The Bodhicaryavatara by Shantideva

《入菩萨行》寂天著(如石法师编译)
(1--7品)

Foes are as unlimited as space,
They cannot possibly all be overcome;
Yet if you just overcome the thought of hatred
That will be equal to overcoming all foes.

                                                                                - Shantideva

【Chapter I: The Benefit of the Spirit of Awakening】
第一品  菩提心利益

1. Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures.
法身善逝佛子伴，及诸应敬我悉礼；今当依教略宣说，佛子律仪趋行方。

2. There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind.
此论未宣昔所无，诗韵吾亦不善巧；是故未敢言利他，为修自心撰此论。

3. Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful.
循此修习善法故，吾信亦得暂增长；善缘等我诸学人，若得见此容获益。

4. This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again?
暇满人身极难得，既得能办人生利，倘若今生利未办，后世怎得此圆满？

5. Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people‘s minds are momentarily inclined toward merit.
犹于乌云暗夜中，刹那闪电极明亮；如是因佛威德力，世人暂萌修福意。

6. Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it?
以是善行恒微弱，罪恶力大极难堪，舍此圆满菩提心，何有余善能胜彼？

7. The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued.
佛于多劫深思惟，见此觉心最饶益。无量众生依于此，顺利能获最胜乐。

8. Those who long to overcome the abundant miseries of mundane existence, who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening.
欲灭三有百般苦，及除有情众不安，欲享百种快乐者，恒常莫舍菩提心。

9. When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans.
生死狱系苦有情，若生真实菩提心，即刻得名诸佛子，世间人天应礼敬。

10. Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted.
犹如最胜冶金料，垢身得此将转成，无价之宝佛陀身；故应坚持菩提心。

11. The world’s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening.
众生导师以慧观，彻见彼心极珍贵；诸欲出离三界者，宜善坚持菩提心。

12. Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes.
其余善行如芭蕉,果实生已终枯槁；菩提心树恒生果，非仅不尽反增茂。

13. Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it?
如人虽犯极重罪，然依勇士得除畏；若有速令解脱者，畏罪之人何不依？

14. Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana.
菩提心如劫末火，刹那能毁诸重罪。

15. In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening, and the spirit of venturing towards awakening.
智者弥勒谕善财：觉心利益无限量。

16. Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two.
略摄菩提心，当知有二种：愿求菩提心、趣行菩提心。

17. Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing.
愿心于生死，虽生广大果，犹不如行心，相续增福德。

18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings.
何时为度尽，无边众有情，立志不退转，受持此行心；

19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.
即自彼时起，纵眠或放逸，福德相续生，量多等虚空。

20. The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.
为信小乘者，妙臂问经中，如来自说故；其益极应理。

21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.
若仅思疗愈：有情诸头疾，具此饶益心，获福无穷尽。

22. What then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities?
况欲除有情，无量不安乐，乃至欲成就，有情无量德。

23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?
是父抑或母，谁具此心耶？是仙或欲天，梵天有此耶？

24. If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others?
彼等为自利，尚且未梦及，况为他有情，生此饶益心？

25. How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence?
他人为自利，尚且未能发；生此珍贵心，稀有诚空前！

26. How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds suffering?
珍贵菩提心，众生安乐因，除苦妙甘霖，其福何能量？

27. If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings?
仅思利众生，福胜供诸佛，何况勤精进，利乐诸有情。

28. Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy.
众生欲除苦，奈何苦更增。愚人虽求乐，毁乐如灭仇。

29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.
于诸乏乐者，多苦诸众生，足以众安乐，断彼一切苦，

30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?
更复尽其痴；宁有等此善？安得似此友？岂有如此福？

31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?
若人酬恩施，尚且应称赞；何况未受托，菩萨自乐为。

32. The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day.
偶备微劣食，嗟施少众生，令得半日饱，人敬为善士。

33. What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space?
何况恒施与，无边有情众，善逝无上乐，满彼一切愿。

34. The Lord declared, "One who brings forth an impure thought in his heart against a benefactor, a child of the Jina, will dwell in hells for as many eons as there were impure thoughts.
博施诸佛子，若人生恶心，佛言彼堕狱，久如心数劫。

35. But if one's mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises.
若人生净信，得果较前增；佛子虽逢难，善增罪不生。

36. I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are minds of joy, toward whom even an offence results in happiness.
何人生此心，我礼彼人身！谁令怨敌乐，归敬彼乐源！

【Chapter Two: The Confession of Error】
第二品  忏悔罪业

1. In order to adopt that jewel of the mind, I make offerings to the Tathagatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities.
为持珍宝心，我今供如来、无垢妙法宝、佛子功德海。

2. As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters,
鲜花与珍果，种种诸良药，世间珍宝物，悦意澄净水；

3. Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit,
巍巍珍宝山，静谧宜人林，花严妙宝树，珍果垂枝树；

4. Fragrances and incenses, wish fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials,
世间妙芳香、如意妙宝树，自生诸庄稼，及余诸珍饰；

5. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space,
莲缀诸湖泊，悦吟美天鹅；浩瀚虚空界，一切无主物，

6. I bring to mind and offer to the foremost of sages, together with their children. May those worthy of precious gifts, the greatly merciful ones, compassionate towards me, accept these from me.
意缘敬奉献，牟尼诸佛子。祈请胜福田，悲愍纳吾供！

7. Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake.
福薄我贫穷，无余堪供财；祈求慈怙主，利我受此供！

8. I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service.
愿以吾身心，恒献佛佛子！恳请哀纳受，我愿为尊仆！

9. Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more.
尊既慈摄护，利生无怯顾远，罪净身心，誓断诸恶业！

10. In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling,
馥郁一净室，晶地亮莹莹，柱生悦意，珠盖频闪烁；

11. I bathe the Tathágatas and their children with many vases studded with superb jewels and filled with pleasing, fragrant flowers, and water, to the accompaniment of songs and instrumental music.
备诸珍宝瓶，盛满妙香水，洋溢美歌乐；请佛佛子浴。

12. I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments.
香薰极洁净, 浴巾拭其身，拭已复献上，香极妙色衣。

13. I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment抯 and with the most precious of jewels.
亦以细柔服、最胜庄严物，庄严普贤尊、文殊观自在。

14. With perfumes permeating a thousand million worlds, I anoint the bodies of the lords of sages that are blazing with the luster well refined, well rubbed, and polished gold.
香遍三千界，妙香涂敷彼；犹如纯炼金，发光诸佛身。

15. I worship the most glorious lords of sages with all wonderfully fragrant and pleasing blossoms--mandarava flowers, blue lotus’s, and others--and with splendidly arranged garlands.
于诸胜供处，供以香莲花、曼陀青莲花，及诸妙花鬘。

16. I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks.
亦献最胜香，香溢结香云；复献诸神馐，种种妙饮食。

17. I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume.
亦献金莲花，齐列珍宝灯，香敷地面上，散布悦意花。

18. To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels, and ornamented at the entrances in four directions.
广厦扬赞歌，悬珠耀光泽，严空无量饰，亦献大悲主。

19. I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls.
金柄撑宝伞，周边缀美饰，形妙极庄严；常展供诸佛。

20. Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings.
别此亦献供，悦耳美歌乐，愿息有情苦，乐云常住留！

