6. Showing Patience 6 第六品：安忍 ६. क्षान्तिपारमिता

 6. Showing Patience

6 第六品：安忍

६. क्षान्तिपारमिता

(1) Whatever generosity,

Offerings to the Blissfully Gone (Buddhas) and the like,

And positive deeds I've amassed over thousands of eons -

One (moment of) hatred will devastate them all.

一嗔能摧毀，

千劫所積聚、

施供善逝等，

一切諸福善。

सर्वमेतत्सुचरितं दानं सुगतपूजनम्

कृतं कल्पसहस्रैर्यत्प्रतिघः प्रतिहन्ति तत्

(2) As no negative force resembles anger,

And no trial resembles patience,

I shall therefore meditate on patience,

With effort and in various ways.

罪惡莫過嗔，

難行莫勝忍。

故應以眾理，

努力修安忍。

न च द्वेषसमं पापं न च क्षान्तिसमं तपः

तस्मात् क्षान्तिं प्रयत्नेन भावयेद्विविधैर्नयैः

(3) When the thorn of anger lodges in my heart,

My mind doesn't feel any peace,

Doesn't gain any joy or pleasure,

Doesn't fall asleep, and becomes unstable.

若心執灼嗔，

意即不寂靜，

喜樂亦難生，

煩躁不成眠。

मनः शमं न गृह्णाति न प्रीतिसुखमश्नुते

न निद्रां न धृतिं याति द्वेषशल्ये हृदि स्थिते

(4) Even those on whom he lavishes wealth and honor

And those who've become dependent on him

Get provoked to the point of murdering

A lord who's possessed with anger.

縱人以利敬，

恩施來依者，

施主若易嗔，

反遭彼弒害。

पूजयत्यर्थमानैर्यान् ये ऽपि चैनं समाश्रिताः

ते ऽप्येनं हन्तुमिच्छन्ति स्वामिनं द्वेषदुर्भगम्

(5) Friends and relations get disgusted with him,

And though he might gather (others) with gifts, he isn't regarded with trust and respect.

In brief, there's no way at all in which

A raging person is in a happy situation.

嗔令親友厭，

雖施亦不依。

若心有嗔恚，

安樂不久住。

सुहृदो ऽप्युद्विजन्ते ऽस्माद् ददाति न च सेव्यते

सङ्क्षेपान्नास्ति तत्किंचित्क्रोधनो येन सुस्थितः

(6) Hence the enemy, rage,

Creates sufferings such as those and the like,

While whoever clamps down and destroys his rage

Will be happy in this (life) and others.

嗔敵能招致，

如上諸苦患。

精勤滅嗔者，

享樂今後世。

एवमादीनि दुःखानि करोतीत्यरिसंज्ञया

यः क्रोधं हन्ति निर्बन्धात् स सुखीह परत्र च

(7) Finding its fuel in the foul state of mind

That arises from its bringing about things I don't want

And its preventing what I wish,

Anger, once enflamed, destroys me.

強行我不欲，

或撓吾所欲，

得此不樂食，

嗔盛毀自他。

अनिष्टकरणाज्जातमिष्टस्य च विघातनात्

दौर्मनस्याशनं प्राप्य द्वेषो दृप्तो निहन्ति माम्

(8) Therefore, I shall totally eradicate

The fuel of that enemy,

For this enemy hasn't a mission

Other than injuring me.

故應盡斷除，

嗔敵諸糧食。

此敵唯害我，

更無他餘事。

तस्माद्विघातयिष्यामि तस्याशनमहं रिपोः

यस्मान्न मद्वधादन्यत्कृत्यमस्यास्ति वैरिणः

(9) No matter what happens,

I shall never let it disturb my good mood.

For if I've fallen into a foul mood, what I want will not come about,

And my constructive behavior will fall apart.

遭遇任何事，

莫撓歡喜心。

憂惱不濟事，

反失諸善行。

अत्यनिष्टागमेनापि न क्षोभ्या मुदिता मया

दौर्मनस्ये ऽपि नास्तीष्टं कुशलं त्ववहीयते

(10) If it can be remedied,

Why get into a foul mood over something?

And if it can't be remedied,

What help is it to get into a foul mood over it?

若事尚可為，

云何不歡喜？

若已不濟事，

憂惱有何益？

यद्यस्त्येव प्रतीकारो दौर्मनस्येन तत्र किम्

अथ नास्ति प्रतीकारो दौर्मनस्येन तत्र किम्

(11) For myself and my friends,

Suffering, contempt, verbal abuse,

And disgrace aren't things that I'd wish for;

But for my enemies, it's the reverse.

不欲吾與友，

歷苦遭輕蔑，

聞受粗鄙語，

於敵則反是。

दुःखं न्यक्कारपारुष्यमयशश्चेत्यनीप्सितम्

प्रियाणामात्मनो वापि शत्रोश्चैतद्विपर्ययात्

(12) The causes for happiness rarely occur,

While the causes for sufferings are overly abundant.

But, without any suffering, there wouldn't be the determination to be free;

Therefore, mind, you must think to be firm.

樂因何其微，

苦因極繁多。

無苦無出離，

故心應堅忍。

कथंचिल्लभ्यते सौख्यं दुःखं स्थितमयन्ततः

दुःखेनैव च निःसारश्चेतस्तस्माद्दृढीभव

(13) If devotees of Durga and people of Karnata

Pointlessly endure the torments of burning

And cutting themselves, and the like,

Then why am I such a coward for the sake of liberation?

苦行伽那巴，

無端忍燒割。

吾今求解脫，

何故反畏怯？

दुर्गापुत्रककर्णाटा दाहच्छेदादिवेदनाम्

वृथा सहन्ते मुक्त्यर्थमहं कस्मात्तु कातरः

(14) There isn't anything that doesn't become easier

Once you've become accustomed to it;

And so, by growing accustomed to minor pains,

Greater pains will definitely become bearable.

久習不成易，

此事定非有。

漸習小害故，

大難亦能忍。

न किंचिदस्ति तद्वस्तु यदभ्यासस्य दुष्करम्

तस्मान्मृदुव्यथाभ्यासात् सोढव्यापि महाव्यथा

(15) Don't you see (this) with problems, (borne) without a (great) purpose,

From snakes and mosquitoes,

Discomforts such as hunger and thirst,

As well as rashes and the like?

蛇及虻蚊噬，

饑渴等苦受，

乃至疥瘡等，

豈非見慣耶？

उद्दंशदंशमशकक्षुत्पिपासादिवेदनाम्

महत्कण्ड्वादिदुःखं च किमनर्थं न पश्यसि

(16) (So,) I shall not be soft

Regarding such things as heat and cold, rain and wind,

Also sickness, captivity, beatings, and the like;

For if I've acted like that, the injury is worse.

故於寒暑風，

病縛捶打等，

不宜太嬌弱，

若嬌反增苦。

शीतोष्णवृष्टिवाताधिव्याधिबन्धनताडनैः

सौकुमार्यं न कर्तव्यमन्यथा वर्धते व्यथा

(17) There are some who, seeing their own blood,

Develop exceptional courage and resolve;

And there are some who, seeing the blood of others,

Collapse and faint.

