遍身著火者，與欲樂不生；若傷諸有情，雲何悅諸佛？
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!
因昔害衆生，令佛傷心懷；衆罪我今悔，祈佛盡寬恕！
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!
爲令如來喜，止害利世間；任他踐吾頂，甯死悅世主。
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
大悲諸佛尊，視衆猶如己；生佛既同體，何不敬衆生？
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.
悅衆令佛喜，能成自利益，能除世間苦，故應常安忍。
128. When some king”s man tyrannized the populace, the farsighted among them cannot retaliate.
譬如大王臣，雖傷衆多人，謀深慮遠者，力堪不報複。
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,
因敵力非單，王勢即彼援。故敵力雖弱，不應輕忽彼。
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.
暴君縱生瞋，吾敵衆依怙，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
暴君縱生瞋，不能令墮獄；然犯諸有情，定遭地獄害。
132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings
如是王雖喜，不能令成佛；然悅諸衆生，終成無上覺。
133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings
雲何猶不見，取悅有情果：來生成正覺，今世享榮耀。
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：貌美無病障、譽雅命久長、樂等轉輪王。
【Chapter VII: The Perfection of Zeal】
第七品 精進
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.
忍已需精進，精進證菩提；無風燈不動，無勤福不生。
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.
進即勇于善。下說其違品：懈怠耽劣事、自輕而退怯。
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.
貪圖懶樂味、習臥嗜睡眠、不厭輪回苦，頻生強懈怠。
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
雲何猶不知：身陷惑網者，必入生死獄，終至死神口？
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，汝豈不見乎？然樂睡眠者，如牛見屠夫。
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；此時汝何能，貪食複耽眠？
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
死亡速臨故，及時應積資。屆時方斷懶，遲矣有何用！
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，或唯半成時，死神突然至；嗚呼吾命休！
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,
因憂眼紅腫，面頰淚雙垂，親友已絕望；吾見閻魔使。
10. Tormented by …
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