《入菩薩行》寂天著 The Bodhicaryavatara by Shantideva

The Bodhicaryavatara by Shantideva

《入菩薩行》寂天著(如石法師編譯) (1–7品)

Foes are as unlimited as space, They cannot possibly all be overcome; Yet if you just overcome the thought of hatred That will be equal to overcoming all foes.

Shantideva

【Chapter I: The Benefit of the Spirit of Awakening】第一品菩提心利益

Reverently bowing to the Sugatas, who are endowed with the Dharmakaya, together with their children and all who are worthy of veneration, I shall concisely present a guide to the discipline of the children of the Sugatas in accordance with the scriptures. 法身善逝佛子伴，及諸應敬我悉禮；今當依教略宣說，佛子律儀趨行方。
There is nothing here that has not been said before, nor do I have any skill in composition. Thus, I have no concern for the welfare of others, and I have composed this solely to season my own mind. 此論未宣昔所無，詩韻吾亦不善巧；是故未敢言利他，為修自心撰此論。
Owing to this, the power of my faith increases to cultivate virtue. Moreover, if someone else with a disposition like my own examines this, it may be meaningful. 循此修習善法故，吾信亦得暫增長；善緣等我諸學人，若得見此容獲益。
This leisure and endowment, which are so difficult to obtain have been acquired, and they bring about the welfare of the world. If one fails to take this favorable opportunity into consideration, how could this occasion occur again? 暇滿人身極難得，既得能辦人生利，倘若今生利未辦，後世怎得此圓滿？
Just as lightning illuminates the darkness of a cloudy night for an instant, in the same way, by the power of the Buddha, occasionally people『s minds are momentarily inclined toward merit. 猶于烏云暗夜中，剎那閃電極明亮；如是因佛威德力，世人暫萌修福意。
Thus, virtue is perpetually ever so feeble, while the power of vice is great and extremely dreadful. If there were no spirit of perfect awakening, what other virtue would overcome it? 以是善行恆微弱，罪惡力大極難堪，舍此圓滿菩提心，何有余善能勝彼？
The Lords of Sages, who have been contemplating for many eons, have seen this alone as a blessing by which joy is easily increased and immeasurable multitudes of beings are rescued. 佛于多劫深思惟，見此覺心最饒益。無量眾生依于此，順利能獲最勝樂。
Those who long to overcome the abundant miseries of mundane existence, who wish to dispel the adversities of sentient beings, and those who yearn to experience a myriad of joys should never forsake the spirit of awakening. 欲滅三有百般苦，及除有情眾不安，欲享百種快樂者，恆常莫舍菩提心。
When the spirit of awakening has arisen, in an instant a wretch who is bound in the prison of the cycle of existence is called a child of the Sugatas and becomes worthy of reverence in the worlds of gods and humans. 生死獄系苦有情，若生真實菩提心，即刻得名諸佛子，世間人天應禮敬。
Upon taking this impure form, it transmutes it into the priceless image of the gem of the Jina. So, firmly hold to the quicksilver elixir, called the spirit of awakening, which must be utterly transmuted. 猶如最勝冶金料，垢身得此將轉成，無價之寶佛陀身；故應堅持菩提心。
The world』s sole leaders, whose minds are fathomless, have well examined its great value. You, who are inclined to escape from the states of mundane existence, hold fast to the jewel of the spirit of awakening. 眾生導師以慧觀，徹見彼心極珍貴；諸欲出離三界者，宜善堅持菩提心。
Just as a plantain tree decays upon losing its fruit, so does every other virtue wane. But the tree of the spirit of awakening perpetually bears fruit, does not decay, and only flourishes. 其余善行如芭蕉,果實生已終枯槁；菩提心樹恆生果，非僅不盡反增茂。
Owing to its protection, as due to the protection of a powerful man, even after committing horrendous vices, one immediately overcomes great fears. Why do ignorant beings not seek refuge in it? 如人雖犯極重罪，然依勇士得除畏；若有速令解脫者，畏罪之人何不依？
Like the conflagration at the time of the destruction of the universe, it consumes great ices in an instant. The wise lord Maitreya taught its incalculable benefits to Sudhana. 菩提心如劫末火，剎那能毀諸重罪。
In brief, this spirit of awakening is known to be of two kinds: the spirit of awakening, and the spirit of aspiring for awakening, and the spirit of venturing towards awakening. 智者彌勒諭善財：覺心利益無限量。
Just as one perceives the difference between a person who yearns to travel and a traveler, so do the learned recognize the corresponding difference between those two. 略攝菩提心，當知有二種：願求菩提心、趣行菩提心。
Although the result of the spirit of aspiring for awakening is great within the cycle of existence, it is still not like the continual state of merit of the spirit of venturing. 願心于生死，雖生廣大果，猶不如行心，相續增福德。
From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings. 何時為度盡，無邊眾有情，立志不退轉，受持此行心；
From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted. 即自彼時起，縱眠或放逸，福德相續生，量多等虛空。
The Tathágata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle. 為信小乘者，妙臂問經中，如來自說故；其益極應理。
A well-intentioned person who thinks, “I shall eliminate the headaches of sentient beings,” bears immeasurable merit. 若僅思療愈：有情諸頭疾，具此饒益心，獲福無窮盡。
What then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities? 況欲除有情，無量不安樂，乃至欲成就，有情無量德。
Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it? 是父抑或母，誰具此心耶？是仙或欲天，梵天有此耶？
If those beings have never before had that wish for their own sake even in their dreams, how could they possibly have it for the sake of others? 彼等為自利，尚且未夢及，況為他有情，生此饒益心？
How does this unprecedented and distinguished jewel, whose desire for the benefit of others does not arise in others even for their own self-interest, come into existence? 他人為自利，尚且未能發；生此珍貴心，稀有誠空前！
How can one measure the merit of the jewel of the mind, which is the seed of the worlds joy and is the remedy for the worlds suffering? 珍貴菩提心，眾生安樂因，除苦妙甘霖，其福何能量？
If reverence for the Buddhas is exceeded merely by an altruistic intention, how much more so by striving for the complete happiness of all sentient beings? 僅思利眾生，福勝供諸佛，何況勤精進，利樂諸有情。
Those desiring to escape from suffering hasten right toward suffering. With the very desire for happiness, out of delusion they destroy their own happiness as if it were an enemy. 眾生欲除苦，奈何苦更增。愚人雖求樂，毀樂如滅仇。
He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways. 于諸乏樂者，多苦諸眾生，足以眾安樂，斷彼一切苦，
He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit? 更複盡其癡；寧有等此善？安得似此友？豈有如此福？
Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited? 若人酬恩施，尚且應稱讚；何況未受托，菩薩自樂為。
The world honors as virtuous one who makes a gift to a few people, even if it is merely a momentary and contemptuous donation of plain food and support for half a day. 偶備微劣食，嗟施少眾生，令得半日飽，人敬為善士。
What then of one who forever bestows to countless sentient beings the fulfillment of all yearnings, which is inexhaustible until the end of beings as limitless as space? 何況恆施與，無邊有情眾，善逝無上樂，滿彼一切願。
The Lord declared, “One who brings forth an impure thought in his heart against a benefactor, a child of the Jina, will dwell in hells for as many eons as there were impure thoughts. 博施諸佛子，若人生惡心，佛言彼墮獄，久如心數劫。
But if one’s mind is kindly inclined, one will bring forth an even greater fruit. Even when a greatly violent crime is committed against the children of the Jinas, their virtue spontaneously arises. 若人生淨信，得果較前增；佛子雖逢難，善增罪不生。
I pay homage to the bodies of those whom this precious jewel of the mind has arisen. I go for refuge to those who are minds of joy, toward whom even an offence results in happiness. 何人生此心，我禮彼人身！誰令怨敵樂，歸敬彼樂源！