有人見己血，

反增其堅勇。

有人見他血，

驚慌復悶絕。

केचित्स्वशोणितं दृष्ट्वा विक्रमन्ते विशेषतः

परशोणितमप्येके दृष्ट्वा मूर्च्छां व्रजन्ति यत्

(18) That comes from their states of mind being

Either of a resolute or a cowardly type.

Therefore, I must be dismissive of pains

And must not be thrown off by suffering.

此二大差別，

悉由勇怯致。

故應輕害苦，

莫為諸苦毀。

तच्चित्तस्य दृढत्वेन कातरत्वेन चागतम्

दुःखदुर्योधनस्तस्माद् भवेदभिभवेद्व्यथाम्

(19) Even when he's in agony, someone skilled

Will never let the composure of his mind be stirred;

And in a war that's waged against disturbing emotions,

Bruises abound, when fighting the battle.

智者縱歷苦，

不亂心澄明。

奮戰諸煩惱，

雖生多害苦，

दुःखे ऽपि नैव चित्तस्य प्रसादं क्षोभयेद्बुधः

सङ्ग्रामो हि सह क्लेशैर्युद्धे च सुलभा व्यथा

(20) Those who, having been dismissive of suffering,

Destroy the enemies, anger and so on,

They are the heroes who have gained the victory;

The rest (merely) slay corpses.

然應輕彼苦，

力克貪嗔敵。

制惑真勇士，

余唯弒屍者。

उरसारातिघातान् ये प्रतीच्छन्तो जयन्त्यरीन्

ते ते विजयिनः शूराः शेषास्तु मृतमारकाः

(21) Furthermore, there are advantages to suffering:

With agony, arrogance disappears;

Compassion grows for those in recurring samsara;

Negative conduct is shunned; and joy is taken in being constructive.

苦害有諸德：

厭離除驕慢，

悲愍生死眾，

羞惡樂行善。

गुणो ऽपरश्च दुःखस्य यत्संवेगान्मदच्युतिः

संसारिषु च कारुण्यं पापाद्भीतिर्जिने स्पृहा

(22) As I don't get enraged

With great sources of suffering, for instance with bile,

Then why get enraged with those having limited minds?

All of them, as well, are provoked by conditions.

不嗔膽病等，

痛苦大淵藪，

云何嗔有情？

彼皆緣所成。

पित्तादिषु न मे कोपो महादुःखकरेष्वपि

सचेतनेषु किं कोपः ते ऽपि प्रत्ययकोपिताः

(23) For example, without being wished for,

Their sicknesses arise;

And likewise, without being wished for,

(Their) disturbing emotions also strongly arise.

如人不欲病，

然病仍生起。

如是不欲惱，

煩惱強湧現。

अनिष्यमाणमप्येतच्छूलमुत्पद्यते यथा

अनिष्यमाणो ऽपि बलात्क्रोध उत्पद्यते तथा

(24) Without thinking, "I shall get enraged,"

People just become enraged;

And without thinking, "I shall arise,"

Likewise, rage arises.

心雖不思嗔，

而人自然嗔。

如是未思生，

嗔惱猶自生。

कुप्यामीति न संचिन्त्य कुप्यति स्वेच्छया जनः

उत्पत्स्य इत्यभिप्रेत्य क्रोध उत्पद्यते न च

(25) All mistakes that there are

And the various sorts of negative behavior -

All arise from the force of conditions:

There aren't any under their own power.

所有眾過失，

種種諸罪惡，

彼皆緣所生，

全然非自力。

ये केचिदपराधास्तु पापानि विविधानि च

सर्वं यत्प्रत्ययबलात् स्वतन्त्रं तु न विद्यते

(26) A collection of conditions

Doesn't have the intention, "I shall create";

And what it's created didn't have the intention,

"I'm to be created."

彼等眾緣聚，

不思將生嗔，

所生諸嗔惱，

亦無已生想。

न च प्रत्ययसामग्र्या जनयामीति चेतना

न चापि जनितस्यास्ति जनितो ऽस्मीति चेतना

(27) The darling (the Samkhyas) call "primal matter"

And what they imagine to be "the self" -

They don't think with some purpose, "I shall come into being (to cause some harm),"

And then come about.

縱許有主物，

施設所謂我，

主我不故思：

將生而生起。

यत्प्रधानं किलाभीष्टं यत्तदात्मेति कल्पितम्

तदेव हि भवामीति न संचिन्त्योपजायते

(28) (In fact,) as they haven't arisen, they do not exist,

So what would have then had the wish to arise?

And, since (a static sentient self) would be something that was permanently occupied with an object,

It would never come to cease (being so).

不生故無果。

常我欲享果，

於境則恆散，

彼執永不息。

अनुत्पन्नं हि तन्नास्ति क इच्छेद्भवितुं तदा

विषयव्यापृतत्वाच्च निरोद्धुमपि नेहते

(29) But if the self were static (and nonsentient, like Nyaya asserts),

It would obviously be without actions, like the sky;

So even if it met with other conditions,

What activity could something unchangeable have?

彼我若是常，

無作如虛空。

縱遇他緣時，

不動無變異。

नित्यो ह्यचेतनश्चात्मा व्योमवत् स्फुटमक्रियः

प्रत्ययान्तरसङ्गे ऽपि निर्विकारस्य का क्रिया

(30) If even at the time of the action, it (remains) as before,

What could have been done by it from the action?

And if there were something called "This is its action,"

Which is the one that made them connected?

作時亦如前，

則作有何用？

謂作用即此，

我作何相干？

यः पूर्ववत्क्रियाकाले क्रियायास्तेन किं कृतम्

तस्य क्रियेति संबन्धे कतरत्तन्निबन्धनम्

(31) Thus, everything's under the power of others,

And the powers they're under aren't under their (own) power.

Having understood this, I shall not become angry

With any phenomenon - they're like magic emanations.

是故一切法，

依他非自主。

知已不應嗔，

如幻如化事。

एवं परवशं सर्वं यद्वशं सो ऽपि चावशः

निर्माणवदचेष्टेषु भावेष्वेवं क्व कुप्यते

(32) And if I said, then, "Warding off (anger) would indeed be unfitting,

For who (or what) can ward off what?"

I'd assert that it's not unfitting,

Since, by depending on that, the continuity of suffering can be cut.

由誰除何嗔？

除嗔不如理。

嗔除諸苦滅，

故非不應理。

वारणापि न युक्तैवं कः किं वारयतीति चेत्

युक्ता प्रतीत्यता यस्माद्दुःखस्योपरतिर्मता

(33) Thus, when seeing an enemy or even a friend

Acting improperly, I'll remain relaxed,

Having reflected that it's arising

From some such condition as this.

故見怨或親，

非理妄加害，

思此乃緣生，

受之甘如飴。

तस्मादमित्रं मित्रं वा दृष्ट्वाप्यन्यायकारिणम्

ईदृशाः प्रत्यया अस्येत्येवं मत्वा सुखी भवेत्

(34) If all embodied beings had things

Turn out as they liked,

Then, since no one wishes ever to suffer,

It would never come about that anyone suffered.

若苦由自取，

而人皆厭苦，

以是諸有情，

皆當無苦楚。

यदि तु खेच्छया सिद्धिः सर्वेषामेव देहिनाम्

न भवेत्कस्यचिद्दुःखं न दुःखं कश्चिदिच्छति

(35) People hurt even themselves

With such things as thorns, because of not caring,

And, in a rage, because of desiring to obtain women and the like,

With such acts as refusing food.