21. May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma.
惟愿珍宝花，如雨续降淋，切妙法宝、灵塔佛身前！
　
22. Just as Manjughosa and others worship the Jinas, so do I worship the Tathágata, the protectors, together with their children.
犹如妙吉祥，昔日供诸佛，吾亦如是供，如来诸佛子。

23. With hymns that are seas of melodies, I praise the oceans of virtues. May the clouds of harmonies of praise ascend to them in the same way.
我以海潮音，赞佛功德海，愿妙赞歌云，飘临彼等前。

24. With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddhas present in all the three times, to the Dharma, and to the sublime assembly,
化身微尘数，匍伏我顶礼，三世一切佛、正法最胜僧。

25. Likewise, I pay homage to all the shrines and resting places of the Bodhisattva. I prostrate to the preceptors and to the praiseworthy adepts as well.
礼敬佛灵塔，菩提心根本，亦礼戒胜者、方丈阿阇黎。

26. I go for refuge to the Buddha as far as the quintessence of enlightenment; I go for refuge to the Dharma and the community of Bodhisattvas.
乃至菩提藏，归依诸佛陀，亦依正法宝，菩萨诸圣众。

27. With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas.
我于十方佛，及具菩提心，大悲诸圣众，合掌如是白：

28. Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence,
无始轮回起，此世或他生，无知犯诸罪，或劝他作恶，

29. And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse
或因痴所牵，随喜彼作为，见此罪过已，佛前诚忏悔。

30. Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mothers and fathers, and against spiritual mentors and others,
惑催身语意，于亲及三宝、师长或余人，造作诸伤害。

31. And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all.
因昔犯众过，今成有罪人；一切难恕罪，佛前悉忏悔。

32. How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished!
罪业未净前，吾身或先亡；云何脱此罪？故祈速救护！

33. Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt.
死神不足信，不待罪净否，无论病未病；寿暂不可恃。

34. I have committed various vices for the sake of friends and enemies. This I have not recognized: "Leaving everyone behind, I must pass away."
因吾不了知，死时舍一切；故为亲与仇，造作诸罪业。

35. My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain.
人生如梦幻；无论何事物，受已成念境，往事不复见。

36. Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again.
仇敌化虚无，诸亲亦烟灭，吾身必死亡，一切终归无。

37. Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of me.
复次于此生，亲仇半已逝；造罪苦果报，点滴候在前。

38. Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways.
因吾不甚解，命终如是骤，故起贪瞋痴，造作诸罪业。

39. Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then?
昼夜不暂留，此生续衰减，额外无复增，吾命岂不亡？

40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality.
临终弥留际，众亲虽围绕，命绝诸苦痛，唯吾一人受。

41. For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it.
魔使来执时，亲朋有何益？唯福能救护，然我未曾修。

42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life.
放逸吾未知，死亡如是怖；故为无常身，亲造诸多罪。

43. One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently.
若今赴刑场，罪犯犹惊怖，口干眼凸出，形貌异故昔；

44. How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement?
何况形恐怖，魔使所执持，大怖忧苦缠，苦极不待言。

45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear?
谁能善护我，离此大怖畏？睁大凸怖眼，四方寻救护。

46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear?
四方遍寻觅，无依心懊丧；彼处若无依，惶惶何所从？

47. Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear.
佛为众怙主，慈悲勤护生，力能除众惧，故我今归依。

48. Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well.
如是亦归依，能除轮回怖，我佛所悟法，及诸菩萨众。

49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa.
因怖惊颤栗，将身奉普贤；亦复以此身，敬献文殊尊。

50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner.
哀号力呼求，不昧大悲行，慈尊观世音：救赎罪人我！

51. Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones.
复于虚空藏，以及地藏王，一切大悲尊，由衷祈救护。

52. I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions.
归依金刚持；怀瞋阎魔使，见彼心畏惧，四方速逃逸。

53. After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear!
昔违尊圣教，今生大忧惧；愿以归命尊，求速除怖畏！

54. Even one frightened by a fleeting illness would not disregard the physicians advice; how much more so one afflicted by the four hundred and four diseases,
若惧寻常疾，尚须遵医嘱；何况贪等惑，宿疾恒缠身。

55. Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region.
一瞋若能毁，赡部一切人，疗惑诸药方，遍寻若不得；

56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am!
医王一切智，拔苦诸圣教，知已若不行，痴极应诃责！

57. If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues?
若遇寻常险，犹须慎防护；况堕千由旬，长劫险难处。

58. It is inappropriate for me to be as ease, thinking, "Just today death will not arrive." The time when I will not exist in inevitable.
或思今不死，安逸此非理；吾生终归尽，死期必降临。

59. Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease?
谁赐我无惧？云何定脱苦？倘若必死亡，为何今安逸？

60. What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which, I have neglected the council of spiritual mentors?
除忆昔经历，今我复何余？然因执着彼，屡违师教诫。

61. Upon forsaking my relatives and friends, and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies?
此生若须舍，亲友亦如是，独行无定所，何苦结亲仇？

62. In that case, only this concern is appropriate for me day and night: how shall I surely escape suffering on account of that non-virtue?
不善生诸苦，云何得脱除？故我当一心，日夜思除苦。

63. Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated,
吾因无明痴，犯诸自性罪，或佛所制戒，及余众过罪。

64. Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly.
合掌怙主前，以畏罪苦心，再三礼诸佛，忏除一切罪。

65. May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again!
诸佛祈宽恕，往昔所造罪！此既非善行，尔后誓不为！

【Chapter III: Adopting the Spirit of Awakening】
第三品  受持菩提心

1. I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness!
欣乐而随喜：一切众有情,，息苦诸善行、得乐诸福报。

2. I rejoice in sentient beings’s liberation from the suffering of the cycle of existence, and I rejoice in the Protectors’s Bodhisattva Hood and Buddhahood.
随喜三学行——二乘菩提因。随喜众有情，实脱轮回苦。

3. I rejoice in the teachers’s oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings.
随喜佛菩提、佛子诸果地。亦复乐随喜：能与有情乐，发心福善海，及诸饶益行。

4. With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion.
我于十方佛，合掌诚祈请：为苦痴迷众，燃亮正法灯！

5. With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness.
知佛欲涅槃，合掌速祈想：住世无量劫，莫遗世间迷！

6. May the virtue that I have acquired by doing all this relieve every suffering of sentient beings!
如是诸观行，所积一切善，以彼愿消除，有情一切苦！

7. May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs!
乃至众生疾，尚未疗愈前，愿为医与药，并作看护士！

8. With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine.
盼天降食雨，解除饥渴难！于诸灾荒劫，愿成充饥食！

9. May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence.
为济贫困者，愿成无尽藏！愿诸资生物，悉现彼等前！

10. For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times.
为利有情敌，不吝尽施舍，身财诸受用、三世一切善。

11. Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings.
舍尽则脱苦，吾心成涅槃。其死方舍，何若生尽施？

12. For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth.
吾既将此身，随顺施有情，一任彼欢喜，恒常打骂杀！

13. Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them.
纵人戏我身，侵侮并讥讽，吾身既已施，云何复珍惜？

14. Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain.
一切无害业，令身尽顺受。

15. For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal.
若人因见我，生起信憎心，愿彼恒成为，成办众利因！

16. May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening!
惟愿毁我者、及余害我者、至辱我者，皆长菩提缘！

17. May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over!
路人无怙依，愿为彼引导，并作渡者舟、船筏与桥梁！

18. May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant.
求岛即成岛，欲灯化为灯，觅床变作床，凡需仆从者，我愿成彼仆！

19. To all sentient beings may I be a wish-fulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wish-fulfilling tree, and a wish-granting cow.
愿成如意牛、妙瓶如意宝、明咒及灵药、如意诸宝树！

20. Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space,
如空及四大，愿我恒成为，无量众有情，资生大根本

21. So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated.
迨至尽空际，有情种种界，殊途悉涅槃，愿成资生因！

22. Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas,
如昔诸善逝，先发菩提心，复次循序住，菩萨诸学处。

23. So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices.
如是为利生，我发菩提心；复于诸学处，次第勤修学。

24. Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish.
智者如是持，清净觉心已，复为增长故，如是赞发心：

25. Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha.
今生吾获福，幸得此人身。复生佛家族，喜成如来子。

26. Thus, whatever I do now should accord with the Bodhisattvas? family, and it should not be a stain on this pure family.
尔后我当为，宜乎佛族业；慎莫染污此，无垢尊贵种。

27. Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me.
犹如目盲人，废聚获至宝；生此菩提心，如是我何幸！

28. It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world.
灭死胜甘露，即此菩提心；除贫无尽藏，即此菩提心；疗疾最胜药，亦此菩提心。

29. It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence.
彼为泊世途，众生休憩树；复是出苦桥，迎众离恶趣。

30. It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world.
彼是除恼热，东升心明月；复是璀璨日，能驱无知霾。

31. It is the great sun dispelling the darkness of the world’s ignorance. It is the fresh butter formed from churning the milk of Dharma.
是拌正法乳，所出妙醍醐。

32. For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests.
于诸漂泊客、欲享福乐者，此心能足彼，令住最胜乐。

33. Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors!
今于怙主前，筵众为上宾，宴飨成佛乐；普愿皆欢喜。

【Chapter IV: Attending to the Spirit of Awakening】
第四品  不放逸

1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training.
佛子既如是，坚持菩提心，恒勤勿懈怠，莫违诸学处。

2. Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered.
遇事不慎思、率尔未经意，虽已誓成办，后宜思舍否。

3. But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities?
诸佛及佛子，大慧所观察，吾亦屡思择，云何舍誓戒？

4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have?
若誓利众生，而不勤践履，则为欺有情；来生何所似！

5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta.
意若思布施，微少凡常物，因悭未施与，经说堕饿鬼。

6. Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have?
况请众生赴，无上安乐宴，后反欺众生，云何生善趣？

7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening.
有人舍觉心，却办解脱果？彼业不可思，知唯一切智。

8. Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings.
菩萨戒堕中，此罪最严重；因彼心若生，将损众生利。

9. If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings.
虽仅一刹那，障碍他人德，因损有情利，恶趣报无边。

10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space?
毁一有情乐，自身且遭损，况毁尽空际，有情众安乐。

11. Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds.
故杂罪堕力、菩提心力者，升沉轮回故，登地久蹉跎。

12. Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states.
故如所立誓，我当恭敬行；今后若不勉，定当趋下流。

13. Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure.
饶益众有情，无量佛已逝；然我因昔过，未得佛化育。
　
14. If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like.
若今依旧犯，如是将反覆，恶趣中领受，病缚剖割苦。

15. When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue,
若值佛出世、为人信佛法、宜修善稀有，何日复得此？

16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan.
纵似今无病，足食无损伤，然寿刹那逝，身犹须臾质。

17. With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing?
凭吾此行素，人身难复得；若不得人身，徒恶乏善行。

18. If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence?
若具行善缘，而我未为善，恶趣众苦逼，届时复何为？

19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons.
既未行诸善，复集众恶业，纵历一亿劫，不闻善趣名。

20. Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean.
是故世尊说：人身极难得；如海目盲龟，颈入轭木孔。

21. One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time?
刹那造重罪，历劫住无间，况无始罪，积重失善趣。

22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices.
然仅受彼报，苦犹不得脱；因受恶报时，复生余多罪。

23. Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this.
既得此闲暇，若我不修善，自欺莫胜此，亦无过此愚。

24. If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish.
若我已解此，因痴复怠惰，则于临终时，定生大忧苦。

25. The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time.
难忍地狱火，长久烧身时，悔火亦炙燃；吾心必痛苦。

26. I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells.
难得有益身，今既侥幸得，亦复具智慧，若仍堕地狱，

27. I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me.
则如咒所惑，令我心失迷；惑患无所知，何蛊藏心耶？

28. Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me?
瞋贪等诸敌，无手亦无足，非勇非精明，役我怎如奴？

29. Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation.
惑住我心中，意伤害我，犹忍不瞋彼，非当应诃责。

30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell.
纵使天非天，齐来敌对我，然彼犹不能，掷我入无间。

31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there.
强力烦恼敌，掷我入狱火，须弥若遇之，灰烬亦无余。

32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions.
吾心烦恼敌，长住无尽期；其余世间敌，命不如是久。

33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more.
若我顺侍敌，敌或利乐我；若随诸烦恼，徒遭伤害苦。

34. How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart?
无始相续敌，孳祸唯一因；若久住我心，生死怎无惧？

35. How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart?
生死牢狱卒，地狱刽子手，若皆住我心，安乐何能有？

36. Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him.
乃至吾未能，亲灭此惑敌，尽吾此一生，不应舍精进。于他微小害。尚起瞋恼心，是故未灭彼，壮士不成眠。

37. At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal.
列阵激战场，奋力欲灭除，终必自老死，生诸苦恼敌。仅此尚不顾 ，箭矛着身苦未达目的已，
　
38. What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent?
况吾正精进，决志欲灭尽，恒为痛苦因，自然烦恼敌。故今虽遭致，百般诸痛苦，然终不应当，丧志生懈怠。

39. If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal?
将士为微利，赴战遭敌伤；战归炫身伤，犹如佩勋章。吾今为大利，修行勤精进，所生暂时苦，云何能困我？

40. If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world?
渔夫与屠户、农牧等凡俗，唯念己自身，求活维生计犹忍寒与热、疲困诸艰辛我今为众乐，云何不稍忍？

41. While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions.
虽曾立此誓：欲于十方际，度众出烦恼！然我未离惑。

42. Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions.
出言不量力，云何非颠狂？故于灭烦恼，应恒不退怯。

43. I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions.
吾应乐修断，怀恨与彼战；似瞋此道心，唯能灭烦恼。

44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions.
吾宁被烧杀，或遭断头苦；然心终不屈，顺就烦恼敌。

45. Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions.
常敌受驱逐，仍可据他乡，力足旋复返；惑贼不如是。

46. Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom.
惑为慧眼断，逐已何所之？云何返害我？然我乏精进。

47. Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason?
惑非住外境，非住根身间，亦非其他处，惑幻心莫惧，为智应精进。何苦于地狱，无义受伤害？

48. After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician’s advice?
思已当尽力，圆满诸学处；若不遵医嘱，病患何能愈？

【Chapter V: Guarding Introspection】
第五品  护正知

1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind.
欲护学处者，策励当护心,若不护此心，不能护学处。

2. Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like.
若纵狂象心，受难无间狱；未驯大狂象，为患不及此。

