..续本文上一页 is present, then that other thing is its cause. How can that be called a hindrance

　　无害忍不生，怨敌生忍福。既为修福因，云何谓障福？

　　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.

　　应时来乞者，非行布施障；授戒诸方丈，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.

　　世间乞者众，忍缘敌害稀。若不外施怨，必无为害者。

　　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.

　　故敌极难得，如宝现贫舍；能助菩提行，故当喜自敌。

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

　　敌我共成忍，故此安忍果，首当奉献彼；因敌是忍缘。

　　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.

　　谓无助忍想，故敌非应供；则亦不应供，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!

　　谓敌思为害，故彼非应供；若如医利我，云何修安忍？

　　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.

　　既依极瞋心，乃堪修坚忍；故敌是忍因，应供如正法。

　　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.

　　本师牟尼说：生佛胜福田。常敬生佛者，圆满达彼岸。

　　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

　　成佛所依缘，有情等诸佛。敬佛不敬众，岂有此言教？

　　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.

　　非说智德等，由用故云等；有情助成佛，故说生佛等。

　　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.

　　怀慈供有情，因彼尊贵故；敬佛福德广，亦因佛尊贵。

　　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，应许生佛等。然生非等佛，无边功德海。

　　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.

　　唯佛功德齐；于具少分者，虽供三界物，犹嫌不得足。

　　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：能生胜佛法；唯因此德符，即应供有情。

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

　　无伪众生亲——诸佛唯利生。除令有情喜，何足报佛恩？

　　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.

　　利生方足报，舍身入狱佛，故我虽受害，亦当行众善。　

　　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

　　诸佛为有情，尚且不惜身。愚痴骄慢我，何不侍众生？

　　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.

　　众乐佛欢喜，众苦佛伤悲；悦众佛愉悦，犯众亦伤佛。

　　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.…

《《入菩萨行》寂天著 The Bodhicaryavatara by Shantideva》全文未完，请进入下页继续阅读…