或因己不慎，

以刺自戮傷；

或為得婦心，

憂傷復絕食。

प्रमादादात्मनात्मानं बाधन्ते कण्टकादिभिः

भक्तच्छेदादिभिः कोपाद्दुरापस्त्र्यादिलिप्सया

(36) There are some who destroy themselves

By hanging themselves, jumping off cliffs,

Eating poison and unhealthy foods,

And through negative acts (bringing worse rebirth states).

縱崖或自縊，

吞服毒害食；

妄以自虐行，

於己作損傷。

उद्वन्धनप्रपातैश्च विषापथ्यादिभक्षणैः

निघ्नन्ति केचिदात्मानमपुण्याचरणेन च

(37) When people kill even their beloved selves

From coming under the power of disturbing emotions,

How can it be that they wouldn't cause injury

To the bodies of others?

自惜性命者，

因惑尚自盡；

況於他人身，

絲毫不傷損？

यदैवं क्लेशवश्यत्वाद् घ्नन्त्यात्मानमपि प्रियम्

तदैषां परकायेषु परिहारः कथं भवेत्

(38) When I can't even develop compassion, once in a while,

For those like that, who, with disturbing emotions arisen,

Would proceed to such things as killing themselves,

At least I won't get enraged (with them).

故於害我者，

心應懷慈愍；

慈悲縱不起，

生嗔亦非當。

क्लेशोन्मत्तीकृतेष्वेषु प्रवृत्तेष्वात्मघातने

न केवलं दया नास्ति क्रोध उत्पद्यते कथम्

(39) (Even) if acting violently toward others

Were the functional nature of infantile people,

Still, it'd be as unfitting to get enraged with them

As it would be for begrudging fire for its functional nature of burning.

設若害他人，

乃愚自本性，

嗔彼則非理，

如嗔燒性火。

यदि स्वभावो बालानां परोपद्रवकारिता

तेषु कोपो न युक्तो मे यथाग्नौ दहनात्मके

(40) And even if this fault were fleeting instead,

And limited beings were lovely by nature,

Well, still it would be as unfitting to get enraged

As it would be for begrudging the sky for the (pungent) smoke that was rising (in it).

若過是偶發，

有情性仁賢，

則嗔亦非理，

如嗔煙蔽空。

अथ दोषो ऽयमागन्तुः सत्त्वाः प्रकृतिपेशलाः

यथाप्ययुक्तस्तत्कोपः कटुधूमे यथाम्बरे

(41) Having set aside the actual (cause of my pain), a staff or the like,

If I become enraged with the person who wielded it,

Well he, in fact, was incited by anger, so he's secondary (too).

It would be more fitting to get enraged with his anger.

棍杖所傷人，

不應嗔使者，

杖復嗔使故，

理應憎其嗔。

मुख्यं दण्डादिकं हित्वा प्रेरके यदि कुप्यते

द्वेषेण प्रेरितः सो ऽपि द्वेषे द्वेषो ऽस्तु मे वरम्

(42) Previously, I must have inflicted

Such pain on limited beings,

Therefore, it's fitting that harm comes to me,

Who've been a cause of violence toward limited ones.

我昔於有情，

曾作如是害。

既曾傷有情，

理應受此損。

मयापि पूर्वं सत्त्वानामीदृश्येव व्यथा कृता

तस्मान्मे युक्तमेवैतत्सत्त्वोपद्रवकारिणः

(43) Both his weapon and my body

Are the causes of my suffering.

Since he drew out a weapon and I a body,

Toward which should I get enraged?

敵器與我身，

二皆致苦因。

雙出器與身，

於誰該當嗔？

तच्छस्त्रं मम कायश्च द्वयं दुःखस्य कारणम्

तेन शस्त्रं मया कायो गृहीतः कुत्र कुप्यते

(44) Blinded by craving, I've grabbed hold of a painful boil

That's shaped like a human and can't bear to be touched,

And so when it's bruised,

Toward what should I get enraged?

身似人形瘡，

輕觸苦不堪。

盲目我愛執，

遭損誰當嗔？

गण्डो ऽयं प्रतिमाकारो गृहीतो घट्टनासहः

तृष्णान्धेन मया तत्र व्यथायां कुत्र कुप्यते

(45) Childish me, I don't wish to suffer

And yet I'm obsessed with the cause of my suffering.

Since it's my own fault that I get hurt,

Why have a grudge toward anyone (else)?

愚夫不欲苦，

偏作諸苦因。

既由己過害，

豈能憎於人？

दुःखं नेच्छामि दुःखस्य हेतुमिच्छामि बालिशः

स्वापराधागते दुःखे कस्मादन्यत्र कुप्यते

(46) It's like, for example, the guards of the joyless realms

And the forest of razor-sharp leaves:

This (suffering too) is produced by my impulsive karmic behavior;

So toward what should I be enraged?

譬如地獄卒，

及諸劍葉林，

既由己業生，

於誰該當嗔？

असिपत्रवनं यद्वद्यथा नारकपक्षिणः

मत्कर्मजनिता एव तथेदं कुत्र कुप्यते

(47) Incited by my own karmic behavior,

Those who hurt me come my way,

And if, by their (actions), these limited beings should fall to the joyless realms,

Surely, wasn't it I who have ruined them?

宿業所引發，

令他損惱我。

因此若墮獄，

豈非我害他？

मत्कर्मचोदिता एव जाता मय्यपकारिणः

येन यास्यन्ति नरकान् मयैवामी हता ननु

(48) Based on them, my negative karmic force

Is greatly cleansed, because of my patience;

But, based on me, they fall

To the joyless realms, with long-lasting pain.

依敵修忍辱，

消我諸多罪。

怨敵因我忍，

墮獄久受苦。

एतानाश्रित्य मे पापं क्षीयते क्षमतो बहु

मामाश्रित्य तु यान्त्येते नरकान् दीर्घवेदनान्

(49) Since I'm, in fact, causing harm to them,

And they're the ones who are benefiting me,

Why, unreasonable mind, do you make it the reverse

And get into a rage?

若我令受害，

敵反饒益我，

則汝粗暴心，

何故反嗔彼？

अहमेवापकार्येषां ममैते चोपकारिणः

कस्माद्विपर्ययं कृत्वा खलचेतः प्रकुप्यसि

(50) If I have the advantage of wishing (to be patient),

I won't be going to a joyless realm;

But although I'm safeguarding myself (in this way),

What happens to them in this matter?

若我有功德，

必不墮地獄。

若吾自守護，

則彼何所得？

भवेन्ममाशयगुणो न यामि नरकान्यदि

एषामत्र किमायातं यद्यात्मा रक्षितो मया

(51) And if I were to harm them back instead,

They wouldn't be safeguarded either,

While my (other bodhisattva) behavior would also decline,

And, consequently, those having trials would be lost.

若以怨報怨，

則敵不護罪。

吾行將退失，

難行亦毀損。

अथ प्रत्यपकारी स्यां तथाप्येते न रक्षिताः

हीयते चापि मे चर्या तस्मान्नष्टास्तपस्विनः

(52) Because of its being immaterial,

No one can destroy my mind, by any means;

But because of its obsessive involvement with my body,

It's hurt by suffering (in connection) to the body.