【Chapter Two: The Confession of Error】第二品懺悔罪業

In order to adopt that jewel of the mind, I make offerings to the Tathagatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities. 為持珍寶心，我今供如來、無垢妙法寶、佛子功德海。
As many flowers, fruits, and medicinal herbs as there are, and as many jewels as there are in the world, and clear and pleasant waters, 鮮花與珍果，種種諸良藥，世間珍寶物，悅意澄淨水；
Jeweled mountains, forested regions, and other delightful and solitary places, vines shining with the ornaments of lovely flowers, and trees with branches bowed with delicious fruit, 巍巍珍寶山，靜謐宜人林，花嚴妙寶樹，珍果垂枝樹；
Fragrances and incenses, wish fulfilling trees, jeweled trees, lakes adorned with lotuses, enchanting calls of wild geese in the worlds of gods and other celestials, 世間妙芳香、如意妙寶樹，自生諸莊稼，及余諸珍飾；
Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space, 蓮綴諸湖泊，悅吟美天鵝；浩瀚虛空界，一切無主物，
I bring to mind and offer to the foremost of sages, together with their children. May those worthy of precious gifts, the greatly merciful ones, compassionate towards me, accept these from me. 意緣敬奉獻，牟尼諸佛子。祈請勝福田，悲愍納吾供！
Devoid of merit and destitute, I have nothing else to offer. Therefore, may the Protectors, whose concerns are for the welfare of others, accept this by their own power, for my sake. 福薄我貧窮，無余堪供財；祈求慈怙主，利我受此供！
I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service. 願以吾身心，恆獻佛佛子！懇請哀納受，我願為尊僕！
Being free from fear of mundane existence due to your protection, I shall serve sentient beings; I shall completely transcend my earlier vices, and henceforth I shall sin no more. 尊既慈攝護，利生無怯顧遠，罪淨身心，誓斷諸惡業！
In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling, 馥郁一淨室，晶地亮瑩瑩，柱生悅意，珠蓋頻閃爍；
I bathe the Tathágatas and their children with many vases studded with superb jewels and filled with pleasing, fragrant flowers, and water, to the accompaniment of songs and instrumental music. 備諸珍寶瓶，盛滿妙香水，洋溢美歌樂；請佛佛子浴。
I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments. 香薰極潔淨, 浴巾拭其身，拭已復獻上，香極妙色衣。
I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment抯 and with the most precious of jewels. 亦以細柔服、最勝莊嚴物，莊嚴普賢尊、文殊觀自在。
With perfumes permeating a thousand million worlds, I anoint the bodies of the lords of sages that are blazing with the luster well refined, well rubbed, and polished gold. 香遍三千界，妙香涂敷彼；猶如純煉金，發光諸佛身。
I worship the most glorious lords of sages with all wonderfully fragrant and pleasing blossoms–mandarava flowers, blue lotus』s, and others–and with splendidly arranged garlands. 于諸勝供處，供以香蓮花、曼陀青蓮花，及諸妙花鬘。
I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks. 亦獻最勝香，香溢結香云；復獻諸神饈，種種妙飲食。
I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume. 亦獻金蓮花，齊列珍寶燈，香敷地面上，散布悅意花。
To those filled with love I also offer brilliant multitudes of palaces, delightful with songs of praise, radiant with garlands of pearls and jewels, and ornamented at the entrances in four directions. 廣廈揚讚歌，懸珠耀光澤，嚴空無量飾，亦獻大悲主。
I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls. 金柄撐寶傘，周邊綴美飾，形妙極莊嚴；常展供諸佛。
Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings. 別此亦獻供，悅耳美歌樂，願息有情苦，樂云常住留！
May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma. 惟願珍寶花，如雨續降淋，切妙法寶、靈塔佛身前！
Just as Manjughosa and others worship the Jinas, so do I worship the Tathágata, the protectors, together with their children. 猶如妙吉祥，昔日供諸佛，吾亦如是供，如來諸佛子。
With hymns that are seas of melodies, I praise the oceans of virtues. May the clouds of harmonies of praise ascend to them in the same way. 我以海潮音，讚佛功德海，願妙讚歌云，飄臨彼等前。
With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddhas present in all the three times, to the Dharma, and to the sublime assembly, 化身微塵數，匍伏我頂禮，三世一切佛、正法最勝僧。
Likewise, I pay homage to all the shrines and resting places of the Bodhisattva. I prostrate to the preceptors and to the praiseworthy adepts as well. 禮敬佛靈塔，菩提心根本，亦禮戒勝者、方丈阿闍黎。
I go for refuge to the Buddha as far as the quintessence of enlightenment; I go for refuge to the Dharma and the community of Bodhisattvas. 乃至菩提藏，歸依諸佛陀，亦依正法寶，菩薩諸聖眾。
With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas. 我于十方佛，及具菩提心，大悲諸聖眾，合掌如是白：
Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence, 無始輪迴起，此世或他生，無知犯諸罪，或勸他作惡，
And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse 或因癡所牽，隨喜彼作為，見此罪過已，佛前誠懺悔。
Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mothers and fathers, and against spiritual mentors and others, 惑催身語意，于親及三寶、師長或余人，造作諸傷害。
And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all. 因昔犯眾過，今成有罪人；一切難恕罪，佛前悉懺悔。
How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished! 罪業未淨前，吾身或先亡；云何脫此罪？故祈速救護！
Death does not differentiate between tasks done and undone. This traitor is not to be trusted by the healthy or the ill, for it is like an unexpected, great thunderbolt. 死神不足信，不待罪淨否，無論病未病；壽暫不可恃。
I have committed various vices for the sake of friends and enemies. This I have not recognized: “Leaving everyone behind, I must pass away.” 因吾不了知，死時舍一切；故為親與仇，造作諸罪業。
My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain. 人生如夢幻；無論何事物，受已成念境，往事不復見。
Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again. 仇敵化虛無，諸親亦煙滅，吾身必死亡，一切終歸無。
Even in this life, as I have stood by, many friends and enemies have passed away, but terrible sin induced by them remains ahead of me. 復次于此生，親仇半已逝；造罪苦果報，點滴候在前。
Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways. 因吾不甚解，命終如是驟，故起貪瞋癡，造作諸罪業。
Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then? 晝夜不暫留，此生續衰減，額外無復增，吾命豈不亡？
Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality. 臨終彌留際，眾親雖圍繞，命絕諸苦痛，唯吾一人受。
For a person seized by the messengers of death, what good is a relative, and what good is a friend? At that time merit alone is a protection, and I have not applied myself to it. 魔使來執時，親朋有何益？唯福能救護，然我未曾修。
O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life. 放逸吾未知，死亡如是怖；故為無常身，親造諸多罪。
One completely languishes while being led today to have the limbs of ones body amputated. Parched with thirst, and with pitiable eyes, one sees the world differently. 若今赴刑場，罪犯猶驚怖，口乾眼凸出，形貌異故昔；
How much more is one overpowered by the horrifying appearances of the Messengers of Death as one is consumed by the fevers of terror, and smeared with a mass of excrement? 何況形恐怖，魔使所執持，大怖憂苦纏，苦極不待言。
With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear? 誰能善護我，離此大怖畏？睜大凸怖眼，四方尋救護。
Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear? 四方遍尋覓，無依心懊喪；彼處若無依，惶惶何所從？
Right now I go for refuge to the Protectors of the world whose power is great, to the Jinas, who strive to protect the world and who eliminate every fear. 佛為眾怙主，慈悲勤護生，力能除眾懼，故我今歸依。
Likewise, I earnestly go for refuge to the Dharma that is mastered by them and that annihilates the fear of the cycle of existence, and to the assembly of Bodhisattvas as well. 如是亦歸依，能除輪迴怖，我佛所悟法，及諸菩薩眾。
Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa. 因怖驚顫慄，將身奉普賢；亦復以此身，敬獻文殊尊。
Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner. 哀號力呼求，不昧大悲行，慈尊觀世音：救贖罪人我！
Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones. 復于虛空藏，以及地藏王，一切大悲尊，由衷祈救護。
I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions. 歸依金剛持；懷瞋閻魔使，見彼心畏懼，四方速逃逸。
After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear! 昔違尊聖教，今生大憂懼；願以歸命尊，求速除怖畏！
Even one frightened by a fleeting illness would not disregard the physicians advice; how much more so one afflicted by the four hundred and four diseases, 若懼尋常疾，尚須遵醫囑；何況貪等惑，宿疾恆纏身。
Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region. 一瞋若能毀，贍部一切人，療惑諸藥方，遍尋若不得；
If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am! 醫王一切智，拔苦諸聖教，知已若不行，癡極應訶責！
If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues? 若遇尋常險，猶須慎防護；況墮千由旬，長劫險難處。
It is inappropriate for me to be as ease, thinking, “Just today death will not arrive.” The time when I will not exist in inevitable. 或思今不死，安逸此非理；吾生終歸盡，死期必降臨。
Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease? 誰賜我無懼？云何定脫苦？倘若必死亡，為何今安逸？
What of value has remained with me from earlier experiences, which have disappeared, and engrossed in which, I have neglected the council of spiritual mentors? 除憶昔經歷，今我復何余？然因執著彼，屢違師教誡。
Upon forsaking my relatives and friends, and this world of the living, alone I shall go elsewhere. What is the use of all my friends and enemies? 此生若須舍，親友亦如是，獨行無定所，何苦結親仇？
In that case, only this concern is appropriate for me day and night: how shall I surely escape suffering on account of that non-virtue? 不善生諸苦，云何得脫除？故我當一心，日夜思除苦。
Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated, 吾因無明痴，犯諸自性罪，或佛所制戒，及余眾過罪。
Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly. 合掌怙主前，以畏罪苦心，再三禮諸佛，懺除一切罪。
May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again! 諸佛祈寬恕，往昔所造罪！此既非善行，爾後誓不為！