3. But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained.
若以正念索，紧栓心狂象，怖畏尽消除，福善悉获至。

4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells,
虎狮大象熊、蛇及一切敌、有情地狱卒、恶神并罗刹，

5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued.
唯由系此心，即摄彼一切；调伏此一心，一切皆驯服。

6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only.
实语者佛言：一切诸畏惧、无量众苦痛，皆从心所生。

7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come?
有情狱兵器，施设何人意？谁制烧铁地？妖女从何出？

8. The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind.
佛说彼一切，皆由恶心造。是故三界中，恐怖莫甚心。

9. If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today?
若除众生贫，始圆施度者，今犹见饥贫，昔佛云何成？

10. The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people.
心乐与众生，身财及果德，依此施度圆；故施唯依心。

11. Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline.
遣鱼至何方，始得不遭伤？断尽恶心时，说为戒度圆。

12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain.
顽者如虚空，岂能尽制彼？若息此瞋心，则同灭众敌。

13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders.
何需足量革，尽覆此大地？片革垫靴底，即同覆大地。

14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else?
如是吾不克，尽制诸外敌；唯应伏此心，何劳制其余？

15. Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear.
生一明定心，亦得梵天果。身口善纵勤，心弱难成就。

16. The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull.
虽久习念诵，及余众苦行，然心散它处；佛说彼无益。

17. Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness.
若不知此心——奥秘法中尊，求乐或避苦，无义终漂泊。

18. Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me?
故吾当善持、善护此道心；除此护心戒，何劳戒其余？

19. Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds.
如处乱众中，人皆慎护疮；置身恶人群，常护此心伤。

20. Fearing slight pain from a wound, I guard it with great care. Why don’t I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind?
若惧小疮痛，犹慎护疮伤；畏山夹毁者，何不护心伤？

21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated.
行持若如斯，纵住恶人群，抑处美人窝，勤律终不退。

22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.
吾宁失利养、资身众活计，亦宁失余善，终不损此心。

23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection.
合掌诚劝请，欲护自心者：致力恒守护，正念与正知！

24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work.
身疾所困者，无力为诸业；如是惑扰心，无力成善业。

25. What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection.
心无正知者，闻思修所得，如漏瓶中水，不复住正念。

26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection.
纵信复多闻，数数勤精进，然因无正知，终染犯堕垢。

27. Even upon accumulating virtues, those who have been robbed by the thief of non-introspection, who come after the loss of mindfulness, enter miserable states of existence.
惑贼不正知，尾随念失后，盗昔所聚福，令堕诸恶趣。

28. This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence.
此群烦恼贼，寻隙欲打劫；得便夺善财，复毁善趣命。

29. Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell.
故终不稍纵，正念离意门，离则思诸患，复住于正念。

30. Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear.
恒随上师尊、畏堕闻法语，易令善信者，恒常生正念。

31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them.
佛及菩萨众，无碍见一切；故吾诸言行，必现彼等前。

32. Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way.
如是思惟已，则生惭敬畏；循此复极易，殷殷随念佛。

33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again.
为护心意门，安住正念已，正知即随临，逝者亦复返。

34. First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood.
心意初生际，知其有过已，即时护正念，坚持住如树。

35. One should never cast one’s gaze around without purpose. One should always direct one’s gaze downwards as if in meditation.
吾终不应当，无义散漫望；决志当恒常，垂眼微下看。

36. However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting.
苏息吾眼故，偶宜顾四方。若见有人至，正视道善来。

37. In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around.
为察道途险，四处频观望；憩时宜回顾，背面细检索。

38. Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done.
前后视察已，续行或折返。故于一切时，应视所需行。

39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned.
欲身如是住，安妥威仪已，时时应细察；此身云何住？

40. In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma.
尽力遍观察：此若狂象心，紧系念法柱，已栓未失否？

41. One should examine the mind in this way—where is mine engaged—so that it does not even for a moment leave the po, le of concentration.
精进习, 定者，刹那勿弛散；念念恒伺察：吾意何所之？

42. If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance.
危难喜庆时，心散亦应安；经说行施时，可舍微细戒。

43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it.
思已欲为时，莫更思他事；心志应专一，且先成办彼。

44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well.
如是事皆成，否则俱不成。随眠不正知，由是不增盛。

45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment.
无义众闲谈，诸多赏心剧，临彼境界时，当断意贪着。

46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it.
无义掘挖割，于地绘图时，当忆如来教，惧罪舍彼行。

47. When one intends to move or when one intends to speak, one should first examine one’s own mind and then act appropriately with composure.
若身欲移动，或口欲出言，应先观自心，安隐如理行。

48. When one sees one’s own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood.
吾意正生贪，或欲瞋恨时，言行应暂止，如树安隐住。

49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful,
掉举与藐视，傲慢或骄矜，或欲揭人短，或思伪与诈，

50. When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood.
或思勤自赞，欲诋毁他，粗言与诤斗，如树应安住。

51. When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood.
或思名利敬，若欲差仆役，若欲人侍奉，如树应安住。

52. When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood.
欲削弃他利，或欲图己利，因是欲语时，如树应安住。

53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood.
不耐懒与惧，无耻言无义，亲友爱若生，如树应安住。

54. Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that.
应观此染污、好行无义心；知已当对治，坚持守此意。

55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others,
深信极肯定、坚稳恭有礼、知惭畏因果、寂静勤予乐。

56. Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions,
愚稚意不合，心且莫生厌；彼乃惑所生，思已应怀慈。

57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition.
为自及有情，利行不犯罪，更以幻化观，恒常守此意。

58. Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru.
吾当再三思：历劫得暇满；故应持此心，不动如须弥。

59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now?
秃鹰贪食肉，争夺扯我尸；若汝不经意，云何今爱惜？

60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you?
意汝于此身，何故执且护？汝彼既各别，于汝何所需？

61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities?
痴意汝云何，不护净树身？何苦勤守护，腐朽臭皮囊。

62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton.
首当以意观，析出表皮层，次以智慧剑，剔肉离身骨。

63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?"
复解诸骨骼，审观至于髓；当自如是究：何处见精妙，

64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today.
如是勤寻觅，若未见精妙，何故忧贪着、爱护此垢身？

65. If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body?
若垢不堪食，身血不宜饮，肠胃不适吮，身复何所需？

66. However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action.
贪身唯一因，为护狐鹫食；故应惜此身，独为修诸善！

67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then?
纵汝护如此，死神不留情，夺已施鹫狗，届时复何如？

68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself?
若仆不堪使，主不与衣食；养身而它去，为何善养护？

69. Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him.
既酬彼薪资，当令办吾利；无益则于彼，一切不应与。

70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings.
念身如舟楫，唯充去来依；为办有情利，修成如意身。

71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world.
自主己身心，恒常露笑颜，平息怒纹眉，善成众生友。

72. One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence.
移座勿随意，至发大音声。开门勿粗暴；温文悦人心。

73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way.
水鸥猫盗贼，无声行悄捷，故成所欲事；佛谕如是行。

74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone.
宜善劝勉人，恭敬且顶戴，不请饶益语，恒为众人徒。