心意無形體，

誰亦不能毀。

若心執此身，

定遭諸苦損。

मनो हन्तुममूर्तत्वान्न शक्यं केनचित् क्वचित्

शरीराभिनिवेशात्तु कायदुःखेन बाध्यते

(53) (Yet) Insults, cruel language,

And defaming words

Don't hurt my body,

So, why, O mind, do you become so enraged?

輕蔑語粗鄙，

口出惡言辭，

於身既無害，

心汝何故嗔？

न्यक्वारः परुषं वाक्यमयशश्चेत्ययं गणः

कायं न बाधते तेन चेतः कस्मात्प्रकुप्यसि

(54) Others' dislike for me -

That won't devour me,

Either in this life or in any other lifetime;

So why do I find it undesirable?

謂他不喜我，

然彼於現后，

不能毀損我，

何故厭譏毀？

मय्यप्रसादो यो ऽन्येषां स किं मां भक्षयिष्यति

इह जन्मान्तरे वापि येनासौ मे ऽनभीप्सितः

(55) If I don't wish for it

Because it would hinder my material gain;

Well, although my material gain in this life will have to be discarded,

My negative karmic forces will remain secured.

謂礙利養故，

縱我厭受損，

吾利終須舍，

諸罪則久留。

लाभान्तरायकारित्वाद्यद्यसौ मे ऽनभीप्सितः

नङ्क्ष्यतीहैव मे लाभः पापं तु स्थास्यति ध्रुवम्

(56) Death today would in fact be better for me

Than long life through an improper livelihood;

For even having lived a long time, there will still

Be the suffering of death for someone like me.

寧今速死歿，

不願邪命活。

苟安縱久住，

終必遭死苦。

वरमद्यैव मे मृत्युर्न मिथ्याजीवितं चिरम्

यस्माच्चिरमपि स्थित्वा मृत्युदुःखं तदैव मे

(57) Someone who wakes up after having experienced

A hundred years of happiness in a dream

And another who wakes up after having experienced

Just a moment of happiness:

夢受百年樂，

彼人復甦醒；

或受須臾樂，

夢已此人覺。

स्वप्ने वर्षशतं सौख्यं भुक्त्वा यश्च विबुध्यते

मुहूर्तमपरो यश्च सुखी भूत्वा विबुध्यते

(58) Once they've awakened, that happiness

Doesn't return, after all, to either of the two.

(Similarly,) it comes down to exactly the same

For someone who's lived for long and someone who's lived for a short while.

覺已此二人，

夢樂皆不還。

壽雖有長短，

臨終唯如是！

ननु निवर्तते सौख्यं द्वयोरपि बिबुद्धयोः

सैवोपमा मृत्युकाले चिरजीब्यल्पजीविनोः

(59) Though I may have obtained great material gain

And even have enjoyed many pleasures for long,

I shall still go forth empty-handed and naked,

Like having been robbed by a thief.

設得多利養，

長時享安樂，

死如遭盜劫，

赤裸空手還。

लब्ध्वापि च बहू/ल्लाभान् चिरं भुक्त्वा सुखान्यपि

रिक्तहस्तश्च नग्नश्च यास्यामि मुषितो यथा

(60) Suppose I said, "While living off my material gain,

I'd consume my negative karmic force and do positive things."

Well if, for the sake of material gain, I became enraged,

Won't my positive karmic force be consumed and negative karmic force come about?

謂利能活命，

凈罪並修福，

然為利養嗔，

福盡惡當生。

पापक्षयं च पुण्यं च लाभाज्जीवन् करोमि चेत्

पुण्यक्षयश्च पापं च लाभार्थं क्रुध्यतो ननु

(61) If the very purpose for which I am living

Should fall apart,

What use is there with a life

Committing only negative deeds?

若為塵俗活，

復因彼退墮，

唯行罪惡事，

苟活義安在？

यदर्थमेव जीवामि तदेव यदि नश्यति

किं तेन जीवितेनापि केवलाशुभकारिणा

(62) Well, suppose I said, "Rage for someone who maligns (me)

Is because it makes limited beings lose (their trust)."

Well then, why don't you get similarly enraged

With someone defaming someone else?

謂謗令他疑，

故我嗔謗者，

如是何不嗔，

誹謗他人者？

अवर्णवादिनि द्वेषः सत्त्वान्नाशयतीति चेत्

परायशस्करे ऽप्येवं कोपस्ते किं न जायते

(63) If you can tolerate distrust (when it's for someone else),

Because that lack of trust hinges on another;

Then why not be patient with someone who maligns (me),

Since that hinges on disturbing emotions arising?

謂此唯關他，

是故吾堪忍，

如是何不忍，

煩惱所生謗？

परायत्ताप्रसादत्वादप्रसादिषु ते क्षमा

क्लेशोत्पादपरायत्ते क्षमा नावर्णवादिनि

(64) Even toward those who revile and destroy

Images, stupas, and the sacred Dharma,

My anger's improper,

Since there can be no harm to Buddhas and the rest.

於佛塔像法，

誹詆損毀者，

吾亦不應嗔，

因佛遠諸害。

प्रतिमास्तूपसद्धर्मनाशकाक्रोशकेषु च

न युज्यते मम द्वेषो बुद्धादीनां न हि ब्यथा

(65) And toward those who injure my spiritual teachers,

My relatives and so on, and my friends as well,

My rage will be averted, by having seen that

This arises from conditions, as in the manner before.

於害上師尊，

及傷親友者，

思彼皆緣生，

知已應止嗔。

गुरुसालोहितादीनां प्रियाणां चापकारिषु

पूर्ववत्प्रत्ययोत्पादं दृष्ट्वा कोपं निवारयेत्

(66) Since injury is inflicted on embodied beings

By both those with a mind and things having no mind,

Why single out and begrudge (only) those with a mind?

Therefore, be patient with harm!

情與無情二，

俱害諸有情，

云何唯嗔人？

故我應忍害。

चेतनाचेतनकृता देहिनां नियता व्यथा

सा व्यथा चेतने दृष्टा क्षमस्वैनां व्यथामतः

(67) Some commit misdeeds because of naivety,

And, because of naivety, some get enraged:

Which of them can we say is without fault,

And which of them would be at fault?

或由愚損人，

或因痴還嗔，

此中孰無過？

孰為有過者？

मोहादेके ऽपराध्यन्ति कुप्यन्त्यन्ये ऽपि मोहिताः

ब्रूमः कमेषु निर्दोषं कं वा ब्रूमो ऽपराधिनम्

(68) Why did you previously commit those impulsive actions,

Because of which others now cause me harm?

Since everything hinges on karmic behavior,

Why do I bear a grudge against this one?

因何昔造業，

於今受他害？

一切既依業，

憑何嗔於彼？

कस्मादेवं कृतं पूर्वं येनैवं बाध्यसे परैः

सर्वे कर्मपरायत्तः को ऽहमत्रान्यथाकृतौ

(69) Seeing it's like that, I'll put effort

Into positive things in whatever way

Whereby everyone will become

Loving-minded toward each other.

