..续本文上一页oy

　　故应除疲厌，驭驾觉心驹，从乐趋胜乐；智者宁退怯？

　　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.

　　为办有情利，四缘助精勤：信乐心坚毅、放舍心欢喜。畏苦思利益，能生信乐力。

　　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.

　　为除惰障故，巧施四助力，以慢喜舍欲，勤奋增精进。

　　33. I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons,

　　发愿欲净除，自他诸过失！然尽一一过，须修一劫海。

　　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，除过精进分，定受无量苦；吾心岂无惧？

　　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.

　　发愿欲促成，自他众功德！成此一一德，须修一劫海。

　　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.

　　然我终未生，应修功德分；无义耗此生，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，未施喜宴乐，未曾依教行，未满贫者愿；

　　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.

　　未除怖者惧，未与苦者乐；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

　　从昔至于今，于法未信乐，故遭此困乏；谁复舍信乐？

　　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.

　　佛说一切善，根本为信乐。信乐本则为：恒思业因果。

　　41. Miseries, depressions, various fears, and impediments to their desires befall those who do evil.

　　痛苦不悦意、种种诸畏惧、所求不顺遂，皆从昔罪生。

　　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，无论至何处，福报皆现前，供以善果德。

　　43. But wherever the desire for happiness of the evildoers goes, their vices destroy it with weapons of sufferings.

　　恶徒虽求乐，然至一切处，罪报皆现前，剧苦猛摧残。

　　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.

　　因昔净善业，生居大莲藏，芬芳极清凉；闻食妙佛语，心润光泽生；光照白莲启，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.

　　因昔众恶业，阎魔诸狱卒，剥皮令受苦；热火熔钢液，淋灌无肤体；炙燃剑矛刺，身肉尽碎裂，纷堕烧铁地。

　　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.

　　故心应信乐、恭敬修善法。轨以《金刚幢》，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.

　　首当量己力，自忖应为否？不宜暂莫为，为已勿稍退。

　　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.

　　退则…

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