《入菩薩行論》– 寂天菩薩 造頌

BODHICHARYAVATARA — Santideva

中譯文為如石法師所譯第五版

English version:

Santideva’s Bodhicharyavatara. 1990. New Delhi: Aditya Prakshan, (translated into English by Parmanada Sharma, with the orginial Sanskrit)

第六品 安忍

VI. KSANTI-PARMITA

Perfection of Forbearance

1. 一嗔能摧毀 千劫所集施 供養善逝等 一切諸善行
Anger destroys all wholesome conduct, such as charity and Buddha-worship, collected during thousands of aeons.

2. 罪惡莫過嗔 難行莫勝忍 故應以眾理 努力修安忍
There is no sin greater than hatred and no penance greater than forbearance. Therefore, forbearance should be practiced with constant effort in various ways.

3-5. 若心執灼嗔 意即不寂靜 喜樂亦不生 不穩不成眠
有人以利敬 恩施來依者 施主若易嗔 反遭彼殺害
嗔令親友厭 雖施亦不依 總之有嗔恚 安樂不久住
The mind does not experience peace, nor the joy of love, nor sleep nor patience, as long as the barb of hatred is embedded in the heart.Those whom he obliges with benefits and who are entirely dependent on him, -even such (servants etc.) become ready to kill a master who harbours hatred (for them).From such a one, even friends get scared. Inspite of his charity, he is not ministered to (by them). In brief, nobody can stay happy while harbouring anger.

6. 嗔敵能招至 如上諸痛苦 精勤滅嗔者 享樂今後世
Hence this enemy called anger is at the root of all sufferings. He who destroys anger steadfastly will even be happy here and here-after.

7. 強行我不欲 或擾吾所欲 得此不樂食 嗔盛毀自他
Hatred, by getting the food of ill-will through the practicing of undesirable conduct and (from) hindrance to desirable conduct, gets head-strong and destroys me.

8. 故應盡斷除 嗔敵諸糧食 此敵唯害我 更無他餘事
Therefore, I will totally destroy this food of my enemy, for it has no other function but to kill me.

9. 遭遇任何事 莫擾歡喜心 憂惱不濟事 反失諸善行
Even if the worst befalls me, I should not disturb my mental happiness. There is no good in ill-will or anger; (instead) it diminishes wholesome karma.

10. 若事尚可救 雲何不歡喜 若已不濟事 不樂有何益
If remedy is possible, what use is ill-will there? If no remedy exists, ill-will will be of no avail.

11. 不欲吾與友 歷苦受輕蔑 粗言不雅語 於敵則反是
For loved ones and for one’s own self, one wishes no suffering, no humiliation, no harsh words, and no disrespect. But, for one’s enemies, it is the opposite of all this.

12. 樂因何其微 苦因極繁多 無苦無出離 故心應堅忍
Happiness is attained but rarely. The state of suffering is constant. ‘Dukha’ is also the means to find release from ‘samsara’ Therefore, O mind! Be firm (to face dukha).

13. 苦行伽那巴 無端忍燒割 吾今求解脫 何故反畏怯
The worshippers of Durga and the people of Karnatka fruitlessly endure the agony of burning and piercing their limbs in order to attain ‘mukti’ or emancipation: why should I, then, be a coward?

14. 習久不成易 此事定非有 漸習小害故 大害亦能忍
There is nothing which is difficult to practice. Therefore, through the practice of a little suffering, great agony or ‘maha-vyatha’ can also be endured.

15. 蛇及虻蚊噬 饑渴等苦受 乃至疥瘡等 豈無此苦受
Why don’t you see the fruitless pain caused by such things as the bite of a snake or an insect or by hunger and thirst or by rashes?

16. 於寒暑風雨 病纏捶打等 不宜太嬌弱 若嬌反增苦
One should not act soft in the face of suffering caused by cold, heat, rain, wind, road, disease, fetters and floggings etc. otherwise the suffering will multiply.