如是體解已，

以慈互善待。

故吾當一心，

勤行諸福善。

एवं बुद्ध्वा तु पुण्येषु तथा यत्नं करोम्यहम्

येन सर्वे भविष्यन्ति मैत्रचित्ताः परस्परम्

(70) For example, when fire in a burning house

Is advancing to another home,

It's fitting to remove and throw out

Whatever it's in that would cause it to spread, such as straw and the like.

譬如屋著火，

燃及他屋時，

理當速移棄，

助火蔓延草。

दह्यमाने गृहे यद्वदग्निर्गत्वा गृहान्तरम्

तृणादौ यत्र सज्येत तदाकृष्यापनीयते

(71) Likewise, when the fire of anger is spreading,

Due to my mind being attached to something,

I shall throw it out at that instant,

For fear of my positive force being burned.

如是心所貪，

能助嗔火蔓。

慮火燒德屋，

應疾厭棄彼。

एवं चित्तं यदासङ्गाद्दह्यते द्वेषवह्निना

तत्क्षणं तत्परित्याज्यं पुण्यात्मोद्दाहशङ्कया

(72) Why would a man about to be put to death

Be unfortunate if, by having his hand chopped off, he were spared?

So why would I be unfortunate if, through human sufferings,

I were spared joyless realms?

如彼待殺者，

斷手獲解脫。

若以修行苦，

離獄豈非善？

मारणीयः कथं छित्त्वा मुक्तश्चेत्किमभद्रकम्

मनुष्यदुःखैर्नरकान्मुक्तश्चेत्किमभद्रकम्

(73) If I'm unable to bear

Even this minor suffering of the present,

Then why don't I ward off the rage

That would be the cause of hellish pain?

於今些微苦，

若我不能忍，

何不除嗔恚，

地獄眾苦因？

यद्येतन्मात्रमेवाद्य दुःखं सोढुं न पार्यते

तन्नारकव्यथाहेतुः क्रोधः कस्मान्न वार्यते

(74) On account of my impassioned (rage), I've experienced burning and the like

For thousands of times in the joyless realms;

But (through it), I haven't brought benefit to myself

Or benefit for others.

為欲曾千返，

墮獄受燒烤。

然於自他利，

今猶未成辦。

कोपार्थमेवमेवाहं नरकेषु सहस्रशः

कारितो ऽस्मि न चात्मार्थः परार्थो वा कृतो मया

(75) But, since great benefits will be brought about

In this, which is not even a fraction of that damage,

Only delight is appropriate here

In the suffering dispelling (all) damage to wandering beings.

安忍苦不劇，

復能成大利。

為除眾生害，

欣然受此苦。

न चेदं तादृशं दुःखं महार्थं च करिष्यति

जगद्दुःखहरे दुःखे प्रीतिरेवात्र युज्यते

(76) If others obtain the pleasure of joy

From praising someone (I dislike) who possesses good qualities,

Why, O mind, don't you make yourself joyous like this,

By praising him too?

人贊敵有德，

若獲歡喜樂。

意汝何不贊，

令汝自歡喜？

यदि प्रीतिसुखं प्राप्तमन्यैः स्तुत्वा गुणोर्जितम्

मनस्त्वमपि तं स्तुत्वा कस्मादेवं न हृष्यसि

(77) That pleasure of joy of yours would be

An arising of pleasure that was not disgraceful,

Something permitted by the Ones with Good Qualities,

And superlative, as well, for gathering others.

如是所生樂，

唯樂無性罪，

諸佛皆稱許，

復是攝他法。

इदं च ते हृष्टिसुखं निरवद्यं सुखोदयम्

न वारितं च गुणिभिः परावर्जनमुत्तमम्

(78) If you wouldn't like this pleasure of his,

"Such pleasure as that would be only his!"

Then, from stopping (as well) giving wages and the like,

(Your) ruin will come, both seen and unseen.

謂他獲樂故，

然汝厭彼樂，

則應不予酬，

此壞現后樂。

तस्यैव सुखमित्येवं तवेदं यदि न प्रियम्

भृतिदानादिविरतेर्दृष्टादृष्टं हतं भवेत्

(79) When your own good qualities are being extolled,

You wish others, as well, to take pleasure;

But when others' good qualities are being extolled,

You don't wish yourself to take pleasure too.

他贊吾德時，

吾亦欲他樂。

他贊敵功德，

何故我不樂？

स्वगुणे कीर्त्यमाने च परसौख्यमपीच्छसि

कीर्त्यमाने परगुणे स्वसौख्यमपि नेच्छसि

(80) Having developed a bodhichitta aim

Through wishing for happiness for all limited beings,

Then why do you become angry instead

At the happiness that limited beings have found by themselves?

初欲有情樂，

而發菩提心。

有情今獲樂，

何故反嗔彼？

बोधिचित्तं समुत्पाद्य सर्वसत्त्वसुखेच्छया

स्वयं लब्धसुखेष्वद्य कस्मात्सत्त्वेषु कुप्यसि

(81) (Having given your word) that you wish limited beings

To have Buddhahood, honored throughout the three realms,

Then why, when seeing them merely shown miserable respect,

Do you burn up inside at it?

初欲令有情，

成佛受他供，

今見人獲利，

何故生嫉惱？

त्रैलोक्यपूज्यं बुद्धत्वं सत्त्वानां किन्न वाञ्छसि

सत्कारमित्वरं दृष्ट्वा तेषां किं परिदह्यसे

(82) If there were someone needing care

Who's to be cared for by you and provided for by you,

And that family member were to get something to live on,

Wouldn't you be delighted, or would you be enraged in return?

所應恩養親，

當由汝供給，

他親既養護，

不喜豈反嗔？

पुष्णाति यस्त्वया पोष्यं तुभ्यमेव ददाति सः

कुटुम्बजीविनं लव्ध्वा न हृष्यसि प्रकुप्यसि

(83) How could someone who doesn't want (even) that for wandering beings

Be anyone who wishes for them to be Buddhas?

Where is there bodhichitta in someone

Who becomes enraged at others' gain?

不願人獲利，

豈願彼證覺？

妒憎富貴者，

寧有菩提心？

स किं नेच्छति सत्त्वानां यस्तेषां बोधिमिच्छति

बोधिचित्तं कुतस्तस्य यो ऽन्यसंपदि कुप्यति

(84) If, whether he receives it from him

Or it remains in the benefactor's house,

It will in no way be yours,

So what does it matter whether or not it's given (to him)?

若已從他得，

或利在施家，

二俱非汝有，

施否何相干？

यदि तेन न तल्लब्धं स्थितं दानपतेर्गृहे

सर्वथापि न तत्ते ऽस्ति दत्तादत्तेन तेन किम्

(85) Throw away your positive force or (others') faith (in you),

And even your own good qualities? For what?

Don't hold on to what could bring you gain?

Tell me, with whom don't you get enraged?

何故棄福善，

信心與己德？

不守已得財，

何不自嗔責？

किं वारयतु पुण्यानि प्रसन्नान् स्वगुणानथ

लभमानो न गृह्णातु वद केन न कुप्यसि

(86) Not only do you not feel sorry

About the negative things you've done yourself,

You wish to compete against others

Who've enacted positive deeds?

