入菩薩行論---1. The Benefits of Bodhichitta 1 論序、第一品：菩提心利益

 1. The Benefits of Bodhichitta

1 論序、第一品：菩提心利益

१. बोधिचित्तानुशंसः

(1) Respectfully, I prostrate to the Blissfully Gone (Buddhas) endowed with Dharmakaya,

As well as to their (bodhisattva) offspring and to everyone worthy of prostration.

Let me explain (how to) engage in the Blissfully Gone offsprings' code,

Which I’ve compiled and condensed in accord with Buddhas’ words.

遍禮佛佛子，

及諸應敬者；

依教今略說：

佛子律儀行。

सुगतान् ससुतान् सधर्मकायान् प्रणिपत्यादरतो ऽखिलांश्च वन्द्यान्

सुगतात्मजसंवरावतारं कथयिष्यामि यथागमं समासात्

(2) I’ve nothing to say here that’s not come before,

And I lack any skill in the crafting of verse;

Yet, though I lack even the thought to help others,

I’ve composed this to familiarize my mind.

昔無論未說，

詩韻吾不善，

豈敢言利他？

撰此為修心。

न हि किंचिदपूर्वमत्र वाच्यं न च संग्रथनकौशलं ममास्ति

अतएव न मे परार्थचिन्ता स्वमनो वासयितुं कृतं ममेदं

(3) For, due to acquaintance with what is constructive,

The force of my belief may increase for a moment, even just through these (words).

And if others, equal to myself in fortune, happen to see them,

Perhaps they might find them meaningful (too).

循此修善故，

信亦暫增長；

善緣等我者，

見此容獲益。

मम तावदनेन याति वृद्धिं कुशलं भावयितुं प्रसादवेगः

अथ मत्समधातुरेव पश्येद् अपरो ऽप्येनमतो ऽपि सार्थको ऽयं

(4) Having gained this (body with) respites and enrichments, so hard to find,

Which can fulfill the wishes of (every) being,

If, in this (lifetime), I don’t actualize its benefits,

When later will a perfect endowment with one come?

暇滿極難得，

既得能成利，

倘若利未辦，

後世豈復得？

क्षणसंपदियं सुदुर्लभा प्रतिलब्धा पुरुषार्थसाधनी

यदि नात्र विचिन्त्यते हितं पुनरप्येष समागमः कुतः

(5) Just as a flash of lightening on a dark, cloudy night,

For an instant, brightly illuminates all;

So, in this world, through the might of the Buddhas,

A positive attitude rarely and briefly appears.

猶於烏雲夜，

剎那耀閃電；

如是因佛力，

世萌修福意。

रात्रौ यथा मेघघनान्धकारे विद्युत्क्षणं दर्शयति प्रकाशं

बुद्धानुभावेन तथा कदाचिल्लोकस्य पुण्येषु मतिः क्षणं स्यात्

(6) Thus, constructive (behavior) is constantly weak,

While negative forces are extremely strong, and most unbearable.

Except for a full bodhichitta aim,

Can anything else constructive outshine it?

故善恆微弱，

惡大極難堪，

舍此菩提心，

余善豈能勝？

तस्माच्छुभं दुर्बलमेव नित्यं बलं तु पापस्य महत्सुघोरं

तज्जीयते ऽन्येन शुभेन केन संबोधिचित्तं यदि नाम न स्यात्

(7) The Kings of the Sages, having thoroughly reflected for many eons,

Have seen this very (mind) to be of (best) help,

For by it, limitless masses of beings

Will quickly and easily attain Supreme Bliss.

多劫佛深思，

見此最饒益。

眾生依於此，

順利獲勝樂。

कल्पाननल्पान् प्रविचिन्तयद्भिर् दृष्टं मुनीन्द्रैर्हितमेतदेव

यतः सुखेनैव सुखं प्रवृद्धम् उत्प्लावयत्यप्रमिताञ्जनौघान्

(8) Those who wish to destroy the hundreds of sufferings of compulsive existence,

Those who wish to dispel the sorrow of limited beings,

And those who wish to enjoy the hundreds of states of much happiness,

Will never give up the bodhichitta aim.