【Chapter III: Adopting the Spirit of Awakening】第三品受持菩提心

I happily rejoice in the virtue of all sentient beings, which relieves the suffering of the miserable states of existence. May those who suffer dwell in happiness! 欣樂而隨喜：一切眾有情,，息苦諸善行、得樂諸福報。
I rejoice in sentient beings』s liberation from the suffering of the cycle of existence, and I rejoice in the Protectors』s Bodhisattva Hood and Buddhahood. 隨喜三學行——二乘菩提因。隨喜眾有情，實脫輪迴苦。
I rejoice in the teachers』s oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings. 隨喜佛菩提、佛子諸果地。亦復樂隨喜：能與有情樂，發心福善海，及諸饒益行。
With the folded hands I beseech the Fully Awakened Ones in all directions that they may kindle the light of Dharma for those who fall into suffering owing to confusion. 我于十方佛，合掌誠祈請：為苦癡迷眾，燃亮正法燈！
With folded hands I supplicate the Jinas who wish to leave for Nirvana that they may stay for countless eons, and that this world may not remain in darkness. 知佛欲涅槃，合掌速祈想：住世無量劫，莫遺世間迷！
May the virtue that I have acquired by doing all this relieve every suffering of sentient beings! 如是諸觀行，所積一切善，以彼願消除，有情一切苦！
May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs! 乃至眾生疾，尚未療愈前，願為醫與藥，並作看護士！
With showers of food and drink may I overcome the afflictions of hunger and thirst! May I become food and drink during times of famine. 盼天降食雨，解除飢渴難！于諸災荒劫，願成充飢食！
May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence. 為濟貧困者，願成無盡藏！願諸資生物，悉現彼等前！
For the sake of accomplishing the welfare of all sentient beings, I freely give up my body, enjoyments, and all my virtues of the three times. 為利有情敵，不吝盡施舍，身財諸受用、三世一切善。
Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings. 舍盡則脫苦，吾心成涅槃。其死方舍，何若生盡施？
For the sake of all beings I have made this body pleasure less. Let them continually beat it, revile it, and cover it with filth. 吾既將此身，隨順施有情，一任彼歡喜，恆常打罵殺！
Let them play with my body. Let them laugh at it and ridicule it. What does it matter to me? I have given my body to them. 縱人戲我身，侵侮並譏諷，吾身既已施，云何復珍惜？
Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain. 一切無害業，令身盡順受。
For those who have resorted to me and have an angry or unkind thought, may even that always become the cause for their accomplishing every goal. 若人因見我，生起信憎心，願彼恆成為，成辦眾利因！
May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening! 惟願毀我者、及余害我者、至辱我者，皆長菩提緣！
May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over! 路人無怙依，願為彼引導，並作渡者舟、船筏與橋梁！
May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant. 求島即成島，欲燈化為燈，覓床變作床，凡需僕從者，我願成彼僕！
To all sentient beings may I be a wish-fulfilling gem, a vase of good fortune, an efficacious mantra, a great medication, a wish-fulfilling tree, and a wish-granting cow. 願成如意牛、妙瓶如意寶、明咒及靈藥、如意諸寶樹！
Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space, 如空及四大，願我恒成為，無量眾有情，資生大根本
So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated. 迨至盡空際，有情種種界，殊途悉涅槃，願成資生因！
Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas, 如昔諸善逝，先發菩提心，復次循序住，菩薩諸學處。
So I myself shall generate the spirit of awakening for the sake of the world; and so I myself shall properly engage in those practices. 如是為利生，我發菩提心；複于諸學處，次第勤修學。
Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish. 智者如是持，清淨覺心已，復為增長故，如是讚發心：
Now my life is fruitful. Human existence is well obtained. Today I have been born into the family of the Buddhas. Now I am a child of the Buddha. 今生吾獲福，幸得此人身。復生佛家族，喜成如來子。
Thus, whatever I do now should accord with the Bodhisattvas? family, and it should not be a stain on this pure family. 爾後我當為，宜乎佛族業；慎莫染污此，無垢尊貴種。
Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me. 猶如目盲人，廢聚獲至寶；生此菩提心，如是我何幸！
It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world. 滅死勝甘露，即此菩提心；除貧無盡藏，即此菩提心；療疾最勝藥，亦此菩提心。
It is the supreme medicine that alleviates the illness of the world. It is the tree of rest for beings exhausted from wondering on the pathways of mundane existence. 彼為泊世途，眾生休憩樹；復是出苦橋，迎眾離惡趣。
It is the universal bridge for all travelers on their crossing over miserable states of existence. It is the rising moon of the mind that soothes the mental afflictions of the world. 彼是除惱熱，東升心明月；復是璀璨日，能驅無知霾。
It is the great sun dispelling the darkness of the world』s ignorance. It is the fresh butter formed from churning the milk of Dharma. 是拌正法乳，所出妙醍醐。
For the caravan of beings traveling on the path to mundane existence and starving for the meal of happiness, it is the feast of happiness that satisfies all sentient beings who have come as guests. 于諸漂泊客、欲享福樂者，此心能足彼，令住最勝樂。
Today I invite the world to Sugata-hood and temporal happiness. May the gods, asuras, and other rejoice in the presence of all the Protectors! 今于怙主前，筵眾為上賓，宴饗成佛樂；普願皆歡喜。

【Chapter IV: Attending to the Spirit of Awakening】第四品不放逸

Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training. 佛子既如是，堅持菩提心，恆勤勿懈怠，莫違諸學處。
Although one has made a commitment, it is appropriate to reconsider whether or not to do that which has been rashly undertaken and has not been well considered. 遇事不慎思、率爾未經意，雖已誓成辦，後宜思舍否。
But shall I discard that which has been examined by the sagacious Buddhas and their children, as well as by myself according to the best of my abilities? 諸佛及佛子，大慧所觀察，吾亦屢思擇，云何舍誓戒？
If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have? 若誓利眾生，而不勤踐履，則為欺有情；來生何所似！
It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta. 意若思布施，微少凡常物，因慳未施與，經說墮餓鬼。
Then all the more so, having deceived the entire world after loudly and sincerely inviting it to unsurpassable happiness, what state of existence shall I have? 況請眾生赴，無上安樂宴，後反欺眾生，云何生善趣？
Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening. 有人舍覺心，卻辦解脫果？彼業不可思，知唯一切智。
Therefore, for a Bodhisattva it is the heaviest downfall of all; for if he commits such a downfall, he impairs the welfare of all sentient beings. 菩薩戒墮中，此罪最嚴重；因彼心若生，將損眾生利。
If someone else hinders his virtue, even for a moment, there will be no end to his miserable states of existence, because he diminishes the welfare of sentient beings. 雖僅一剎那，障礙他人德，因損有情利，惡趣報無邊。
One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space? 毀一有情樂，自身且遭損，況毀盡空際，有情眾安樂。
Thus, due to the power of the downfalls and due to the power of the Spirit of Awakening, one revolving in the cycle of existence is slow in the attaining of bodhisattva grounds. 故雜罪墮力、菩提心力者，升沉輪迴故，登地久蹉跎。
Therefore, I should respectfully act in accordance with my commitment. If I do not make an effort now, I shall go from lower to lower states. 故如所立誓，我當恭敬行；今後若不勉，定當趨下流。
Innumerable Buddhas have gone by, seeking out every sentient being, but through my own fault, I have not come into the domain of their cure. 饒益眾有情，無量佛已逝；然我因昔過，未得佛化育。
If I remain like this, as I am now, I will repeatedly come to the miserable states of existence, illness, death, amputation, destruction and the like. 若今依舊犯，如是將反覆，惡趣中領受，病縛剖割苦。
When shall I encounter the extremely rare appearance of the Tathágata, faith, human existence, and the ability to practice virtue, 若值佛出世、為人信佛法、宜修善稀有，何日復得此？
Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan. 縱似今無病，足食無損傷，然壽剎那逝，身猶須臾質。
With such behavior on my part, a human state is certainly not obtained again. When a human state is not achieved there is only vice, and how could there be blessing? 憑吾此行素，人身難復得；若不得人身，徒惡乏善行。
If I do not perform virtue even when I am capable of it, what then shall I do when fully dazed by the sufferings of miserable states of existence? 若具行善緣，而我未為善，惡趣眾苦逼，屆時復何為？
For one does not perform virtue but accumulates sin, even the expression, “favorable state of existence” will be lost for a thousand million eons. 既未行諸善，復集眾惡業，縱歷一億劫，不聞善趣名。
Therefore, the blessed one stated that human existence is extremely difficult to obtain, like a turtles head emerging into the ring of a yoke in a vast ocean. 是故世尊說：人身極難得；如海目盲龜，頸入軛木孔。
One dwells in the Avichi Hell for an eon as a consequence of a vice committed in a single moment. What then can be said of a favorable state of existence, since sin has accumulated since beginning-less time? 剎那造重罪，歷劫住無間，況無始罪，積重失善趣。
Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices. 然僅受彼報，苦猶不得脫；因受惡報時，復生余多罪。
Upon obtaining such leisure, if I do not practice virtue, then there is no duplicity greater than this, and there is no delusion greater than this. 既得此閒暇，若我不修善，自欺莫勝此，亦無過此愚。
If I recognize this and, still deluded, fall into sloth, then when I am commanded by the messengers of Yama, I shall long remain in great anguish. 若我已解此，因癡復怠惰，則于臨終時，定生大憂苦。
The unendurable fire of hell will scorch my body for ages, and afterward the fire of remorse will torment my undisciplined mind for a long time. 難忍地獄火，長久燒身時，悔火亦炙燃；吾心必痛苦。
I have somehow obtained the advantageous state that is very difficult to achieve, and though aware of that, I am led back to those same hells. 難得有益身，今既僥幸得，亦復具智慧，若仍墮地獄，
I have no will in this matter, as if bewitched by spells. I do not know by whom I am bewitched or who dwells inside me. 則如咒所惑，令我心失迷；惑患無所知，何蠱藏心耶？
Enemies such as craving and hatred are without arms, legs, and so on. They are neither courageous nor wise. How is it that they have enslaved me? 瞋貪等諸敵，無手亦無足，非勇非精明，役我怎如奴？
Stationed in my mind, they ruin me, while remaining well established themselves; and yet I do not get angry at my forbearance with this shameful and improper situation. 惑住我心中，意傷害我，猶忍不瞋彼，非當應訶責。
If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell. 縱使天非天，齊來敵對我，然彼猶不能，擲我入無間。
When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there. 強力煩惱敵，擲我入獄火，須彌若遇之，灰燼亦無余。
For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions. 吾心煩惱敵，長住無盡期；其余世間敵，命不如是久。
Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more. 若我順侍敵，敵或利樂我；若隨諸煩惱，徒遭傷害苦。
How can I take delight in the cycle of existence when constant, long lasting enemies, who are the sole cause of the currents and floods of adversities, fearlessly dwell in my heart? 無始相續敵，孳禍唯一因；若久住我心，生死怎無懼？
How can I be happy if the guardians of the prison of the cycle of existence, these murderers and slaughterers in hells and the like, remain in the cage of greed within the dwelling of my heart? 生死牢獄卒，地獄劊子手，若皆住我心，安樂何能有？
Therefore, as long as these enemies are not destroyed before my eyes, I shall not forsake my task. Those lofty with pride, who are enraged at someone who gives them even a minor insult, will not sleep until they kill him. 乃至吾未能，親滅此惑敵，盡吾此一生，不應舍精進。于他微小害。尚起瞋惱心，是故未滅彼，壯士不成眠。
At the height of a battle, ready to slaughter those who are in darkness and who are naturally subject to suffering through death, those afflicted with injuries from countless spears and arrows do not turn back without accomplishing their goal. 列陣激戰場，奮力欲滅除，終必自老死，生諸苦惱敵。僅此尚不顧，箭矛著身苦未達目的已，
What then when I am eager to destroy my natural enemies, which are the perpetual causes of all miseries? Today, even if I am beset with a hundred adversities, why am I weary and despondent? 況吾正精進，決志欲滅盡，恆為痛苦因，自然煩惱敵。故今雖遭致，百般諸痛苦，然終不應當，喪志生懈怠。
If they wear scars from their enemies for no reason as if they were ornaments, then why do sufferings trouble me when I am set to accomplish a great goal? 將士為微利，赴戰遭敵傷；戰歸炫身傷，猶如佩勳章。吾今為大利，修行勤精進，所生暫時苦，云何能困我？
If fishermen, outcasts, farmers, and others, whose minds are fixed merely on their own livelihoods, withstand the adversities of cold and heat, then why do I not endure for the sake the well being of the world? 漁夫與屠戶、農牧等凡俗，唯念己自身，求活維生計猶忍寒與熱、疲困諸艱辛我今為眾樂，云何不稍忍？
While I have promised to liberate beings throughout space in the ten directions from their mental afflictions, I have not liberated even myself from the mental afflictions. 雖曾立此誓：欲于十方際，度眾出煩惱！然我未離惑。
Without knowing my own limitations, I spoke at that time as if I were a bit insane. Therefore, I shall never turn back from vanquishing mental afflictions. 出言不量力，云何非顛狂？故于滅煩惱，應恆不退怯。
I shall be tenacious in this matter; and fixed on revenge, I shall wage war, except against those mental afflictions that are related to the elimination of mental afflictions. 吾應樂修斷，懷恨與彼戰；似瞋此道心，唯能滅煩惱。
Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions. 吾寧被燒殺，或遭斷頭苦；然心終不屈，順就煩惱敵。
Even if exiled, an enemy may acquire a residence and followers in another country whence he returns with his full strength. But there is no such course for my enemy, the mental afflictions. 常敵受驅逐，仍可據他鄉，力足旋復返；惑賊不如是。
Once the afflictions that dwell in my mind have been expelled, where could it go, and where would it go, and where would it rest and attempt to return and destroy me? Feeble in spirit, I am lacking in perseverance. Mental afflictions are frail and conquerable with the eye of wisdom. 惑為慧眼斷，逐已何所之？云何返害我？然我乏精進。
Mental afflictions do not exist in sense objects, or in sense faculties, or in the space between, and not anywhere else. Then where do they exist and agitate the whole world? This is an illusion only. Liberate your fearing heart and cultivate perseverance for the sake of wisdom. Why would you torture yourself in hells for no reason? 惑非住外境，非住根身間，亦非其他處，惑幻心莫懼，為智應精進。何苦于地獄，無義受傷害？
After pondering in this way, I shall make an effort to apply the teachings as they have been explained. How can someone who could be cured by medicine be restored to health if he strays from the physician』s advice? 思已當盡力，圓滿諸學處；若不遵醫囑，病患何能愈？