於昔所為惡，

猶無憂愧色，

豈還欲競勝，

曾培福德者？

न केवलं त्वमात्मानं कृतपापं न शोचसि

कृतपुण्यैः सह स्पर्धामपरैः कर्तुमिच्छसि

(87) Even if your enemy lacks any joy,

What's there in that for you to take delight?

The mere wish in your mind

Won't become the cause for (any) harm to him.

縱令敵不喜，

汝有何可樂？

唯盼敵受苦，

不成損他因。

जातं चेदप्रियं शत्रोस्त्वत्तुष्ठ्या किं पुनर्भवेत्

त्वदाशंसनमात्रेण न चाहेतुर्भविष्यति

(88) And even if his suffering came about through your wish,

Still, what's there in that for you to take delight?

If you said that you'd become gratified,

Is there anything else more degenerate than that?

汝願縱得償，

他苦汝何樂？

若謂滿我願，

招禍豈過此？

अत त्वदिच्छया सिद्धं तद्दुःखे किं सुखं तव

अथाप्यर्थो भवेदेवमनर्थः कोन्वतः परः

(89) This hook cast by the fishermen, the disturbing emotions,

Is horrendously sharp. Procuring (you) from them, O mind,

The joyless realm guards will cook me, for sure,

In the cauldrons of hell.

若為嗔漁夫，

利鉤所鉤執，

陷我入地獄，

定受獄卒煎。

एतद्धि बडिशं घोरं क्लेशबाडिशिकार्पितम्

यतो नरकपालास्त्वां क्रीत्वा पक्ष्यन्ति कुम्भिषु

(90) Praise and fame, (these) shows of respect,

Won't bring positive force, won't bring a long life,

Won't bring bodily strength, nor freedom from sickness;

They won't bring physical pleasure either.

受贊享榮耀，

非福非增壽，

非力非免疫，

非令身安樂。

स्तुतिर्यशो ऽथ सत्कारो न पुण्याय न चायुषे

न बलार्थं न चारोग्ये न च कायसुखाय मे

(91) If I were aware of what's in my self-interest,

What in my self-interest would there be in them?

If just mental happiness were what I wanted,

I should devote myself to gambling and so on, and to alcohol too.

若吾識損益，

讚譽有何利？

若唯圖稱心，

應依飾與酒。

एतावांश्च भवेत्स्वार्थो धीमतः स्वार्थवेदिनः

मद्यद्यूतादि सेव्यं स्यान्मानसं सुखमिच्छता

(92) For the sake of fame, (people) would give away wealth

Or would get themselves killed;

But what use is there with words (of fame)?

Once they've died, to whom will they bring pleasure?

若僅為虛名，

失財復喪命，

譽詞何所為？

死時誰得樂？

यशो ऽर्थं हारयन्त्यर्थमात्मानं मारयन्त्यपि

किमक्षराणि भक्ष्याणि मृते कस्य च तत्सुखम्

(93) At the collapse of his sand castle,

A child wails in despair;

Similarly, at the loss of praise and fame,

My mind shows the face of a child.

沙屋傾頹時，

愚童哀極泣。

若我傷失譽，

豈非似愚童？

यथा पांशुगृहे भिन्ने रोदित्यार्तरवं शिशुः

तथा स्तुतियशोहानौ स्वचित्तं प्रतिभाति मे

(94) Because an impromptu word is something lacking a mind,

It's impossible that it has the intention to praise me.

But, proclaiming, "The other one (offering me praise) is delighted with me,"

If I consider that a cause (also) to be delighted;

聲暫無心故，

稱譽何足樂？

若謂他喜我，

彼贊是喜因。

शब्दस्तावदचित्तत्वात्स मां स्तौतीत्यसंभवः

परः किल मयि प्रीत इत्येतत्प्रीतिकारणम्

(95) Well, whether it's toward someone else or toward me,

What use to me is another person's joy?

That pleasure of joy is his alone;

I won't get (even) a share of it.

受贊或他喜，

於我有何益？

喜樂屬於彼，

少分吾不得。

अन्यत्र मयि वा प्रीत्या किं हि मे परकीयया

तस्यैव तत्प्रीतिसुखं भागो नाल्पो ऽपि मे ततः

(96) If I take pleasure in his pleasure (with me),

I must do like that in all cases, in fact.

How is it that I don't take pleasure

When he has the pleasure of joy with another?

他樂故我樂，

於眾應如是。

他喜而贊敵，

何故我不樂？

तत्सुखेन सुखित्वं चेत्सर्वत्रैव ममास्तु तत्

कस्मादन्यप्रसादेन सुखितेषु न मे सुखम्

(97) So joy is arising in me

(Simply due to), "Me, I'm being praised!"

But there, in fact, because (thinking) like that is just nonsense,

It comes down to nothing but the behavior of a child.

故我受贊時，

心若生歡喜，

此喜亦非當，

唯是愚童行。

तस्मादहं स्तुतो ऽस्मीति प्रीतिरात्मनि जायते

तत्राप्येवमसंबन्धात्केवलं शिशुचेष्टितम्

(98) Being praised and such things cause me distraction;

They cause my disgust (with samsara) to disintegrate as well.

I become jealous of those with good qualities,

And that makes me demolish success.

讚譽令心散，

損壞厭離心，

令妒有德者，

復毀圓滿事。

स्तुत्यादयश्च मे क्षोभं संवेगं नाशयन्त्यमी

गुणवत्सु च मात्सर्यं संपत्कोपं च कुर्वते

(99) Therefore, aren't those who are hovering close by

For striking down praise and the like for me

Actually involved in protecting me from falling

Into a worse rebirth state?

以是若有人，

欲損吾聲譽，

豈非救護我，

免墮諸惡趣。

तस्मात्स्तुत्यादिघाताय मम ये प्रत्युपस्थिताः

अपायपातरक्षार्थं प्रवृत्ता ननु ते मम

(100) For me, whose primary interest is in gaining freedom,

Bondage to material gain and shows of respect are things I mustn't have.

So how can I get enraged with those who are causing me

To be freed from my having been bound?

吾唯求解脫，

無需利敬縛。

於解束縛者，

何故反生嗔？

मुक्त्यर्थिनश्चायुक्तं मे लाभसत्कारबन्धनम्

ये मोचयन्ति मां बन्धाद्द्वेषस्तेषु कथं मम

(101) For me, who would enter into (a house) of suffering,

How can I get enraged with those who've come,

As if from Buddha's inspiration,

In the nature of a door panel not letting me pass in.

如我欲趣苦，

然蒙佛加被，

閉門不放行，

云何反嗔彼？

दुःखं प्रवेष्टुकामस्य ये कपाटत्वमागताः

बुद्धाधिष्ठानत इव द्वेषस्तेषु कथं मम

(102) "But this one is impeding my positive practices!"

Still, it's unfitting to be enraged with him.

There isn't any trial that's equal to patience,

So shouldn't I be staying just close to that?

謂敵能障福，

嗔敵亦非當。

難行莫勝忍，

云何不忍耶？

पुण्यविघ्नः कृतो ऽनेनेत्यत्र कोपो न युज्यते

क्षान्त्या समं तपो नास्ति नन्वेतत्तदुपस्थितम्

(103) If, in fact, it's through my own fault

That I'm not acting patiently here,

Then while a cause for positive practice is biding nearby,

It's actually me who's causing the impediment here.