75. One should express one’s appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises.
一切妙隽语，皆赞为善说！见人行福善，欢喜生赞叹。

76. One should speak of other’s good qualities in their absence and relate them again with satisfaction; and when one’s own virtue is discussed, one should consider it as appreciation for good qualities.
暗称他人功，随和他人德；闻人称己德，应忖自有无。

77. All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others.
一切行为喜，此喜价难沽；故当依他德，安享随喜乐。

78. There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter.
如是今无损，来世乐亦多；反之因嫉苦，后世苦更增。

79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion.
出言当称意，义明语相关，悦意离贪瞋，柔和调适中。

80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "relying on them alone, I shall attain Buddhahood."
眼见有情时，诚慈而视之；念我依于彼，乃能成佛道。

81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering.
热衷恒修善，或勤兴对治。施恩悲福田，成就大福善。

82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else.
善巧具信已，即当常修善；众善己应为，谁亦不仰仗。

83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life.
施等波罗蜜，层层渐升进；勿因小失大，大处思利他。

84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit.
前理既已明，应勤饶益他。慧远具悲者，佛亦开诸遮。

85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything.
食当与堕者、无怙住戒者，己食唯适量；三衣馀尽施。

86. For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings.
修行正法身，莫为小故伤；行此众生愿，迅速得圆满。

87. Therefore, when the thought of compassion is impure, one should not sacrifice one’s life, but it should be sacrificed when one’s thought is unbiased. Thus, life must not be wasted.
悲愿未清净，不应施此身；今世或他生，利大乃可舍。

88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled,
无病而覆头、缠头或撑伞、手持刀兵杖，不敬勿说法。

89. To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas.
莫示无伴女，慧浅莫言深，于诸浅深法，等敬渐修习。

90. One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras.
于诸利根器，不应与浅法，不应舍律行，以咒诳惑人。

91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible.
牙木与唾涕，弃时应掩蔽；用水及净地，不应弃屎溺。

92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one’s hands together.
食时莫满口、出声与咧嘴。坐时勿伸足，双手莫揉搓。

93. One should not travel, lie, or sit alone with some one else’s spouse. After observing and inquiring, one should forsake everything that does not please people.
车床幽隐处，莫会他人妇；世间所不信，随俗避讥嫌。

94. One should not point out anything with one’s finger but should respectfully show the way with one’s whole right hand.
单指莫示意，心当怀恭敬，平伸右手掌；示路亦如是。

95. One should not call out to someone and wave one’s arms when there is little urgency, instead should snap one’s fingers or the like. Otherwise, one could lose composure.
肩臂莫挥摆，示意以微动、出声及弹指；否则易失仪。

96. One should lie down in the preferred direction in the lion’s posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination.
睡如佛涅槃，应朝欲方卧； 正知并决志：觉已速起身。

97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind.
菩萨诸行仪，经说无有尽。然当尽己力，修持净心行。

98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening.
昼夜当各三，诵读《三聚经》，依佛菩提心，悔除堕罪余。

99. One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one’s own accord or under the influences of others.
为自或为他，何时修何行，佛说诸学处，皆当勤修习。

100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous.
佛子不需学，毕竟皆无有；善学若如是，福德焉不至？

101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening.
直接或间接，所行唯利他；但为有情利，回向大菩提。

102. Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana.
舍命亦不离，善巧大乘义，安住净律仪，珍贵善知识。

103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras.
应如吉祥生，修学侍师规。此及余学处，阅经即能知。

104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra.
经中学处广，故应阅经藏；首当先阅览，尊圣虚空藏。

105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail.
亦当勤阅读，《学处众集要》；佛子恒修处，《学集》广说故。

106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna.
或暂阅精简，《一切经集要》。亦当偶披阅，龙树二论典。

107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people’s minds.
经论所未遮，皆当勤修学。为护世人心，知已即当行。

108. In brief, this alone is the definition of introspection: the repeated examination of the state of one’s body and mind.
再三宜深观，身心诸情状；仅此简言之，即护正知义。

109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?
法应躬谨行，徒说岂获益？唯阅疗病方，疾患云何愈？

【Chapter VI: The Perfection of Patience】
第六品  安忍

1. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons.
一瞋能摧毁，千劫所积聚、施供善逝等，一切诸福善。

2. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways.
罪恶莫过瞋，难行莫胜忍；故应以众理，努力修安忍。

3. The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart.
若心执灼瞋，意即不寂静，喜乐亦难生，烦躁不成眠。

4. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger.
纵人以利敬，恩施来依者，施主若易瞋。反遭彼弑害。

5. Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy.
瞋令亲友厌，虽施亦不依。

6. One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other.
瞋敌能招致，如上诸苦患。精勤灭瞋者，享乐今后世。

7. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me.
强行我不欲，或挠吾所欲，得此不乐食，瞋盛毁自他。

8. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me.
故应尽断除，瞋敌诸粮食；此敌唯害我，更无他馀事。

9. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken.
遭遇任何事，莫挠欢喜心；忧恼不济事，反失诸善行。

10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration?
若事尚可为，云何不欢喜？若已不济事，忧恼有何益？

11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite.
不欲吾与友，历苦遭轻蔑，闻受粗鄙语；于敌则反是。

12. Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong!
乐因何其微，苦因极繁多；无苦无出离，故心应坚忍。

13. The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation?
苦行伽那巴，无端忍烧割；吾今求解脱，何故反畏怯？

14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable.
久习不成易，此事定非有；渐习小害故，大难亦能忍。

15. Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant?
蛇及虻蚊噬、饥渴等苦受，乃至疥疮等，岂非见惯耶？

16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater.
故于寒暑风、病缚捶打等，不宜太娇弱；若娇反增苦。

17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood.
有人见己血，反增其坚勇；有人见他血，惊慌复闷绝。

18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain.
此二大差别，悉由勇怯致；故应轻害苦，莫为诸苦毁。

19. Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; 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 it would be toward pungent smoke in the sky.
若过是偶发，有情性仁贤，则瞋亦非理；如瞋烟蔽空

41. Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred.
棍杖所伤人，不应瞋使者；枚复瞋使故，理应憎其瞋。

42. In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return.
我昔于有情，曾作如是害；既曾伤有情，理应受此损。

43. Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry?
敌器与我身，二皆致苦因；双出器与身，于谁该当瞋？

44. Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry?
身似人形疮，轻触苦不堪；盲目我爱执，遭损谁当瞋？

45. I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else?
愚夫不欲苦，偏作诸苦因；既由己过害，岂能憎于人？ 

46. Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry?
譬如地狱卒，及诸剑叶林，既由己业生，于谁该当瞋？

47. Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them.
宿业所引发，令他损恼我，因此若堕狱，岂非我害他？

48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies.
依敌修忍辱，消我诸多罪；怨敌因我忍，堕狱久受苦。

49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry?
若我令受害，敌反饶益我，则汝粗暴心， 何故反瞋彼？

50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here?
若我有功德，必不堕地狱。若吾自守护，则彼何所得？

51. If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost.
若以怨报怨，则敌不护罪；吾行将退失，难行亦毁损。

52. Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering.
心意无形体，谁亦不能毁；若心执此身，定遭诸苦损。

53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry?
轻蔑语粗鄙，口出恶言辞，于身既无害，心汝何故瞋？

54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it?
谓他不喜我；然彼于现后，不能毁损我，何故厌讥毁？