【Chapter V: Guarding Introspection】第五品護正知

Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind. 欲護學處者，策勵當護心,若不護此心，不能護學處。
Untamed, mad elephants do not inflict as much harm in this world as does the unleashed elephant of the mind in the Avichi Hell and the like. 若縱狂象心，受難無間獄；未馴大狂象，為患不及此。
But if the elephant of the mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained. 若以正念索，緊栓心狂象，怖畏盡消除，福善悉獲至。
Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells, 虎獅大象熊、蛇及一切敵、有情地獄卒、惡神並羅剎，
Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued. 唯由系此心，即攝彼一切；調伏此一心，一切皆馴服。
For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only. 實語者佛言：一切諸畏懼、無量眾苦痛，皆從心所生。
Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come? 有情獄兵器，施設何人意？誰制燒鐵地？妖女從何出？
The sage declared that all of that has arisen from the evil mind, so there is nothing else on the three worlds more formidable than the mind. 佛說彼一切，皆由惡心造。是故三界中，恐怖莫甚心。
If the perfections of generosity makes the world free from poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today? 若除眾生貧，始圓施度者，今猶見飢貧，昔佛云何成？
The perfection of generosity is interpreted simply as a state of mind due to the intention of giving away everything, together with the fruits of that, to all people. 心樂與眾生，身財及果德，依此施度圓；故施唯依心。
Where can fish and the like be taken where I could not kill them? When the mind of renunciation is obtained, that is considered the perfection of ethical discipline. 遣魚至何方，始得不遭傷？斷盡惡心時，說為戒度圓。
How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain. 頑者如虛空，豈能盡制彼？若息此瞋心，則同滅眾敵。
Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders. 何需足量革，儘覆此大地？片革墊靴底，即同覆大地。
Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else? 如是吾不克，儘制諸外敵；唯應伏此心，何勞制其余？
Even when accompanied by body and speech, feeble mental activity does not have results such as Brahma hood and alike, which the mind alone has when clear. 生一明定心，亦得梵天果。身口善縱勤，心弱難成就。
The omniscient One stated that all recitations and austerities, even through performed for a long time, are actually useless if the mind is on something else or dull. 雖久習念誦，及余眾苦行，然心散它處；佛說彼無益。
Those who have not cultivated the mind, which is the mystery and the very essence of Dharma, uselessly wander in space in order to eliminate suffering and find happiness. 若不知此心——奧秘法中尊，求樂或避苦，無義終漂泊。
Therefore, I should well control and well guard my mind. Once I have forsaken the vow of guarding the mind, of what use are many vows to me? 故吾當善持、善護此道心；除此護心戒，何勞戒其余？
Just as those standing in the midst of boisterous people carefully guard their wounds, so those standing in the midst of evil people should always guard their minds. 如處亂眾中，人皆慎護瘡；置身惡人群，常護此心傷。
Fearing slight pain from a wound, I guard it with great care. Why don』t I, fearing the crushing of the mountains of the Samghata hell, guard the wound of my mind? 若懼小瘡痛，猶慎護瘡傷；畏山夾毀者，何不護心傷？
Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated. 行持若如斯，縱住惡人群，抑處美人窩，勤律終不退。
Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost. 吾寧失利養、資身眾活計，亦寧失余善，終不損此心。
I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection. 合掌誠勸請，欲護自心者：致力恆守護，正念與正知！
Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work. 身疾所困者，無力為諸業；如是惑擾心，無力成善業。
What has been heard, pondered, and cultivated, like water in a cracked jar, does not remain in the memory of the mind that lacks introspection. 心無正知者，聞思修所得，如漏瓶中水，不復住正念。
Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection. 縱信復多聞，數數勤精進，然因無正知，終染犯墮垢。
Even upon accumulating virtues, those who have been robbed by the thief of non-introspection, who come after the loss of mindfulness, enter miserable states of existence. 惑賊不正知，尾隨念失後，盜昔所聚福，令墮諸惡趣。
This band of thieves, the mental afflictions, looks for an entrance. Upon finding an entrance, it plunders and destroys life in fortunate realms of existence. 此群煩惱賊，尋隙欲打劫；得便奪善財，復毀善趣命。
Therefore, mindfulness should never be displaced from the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell. 故終不稍縱，正念離意門，離則思諸患，復住于正念。
Mindfulness easily arises for those of good fortune because of their association with a spiritual mentor, and for those who are reverent on account of the instruction of a preceptor and because of their fear. 恆隨上師尊、畏墮聞法語，易令善信者，恆常生正念。
The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them. 佛及菩薩眾，無礙見一切；故吾諸言行，必現彼等前。
Meditating thus, one should remain filled with a sense of propriety, respect, and fear; and one should repeatedly think of the Buddhas in this way. 如是思惟已，則生慚敬畏；循此復極易，殷殷隨念佛。
When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again. 為護心意門，安住正念已，正知即隨臨，逝者亦復返。
First, I should establish this mind in such a manner, and I should always remain still as if without sense faculties like a piece of wood. 心意初生際，知其有過已，即時護正念，堅持住如樹。
One should never cast one』s gaze around without purpose. One should always direct one』s gaze downwards as if in meditation. 吾終不應當，無義散漫望；決志當恆常，垂眼微下看。
However, one should occasionally look around in order to relax the gaze; and if someone should appear in the field of ones vision, one should look up and give a greeting. 蘇息吾眼故，偶宜顧四方。若見有人至，正視道善來。
In order to detect danger on the road and so forth, one should look to the four directions for a moment. Pausing, one should look in the distance, looking behind only after turning around. 為察道途險，四處頻觀望；憩時宜回顧，背面細檢索。
Upon looking forward or behind, one should go ahead or turn back. Likewise, in all situations one should proceed after realizing what needs to be done. 前後視察已，續行或折返。故于一切時，應視所需行。
Thinking, “The body should remain like this,” and resorting to action again, one should periodically look afresh to see how the body is positioned. 欲身如是住，安妥威儀已，時時應細察；此身云何住？
In this way the mad elephant of the mind should be watched diligently so that it is not loosed while tied to the great pillar of the thought of Dharma. 盡力遍觀察：此若狂象心，緊系念法柱，已栓未失否？
One should examine the mind in this way—where is mine engaged—so that it does not even for a moment leave the po, le of concentration. 精進習, 定者，剎那勿弛散；念念恆伺察：吾意何所之？
If one is unable to do so in the case of danger or a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance. 危難喜慶時，心散亦應安；經說行施時，可舍微細戒。
Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it. 思已欲為時，莫更思他事；心志應專一，且先成辦彼。
For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well. 如是事皆成，否則俱不成。隨眠不正知，由是不增盛。
One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment. 無義眾閒談，諸多賞心劇，臨彼境界時，當斷意貪著。
If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tathágata, one should instantly stop it. 無義掘挖割，于地繪圖時，當憶如來教，懼罪舍彼行。
When one intends to move or when one intends to speak, one should first examine one』s own mind and then act appropriately with composure. 若身欲移動，或口欲出言，應先觀自心，安隱如理行。
When one sees one』s own mind to be attached or repulsed, then one should neither act nor speak, but remain still like a piece of wood. 吾意正生貪，或欲瞋恨時，言行應暫止，如樹安隱住。
When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, 掉舉與藐視，傲慢或驕矜，或欲揭人短，或思偽與詐，
When it is inclined to boast, or when it is contemptuous of others, abusive, and irritable, then I should remain still like a piece of wood. 或思勤自讚，欲詆毀他，粗言與諍斗，如樹應安住。
When my mind seeks material gain, honor, and fame, or when it seeks attendance and service, then I will remain still like a piece of wood. 或思名利敬，若欲差僕役，若欲人侍奉，如樹應安住。
When my mind is averse to the interests of others and seeks my own self interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood. 欲削棄他利，或欲圖己利，因是欲語時，如樹應安住。
When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood. 不耐懶與懼，無恥言無義，親友愛若生，如樹應安住。
Perceiving in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of an antidote to that. 應觀此染污、好行無義心；知已當對治，堅持守此意。
Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others, 深信極肯定、堅穩恭有禮、知慚畏因果、寂靜勤予樂。
Un-distressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions, 愚稚意不合，心且莫生厭；彼乃惑所生，思已應懷慈。
Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition. 為自及有情，利行不犯罪，更以幻化觀，恆常守此意。
Remembering over and over again that after a long time the best of moments of leisure has been attained; I will keep this mind unshakable, like Sumeru. 吾當再三思：歷劫得暇滿；故應持此心，不動如須彌。
One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now? 禿鷹貪食肉，爭奪扯我尸；若汝不經意，云何今愛惜？
Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you? 意汝于此身，何故執且護？汝彼既各別，于汝何所需？
Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities? 癡意汝云何，不護淨樹身？何苦勤守護，腐朽臭皮囊。
First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton. 首當以意觀，析出表皮層，次以智慧劍，剔肉離身骨。
Breaking the bones, look inside at the marrow and examine for yourself, “where is the essence here?” 復解諸骨骼，審觀至于髓；當自如是究：何處見精妙，
If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today. 如是勤尋覓，若未見精妙，何故憂貪著、愛護此垢身？
If you would not eat it, as impure as it is, and if you would not drink the blood not suck out the entrails, then what will you do with the body? 若垢不堪食，身血不宜飲，腸胃不適吮，身復何所需？
However, it is proper to guard it for the sake of feeding the vultures and the jackets. This wretched body of humans is an instrument for action. 貪身唯一因，為護狐鷲食；故應惜此身，獨為修諸善！
Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then? 縱汝護如此，死神不留情，奪已施鷲狗，屆時復何如？
You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste yourself? 若僕不堪使，主不與衣食；養身而它去，為何善養護？
Therefore, mind, upon giving the body its wages, now serve your own needs, because not everything earned by a laborer should be given to him. 既酬彼薪資，當令辦吾利；無益則于彼，一切不應與。
Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings. 念身如舟楫，唯充去來依；為辦有情利，修成如意身。
One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world. 自主己身心，恆常露笑顏，平息怒紋眉，善成眾生友。
One should not inconsiderately and noisily throw around chairs and the like. One should not pound on the door, and one should always delight in silence. 移座勿隨意，至發大音聲。開門勿粗暴；溫文悅人心。
The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way. 水鷗貓盜賊，無聲行悄捷，故成所欲事；佛諭如是行。
One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone. 宜善勸勉人，恭敬且頂戴，不請饒益語，恒為眾人徒。
One should express one』s appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises. 一切妙雋語，皆讚為善說！見人行福善，歡喜生讚嘆。
One should speak of other』s good qualities in their absence and relate them again with satisfaction; and when one』s own virtue is discussed, one should consider it as appreciation for good qualities. 暗稱他人功，隨和他人德；聞人稱己德，應忖自有無。
All endeavors are for the sake of satisfaction, which is difficult to obtain, even by means of wealth. So I will enjoy the pleasure of satisfaction in good qualities diligently accomplished by others. 一切行為喜，此喜價難沽；故當依他德，安享隨喜樂。
There will be no loss for me in this life, and there will be great happiness in the hereafter. But due to animosities, there is the suffering of aversion and great misery in the hereafter. 如是今無損，來世樂亦多；反之因嫉苦，後世苦更增。
In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion. 出言當稱意，義明語相關，悅意離貪瞋，柔和調適中。
One should always look straight at sentient beings as if drinking them in with the eyes, thinking, “relying on them alone, I shall attain Buddhahood.” 眼見有情時，誠慈而視之；念我依于彼，乃能成佛道。
Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering. 熱衷恆修善，或勤興對治。施恩悲福田，成就大福善。
Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else. 善巧具信已，即當常修善；眾善己應為，誰亦不仰仗。
The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better one for the sake of a lesser, unless it is with accordance with the bridge of the Bodhisattva way of life. 施等波羅蜜，層層漸升進；勿因小失大，大處思利他。
Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit. 前理既已明，應勤饒益他。慧遠具悲者，佛亦開諸遮。
Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately small proportions. Except for the three robes, one should give away everything. 食當與墮者、無怙住戒者，己食唯適量；三衣余盡施。
For the sake of an insignificant benefit one should not harm the body that practices the sublime Dharma, for only in this way can one quickly fulfill the hopes of sentient beings. 修行正法身，莫為小故傷；行此眾生願，迅速得圓滿。
Therefore, when the thought of compassion is impure, one should not sacrifice one』s life, but it should be sacrificed when one』s thought is unbiased. Thus, life must not be wasted. 悲願未清淨，不應施此身；今世或他生，利大乃可舍。
One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled, 無病而覆頭、纏頭或撐傘、手持刀兵杖，不敬勿說法。
To those who are inadequate (whose minds are unprepared), nor to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas. 莫示無伴女，慧淺莫言深，于諸淺深法，等敬漸修習。
One should not expose a vessel of the vast Dharma to an inferior Dharma. Putting aside the Bodhisattva way of life one should not seduce them with Sutras and Mantras. 于諸利根器，不應與淺法，不應舍律行，以咒誑惑人。
Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible. 牙木與唾涕，棄時應掩蔽；用水及淨地，不應棄屎溺。
One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with ones legs outstretched, and one should not rub one』s hands together. 食時莫滿口、出聲與咧嘴。坐時勿伸足，雙手莫揉搓。
One should not travel, lie, or sit alone with some one else』s spouse. After observing and inquiring, one should forsake everything that does not please people. 車床幽隱處，莫會他人婦；世間所不信，隨俗避譏嫌。
One should not point out anything with one』s finger but should respectfully show the way with one』s whole right hand. 單指莫示意，心當懷恭敬，平伸右手掌；示路亦如是。
One should not call out to someone and wave one』s arms when there is little urgency, instead should snap one』s fingers or the like. Otherwise, one could lose composure. 肩臂莫揮擺，示意以微動、出聲及彈指；否則易失儀。
One should lie down in the preferred direction in the lion』s posture of the lords Nirvana. One should get up quickly with vigilance and a prior determination. 睡如佛涅槃，應朝欲方臥；正知並決志：覺已速起身。
The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind. 菩薩諸行儀，經說無有盡。然當盡己力，修持淨心行。
Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because of ones reliance on the Jinas and the Spirit of Awakening. 晝夜當各三，誦讀《三聚經》，依佛菩提心，悔除墮罪余。
One should diligently apply oneself to the trainings that pertain to those situations in which one finds oneself, either of one』s own accord or under the influences of others. 為自或為他，何時修何行，佛說諸學處，皆當勤修習。
For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous. 佛子不需學，畢竟皆無有；善學若如是，福德焉不至？
One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening. 直接或間接，所行唯利他；但為有情利，回向大菩提。
Never, even at the cost of ones life, should one forsake the spiritual friend who observes the vows of the Bodhisattva and who is well versed in the matters of the Mahayana. 舍命亦不離，善巧大乘義，安住淨律儀，珍貴善知識。
One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras. 應如吉祥生，修學侍師規。此及余學處，閱經即能知。
The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra. 經中學處廣，故應閱經藏；首當先閱覽，尊聖虛空藏。
One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail. 亦當勤閱讀，《學處眾集要》；佛子恆修處，《學集》廣說故。
Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna. 或暫閱精簡，《一切經集要》。亦當偶披閱，龍樹二論典。
Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people』s minds. 經論所未遮，皆當勤修學。為護世人心，知已即當行。
In brief, this alone is the definition of introspection: the repeated examination of the state of one』s body and mind. 再三宜深觀，身心諸情狀；僅此簡言之，即護正知義。
I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments? 法應躬謹行，徒說豈獲益？唯閱療病方，疾患云何愈？