17-18. 有人見己血 反增其堅勇 有人見他血 驚慌復悶絕
此二分別由 堅毅怯弱致 故應輕害苦 莫為諸苦毀
Some feel especially emboldened to see their own blood, while others almost faint on seeing other’s blood.Such reaction comes from the strength or timidity of the mind. Therefore one should not be affected by suffering by regarding it as insurmountable. 19-20. 智者縱歷苦 不亂心澄明 奮戰諸煩惱 雖生多害苦
然應輕彼苦 力克貪嗔敵 勝彼乃勇士 其餘唯殺尸
The wise one should not disturb the even tenor of his mind even in distress. Life is like a war with ‘klesas’ and, in war, suffering is but natural.They alone are victorious warriors who, braving enemy onslaught on their chest, defeat him. Others only slay slain corpses.21. 苦害有諸德 厭離除驕慢 悲愍生死眾 羞惡樂善行
Dukha has another quality: it eradicates arrogance through (a feeling of) disheartenment, (and creates a feeling of) compassion for beings, fear of evil and devotion to Lord Buddha.

22. 不嗔膽病等 痛苦大淵藪 雲何嗔有情 彼皆緣所成
I do not feel angry with heat etc. (i.e. the humours of the body) even though they cause much suffering to me. Then, why feel angry with animate beings who too cause suffering owing to their conditioned behaviour.

23-24. 如人不欲病 然病乃湧現 如是不欲惱 煩惱強生起
心雖不思嗔 而人自然嗔 如是未思生 彼嗔猶自生
Just as pain arises even when not wished for, likewise anger arises forcibly even when not wished for.
A person gets angry easily even when thinking: ‘I will not get angry’; nor is anger generated by thinking: ‘I will get angry’.
25. 所有一切過 種種諸罪惡 彼皆緣所生 全然非自力
Whatever the various crimes and sins, -all arise through the force of conditioned behaviour; they are not independent inthemselves.

26. 彼等眾緣聚 不思將生嗔 所生嗔惱等 亦無已生想
With the presence of even these conditional ingredients, there is no consciousness (among them) of their generating such feelings; nor is there any consciousness in the (dukha) so born as to the cause of its birth.

27. 縱許有主物 施設所謂我 主我不思故 將生而生起
That which is regarded as supreme and that which is imagined as ‘atma’ or self, -these two do not arise after purposely thinking: ‘I shall arise’.

28. 不生故無果 常我欲生果 則於境恆散 彼執永不止
Because it is unborn and non-existent, what wish can it have to produce (anything)? Also, it can have no desire to resist if it is totally absorbed in (material) objects.

29. 彼我若是常 無作如虛空 縱遇它緣時 不動無變異
The ‘atma’ is ever non-conscious like the sky and non-active too. And, that which is immutable cannot have any function even in conjunction with the ‘prtyayas’ or conditional behaviour.

30. 作時亦如前 則作有何用 謂彼作即此 我作何相關
That which remains the same even which acting, what has that to do with action or ‘kriya’? ‘This is the action of the self’: how can then such link be established (with the ‘atma’)?

31. 是故一切法 依他非自主 知已不應嗔 如幻如此事
Thus everything is dependent. That which is (apparently) independent is also not independent (of its cause). Who would, then, get angry with feelings which are unreal and causal.

32. 由誰除何嗔 除嗔不應理 依彼斷諸苦 故非不應理
Thinking as to who wards off whom, it is not appropriate even to ward off or restrain. However, restraining and warding off is permissible in matters where suffering is lessened through restraining (delusions).

33. 故見怨或親 非理加害我 思此乃緣生 如是應樂住
Thus, when seeing a foe or a friend committing an unjust act, one should feel happy, believing that the person is acting in that manner owing to such an action arising from such a cause.

34. 若苦由自取 世皆不欲苦 是則諸有情 應皆無苦楚
If all bodies could function of their own sweet wish, there would be no dukha in the world, because nobody wants to be unhappy.