55. If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain.
谓碍利养故；纵我厌受损，吾利终须舍，诸罪则久留。

56. It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death.
宁今速死殁，不愿邪命活；苟安纵久住，终必遭死苦。

57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment.
梦受百年乐，彼人复苏醒；或受须臾乐，梦已此人觉；

58. Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time.
觉已此二人，梦乐皆不还。寿虽有长短，临终唯如是！

59. Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed.
设得多利养，长时享安乐，死如遭盗劫，赤裸空手还。

60. What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains?
谓利能活命，净罪并修福；然为利养瞋，福尽恶当生。

61. If the meaning of my life vanishes, then what is the point of a life that creates only non-virtue?
若为尘俗活，复因彼退堕，唯行罪恶事，苟活义安在？

62. If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way?
谓谤令他疑，故我瞋谤者；如是何不瞋，诽谤他人者？

63. You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions.
谓此唯关他，是故吾堪忍；如是何不忍，烦恼所生谤？

64. My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress.
于佛塔像法，诽诋损毁者，吾亦不应瞋；因佛远诸害。

65. As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions.
于害上师尊，及伤亲友者，思彼皆缘生，知已应止瞋。

66. Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain.
情与无情二，俱害诸有情，云何唯瞋人？故我应忍害。

67. Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty?
或由愚损人，或因痴还瞋；此中孰无过？孰为有过者？

68. Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this?
因何昔造业，于今受他害？一切既依业，凭何瞋于彼？

69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other.
如是体解已，以慈互善待。故吾当一心，勤行诸福善。

70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it.
譬如屋着火，燃及他屋时，理当速移弃，助火蔓延草。

71. Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit.
如是心所贪，能助瞋火蔓，虑火烧德屋，应疾厌弃彼。

72. If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate?
如彼待杀者，断手获解脱；若以修行苦，离狱岂非善？

73. If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell?
于今些微苦，若我不能忍，何不除瞋恚——地狱众苦因？

74. Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others.
为欲曾千返，堕狱受烧烤；然于自他利，今犹未成办。

75. But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here.
安忍苦不剧，复能成大利；为除众生害，欣然受此苦。

76. If others find pleasure and joy in praising the abundance of someone’s good qualities, why, O mind, do you not praise it and delight in this way, too?
人赞敌有德，若获欢喜乐；意汝何不赞，令汝自欢喜？

77. This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others.
如是所生乐，唯乐无性罪，诸佛皆称许；复是摄他法。

78. If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed.
谓他获乐故，然汝厌彼乐；则应不予酬，此坏现后乐。

79. When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self.
他赞吾德时，吾亦欲他乐；他赞敌功德，何故我不乐？

80. Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves?
初欲有情乐，而发菩提心；有情今获乐，何故反瞋彼？

81. If you desire sentient beings’s Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored.
初欲令有情，成佛受他供；今见人获利，何故生嫉恼？

82. One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry?
所应恩养亲，当由汝供给；他亲既养护，不喜岂反瞋？

83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others’s prosperity have the Spirit of Awakening?
不愿人获利，岂愿彼证觉？妒憎富贵者，宁有菩提心？

84. If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not?
若已从他得，或利在施家，二俱非汝有，施否何相干？

85. Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry?
何故弃福善、信心与己德？不守已得财，何不自瞋责？

86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues.
于昔所为恶，犹无忧愧色，岂还欲竞胜，曾培福德者？

87. If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause.
纵令敌不喜，汝有何可乐？唯盼敌受苦，不成损他因。

88. Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that?
汝愿纵得偿，他苦汝何乐？若谓满我愿，招祸岂过此？

89. Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell.
若为瞋渔夫，利钩所钩执，陷我入地狱，定受狱卒煎。

90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being.
受赞享荣耀，非福非增寿，非力非免疫，非令身安乐。

91. If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on.
若吾识损益，赞誉有何利？若唯图称心，应依饰与酒。

92. For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure?
若仅为虚名，失财复丧命，誉词何所为？死时谁得乐？

93. At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed.
沙屋倾颓时，愚童哀极泣；若我伤失誉，岂非似愚童？

94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight.
声暂无心故，称誉何足乐？若谓他喜我，彼赞是喜因；

95. Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me.
受赞或他喜，于我有何益？喜乐属于彼，少分吾不得。

96. If I take pleasure in that person’s pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else?
他乐故我乐；于众应如是。他喜而赞敌，何故我不乐？

97. Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child.
故我受赞时，心若生欢喜，此喜亦非当，唯是愚童行。

98. Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success.
赞誉令心散，损坏厌离心，令妒有德者，复毁圆满事。

99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell?
以是若有人　欲损吾声誉，岂非救护我，免堕诸恶趣。

100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage?
吾唯求解脱，无需利敬缚；于解束缚者，何故反生瞋？

101. How can I hate those who, as if due to the Buddha抯 blessing, block the gate as I seek to enter suffering?
如我欲趣苦，然蒙佛加被，闭门不放行，云何反瞋彼？

102. It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that?
谓敌能障福；瞋敌亦非当。难行莫胜忍，云何不忍耶？

103. If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented.
若我因己过，不堪忍敌害，岂非徒自障，习忍福德因？

104. If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance?
无害忍不生，怨敌生忍福。既为修福因，云何谓障福？

105. For a supplicant is not a hindrance to generosity at the time of alms giving; and when a person who bestows an ordination arrives, he is not called a hindrance to the ordination.
应时来乞者，非行布施障；授戒诸方丈，亦非障出家。

106. Beggars are easy to meet in the world, but malefactors are difficult to find, for no one will wrong me when I do no wrong.
世间乞者众，忍缘敌害稀。若不外施怨，必无为害者。

107. Therefore, since my adversary assists me in my Bodhisattva way of life, I should long for him like a treasure discovered in the house and acquired without effort.
故敌极难得，如宝现贫舍；能助菩提行，故当喜自敌。

108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him.
敌我共成忍，故此安忍果，首当奉献彼；因敌是忍缘。

109. If an adversary does not deserve respect because his intention was not that I accomplish patience, then why is the sublime Dharma honored? It too has no intention to be a cause of that achievement.
谓无助忍想，故敌非应供；则亦不应供，正法修善因。

110. If an adversary is not respected because his intention is to cause harm, then for what other reason would I have patience toward him, if he is like a physician who is intent on my well-being!
谓敌思为害，故彼非应供；若如医利我，云何修安忍？

111. Thus patience arises only in dependence on that evil intention, so he alone is the cause of my patience. I should respect him just like the sublime Dharma.
既依极瞋心，乃堪修坚忍；故敌是忍因，应供如正法。

112. The sage has declared that the field of sentient beings is the field of the Jinas, because many have reached the highest fulfillment by honoring them.
本师牟尼说：生佛胜福田。常敬生佛者，圆满达彼岸。

113. As the attainment of the Buddhas qualities is equally due to sentient beings and the Jinas, how is it that I do not respect sentient beings as I do the Jinas?
成佛所依缘，有情等诸佛。敬佛不敬众，岂有此言教？

114. Their greatness is not in terms of their intention but in terms of the result itself. The greatness of sentient beings is comparable to that, so they are equal.
非说智德等，由用故云等；有情助成佛，故说生佛等。

115. A friendly disposition, which is honorable, is the very greatness of sentient beings. The merit due to faith in the Buddhas is the very greatness of the Buddhas.
怀慈供有情，因彼尊贵故；敬佛福德广，亦因佛尊贵。