欲滅三有苦，

及除眾不安，

欲享福樂者，

恆莫舍覺心。

भवदुःखशतानि तर्तुकामैरपि सत्त्वव्यसनानि हर्तुकामैः

बहुसौख्यशतानि भोक्तुकामैर्न विमोच्यं हि सदैव बोधिचित्तं

(9) The moment miserable beings bound in the prison

Of uncontrollably recurring samsara develop a bodhichitta aim,

They’re called spiritual offspring of the Blissfully Gone,

And become figures to be honored by the gods of this world, as well as by men.

生死獄中囚，

若生菩提心，

即刻名佛子，

人天應禮敬。

भवचारकबन्धनो वराकः सुगतानां सुत उच्यते क्षणेन

न नरामरलोकवन्दनीयो भवति स्मोदित एव बोधिचित्ते

(10) Like the supreme creation of a gold-making elixir,

This unclean body, having been taken, will be transformed

Into the priceless gem of a Triumphant One’s body.

So, firmly gain hold of what’s known as bodhichitta.

如勝冶金料，

得此垢身成，

無價佛陀身，

故應持覺心。

अशुचिप्रतिमामिमां गृहीत्वा जिनरत्नप्रतिमां करोत्यनर्घां

रसजातमतीव वेधनीयं सुदृढं गृह्णत बोधिचित्तसंज्ञं

(11) Since the immeasurable mind of the sole Navigator for wandering beings

Has (seen) its precious worth upon examining fully;

Please, anyone wishing to be parted from the plights of wandering beings:

Gain hold, truly firmly, of (this) gem, bodhichitta.

導師以慧觀，

見彼極珍貴；

欲出三界者，

宜善持覺心。

सुपरीक्षितमप्रमेयधीभिर्बहुमूल्यं जगदेकसार्थवाहैः

गतिपत्तनविप्रवासशीलाः सुदृढं गृह्णत बोधिचित्तरत्नं

(12) Everything else that’s constructive resembles the plantain tree:

Having given birth to its fruit, it’s depleted.

But the tree of bodhichitta forever bears fruit

And, never depleted, it grows ever more.

余善如芭蕉，

生果即枯槁；

覺心樹生果，

不枯反增茂。

कदलीव फलं विहाय याति क्षयमन्यत्कुशलं हि सर्वमेव

सततं फलति क्षयं न याति प्रसवत्येव तु बोधिचित्तवृक्षः

(13) Even if they’ve committed extremely unbearable negative acts,

Why don’t the caring rely on that

Which, when relied on, will instantly free them,

Like relying on a hero when greatly afraid.

如人雖犯罪，

依士得除畏；

若有令脫者，

畏者何不依？

कृत्वापि पापानि सुदारुणानि यदाश्रयादुत्तरति क्षणेन

शूराश्रयेणेव महाभयानि नाश्रीयते तत्कथमज्ञसत्त्वैः

(14) Like the time-ending fires, it burns off with certainty,

In an instant, enormous negative karmic force.

With wisdom, the Guardian Maitreya has explained

Its fathomless benefits to Sudhana.

覺心如劫火，

剎那毀諸罪。

彌勒諭善財：

覺心德無量。

युगान्तकालानलवन्महान्ति पापानि यन्निर्दहति क्षणेन

यस्यानुशंसानमितानुवाच मैत्रेयनाथः सुधनाय धीमान्

(15) Bodhichitta is to be known, in brief,

As having two aspects:

A bodhichitta aim that aspires to enlightenment

And a bodhichitta that’s engaged with (attaining) enlightenment.

略攝菩提心，

當知有二種：

願求菩提心、

趣行菩提心。

तद्बोधिचित्तं द्विविधं विज्ञातव्यं समासतः

बोधिप्रणिधिचित्तं च बोधिप्रस्थानमेव च

(16) As is understood by the distinction

Between aspiring to go and (actually) going,

So the learned understand the distinction

Between these two to be as if stages.

如人盡了知，

欲行正行別；

如是智者知，

二心次第別。

गन्तुकामस्य गन्तुश्च यथा भेदः प्रतीयते

तथा भेदो ऽनयोर्ज्ञेयो यथासंख्येन पण्डितैः

(17) Although great fruits arise, even in recurring samsara,

From an aspiring bodhichitta aim,

Positive force doesn’t accrue without interruption

As it does with an engaged bodhichitta aim.