35-36. 或因己不慎 以刺自戮傷 或為得婦心 憂傷復絕食 自縊或縱崖 服毒不宜食 以非福德行 於己作損傷
People create obstacles for themselves through such unwise conduct as (torturing themselves) with thorns etc., or they, out of desire for women and wealth and such other things, starve and fast.There are others who harm themselves by hanging or by leaping down a cliff or by taking unwholesome food or poison. Others harm themselves by their unwholesome conduct. 37-38. 自惜性命者 因惑尚自盡 爾時於他身 雲何能不損 於彼生煩惱 而行殺我者 慈悲縱不起 生嗔亦非當
Thus, if people can destroy their own dear selves under the effect of klesas, how can they have detachment from doing ill to other beings.Why should one feel angry if one cannot feel compassionate towards people who are mad under the influence of klesas and have sucidial impulses?39. 設若害他人 乃愚自本性 嗔彼則非理 如嗔燒性火
If it is the nature of the ignorant (fools) to do mischief towards others, anger is uncalled for towards them as in the case of fire for its burning (nature)

40. 若過是偶發 有情性乃賢 則嗔亦非理 如嗔煙蔽空
Beings, by nature, are fair-minded and the fault (in them) is temporary. Even so, anger against them is not justifiable just as bitter smoke in the sky (is not the sky’s permanent feature).

41. 杖等親為害 若嗔使杖者 彼復嗔使敵 定應嗔其嗔
If, leaving aside the main thing like the sick etc., I get angry with the user (of the stick), -(know that) even he is by hatred incited. So, the proper thing for me would be to hate hatred itself.

42. 我昔於有情 曾作如是害 故害有情者 我應受此損
I must have inflicted similar pain on beings earlier. Therefore, this (present) suffering is justifiably my lot.

43. 彼器於我身 二者皆苦因 雙出器與身 於誰該當嗔
His weapon and my body are both the cause of dukha. He bore the weapon and I the body. With whom should I get angry?

44-45. 身似人形瘡 輕觸苦不堪 盲目我愛執 遭損當嗔誰 愚夫不欲苦 偏愛諸苦因 既由己過害 豈能嗔於人
When I posses this swollen abscess of a human body, – which is not touchable being painful, blind with desire, – with whom should I get angry? I do not want dukha, but foolishly do I hanker after its cause. Hence why get angry with someone else when one suffers because of one’s own fault?46. 譬如諸獄卒 乃諸劍葉林 既由己業生 於誰該當嗔
Like a forest of sword-sharp leaves and hell-birds, my sufferings are born of my own karma. With whom should one get angry?

47. 宿業所發動 令他損惱我 因此若墮獄 豈非我害他
Those who do me harm have, in fact, come into being through the incitement of karma performed by me (in previous lives). Now they will be consigned to hell and I alone will be responsible for their damnation.

48. 依彼修忍辱 消我諸多罪 彼等依我者 墮獄久受罪
Dependent on these (i.e. my tormentors) my own evil karma is diminished through forbearance, but they are heading for hells of interminable tortures.

49. 若吾傷害彼 彼反饒益我 則汝粗暴心 何故反嗔彼
I am their ill-doer while they are my benefactors. O evil mind! Why do you, then get angry by making a wrong distinction (between yourself and others)?

50. 若我有功德 則不趨地獄 若吾自守護 則彼何所得
If I do not go to hells owing to the quality of my aim (i.e. forbearance), how will it be with these even though I have saved my own self?

51. 若以害回報 則彼不護罪 吾行亦退失 難行將損毀
If I were to return harm for harm towards them, that would not save them; (on the other hand) such conduct would undermine my own ‘carya’ or practice and that is how noble practitioners are destroyed.

52. 心意無形體 誰亦不能壞 若心著此身 則遭諸苦損
Mind being incorporeal cannot be destroyed by anybody anywhere. It is the mind’s attachment with the body that becomes the cause of (mental) suffereing.