【Chapter VI: The Perfection of Patience】第六品安忍

Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons. 一瞋能摧毀，千劫所積聚、施供善逝等，一切諸福善。
There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways. 罪惡莫過瞋，難行莫勝忍；故應以眾理，努力修安忍。
The mind does not find peace, nor does it enjoy pleasure and joy, nor does it find sleep or fortitude when the thorn of hatred dwells in the heart. 若心執灼瞋，意即不寂靜，喜樂亦難生，煩躁不成眠。
Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger. 縱人以利敬，恩施來依者，施主若易瞋。反遭彼弒害。
Even friends fear him. He saddens his friends. He attracts with generosity but is not served. In brief, there is nothing that can make an angry person happy. 瞋令親友厭，雖施亦不依。
One who recognized hatred as the enemy, knowing that it creates sufferings such as these, and persistently overcomes it, becomes happy in this world and in the other. 瞋敵能招致，如上諸苦患。精勤滅瞋者，享樂今後世。
Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me. 強行我不欲，或撓吾所欲，得此不樂食，瞋盛毀自他。
Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me. 故應盡斷除，瞋敵諸糧食；此敵唯害我，更無他余事。
Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken. 遭遇任何事，莫撓歡喜心；憂惱不濟事，反失諸善行。
If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration? 若事尚可為，云何不歡喜？若已不濟事，憂惱有何益？
For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite. 不欲吾與友，歷苦遭輕蔑，聞受粗鄙語；于敵則反是。
Happiness is obtained with great difficulty, whereas suffering occurs easily. Only through suffering is there release from the cycle of existence. Therefore, O mind, be strong! 樂因何其微，苦因極繁多；無苦無出離，故心應堅忍。
The devotees of Durga and the people of Karnata needlessly endure the pain of burns, cuts, and the like. Why then am I timid when my aim is liberation? 苦行伽那巴，無端忍燒割；吾今求解脫，何故反畏怯？
There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable. 久習不成易，此事定非有；漸習小害故，大難亦能忍。
Do you not consider the pain of bugs, gadflies, and mosquitoes, of thirst and hunger, and the irritation of a serious rash and the like as insignificant? 蛇及虻蚊噬、飢渴等苦受，乃至疥瘡等，豈非見慣耶？
Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater. 故于寒暑風、病縛捶打等，不宜太嬌弱；若嬌反增苦。
Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood. 有人見己血，反增其堅勇；有人見他血，驚慌復悶絕。
That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain. 此二大差別，悉由勇怯致；故應輕害苦，莫為諸苦毀。
Not even in suffering should a wise person disrupt his mental serenity, for the battle is with the mental afflictions; in battle pain is easily obtained and there is much agony. 智者縱歷苦，不亂心澄明。奮戰諸煩惱，雖生多害苦，
Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses. 然應輕彼苦，力克貪瞋敵。制惑真勇士，余唯弒尸者。
Suffering has another quality since arrogance diminishes because of despair, and ones feels compassion for beings in the cycle of existence, fear, and sin, and a yearning for the Jina. 苦害有諸德：厭離除驕慢，悲愍生死眾，羞惡樂行善。
I am not angered at bile and the like even though they cause great suffering. Why be angry at those who have minds? They too are impelled by conditions. 不瞋膽病等，痛苦大淵藪，云何瞋有情？彼皆緣所成。
Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it. 如人不欲病，然病仍生起；如是不欲惱，煩惱強湧現。
A person does not intentionally become angry, thinking, “I shall get angry,” nor does anger originate, thinking, “I shall arise.” 心雖不思瞋，而人自然瞋。如是未思生，瞋惱猶自生。
All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently. 所有眾過失，種種諸罪惡，彼皆緣所生，全然非自力。
An assemblage of conditions does not have the intention, “I shall produce,” nor does that which is produced have the intention, “I shall be produced.” 彼等眾緣聚，不思將生瞋；所生諸瞋惱，亦無已生想。
That which is regarded as the Primal Substance and that which is construed as the Self do not originate, thinking, “I shall come into being.” 縱許有主物，施設所謂我，主我不故思：將生而生起。
Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either. 不生故無果。常我欲享果，于境則恆散；彼執永不息。
If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have? 彼我若是常，無作如虛空；縱遇他緣時，不動無變異。
What is the use of action to the self, which at the time of action is the same as it was before? If the relationship is that it has action, then which of the two is the cause of the other? 作時亦如前，則作有何用？謂作用即此，我作何相干？
Thus, everything is dependent on something else, and even that on which something is dependent is not autonomous. Hence, why would one get angry at things that are inactive, like apparitions? 是故一切法，依他非自主。知已不應瞋，如幻如化事。
Qualm: Averting anger is inappropriate, for who averts what? Response: That is appropriate, because it is a state of dependent origination and is considered to be the cessation of suffering. 由誰除何瞋？除瞋不如理。瞋除諸苦滅，故非不應理。
Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, “Such are his conditions,” and be at ease. 故見怨或親，非理妄加害，思此乃緣生，受之甘如飴。
If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer. 若苦由自取，而人皆厭苦，以是諸有情，皆當無苦楚。
People hurt themselves with thorns and the like out of negligence, with fasting and so on out of anger, and by desiring to obtain inaccessible women and so forth. 或因己不慎，以刺自戮傷；或為得婦心，憂傷復絕食；
Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct. 縱崖或自縊，吞服毒害食；妄以自虐行，于己作損傷。
When under the influence of mental afflictions, they kill even their own dear selves in this way; then how could they have restraint toward the bodies of others? 自惜性命者，因惑尚自盡；況于他人身，絲毫不傷損？
If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise? 故于害我者，心應懷慈愍；慈悲縱不起，生瞋亦非當。
If inflicting harm on others is the nature of the foolish, then my anger toward them is as inappropriate as it would be toward fire, which has the nature of burning. 設若害他人，乃愚自本性，瞋彼則非理；如瞋燒性火。
If this fault is advantageous and if sentient beings are good by nature, then anger toward them is as inappropriate as it would be toward pungent smoke in the sky. 若過是偶發，有情性仁賢，則瞋亦非理；如瞋煙蔽空
Disregarding the principle of cause, such as a stick and the like, if I become angry with the one who impels it, then it is better if I hate hatred, because that person is also impelled by hatred. 棍杖所傷人，不應瞋使者；枚復瞋使故，理應憎其瞋。
In the past, I too have inflicted such pain on sentient beings; therefore, I, who have caused harm to sentient beings, deserve that in return. 我昔于有情，曾作如是害；既曾傷有情，理應受此損。
Both his weapon and my body are causes of suffering. He has obtained a weapon, and I have obtained a body. With what should I be angry? 敵器與我身，二皆致苦因；雙出器與身，于誰該當瞋？
Blinded by craving, I have obtained this boil that appears as a human body, which cannot bear to be touched. When there is pain, with whom should one be angry? 身似人形瘡，輕觸苦不堪；盲目我愛執，遭損誰當瞋？
I do not desire suffering; yet, fool that I am, I desire the cause of suffering. When suffering emerges due to my own fault, why should I be angry with anyone else? 愚夫不欲苦，偏作諸苦因；既由己過害，豈能憎于人？
Just as the forest of razor leaves and the birds of hell are brought into existence by my actions, so is this. With whom should I be angry? 譬如地獄卒，及諸劍葉林，既由己業生，于誰該當瞋？
Those who hurt me are impelled by my actions, as a result of which they will go to the infernal realms. Surely, it is I alone who have ruined them. 宿業所引發，令他損惱我，因此若墮獄，豈非我害他？
On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies. 依敵修忍辱，消我諸多罪；怨敵因我忍，墮獄久受苦。
It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry? 若我令受害，敵反饒益我，則汝粗暴心，何故反瞋彼？
If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here? 若我有功德，必不墮地獄。若吾自守護，則彼何所得？
If I were to retaliate, they would not be protected and my conduct would be impaired. Because of that, those in anguish would be lost. 若以怨報怨，則敵不護罪；吾行將退失，難行亦毀損。
Because of its immateriality, the mind can never be harmed by anyone. However, due to its attachment to the body, the mind is tormented by suffering. 心意無形體，誰亦不能毀；若心執此身，定遭諸苦損。
Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry? 輕蔑語粗鄙，口出惡言辭，于身既無害，心汝何故瞋？
Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it? 謂他不喜我；然彼于現後，不能毀損我，何故厭譏毀？
If I am adverse to it because it hinders my material gain, my acquisitions will vanish in this life, but my sin will surely remain. 謂礙利養故；縱我厭受損，吾利終須舍，諸罪則久留。
It is better that I die today, than have a long, corrupt life. For even after living a long time, I shall have the suffering of death. 寧今速死歿，不願邪命活；苟安縱久住，終必遭死苦。
One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment. 夢受百年樂，彼人復甦醒；或受須臾樂，夢已此人覺；
Does happiness return to either once they have awakened? It is the same at the moment of death for one who lives a long time and for one who lives a short time. 覺已此二人，夢樂皆不還。壽雖有長短，臨終唯如是！
Even though I have acquired many possessions and have enjoyed pleasures for a long time, I shall depart empty handed and naked as if I had been robbed. 設得多利養，長時享安樂，死如遭盜劫，赤裸空手還。
What if I destroy vice and perform virtue while living off my acquisitions? Do vice and the destruction of virtue not occur for one who gets angry on account of material gains? 謂利能活命，淨罪並修福；然為利養瞋，福盡惡當生。
If the meaning of my life vanishes, then what is the point of a life that creates only non-virtue? 若為塵俗活，復因彼退墮，唯行罪惡事，苟活義安在？
If you think that your hatred toward one who disparages you is because he dries away sentient beings, why does your anger not arise also when others are defamed in the same way? 謂謗令他疑，故我瞋謗者；如是何不瞋，誹謗他人者？
You have patience toward those who are unkind because their ungracious behavior is directed toward someone else, but you do not have patience toward one who disparages you when he is subject to the arising of mental afflictions. 謂此唯關他，是故吾堪忍；如是何不忍，煩惱所生謗？