願心於生死，

雖生廣大果，

猶不如行心，

相續增福德。

बोधिप्रणिधिचित्तस्य संसारे ऽपि फलं महत्

न त्वविच्छिन्नपुण्यत्वं यथा प्रस्थानचेतसः

(18) As soon as someone perfectly gains hold

Of that mind, with the thought

Never to turn back from totally liberating

Infinite realms of limited beings,

何時為度盡，

無邊眾有情，

立志不退轉，

受持此行心；

यतः प्रभृत्यपर्यन्तसत्त्वधातुप्रमोक्षणे

समाददाति तच्चित्तमनिवर्त्येन चेतसा

(19) From that time onward,

Whether asleep or even not caring,

A profusion of positive force gushes forth,

Without interruption, equal to space.

即自彼時起，

縱眠或放逸，

福德相續生，

量多等虛空。

ततः प्रभृति सुप्तस्य प्रमत्तस्याप्यनेकशः

अविच्छिन्नाः पुण्यधाराः प्रवर्तन्ते नभःसमाः

(20) For the sake of limited beings admiring modest (aims),

The Thusly Gone (Buddha) himself

Has proclaimed that this is correct

In The Sutra Subahu Requested.

為信小乘者，

妙臂問經中，

如來自說故；

其益極應理。

इदं सुबाहुपृच्छायां सोपपत्तिकमुक्तवान्

हीनाधिमुक्तिसत्त्वार्थं स्वयमेव तथागतः

(21) If having a thought to be of help,

Even thinking, "May I relieve limited beings

Merely of headaches,"

Comes to have fathomless positive force,

若僅思療愈，

有情諸頭疾，

具此饒益心，

獲福無窮盡。

शिरःशूलानि सत्त्वानां नाशयामीति चिन्तयन्

अप्रमेयेण पुण्येन गृह्यते स्म हिताशयः

(22) What need to mention the wish to relieve

Each and every limited being of fathomless miseries,

And the wish to help each and every limited being

To actualize fathomless good qualities.

況欲除有情，

無量不安樂，

乃至欲成就，

有情無量德。

किमुताप्रमितं शूलमेकैकस्य जिहीर्षतः

अप्रमेयगुणं सत्त्वमेकैकं च चिकीर्षतः

(23) Who has such an altruistic mind as this?

Do even fathers? Do even mothers?

Do even gods and sages?

Does even Brahma have it?

是父抑或母，

誰具此心耶？

是仙或欲天，

梵天有此耶？

कस्य मातुः पितुर्वापि हिताशंसेयमीदृशी

देवतानामृषीणां वा ब्रह्मणां वा भविष्यति

(24) If those limited beings, even in their dreams,

Have never before dreamt of such a mind

(Even) for their own sakes,

How would it have arisen for the sakes of others?

彼等為自利，

尚且未夢及，

況為他有情，

生此饒益心？

तेषामेव च सत्त्वानां स्वार्थे ऽप्येष मनोरथः

नोत्पन्नपूर्वः स्वप्ने ऽपि परार्थे संभवः कुतः

(25) This extraordinary jewel of the mind –

A mind for the sake of limited beings, which in others

Doesn’t arise for even their own sakes –

Crystallizes as something of unprecedented wonder.

他人為自利，

尚且未能發；

生此珍貴心，

稀有誠空前！

सत्त्वरत्नविशेषो ऽयमपूर्वो जायते कथं

यत्परार्थाशयो ऽन्येषां न स्वार्थे ऽप्युपजायते

(26) How can the positive force of a jewel-like mind,

Which is the cause of happiness for all wandering beings

And the elixir for the sufferings of limited beings,

Be something whose measure can be taken?

珍貴菩提心，

眾生安樂因，

除苦妙甘霖，

其福何能量？

जगदानन्दबीजस्य जगद्दुःखौषधस्य च

चित्तरत्नस्य यत्पुण्यं तत्कथं हि प्रमीयतां

(27) If merely a thought to be of help is more especially noble

Than making offerings to the Buddhas,

What need to mention striving for the sake of the happiness

Of all limited beings without exception?