若我因己過，

不堪忍敵害，

豈非徒自障，

習忍福德因？

अथाहमात्मदोषेण न करोमि क्षमामिह

मयैवात्र कृतो विघ्नः पुण्यहेतावुपस्थिते

(104) If there were something that wouldn't come about if something were absent,

But if something were present, would also be present,

That very thing would be the cause of that,

So how can it be said that it's an impediment to it?

無害忍不生，

怨敵生忍福。

既為修福因，

云何謂障福？

यो हि येन विना नास्ति यस्मिंश्च सति विद्यते

स एव कारणं तस्य स कथं विघ्न उच्यते

(105) There's no impediment to giving caused by a mendicant (monk)

Gone out (for alms) at the proper time;

And it can't be said that the coming of someone conferring vows

Is an impediment for becoming a monastic.

應時來乞者，

非行布施障，

授戒諸方丈，

亦非障出家。

न हि कालोपपन्नेन दानविघ्नः कृतो ऽर्थिना

न च प्रव्राजके प्राप्ते प्रव्रज्याविघ्न उच्यते

(106) Alms-seekers are plentiful in this life,

But scarce are those who cause (me) harm,

Because no one will cause me harm

If I haven't harmed them like this (in past lives).

世間乞者眾，

忍緣敵害稀。

若不外施怨，

必無為害者。

सुलभा याचका लोके दुर्लभास्त्वपकारिणः

यतो मे ऽनपराधस्य न कश्चिदपराध्यति

(107) Therefore, I shall be delighted with an enemy

Who's popped up like a treasure in my house,

Without having had to be acquired with fatigue,

Since he becomes my aide for bodhisattva behavior.

故敵極難得，

如寶現貧舍。

能助菩提行，

故當喜自敵。

अश्रमोपार्जितस्तस्माद्नृहे निधिरिवोत्थितः

बोधिचर्यासहायत्वात्स्पृहणीयो रिपुर्मम

(108) It's because of its having been actualized through this one and me (having met)

That a fruit of patience (comes about);

(So,) let me award it first to him,

For he was, like this, the (earlier) cause of my patience.

敵我共成忍，

故此安忍果，

首當奉獻彼，

因敵是忍緣。

मया चानेन चोपात्तं तस्मादेतत्क्षमाफलम्

एतस्मै प्रथमं देयमेतत्पूर्वा क्षमा यतः

(109) Suppose I said, "But he had no intention for (me) to actualize patience,

So this enemy isn't someone to be honored."

Well, how is it that the hallowed Dharma is honored

As suited to be a cause for actualizing (it)?

謂無助忍想，

故敵非應供，

則亦不應供，

正法修善因。

क्षमासिद्ध्याशयो नास्य तेन पूज्यो न चेदरिः

सिद्धिहेतुरुचितो ऽपि सद्धर्मः पूज्यते कथम्

(110) Suppose I said, "But this enemy's intention was to cause me harm,

So he can't be honored."

Well, how could patience be actualized by me

If, like a doctor, he were intent on my benefit?

謂敵思為害，

故彼非應供，

若如醫利我，

云何修安忍？

अपकाराशयो ऽस्येति शत्रुर्यदि न पूज्यते

अन्यथा मे कथं क्षान्तिर्भिषजीव हितोद्यते

(111) Therefore, since patience arises dependently

From his vicious intention,

This one himself is fit to be honored like the hallowed Dharma,

Because he's a cause of my patience.

既依極嗔心，

乃堪修堅忍，

故敵是忍因，

應供如正法。

तद्दुष्टाशयमेवातः प्रतीत्योत्पद्यते क्षमा

स एवातः क्षमाहेतुः पूज्यः सद्धर्मवन्मया

(112) Thus, the Sage has spoken of the field of limited beings

As well as the field of the Triumphant,

(For,) having made them happy, many have gone, thereby,

To the far-shore of excellence.

本師牟尼說：

生佛勝福田。

常敬生佛者，

圓滿達彼岸。

सत्त्वक्षेत्रं जिनक्षेत्रमित्यतो मुनिनोदितम्

एतानाराध्य बहवः संपत्पारं यतो गताः

(113) When the acquisition of a Buddha's Dharma (attainments)

Is equally due to (both) limited beings and the Triumphant,

What kind of order is it that the respect shown to limited beings

Is not like that to the Triumphant?

成佛所依緣，

有情等諸佛。

敬佛不敬眾，

豈有此言教？

सत्त्वेभ्यश्च जिनेभ्यश्च बुद्धधर्मागमे समे

जिनेषु गौरवं यद्वन्न सत्त्वेष्विति कः क्रमः

(114) The preeminence of an intention is not from itself,

But due to its result, and by that, the preeminence

Of that which is had by limited beings is, in fact, the same;

And because of that, they are equal.

非說智德等，

由用故云等。

有情助成佛，

故說生佛等。

आशयस्य च माहात्म्यं न स्वतः किं तु कार्यतः

समं च तेन माहात्म्यं सत्त्वानां तेन ते समाः

(115) Whatever is honored in having a loving intention (toward them),

That, in fact, is the greatness (coming) from limited beings;

And whatever positive force there is in confident belief in the Buddhas,

That, in fact, is the greatness from the Buddhas.

應供慈心者，

因彼珍貴故。

敬佛福德廣，

亦因佛尊貴。

मैत्र्याशयश्च यत्पूज्यः सत्त्वमाहात्म्यमेव तत्

बुद्धप्रसादाद्यत्पुण्यं बुद्धमाहात्म्यमेव तत्

(116) It's the share they have in actualizing a Buddha's Dharma (attainments),

And because of that, they're asserted as their equals;

But, of course, no one can be the equal of the Buddhas

In endless oceans of excellent qualities.

助修成佛故，

應許生佛等。

然生非等佛，

無邊功德海。

बुद्धधर्मागमांशेन तस्मात्सत्त्वा जिनैः समाः

न तु बुद्धैः समाः केचिदनन्तांशैर्गुणार्णवैः

(117) If even a speck of the excellent qualities

Of the unique syntheses of the best excellent qualities

Were to be seen somewhere, an offering of the three planes of existence

Would be inadequate for honoring it.

唯佛功德齊，

於具少分者，

雖供三界物，

猶嫌不得足。

गुणसारैकराशीनां गुणो ऽणुरपि चेत्क्वचित्

दृश्यते तस्य पूजार्थं त्रैलोक्यमपि न क्षमम्

(118) Since a share giving rise to a Buddha's

Foremost Dharma (attainments) exists in limited beings,

It's fitting that limited beings be honored,

In accordance with this very share.

有情具功德，

能生勝佛法，

唯因此德符，

即應供有情。

बुद्धधर्मोदयांशस्तु श्रेष्ठः सत्त्वेषु विद्यते

एतदंशानुरूप्येण सत्त्वपूजा कृता भवेत्

(119) Further, besides making limited beings happy,

What other repayment is there

For those who befriend them without pretension

And help them beyond any measure?