My hatred toward those who revile and violate images, stupas, and the sublime Dharma is wrong, because the Buddhas and the like are free of distress. 于佛塔像法，誹詆損毀者，吾亦不應瞋；因佛遠諸害。
As in the preceding case, one should ward off anger toward those who injure spiritual mentors, relatives, and friends, by seeing this as arising from conditions. 于害上師尊，及傷親友者，思彼皆緣生，知已應止瞋。
Harm is certainly inflicted on beings either by sentient beings or non-sentient things. This distress is felt in a sentient being, so endure that pain. 情與無情二，俱害諸有情，云何唯瞋人？故我應忍害。
Some do wrong out of delusion, while others, being deluded, become angry. Among them, whom do we call innocent, and whom do we call guilty? 或由愚損人，或因癡還瞋；此中孰無過？孰為有過者？
Why did I previously act in such a way that now I am harmed by others? All are subject to their actions. Who am I to alter this? 因何昔造業，于今受他害？一切既依業，憑何瞋于彼？
Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other. 如是體解已，以慈互善待。故吾當一心，勤行諸福善。
When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it. 譬如屋著火，燃及他屋時，理當速移棄，助火蔓延草。
Likewise, when the mind burns with the fire of hatred due to attachment, one should immediately cast it aside because of the fear of burning the body of merit. 如是心所貪，能助瞋火蔓，慮火燒德屋，應疾厭棄彼。
If one who is to be executed has his hand amputated and is released, is this unfortunate? If a person is freed from hell by human suffering, is this unfortunate? 如彼待殺者，斷手獲解脫；若以修行苦，離獄豈非善？
If one who is unable to endure even this slight suffering of the present, then why does one not ward off anger, which is the cause of pain in hell? 于今些微苦，若我不能忍，何不除瞋恚——地獄眾苦因？
Thus, solely due to anger I have brought myself into hells thousands of times, and I have not brought about benefit for myself or others. 為欲曾千返，墮獄受燒烤；然于自他利，今猶未成辦。
But this suffering is not of that kind, and it will bring about great benefit. Only delight in suffering that eliminates the suffering of the world is appropriate here. 安忍苦不劇，復能成大利；為除眾生害，欣然受此苦。
If others find pleasure and joy in praising the abundance of someone』s good qualities, why, O mind, do you not praise it and delight in this way, too? 人讚敵有德，若獲歡喜樂；意汝何不讚，令汝自歡喜？
This joy from your rejoicing is a blameless source of happiness. It is not prohibited by the victorious ones, and it is the most excellent way to attract others. 如是所生樂，唯樂無性罪，諸佛皆稱許；復是攝他法。
If you do not like it, thinking that it is a pleasure for that person only, then if you were to stop giving wages and the like, your seen and unseen reward would be destroyed. 謂他獲樂故，然汝厭彼樂；則應不予酬，此壞現後樂。
When your own good qualities are being praised, you want others to rejoice as well. When good qualities of someone else are being praised, you do not want happiness even for your self. 他贊吾德時，吾亦欲他樂；他讚敵功德，何故我不樂？
Upon generating the Spirit of Awakening out of the desire for the happiness of all sentient beings, why are you angry at sentient beings now that they have found happiness themselves? 初欲有情樂，而發菩提心；有情今獲樂，何故反瞋彼？
If you desire sentient beings』s Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored. 初欲令有情，成佛受他供；今見人獲利，何故生嫉惱？
One who nurtures a person who you should nurture is making you a gift. Upon finding a person who supports your family, are you not delighted, but angry? 所應恩養親，當由汝供給；他親既養護，不喜豈反瞋？
What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others』s prosperity have the Spirit of Awakening? 不願人獲利，豈願彼證覺？妒憎富貴者，寧有菩提心？
If someone does not receive that gift and if it remains in the house of the benefactor, then you do not have it anyway. So what use is it to you, whether it is given away or not? 若已從他得，或利在施家，二俱非汝有，施否何相干？
Why would you have him ward off merits, kind people, and his own good qualities? Let him not accept when he is being given something? Say, at what are you angry? 何故棄福善、信心與己德？不守已得財，何不自瞋責？
Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues. 于昔所為惡，猶無憂愧色，豈還欲競勝，曾培福德者？
If something unpleasant happens to your enemy, would your satisfaction make it happen again? It would not happen merely due to your desire, without a cause. 縱令敵不喜，汝有何可樂？唯盼敵受苦，不成損他因。
Even if that suffering were brought about by your desire, why would you take delight in that? If you say it brings you satisfaction, what is worse than that? 汝願縱得償，他苦汝何樂？若謂滿我願，招禍豈過此？
Once I am snagged by this horrible fishhook cast by the fishermen, the mental afflictions, I will certainly be stewed in infernal cauldrons by the guardians of hell. 若為瞋漁夫，利鉤所鉤執，陷我入地獄，定受獄卒煎。
Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being. 受讚享榮耀，非福非增壽，非力非免疫，非令身安樂。
If I recognize my own self-interest, what good is there in that for me? If I want only mental pleasure, I should devote myself to gambling, drinking, and so on. 若吾識損益，讚譽有何利？若唯圖稱心，應依飾與酒。
For the sake of fame, some sacrifice their wealth, and even kill themselves. Yet what good are words? When one dies, who has that pleasure? 若僅為虛名，失財復喪命，譽詞何所為？死時誰得樂？
At the loss of praise and fame, my own mind appears to me just like a child who wails in distress when its sandcastle is destroyed. 沙屋傾頹時，愚童哀極泣；若我傷失譽，豈非似愚童？
Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight. 聲暫無心故，稱譽何足樂？若謂他喜我，彼讚是喜因；
Whether it is for someone else or for me, what good to me is the affection of another? That joy of affection belongs only to that person. Not even a tiny fraction of that belongs to me. 受讚或他喜，于我有何益？喜樂屬于彼，少分吾不得。
If I take pleasure in that person』s pleasure, then I should take it in every single case. Why am I am unhappy when others are made happy through their favor for some one else? 他樂故我樂；于眾應如是。他喜而讚敵，何故我不樂？
Therefore, it is because I am being praised that pleasure arises in me. But due to such absurdity, this is nothing more than the behavior of a child. 故我受讚時，心若生歡喜，此喜亦非當，唯是愚童行。
Praise and so on distract me and remove my disillusionment with the cycle of existence. They stir up jealousy toward gifted people, and anger at their success. 讚譽令心散，損壞厭離心，令妒有德者，復毀圓滿事。
Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell? 以是若有人　欲損吾聲譽，豈非救護我，免墮諸惡趣。
The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage? 吾唯求解脫，無需利敬縛；于解束縛者，何故反生瞋？
How can I hate those who, as if due to the Buddha抯 blessing, block the gate as I seek to enter suffering? 如我欲趣苦，然蒙佛加被，閉門不放行，云何反瞋彼？
It is wrong to feel anger toward someone, thinking that person impedes my merit. As there is no austerity equal to patience, shall I not abide in that? 謂敵能障福；瞋敵亦非當。難行莫勝忍，云何不忍耶？
If on account of my own fault I do not practice patience here, then I myself have created an obstacle when grounds for merit have been presented. 若我因己過，不堪忍敵害，豈非徒自障，習忍福德因？
If one thing does not exist without another, and does exist when the other is present, then that other thing is its cause. How can that be called a hindrance? 無害忍不生，怨敵生忍福。既為修福因，云何謂障福？
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. 應時來乞者，非行布施障；授戒諸方丈，亦非障出家。
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. 世間乞者眾，忍緣敵害稀。若不外施怨，必無為害者。
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. 故敵極難得，如寶現貧舍；能助菩提行，故當喜自敵。
Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him. 敵我共成忍，故此安忍果，首當奉獻彼；因敵是忍緣。
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. 謂無助忍想，故敵非應供；則亦不應供，正法修善因。
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! 謂敵思為害，故彼非應供；若如醫利我，云何修安忍？
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. 既依極瞋心，乃堪修堅忍；故敵是忍因，應供如正法。
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. 本師牟尼說：生佛勝福田。常敬生佛者，圓滿達彼岸。
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? 成佛所依緣，有情等諸佛。敬佛不敬眾，豈有此言教？
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. 非說智德等，由用故云等；有情助成佛，故說生佛等。
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. 懷慈供有情，因彼尊貴故；敬佛福德廣，亦因佛尊貴。
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，應許生佛等。然生非等佛，無邊功德海。
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. 唯佛功德齊；于具少分者，雖供三界物，猶嫌不得足。
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：能生勝佛法；唯因此德符，即應供有情。
Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible? 無偽眾生親——諸佛唯利生。除令有情喜，何足報佛恩？
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. 利生方足報，舍身入獄佛，故我雖受害，亦當行眾善。
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? 諸佛為有情，尚且不惜身。愚癡驕慢我，何不侍眾生？
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. 眾樂佛歡喜，眾苦佛傷悲；悅眾佛愉悅，犯眾亦傷佛。
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. 遍身著火者，與欲樂不生；若傷諸有情，云何悅諸佛？
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! 因昔害眾生，令佛傷心懷；眾罪我今悔，祈佛盡寬恕！
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! 為令如來喜，止害利世間；任他踐吾頂，寧死悅世主。
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，視眾猶如己；生佛既同體，何不敬眾生？
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. 悅眾令佛喜，能成自利益，能除世間苦，故應常安忍。
When some king』s man tyrannized the populace, the farsighted among them cannot retaliate. 譬如大王臣，雖傷眾多人，謀深慮遠者，力堪不報復。
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。
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，吾敵眾依怙，故如民侍君，普令有情喜。
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。
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；然悅諸眾生，終成無上覺。
Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings? 云何猶不見，取悅有情果：來生成正覺，今世享榮耀。
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

