions under the influence of self-grasping, and you will understand. A person with patience will have no enemies in the future, no distinction between harmony and discord, will not increase happiness and unhappiness, will die without regret, and will be reborn in the happy realms of the gods. Root text: If examined, it is not a great harm but a great benefit, for what relies on the boat of patience, and the wish-fulfilling jewel of bodhicitta will be obtained. Such harm should be worshiped like the sacred Dharma. This means that if anger and the like are not examined, they seem to be the cause of great harm, but if examined well, it is not so. It becomes a great benefit as an object for cultivating patience. Because by relying on the practice of patience, like embarking on a boat, one crosses the ocean of samsara and will surely obtain the wish-fulfilling jewel of bodhicitta. Therefore, whoever causes such harm, whoever it may be, should be worshiped like the sacred Dharma. For example, in the past, Lord Atisha took an acharya who was very prone to anger as a servant, saying, "I greatly need this person as a support for my practice of patience." Root text: If examined very closely, the nature of harm has no characteristics, like ripples in water. The moment thoughts, frowns, and roughness disappear, it is empty and clear like the sky, without gain or loss. This means that if examined very closely, that is to say, the nature of mind is without self, but it is grasped as self, and appearances are without other, but they are grasped as other. Therefore, the appearance of benefit and harm arises, but if examined in its nature,
English
Tse. To think of things as truly existent in this way is like drawing a picture on water, which immediately disappears. Similarly, the manifestation of anger is like a ripple on water, vanishing in an instant. The object of anger and the self that is angry also become empty like the sky, transcending the language of gain and loss. Root verse: If the three austerities of patience are lost, the other five perfections, such as generosity, are like a path surrounded by enemies on the outside, difficult to reach the desired state, one must generate the power of wisdom. Why is this? Because the three austerities of patience are: enduring hardship for the sake of the Dharma, not caring about the harm of others, and not being afraid of profound meanings. If these three types of patience are lost, the other five perfections, such as generosity, are like a path surrounded by enemies on the outside, without ease, difficult to reach the state of liberation and omniscience, so it is very important to generate bodhicitta and great wisdom power. The Blessed One said that anger destroys the merit accumulated over thousands of kalpas and burns the roots of virtue of oneself and others, so one should abandon hatred and anger. Root verse: For diligence that does not exceed the seasons, in a state of autonomy, all virtuous dharmas, like a swan walking in a garden, will not be abandoned by the cliff of laziness. This means that whenever the thought of practicing virtue arises, one should diligently strive without delay, not just talking about it, but striving from the depths of one's heart, and in a state of autonomy, practicing all virtuous dharmas without hindrance, just like a swan happily walking or entering a garden. Do not be abandoned on the cliff of obstacles because of laziness and carelessness, that is, do not forget the virtuous thought. Root verse: If one does evil deeds, one will be entangled by the ropes of worldly affairs, suppressed by the power of laziness, and will also lose one's ability due to laziness, despise oneself, become depressed, and take on false asceticism. Such a person is like riding on a ship of sin. This means that because of laziness and carelessness, one makes mistakes in the acceptance and rejection of the six perfections, and becomes attached to evil deeds, while worldly affairs