無偽眾生親，

諸佛唯利生。

除令有情喜，

何足報佛恩？

किं च निश्छद्मबन्धूनामप्रमेयोपकारिणाम्

सत्त्वाराधनमुत्सृज्य निष्कृतिः का परा भवेत्

(120) Since it would repay them to benefit those for whose sake

They sacrifice their bodies and plunge into joyless realms of unrelenting pain,

Then even if these (limited beings) should cause great harm,

Everything wholesome is to be done (for them).

利生方足報，

捨身入獄佛，

故我雖受害，

亦當行眾善。

भिन्दन्ति देहं प्रविशन्त्यवीचीं येषां कृते तत्र कृते कृतं स्यात्

महापकारिष्वपि तेन सर्वकल्याणमेवाचरणीयमेषु

(121) For the sake of even, in this case, my master himself,

They disregard even their own bodies.

So how can I, bewildered about this, act with pride

And not act in the nature of a servant?

諸佛為有情，

尚且不惜身。

愚痴驕慢我，

何不侍眾生？

स्वयं मम स्वामिन एव तावत् तदर्थमात्मन्यपि निर्व्यपेक्षाः

अहं कथं स्वामिषु तेषु तेषु करोमि मानं न तु दासभावम्

(122) The Sages delight in their happiness

And enter into distress at their injury;

And so, in (my) bringing them joy, the Sages will all have become delighted,

And in bringing them harm, the Sages will have been hurt.

眾樂佛歡喜，

眾苦佛傷悲；

悅眾佛愉悅，

犯眾亦傷佛。

येषां सुखे यान्ति मुदं मुनीन्द्रा येषां व्यथायां प्रविशन्ति मन्युम्

तत्तोषणात्सर्वमुनीन्द्रतुष्टिस्तत्रापकारे ऽपकृतं मुनीनाम्

(123) Just as there could be no mental pleasure from desirable objects

For someone whose body were completely on fire,

Likewise, there's no way to delight the Greatly Compassionate Ones

When limited beings have, in fact, been harmed.

遍身著火者，

與欲樂不生。

若傷諸有情，

云何悅諸佛？

आदीप्तकायस्य यथा समन्तान् न सर्वकामैरपि सौमनस्यम्

सत्त्वव्यथायामपि तद्वदेव न प्रीत्युपायो ऽस्ति दयामयानाम्

(124) Therefore, whatever displeasure I've brought to all the Greatly Compassionate Ones,

By my having caused harm to limited beings,

I openly admit, today, that negative deed,

And request the Sages, please bear with that displeasure you have.

因昔害眾生，

令佛傷心懷。

眾罪我今悔，

祈佛盡寬恕！

तस्मान्मया यज्जनदुःखदेन दुःखं कृतं सर्वमहाकृपाणाम्

तदद्य पापं प्रतिदेशयामि यत्खेदितास्तन्मुनयः क्षमन्ताम्

(125) From now on, for the sake of delighting the Thusly Gone (Buddhas),

I shall act, with definite restraint, as a servant to the world.

Let mobs of people kick me in the head with their feet or even beat me to death, I shall not venture (anything back).

Let the Guardians of the World take delight!

為令如來喜，

止害利世間，

任他踐吾頂，

寧死悅世主。

आराधनायाद्य तथागतानां सर्वात्मना दास्यमुपैमि लोके

कुर्वन्तु मे मूर्ध्नि पदं जनौघा विघ्नन्तु वा तुष्यतु लोकनाथः

(126) There's no doubt that Those with a Compassion Self-Nature

Have taken all wandering beings (to be the same) as themselves.

The very nature they've seen as the essential nature of limited beings

Is those Guardians' self-nature, so why don't I show (them the same) respect?

大悲諸佛尊，

視眾猶如己。

生佛既同體，

何不敬眾生？

आत्मीकृतं सर्वमिदं जगत्तैः कृपात्मभिर्नैव हि संशयो ऽस्ति

दृश्यन्त एते ननु सत्त्वरूपास्त एव नाथाः किमनादरो ऽत्र

(127) Just this, is what brings pleasure to the Thusly Gone (Buddhas);

Just this, is what perfectly accomplishes my own aims as well;

Just this, is what dispels the world's suffering too;

Therefore, let it be just this, that I always shall do.

悅眾令佛喜，

能成自利益，

能除世間苦，

故應常安忍。

तथागताराधनमेतदेव स्वार्थस्य संसाधनमेतदेव

कोकस्य दुःखापहमेतदेव तस्मान्ममास्तु व्रतमेतदेव

(128) For example, even when some member of the royal court

Is harming the public,

Farsighted people do not hurt him back

Even if they're able,

譬如大王臣，

雖傷眾多人，

謀深慮遠者，

力堪不報復。

यथैको राजपुरुषः प्रमथ्नाति महाजनम्

विकर्तुं नैव शक्नोति दीर्घदर्शी महाजनः

(129) For that one, (acting) like this, is not alone:

On the contrary, the king's power and might are his military forces.

Likewise, some lowly person creating harm

Is not to be belittled,

因敵力非單，

王勢即彼援。

故敵力雖弱，

不應輕忽彼。

यस्मान्नैव स एकाकी तस्य राजबलं बलम्

तथा न दुर्बलं कंचिदपराद्धं विमानयेत्

(130) For his armed forces are the guards of the joyless realms

And all the Compassionate Ones.

So, like a commoner toward a violent king,

I shall make all limited beings be pleased.

悲佛與獄卒，

吾敵眾依怙，

故如民侍君，

普令有情喜。

यस्मान्नरकपालाश्च कृपावन्तश्च तद्बलम्

तस्मादाराधयेत्सत्त्वान् भृत्यश्चण्डनृपं यथा

(131) Should even such a king be enraged (with me),

Could he inflict the pain of a joyless realm,

Which is what I'd be brought to experience

By having made limited beings displeased?

暴君縱生嗔，

不能令墮獄。

然犯諸有情，

定遭地獄害。

कुपितः किं नृपः कुर्याद्येन स्यान्नरकव्यथा

यत्सत्त्वदौर्मनस्येन कृतेन ह्यनुभूयते

(132) Should even such a king be pleased (with me),

It's impossible that he could bestow Buddhahood,

Which is what I'd be brought to attain

By having made limited beings be pleased.

如是王雖喜，

不能令成佛。

然悅諸眾生，

終成無上覺。

तुष्टः किं नृपतिर्दद्याद्यद्बुद्धत्वसमं भवेत्

यत्सत्त्वसौमनस्येन कृतेन ह्यनुभूयते

(133) (Leave aside) seeing that the future attainment of Buddhahood

Arises from making limited beings be pleased,

Don't you see that, at least in this life, great prosperity,

Fame, and happiness come?

云何猶不見，

取悅有情果：

來生成正覺，

今世享榮耀。

आस्तां भविष्यद्बुद्धत्वं सत्त्वाराधनसंभवम्

इहैव सौभाग्ययशः सौस्थित्यं किं न पश्यसि

(134) (Moreover), with beauty and so on, freedom from sickness, and fame,

Someone with patience, while still in samsara,

Gains extremely long life and the abundant pleasures

Of a universal chakra king.

生生修忍得：

貌美無病障，

譽雅命久長，

樂等轉輪王。

प्रासादिकत्वमारोग्यं प्रामोद्यं चिरजीवितम्

चक्रवर्तिसुखं स्फीतं क्षमी प्राप्नोति संसरन्