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。
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。
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、不厭輪迴苦，頻生強懈怠。
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? 云何猶不知：身陷惑網者，必入生死獄，終至死神口？
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。
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，貪食復耽眠？
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！
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！
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。
Tormented by the recollection of your own vices, hearing the sounds of hell, and befouling your body with excrement out of fear, what will you do when you are so terrified? 憶罪懷憂苦，聞聲懼墮獄，狂亂穢覆身；屆時復何如？
Realizing, “I am like a live fish,” (pulled from the water) your fear is appropriate now. How much more when you have committed vices and face the intense suffering of hell. 死時所懷懼，猶如待宰魚，何況昔罪引，難忍地獄苦。
So, delicate one, you burn even when touched by hot water. Upon performing deeds leading to hell, how will you remain at ease? 如嬰觸沸水，灼傷極刺痛；已造獄業者，云何復逍遙？
You expect results with no effort. So delicate you are, and in so much pain! While in the clutches of death, you act like an immortal. Hey, miserable one, you are destroying yourself! 不勤而冀得、嬌弱頻怨苦、必死猶似仙，定受眾苦煎！
Upon finding the boat of human birth now, cross the great river of suffering. O fool, there is no time for sleep, for this boat is hard to catch again. 依此人身筏，能渡大苦海。此筏難復得，者勿貪眠！
Forsaking the supreme joy of Dharma, which is an endless stream of joy, how can you delight in frivolity and jokes, which are two causes of suffering? 棄舍勝法喜——無邊歡樂因，何故汝反喜，散掉等苦因？
The absence of apathy, the array of abilities such as prudence, self-control, equality between oneself and others, and exchange of oneself for others 忽怯積資糧，習定令自主，自他平等觀，勤修自他換！
Should be practiced without the discouragement of thinking, “how can I possibly attain awakening?” For the truth speaking Tathágata proclaimed this truth: 不應自退怯，謂我不能覺。如來實語者，說此真實言：
“Even those who were gadflies, mosquitoes, bees, and worms attain supreme Awakening, which is difficult to attain, through the power of their effort.” 所有蚊虻蜂、如是諸蟲蛆，若發精進力，咸證無上覺。
Human by birth and capable of knowing what is beneficial and what is not, why could I not attain Awakening as long as I do not forsake the guidance of the Omniscient One? 況我生為人，明辨利與害，行持若不廢，何故不證覺？
If I fear, thinking, “I shall have to sacrifice my arms, legs, and the like,” I may confuse the important with the insignificant due to my lack of discrimination. 若言我怖畏，須舍手足等；是昧輕與重，愚者徒自畏。
For countless millions of eons I shall be cut, pierced, burned, and split open many times, but awakening will not occur. 無量俱祇劫，千番受割截、刺燒複分解，今猶未證覺。
However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an imbedded splinter. 吾今修菩提，此苦有限期；如為除腹疾，暫受療割苦。
All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured. 醫皆以小苦，療治令病除；為減眾苦故，當忍修行苦。
Although such treatment is customary, the Supreme Physician does not give it. He cures chronic diseases with gentle treatment. 凡常此療法，醫王不輕用；巧施緩妙方，療治眾痾疾。
At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one』s own flesh. 佛初亦先行，菜蔬等布施；習此微施已，漸能施己肉。
When insight arises that ones own flesh is like the vegetable, then what difficulty is there in giving away one』s own flesh and bone? 一旦覺自身，卑微如菜蔬，爾時舍身肉，于彼有何難？
On account of abandoning vices, one does not suffer, and on account of being wise, bodily pain is due to sinful actions. 身心受苦害，邪見罪為因。惡斷, 則無苦，智巧故無憂。
The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others? 福德引身適，智巧令心安；為眾處生死，菩薩豈疲厭？
Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Sravakas. 以此菩提心，能盡宿惡業，能聚福德海；故勝諸聲聞。
Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy? 故應除疲厭，馭駕覺心駒，從樂趨勝樂；智者寧退怯？
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. 為辦有情利，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。
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. 為除惰障故，巧施四助力，以慢喜舍欲，勤奮增精進。
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。
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？
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，自他眾功德！成此一一德，須修一劫海。
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！
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；
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。
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；誰復舍信樂？
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，根本為信樂。信樂本則為：恆思業因果。
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。
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。
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。
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；光照白蓮啟，托出妙色身，成佛前子。
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. 因昔眾惡業，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。
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。
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，自忖應為否？不宜暫莫為，為已勿稍退。
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. 退則于來生，串習增罪苦；他業及彼果，卑劣復不成。
One should apply self-confidence to these three: actions, secondary mental afflictions, and ability. “I alone should do it” expresses self-confidence with regard to action. 于善斷惑力，應生自信心。吾應獨自為，此是志業慢。
This world overwhelmed by mental afflictions is incapable of accomplishing its own self-interest. Therefore, I must do it for them. I am not as incapable as the world is. 世人隨惑轉，不能辦自利。眾生不如我，故我當盡力。
Why should someone else do inferior work while I stand by? If I do not do it out of pride, then it is better to let my pride be destroyed. 他尚勤俗務，我怎悠閒住？亦莫因慢修，無慢最為宜。
Even a crow behaves like a garuda when attacking a dead water snake. If my mind is weak, even a small adversity is troubling. 烏鴉遇弱蛇，行勇如大鵬；信心若怯懦，反遭小過損。
When one is made powerless by despondency, adversities are easily caused, but one who is uplifted and zealous is invincible even in the face of great adversities. 怯懦舍精進，豈能除福貧？自信復力行，障大亦無礙。
Therefore, with an unswerving mind, I shall bring disaster to adversity. For as long as I am conquered by adversities, my desire for victory over the three worlds is ludicrous. 故心應堅定，奮滅諸罪墮；我若負罪墮，何能超三界？
I should overcome everything and not be overcome by anything. I should acquire this self-confidence, for I am a Child of Lions, the Jinas. 吾當勝一切，不使惑勝我。吾乃佛獅子，應持此自信。
Beings who are overcome with pride are wretched and not self-confident; they are under the power of the enemy, pride. A self-confident person does not succumb to the power of the enemy. 屈就我慢者，非具自信心。勇者不屈撓，慢者制于慢。
Led by pride to miserable states of existence, they are devoid of joy even in human life. They are slaves who eat others』s morsels, stupid, ugly, and feeble. 因慢生傲者，將赴惡趣道。人間歡宴失，為僕食人余；
They are despised everywhere, puffed up with pride, and miserable. If they are included among the self confident, they are pitiable. Say, of what kind are they? 蠢丑體虛弱，輕蔑處處逢。傲慢自負者，豈入自信數？堪憐寧過此？
They are self confident and victorious heroes who bear their self-confidence in order to conquer the enemy, pride. Upon killing that growing enemy, pride, they demonstrate the fruit of their victory to the world as they please. 為勝我慢敵，堅持自信心；此乃勝利者、英豪自信士。若復真實滅，暗延我慢敵，定能成佛果，圓滿眾生願。
Abiding amidst a multitude of mental afflictions, one should be vigorous in a thousand and unconquerable by the hosts of mental afflictions, like a lion by a herd of deer. 設處眾煩惱，千般須忍耐，如獅處狐群，不遭煩惱害。
Even in great troubles, the eye does not perceive flavor. Likewise, upon encountering difficulty, one should not be overcome by mental afflictions. 人逢大危難，先護其眼目；如是雖臨危，護心不隨惑。

