..续本文上一页ictions; in battle pain is easily obtained and there is much agony.

　　智者纵历苦，不乱心澄明。奋战诸烦恼，虽生多害苦，

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

　　然应轻彼苦，力克贪瞋敌。制惑真勇士，余唯弑尸者。

　　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.

　　苦害有诸德：厌离除骄慢， 悲愍生死众，羞恶乐行善。

　　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.

　　不瞋胆病等，痛苦大渊薮，云何瞋有情？彼皆缘所成。

　　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；如是不欲恼，烦恼强涌现。

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

　　心虽不思瞋，而人自然瞋。如是未思生，瞋恼犹自生。

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

　　所有众过失，种种诸罪恶，彼皆缘所生，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."

　　彼等众缘聚，不思将生瞋；所生诸瞋恼，亦无已生想。

　　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."

　　纵许有主物，施设所谓我，主我不故思：将生而生起。

　　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.

　　不生故无果。常我欲享果，于境则恒散；彼执永不息。

　　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，无作如虚空；纵遇他缘时，不动无变异。

　　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

　　作时亦如前，则作有何用？谓作用即此，我作何相干？

　　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。知已不应瞋，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.

　　由谁除何瞋？除瞋不如理。瞋除诸苦灭，故非不应理。

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

　　故见怨或亲，非理妄加害，思此乃缘生，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，而人皆厌苦，以是诸有情，皆当无苦楚。

　　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，以刺自戮伤；或为得妇心，忧伤复绝食；

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

　　纵崖或自缢，吞服毒害食；妄以自虐行，于己作损伤。

　　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，因惑尚自尽；况于他人身，丝毫不伤损？

　　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，心应怀慈愍；慈悲纵不起，生瞋亦非当。

　　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.

　　设若害他人，乃愚自本性，瞋彼则非理；如瞋烧性火。

　　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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