116. Therefore, sentient beings are equal to the Jinas in their share in the acquisition of the qualities of the Buddha; but none of them are equal to the Buddhas, who are oceans of good qualities with endless portions.
助修成佛故，应许生佛等。然生非等佛，无边功德海。
　
117. If even a minute good quality of those who are a unique collection of the essence of good qualities is found in someone, not even the three worlds would be enough to honor that one.
唯佛功德齐；于具少分者，虽供三界物，犹嫌不得足。

118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity.
有情具功德：能生胜佛法；唯因此德符，即应供有情。

119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible?
无伪众生亲——诸佛唯利生。除令有情喜，何足报佛恩？

120. The kindness of the Bodhisattvas, who sacrifice their lives and enter Avichi, is repaid by service to sentient beings, so even if sentient beings harm one, they are to be treated with kindness.
利生方足报，舍身入狱佛，故我虽受害，亦当行众善。　

121. Why do I generate pride and not act like a servant toward those masters for whose sake my Lords have no regard for their own selves?
诸佛为有情，尚且不惜身。愚痴骄慢我，何不侍众生？

122. The sages are delighted with their joy, and they are not pleased if they are harmed; by pleasing them, all the sages are overjoyed, and to injure them is to injure the sages.
众乐佛欢喜，众苦佛伤悲；悦众佛愉悦，犯众亦伤佛。

123. Just as there is no mental pleasure in all sensual gratification whatsoever when ones body is on fire, likewise there is no way for the compassionate ones to be happy when sentient beings are in pain.
遍身着火者，与欲乐不生；若伤诸有情，云何悦诸佛？

124. Therefore, whatever displeasure I have brought to all the great compassionate ones by harming sentient beings, I confess that sin today. Thus, may I be forgiven by the sages whom I have displeased!
因昔害众生，令佛伤心怀；众罪我今悔，祈佛尽宽恕！

125. In order to please the Tathágatas, today with my entire being, I place myself in the service of the world. Let streams of people step on my head and strike me down. May the Protector of the World be pleased!
为令如来喜，止害利世间；任他践吾顶，宁死悦世主。

126. There is no doubt whatsoever that those Compassionate Beings regard all beings as themselves. Are they not seen as the Protectors in the form of sentient beings? Why then is there disrespect for them?
大悲诸佛尊，视众犹如己；生佛既同体，何不敬众生？

127. This alone is pleasing to the Tathágatas. This alone is the accomplishment of one’s goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve.
悦众令佛喜，能成自利益，能除世间苦，故应常安忍。

128. When some king’s man tyrannized the populace, the farsighted among them cannot retaliate.
譬如大王臣，虽伤众多人，谋深虑远者，力堪不报复。

129. Because that man is not alone, and his power is the kings power. So one should not disparage any weak person who has done wrong,
因敌力非单，王势即彼援。故敌力虽弱，不应轻忽彼。

130. Since his power is the guardians of hell and the Compassionate Ones. Therefore, one should please sentient beings, just as a servant would a hot-tempered king.
暴君纵生瞋，吾敌众依怙，故如民侍君，普令有情喜。

131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings?
暴君纵生瞋，不能令堕狱；然犯诸有情，定遭地狱害。

132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings?
如是王虽喜，不能令成佛；然悦诸众生，终成无上觉。

133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?
云何犹不见，取悦有情果：来生成正觉，今世享荣耀。

134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati.
生生修忍得：貌美无病障、誉雅命久长、乐等转轮王。

【Chapter VII: The Perfection of Zeal】
第七品  精进

1. Thus, one who has patience should cultivate zeal, because Awakening is established with zeal, and there is no merit without zeal, just as there is no movement without wind.
忍已需精进，精进证菩提；无风灯不动，无勤福不生。

2. What is zeal? It is enthusiasm for virtue. What is said to be its antithesis? It is spiritual sloth, clinging to the reprehensible, apathy, and self-contempt.
进即勇于善。下说其违品：懈怠耽劣事、自轻而退怯。

3. Spiritual sloth arises from indolence, indulging in pleasures, sleep, and craving for lounging around due to ones apathy toward the miseries of the cycle of existence.
贪图懒乐味、习卧嗜睡眠、不厌轮回苦，频生强懈怠。

4. Scented out by the hunters, the mental afflictions, you have entered the snare of rebirth. Why do you not recognize even now that you are in the mouth of death?
云何犹不知：身陷惑网者，必入生死狱，终至死神口？

5. You do not see that those of your own kind are gradually being killed. You even fall asleep like a buffalo among butchers.
有生必有死，汝岂不见乎？然乐睡眠者，如牛见屠夫。

6. When Yama watches you and your path is blocked on all sides, how can you enjoy eating, and how can you sleep and have sexual intercourse?
通道遍封已，死神正凝望；此时汝何能，贪食复耽眠？

7. Since death will come swiftly, until it does, one should accumulate the collections of merit and knowledge. Even if one rejects spiritual sloth at the time of death, what will you do at this wrong time?
死亡速临故，及时应积资。届时方断懒，迟矣有何用！

8. Thinking: "I have not achieved this. I have just started this, but it remains half done. Death has suddenly arrived, O I am wretched,"
未肇或始做，或唯半成时，死神突然至；呜呼吾命休！

9. Seeing despondent relatives with their eyes swollen and red, with tears on their faces from the impact of their grief, and the faces of the messengers of Yama,
因忧眼红肿，面颊泪双垂，亲友已绝望；吾见阎魔使。

10. Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified?
忆罪怀忧苦，闻声惧堕狱，狂乱秽覆身；届时复何如？

11. Realizing, "I am like a live fish," (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell.
死时所怀惧，犹如待宰鱼，何况昔罪引，难忍地狱苦。

12. So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease?
如婴触沸水，灼伤极刺痛；已造狱业者，云何复逍遥？

13. You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself!
不勤而冀得、娇弱频怨苦、必死犹似仙，定受众苦煎！

14. Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again.
依此人身筏，能渡大苦海。此筏难复得，者勿贪眠！

15. Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering?
弃舍胜法喜——无边欢乐因，何故汝反喜，散掉等苦因？

16. The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others
忽怯积资粮，习定令自主，自他平等观，勤修自他换！

17. Should be practiced without the discouragement of thinking, "how can I possibly attain awakening?" For the truth speaking Tathágata proclaimed this truth:
不应自退怯，谓我不能觉。如来实语者，说此真实言：

18. "Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort."
所有蚊虻蜂、如是诸虫蛆，若发精进力，咸证无上觉。

19. Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One?
况我生为人，明辨利与害，行持若不废，何故不证觉？

20. If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination.
若言我怖畏，须舍手足等；是昧轻与重，愚者徒自畏。

21. For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur.
无量俱祇劫，千番受割截、刺烧复分解，今犹未证觉。

22. However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter.
吾今修菩提，此苦有限期；如为除腹疾，暂受疗割苦。

23. All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured.
医皆以小苦，疗治令病除；为减众苦故，当忍修行苦。

24. Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment.
凡常此疗法，医王不轻用；巧施缓妙方，疗治众疴疾。

