（原文）Ordinary people—who are like children—are at odds with each other in their tastes and desires. They disagree. Something that amuses one person will irritate another. This being so, it follows that, when we practice the way of the Bodhisattva, some people will be delighted and full of praise, while others will be displeased and critical. We should not allow ourselves to be dismayed by such things; otherwise our bodhichitta will be impeded, as is recounted in the story of Shariputra and his attainment of arhatship.141

Indeed, not only should we not be downcast, but we should be aware that such circumstances arise from desire, anger, and the other defilements, which are the result of the various yearnings of childish beings. Because they are overpowered by defilement, the resentment they feel toward a Bodhisattva’s activity and the Dharma practice is beyond their control. For this reason, the Bodhisattvas should treat such difficult individuals with an even greater tenderness. （摘錄自《文殊語甘露：入菩薩行論詳釋》─The Nectar of Manjushris Speech: A Detailed Commentary on Shantidevas Way of the Bodhisattva）

（翻譯）像孩子一樣的凡夫在喜好和渴求是奇怪的；讓一個人快樂的事，可能會激怒另一個人。因此，當我們行菩薩道時，有些人會感到高興和讚美，而另一些人會感到不高興和批評，我們不應該對這類事情感到沮喪，否則我們的菩提心會受到阻礙，就像舍利弗和他證得阿羅漢果的故事所敘述的那樣。（故事略）

確實，我們不但不應該此灰心喪氣，而且我們應該意識到，這些情況是來自凡夫因為渴望、憤怒和其它污染的心而產生的，這是愚稚的眾生因為種種希求心造成的，因為他們的心性被污穢所主宰，所以對菩薩行和法的修持的憤懣，這是他們無法控制的。因此，菩薩應更溫和的對待這些難以調伏的眾生。

（後語）面對眾生層出不窮的狀況，我們除了必要的應對智慧以外，根本的解決之道就是培養悲心與空性智慧；慈心可以柔化粗猛的身語意，降低可能的傷害，而修學緣起的空性慧，洞察有為法的生、住、異、滅，心看見另一個有別以前的出路,不住在毀譽的慣性上，離開執著的心自是有朝氣，當然它也是朝向解脫的品質。