吾寧被燒殺，甚或斷頭顱，然終不稍讓，屈就煩惱敵；一切時與處，不行無義事。

One should diligently apply oneself to the action in which one engages. Intoxicated by that action, one should be of an insatiable mind, like one striving for the satisfaction of the result of a game. 如童逐戲樂；所為眾善業，心應極耽著，樂彼無饜足。
An action is performed for the sake of happiness, and yet happiness may or may not occur. But how can one who delights in action itself be happy when inactive? 世人勤求樂，成就猶未定，二利能得樂，不行樂何有？
In the cycle of existence, there is no satisfaction in sensual desires, which are like honey on a razors edge. How can there be satiation with the nectar of merits, which are sweet in their maturation and beneficial? 如童嗜刃蜜，貪欲無饜足；感樂寂滅果，求彼何需足？
Therefore, even upon the completion of an action, one should immerse oneself in it again, just as an elephant, scorched by the midday sun, immediately approaches a lake. 為成所求善，歡喜而趣行；猶如日中象，遇池疾奔入。
And when one』s strength begins to decline, one should quit so that one can re-engage later. When a task has been well completed, one should leave it with the desire for more and more. 身心俱疲時。暫舍為久繼。事成應盡舍，續行余善故。
One should ward off the blows of mental afflictions and severely attack them, as if engaged in a sword-combat with a trained enemy. 沙場老兵將，遇敵避鋒向；如是回惑刃，巧縛煩惱敵。
Just like one would quickly, fearfully pick up a dropped sword, so one should pick up the dropped sword of mindfulness, while bearing the hells in mind. 戰陣失利劍，懼殺疾拾取；如是若失念，畏獄速提起。
Just as a poison spreads throughout the body once it has reached the blood, so does a fault spread throughout the mind once it has reached a vulnerable spot! 循血急流動，箭毒速遍身；如是惑得便，罪惡盡覆心。
A practitioner should be like someone carrying a jar of oil while under the scrutiny of swordsmen, careful of stumbling out of fear of death. 如人劍逼身，行持滿缽油，懼溢慮遭殺；護戒當如是。
Therefore, just as one quickly jumps up when a snake creeps into one』s lap, so should one swiftly counteract the advent of drowsiness and sloth! 復如蛇入懷，疾起速抖落；如是眠懈至，警醒速消除。
At every single disgrace, one should burn with remorse and ponder: “How shall I act so that this does not happen to me again? 每逢誤犯過，皆當深自責，屢思吾今後，終不犯此過。
One should seek for companionship or for an appointed task with this motive: “how may I practice mindfulness in these circumstances?” 故于一切時，精勤修正念；依此求明師，圓成正道業。
Bringing to mind the teaching on conscientiousness, one should arouse oneself so that one is always prepared before encountering a task. 為令堪眾善，應于行事前，憶教不放逸，振奮歡喜行。
Just as cotton is swayed in the direction of the winds coming and going, so should one surrender oneself to one』s enthusiasm, and in this way one』s supernormal powers will thrive. 如絮極輕盈，隨風任來去；身心若振奮，眾善皆易成。

開佛知見，示佛知見，使悟佛知見，入佛知見也。