僅思利眾生，

福勝供諸佛，

何況勤精進，

利樂諸有情。

हिताशंसनमात्रेण बुद्धपूजा विशिष्यते

किं पुनः सर्वसत्त्वानां सर्वसौख्यार्थमुद्यमात्

(28) Although having the mind that wishes to shun suffering,

They rush headlong into suffering itself.

Although wishing for happiness, yet out of naivety,

They destroy their own happiness as if it were a foe.

眾生欲除苦，

奈何苦更增。

愚人雖求樂，

毀樂如滅仇。

दुःखमेवाभिधावन्ति दुःखनिःसरणाशया

सुखेच्छयैव संमोहात् स्वसुखं घ्नन्ति शत्रुवत्

(29) For those who are destitute of happiness

And who have many sufferings,

It satisfies them with all happiness,

Cuts off all suffering,

於諸乏樂者，

多苦諸眾生，

足以眾安樂，

斷彼一切苦，

यस्तेषां सुखरङ्काणां पीडितानामनेकशः

तृप्तिं पूर्वसुखैः कुर्यात्सर्वाः पीडाश्छिनत्ति च

(30) And eliminates even their naivety.

Where is there anything comparably constructive as that?

Where is there even such a friend as that?

Where is there even such a force as positive as that?

更復盡其痴。

寧有等此善？

安得似此友？

豈有如此福？

四、敬嘆菩薩

नाशयत्यपि संमोहं साधुस्तेन समः कुतः

कुतो वा तादृशं मित्रं पुण्यं वा तादृशं कुतः

(31) If some consider as worthy of praise

Even someone who’s paid back for helping,

What need to mention a bodhisattva

Who does good without seeking (anything in return)?

若人酬恩施，

尚且應稱讚，

何況未受託，

菩薩自樂為。

कृते यः प्रतिकुर्वीत सो ऽपि तावत्प्रशस्यते

अव्यापारितसाधुस्तु बोधिसत्त्वः किमुच्यतां

(32) People honor as someone who acts constructively

Someone who only briefly gives merely a morsel of meager food

In a demeaning manner to a few wandering beings,

Satiating them for half a day.

偶備微劣食，

嗟施少眾生，

令得半日飽，

人敬為善士。

कतिपयजनसत्रदायकः कुशलकृदित्यभिपूज्यते जनैः

क्षणमशनकमात्रदानतः सपरिभवं दिवसार्धयापनात्

(33) What need to mention someone who constantly looks to give,

For an eternity of time, the peerless bliss of the Blissfully Gone (Buddhas)

To endless numbers of limited beings,

Fulfilling the wishes of all their minds?

何況恆施與，

無邊有情眾，

善逝無上樂，

滿彼一切願。

किमु निरवधिसत्त्वसंख्यया निरवधिकालमनुप्रयच्छतः

गगनजनपरिक्षयाक्षयं सकलमनोरथसंप्रपूरणं

(34) The Sage has said that if someone generates negative thoughts

Toward a philanthropist offspring of the Triumphant like that,

That person will remain in a joyless realm for as many eons

As the number of negative thoughts that were spent.

博施諸佛子，

若人生噁心，

佛言彼墮獄，

久如心數劫。

इति सत्त्रपतौ जिनस्य पुत्त्रे कलुषं स्वे हृदये करोति यश्च

कलुषोदयसंख्यया स कल्पान् नरकेष्वावसतीति नाथ आह

(35) However, if someone has an extremely clear-minded (belief in such persons),

Its fruits will multiply far more than that.

For even in the most acute situations, Triumphant’s offspring never will generate anything negative.

Rather, their positive actions naturally increase.

若人生凈信，

得果較前增。

佛子雖逢難，

善增罪不生。

अथ यस्य मनः प्रसादमेति प्रसवेत्तस्य ततो ऽधिकं फलं

महता हि बलेन पापकर्म जिनपुत्त्रेषु शुभं त्वयत्नतः

(36) I prostrate to the bodies of those in whom

The sacred state of mind, the gem, has arisen.

I take safe direction from those sources of bliss

Who join to bliss even those who harm them.

何人生此心，

我禮彼人身，

誰令怨敵樂，

歸敬彼樂源！

तेषां शरीराणि नमस्करोमि यत्रोदितं तद्वरचित्तरत्नं

यत्रापकारो ऽपि सुखानुबन्धी सुखाकरांस्तान् शरणं प्रयामि