..續本文上一頁ictions; in battle pain is easily obtained and there is much agony.

　　智者縱曆苦，不亂心澄明。奮戰諸煩惱，雖生多害苦，

　　20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses.

　　然應輕彼苦，力克貪瞋敵。製惑真勇士，余唯弑屍者。

　　21. Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina.

　　苦害有諸德：厭離除驕慢， 悲愍生死衆，羞惡樂行善。

　　22. I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds

　　 They too are impelled by conditions.

　　不瞋膽病等，痛苦大淵薮，雲何瞋有情？彼皆緣所成。

　　23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it.

　　如人不欲病，然病仍生起；如是不欲惱，煩惱強湧現。

　　24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise."

　　心雖不思瞋，而人自然瞋。如是未思生，瞋惱猶自生。

　　25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently.

　　所有衆過失，種種諸罪惡，彼皆緣所生，全然非自力。

　　26. An assemblage of conditions does not have the intention, "I shall produce," nor does that which is produced have the intention, "I shall be produced."

　　彼等衆緣聚，不思將生瞋；所生諸瞋惱，亦無已生想。

　　27. That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, "I shall come into being."

　　縱許有主物，施設所謂我，主我不故思：將生而生起。

　　28. Since it has not arisen, how could it wish to come into existence

　　 Since it engages with objects, it cannot strive to cease either.

　　不生故無果。常我欲享果，于境則恒散；彼執永不息。

　　29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have

　　彼我若是常，無作如虛空；縱遇他緣時，不動無變異。

　　30. What is the use of action to the self, which at the time of action is the same as it was before

　　 If the relationship is that it has action, then which of the two is the cause of the other

　　作時亦如前，則作有何用？謂作用即此，我作何相幹？

　　31. Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions

　　是故一切法，依他非自主。知已不應瞋，如幻如化事。

　　32. Qualm: Averting anger is inappropriate, for who averts what

　　 Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering.

　　由誰除何瞋？除瞋不如理。瞋除諸苦滅，故非不應理。

　　33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease.

　　故見怨或親，非理妄加害，思此乃緣生，受之甘如饴。

　　34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer.

　　若苦由自取，而人皆厭苦，以是諸有情，皆當無苦楚。

　　35. People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth.

　　或因己不慎，以刺自戮傷；或爲得婦心，憂傷複絕食；

　　36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct.

　　縱崖或自缢，吞服毒害食；妄以自虐行，于己作損傷。

　　37. When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others

　　自惜性命者，因惑尚自盡；況于他人身，絲毫不傷損？

　　38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise

　　故于害我者，心應懷慈愍；慈悲縱不起，生瞋亦非當。

　　39. If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning.

　　設若害他人，乃愚自本性，瞋彼則非理；如瞋燒性火。

　　40. If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as i…

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