..續本文上一頁 is present, then that other thing is its cause. How can that be called a hindrance

　　無害忍不生，怨敵生忍福。既爲修福因，雲何謂障福？

　　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.

　　應時來乞者，非行布施障；授戒諸方丈，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.

　　世間乞者衆，忍緣敵害稀。若不外施怨，必無爲害者。

　　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.

　　故敵極難得，如寶現貧舍；能助菩提行，故當喜自敵。

　　108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him.

　　敵我共成忍，故此安忍果，首當奉獻彼；因敵是忍緣。

　　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.

　　謂無助忍想，故敵非應供；則亦不應供，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!

　　謂敵思爲害，故彼非應供；若如醫利我，雲何修安忍？

　　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.

　　既依極瞋心，乃堪修堅忍；故敵是忍因，應供如正法。

　　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.

　　本師牟尼說：生佛勝福田。常敬生佛者，圓滿達彼岸。

　　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

　　成佛所依緣，有情等諸佛。敬佛不敬衆，豈有此言教？

　　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.

　　非說智德等，由用故雲等；有情助成佛，故說生佛等。

　　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.

　　懷慈供有情，因彼尊貴故；敬佛福德廣，亦因佛尊貴。

　　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，應許生佛等。然生非等佛，無邊功德海。

　　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.

　　唯佛功德齊；于具少分者，雖供叁界物，猶嫌不得足。

　　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：能生勝佛法；唯因此德符，即應供有情。

　　119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible

　　無僞衆生親——諸佛唯利生。除令有情喜，何足報佛恩？

　　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.

　　利生方足報，舍身入獄佛，故我雖受害，亦當行衆善。　

　　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

　　諸佛爲有情，尚且不惜身。愚癡驕慢我，何不侍衆生？

　　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.

　　衆樂佛歡喜，衆苦佛傷悲；悅衆佛愉悅，犯衆亦傷佛。

　　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.…

《《入菩薩行》寂天著 The Bodhicaryavatara by Shantideva》全文未完，請進入下頁繼續閱讀…