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故應除疲厭，馭駕覺心駒，從樂趨勝樂；智者甯退怯？
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.
爲辦有情利，四緣助精勤：信樂心堅毅、放舍心歡喜。畏苦思利益，能生信樂力。
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.
爲除惰障故，巧施四助力，以慢喜舍欲，勤奮增精進。
33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons,
發願欲淨除，自他諸過失！然盡一一過，須修一劫海。
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，除過精進分，定受無量苦；吾心豈無懼？
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.
發願欲促成，自他衆功德！成此一一德，須修一劫海。
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.
然我終未生，應修功德分；無義耗此生，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，未施喜宴樂，未曾依教行，未滿貧者願；
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.
未除怖者懼，未與苦者樂；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
從昔至于今，于法未信樂，故遭此困乏；誰複舍信樂？
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.
佛說一切善，根本爲信樂。信樂本則爲：恒思業因果。
41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil.
痛苦不悅意、種種諸畏懼、所求不順遂，皆從昔罪生。
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，無論至何處，福報皆現前，供以善果德。
43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings.
惡徒雖求樂，然至一切處，罪報皆現前，劇苦猛摧殘。
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.
因昔淨善業，生居大蓮藏，芬芳極清涼；聞食妙佛語，心潤光澤生；光照白蓮啓，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.
因昔衆惡業，閻魔諸獄卒，剝皮令受苦；熱火熔鋼液，淋灌無膚體；炙燃劍矛刺，身肉盡碎裂，紛墮燒鐵地。
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.
故心應信樂、恭敬修善法。軌以《金剛幢》，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.
首當量己力，自忖應爲否？不宜暫莫爲，爲已勿稍退。
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.
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