遍身着火者，与欲乐不生；若伤诸有情，云何悦诸佛？
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!
因昔害众生，令佛伤心怀；众罪我今悔，祈佛尽宽恕！
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!
为令如来喜，止害利世间；任他践吾顶，宁死悦世主。
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
大悲诸佛尊，视众犹如己；生佛既同体，何不敬众生？
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.
悦众令佛喜，能成自利益，能除世间苦，故应常安忍。
128. When some king”s man tyrannized the populace, the farsighted among them cannot retaliate.
譬如大王臣，虽伤众多人，谋深虑远者，力堪不报复。
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,
因敌力非单，王势即彼援。故敌力虽弱，不应轻忽彼。
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.
暴君纵生瞋，吾敌众依怙，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
暴君纵生瞋，不能令堕狱；然犯诸有情，定遭地狱害。
132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings
如是王虽喜，不能令成佛；然悦诸众生，终成无上觉。
133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings
云何犹不见，取悦有情果：来生成正觉，今世享荣耀。
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：貌美无病障、誉雅命久长、乐等转轮王。
【Chapter VII: The Perfection of Zeal】
第七品 精进
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.
忍已需精进，精进证菩提；无风灯不动，无勤福不生。
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.
进即勇于善。下说其违品：懈怠耽劣事、自轻而退怯。
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.
贪图懒乐味、习卧嗜睡眠、不厌轮回苦，频生强懈怠。
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
云何犹不知：身陷惑网者，必入生死狱，终至死神口？
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，汝岂不见乎？然乐睡眠者，如牛见屠夫。
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；此时汝何能，贪食复耽眠？
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
死亡速临故，及时应积资。届时方断懒，迟矣有何用！
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，或唯半成时，死神突然至；呜呼吾命休！
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,
因忧眼红肿，面颊泪双垂，亲友已绝望；吾见阎魔使。
10. Tormented by …
《《入菩萨行》寂天著 The Bodhicaryavatara by Shantideva》全文未完，请进入下页继续阅读…