25. At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one’s own flesh.
佛初亦先行，菜蔬等布施；习此微施已，渐能施己肉。

26. When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one’s own flesh and bone?
一旦觉自身，卑微如菜蔬，尔时舍身肉，于彼有何难？

27. On account of abandoning vices, one does not suffer, and on account of being wise, bodily pain is due to sinful actions.
身心受苦害，邪见罪为因。恶断, 则无苦，智巧故无忧。

28. The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others?
福德引身适，智巧令心安；为众处生死，菩萨岂疲厌？

29. Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas.
以此菩提心，能尽宿恶业，能聚福德海；故胜诸声闻。

30. Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy?
故应除疲厌，驭驾觉心驹，从乐趋胜乐；智者宁退怯？

31. The powers of aspiration, steadfastness, delight, and letting go, are for the sake of accomplishing the benefit of sentient beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings.
为办有情利，四缘助精勤：信乐心坚毅、放舍心欢喜。畏苦思利益，能生信乐力。

32. Uprooting its opposite in this way, one should strive to increase one’s zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination.
为除惰障故，巧施四助力，以慢喜舍欲，勤奋增精进。

33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons,
发愿欲净除，自他诸过失！然尽一一过，须修一劫海。

34. I shall eliminate my own and others’s immeasurable faults. While it takes oceans of eons to eliminate each of those faults, if I do not see even a fraction of a beginning of the elimination of faults, why does my heart not burst, as I am a locus of immeasurable suffering?
若我未曾有，除过精进分，定受无量苦；吾心岂无惧？

35. I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons.
发愿欲促成，自他众功德！成此一一德，须修一劫海。

36. I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have somehow obtained, has been spent in vain.
然我终未生，应修功德分；无义耗此生，名太希奇！

37. I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor.
吾昔未供佛，未施喜宴乐，未曾依教行，未满贫者愿；

38. I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer.
未除怖者惧，未与苦者乐；故唯得胎苦，及老病死苦。

39. Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma?
从昔至于今，于法未信乐，故遭此困乏；谁复舍信乐？

40. The sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma.
佛说一切善，根本为信乐。信乐本则为：恒思业因果。

41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil.
痛苦不悦意、种种诸畏惧、所求不顺遂，皆从昔罪生。

42. By performing an intended virtue, wherever one goes, one will be honored with the resultant benefits of one’s merit.
由行所思善，无论至何处，福报皆现前，供以善果德。

43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings.
恶徒虽求乐，然至一切处，罪报皆现前，剧苦猛摧残。

44. On account of their virtues, the Children of the Sugata, who dwell in the hearts of spacious, fragrant, and cool lotuses, whose splendor is enhanced with the nourishment of the sweet voice of the Jina, and whose handsome bodies emerge from the Lotuses Blossomed by the rays of the Sage, are born in the presence of the Sugata.
因昔净善业，生居大莲藏，芬芳极清凉；闻食妙佛语，心润光泽生；光照白莲启，托出妙色身，成佛前子。

45. On account of non virtues, one cries out in distress, one’s entire skin is ripped away by the agents of Yama, one’s body is immersed into copper melted by the heat of fire, pieces of one’s flesh are cut off by hundreds of strokes of blazing spears and swords, and one repeatedly falls on intensely heated iron grounds.
因昔众恶业，阎魔诸狱卒，剥皮令受苦；热火熔钢液，淋灌无肤体；炙燃剑矛刺，身肉尽碎裂，纷堕烧铁地。

46. Therefore, one should nurture an aspiration for virtue, cultivating it with reverence. Once one has begun, one should cultivate self confidence according to the method discussed in the Vajradhvaja Sutra.
故心应信乐、恭敬修善法。轨以《金刚幢》，行善修自信。　

47. After first examining one’s means, one should either begin or not begin. Surely, it is better not to begin than to turn back once one has begun.
首当量己力，自忖应为否？不宜暂莫为，为已勿稍退。

48. This habit continues even in another life; and due to that sin, suffering increases. Another opportunity for action is lost, and the task is not accomplished.
退则于来生，串习增罪苦；他业及彼果，卑劣复不成。

49. One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. "I alone should do it" expresses self-confidence with regard to action.
于善断惑力，应生自信心。吾应独自为，此是志业慢。

50. This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is.
世人随惑转，不能办自利。众生不如我，故我当尽力。

51. Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed.
他尚勤俗务，我怎悠闲住？亦莫因慢修，无慢最为宜。

52. Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling.
乌鸦遇弱蛇，行勇如大鹏；信心若怯懦，反遭小过损。

53. When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities.
怯懦舍精进，岂能除福贫？自信复力行，障大亦无碍。

54. Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous.
故心应坚定，奋灭诸罪堕；我若负罪堕，何能超三界？

55. I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas.
吾当胜一切，不使惑胜我。吾乃佛狮子，应持此自信。

56. Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A self-confident person does not succumb to the power of the enemy.
屈就我慢者，非具自信心。勇者不屈挠，慢者制于慢。

57. Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others’s morsels, stupid, ugly, and feeble.
因慢生傲者，将赴恶趣道。人间欢宴失，为仆食人余；

58. They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they?
蠢丑体虚弱，轻蔑处处逢。傲慢自负者，岂入自信数？堪怜宁过此？

59. They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please.
为胜我慢敌，坚持自信心；此乃胜利者、英豪自信士。若复真实灭，暗延我慢敌，定能成佛果，圆满众生愿。

60. Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer.
设处众烦恼，千般须忍耐，如狮处狐群，不遭烦恼害。

61. Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions.
人逢大危难，先护其眼目；如是虽临危，护心不随惑。

吾宁被烧杀，甚或断头颅，然终不稍让，屈就烦恼敌；一切时与处，不行无义事。

62. One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game.
如童逐戏乐；所为众善业，心应极耽着，乐彼无餍足。

63. An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself  be happy when inactive?
世人勤求乐，成就犹未定，二利能得乐，不行乐何有？

64. In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial?
如童嗜刃蜜，贪欲无餍足；感乐寂灭果，求彼何需足？

65. Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake.
为成所求善，欢喜而趣行；犹如日中象，遇池疾奔入。

66. And when one’s strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more.
身心俱疲时。暂舍为久继。事成应尽舍，续行余善故。

67. One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy.
沙场老兵将，遇敌避锋向；如是回惑刃，巧缚烦恼敌。

68. Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind.
战阵失利剑，惧杀疾拾取；如是若失念，畏狱速提起。

69. Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot!
循血急流动，箭毒速遍身；如是惑得便，罪恶尽覆心。

70. A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death.
如人剑逼身，行持满钵油，惧溢虑遭杀；护戒当如是。

71. Therefore, just as one quickly jumps up when a snake creeps into one’s lap, so should one swiftly counteract the advent of drowsiness and sloth!
复如蛇入怀，疾起速抖落；如是眠懈至，警醒速消除。

72. At every single disgrace, one should burn with remorse and ponder: "How shall I act so that this does not happen to me again?
每逢误犯过，皆当深自责，屡思吾今后，终不犯此过。

73. One should seek for companionship or for an appointed task with this motive: "how may I practice mindfulness in these circumstances?"
故于一切时，精勤修正念；依此求明师，圆成正道业。

74. Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task.
为令堪众善，应于行事前，忆教不放逸，振奋欢喜行。

75. Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one’s enthusiasm, and in this way one’s supernormal powers will thrive.
如絮极轻盈，随风任来去；身心若振奋，众善皆易成。