53-54. 輕蔑及粗語 並諸惡名稱 於身若無害 心汝何故嗔 謂他不喜我 然彼於現後 不能毀損我 何故厭棄彼
Insult, harsh words, ill-repute – these do not harm the body. Then, why do you, O mind! Get angry with these things?Is others’ unkindness towards me going to devour me in this life or the next that I so much spurn it? 55-56. 謂礙利養故 縱我厭受損 吾利終將舍 諸罪則久留 寧今速死歿 不願邪命活 似此縱久住 終必遭死苦
If I do abhor them (i.e. unkind acts) for the reason that they are contrary to my interest or gain, – well, all gain is bound to perish here itself whereas my ‘papa’ will surely stay (hereafter).It is, therefore, better for me to die today (without making any gains) than live a long life of falsehood (mithya). For, even while living for a long time, the ordeal of death will still be there for me.57-58. 夢受百年樂 彼人復蘇醒 或受須臾樂 頃刻此人醒 醒已此二人 夢樂皆不還 壽雖有長短 臨終唯如是
He who wakes up from a dream after enjoying pleasures for a hundred years and he who wakes up after enjoying for a moment –
Joy vanishes for both, at waking, in the same fashion. The same similitude is applicable to the time of death both for the long-lived and the short-lived.

59. 設得多利養 長時受安樂 死時遭盜劫 裸體空手還
Even after gaining a lot of gains and enjoying a lot of pleasures for a long time, I shall depart from this world like one dispossessed (by thieves), – empty-handed, naked.

60. 謂利能活命 避惡並修福 若為利養嗔 福盡惡當生
Therefore, I shall gainfully lead my life performing ‘punya’ and destroying ‘papa’. If I indulge in anger for the sake of gains, I shall only be destroying my ‘punyas’.

61. 若以某物活 復因彼退墮 唯行罪惡事 苟活有何益
If the purpose for which I live perishes, what use is such a life, which only spells ‘asubha’ or evil?

62. 謂謗令他疑 故嗔謗我者 如是何不嗔 誹謗他人者
I feel angry with a person who denigrates me (avarna-vadi) because, in this manner, he causes harm to beings. Then, why is (similar) anger not born for one who denigrates others?

63. 謂此唯關他 是故汝堪忍 如是何不忍 煩惱所生謗
If forgiveness can be practiced in respect of uncharitable behaviour related to others, why not practise similar forbearance towards one’s denigration by people?

64-65. 佛像塔正法 誹謗摧毀者 我為不應嗔 佛等無害故 諸害上師者 及害親友者 思彼皆緣生 知已應止嗔
Anger is not proper for me even against those fanatics who destroy holy images, reliquaries and noble dharma, because the Buddhas are ever beyond pain.Anger should also be warded against even those who do wrong towards the preceptors, towards relatives and dear ones, knowing that their action is born of a previous cause or ‘pratyaya’.66. 情與無情二 俱害諸有情 雲何唯嗔人 故我應忍害
Suffering for beings is destined both from animate and inanimate creation. Therefore, why have malice only towards animate beings? Forgive them also for the pain they cause.

67. 或由愚行害 或由愚而嗔 此中孰無過 孰為有過者
Some commit wrong through ignorance, others get angry over it through ignorance. Whom should we hold guilty and whom not guilty?

68-69. 因何昔造業 於今受他害 一切既依業 憑何嗔於彼 如是知見已 以慈互善待 故吾當一心 勤行諸福善
Why did I perform those actions previously for which others are now causing me harm? All are linked with karma. Who am I to disregard it or reverse its result?Having understood this, I should so strive for doing ‘punya’ or noble deeds that all will become loving hearts among themselves. 70-71. 譬如屋著火 燃及他屋時 助火蔓延草 理當速棄彼 如是心所貪 能助嗔火蔓 慮火燒德屋 應疾厭棄彼
When fire from a house on fire enters another house, the straw etc. lying there have to be removed by dragging away.Even so, when the mind is burning with attachment to the fire of hatred, it has to be given up at that very moment lest the body burns away (with the fire of ‘dvesa’).72. 如彼待殺者 斷手獲解脫 若以人間苦 離獄豈非善
If a person, condemned to death, is let off only after the amputation of a hand, what wrong is there? Similarly what is wrong in a person being saved from consignment to hell by only undergoing pain (in life).

73. 於今些微苦 若我不能忍 何不除嗔恚 地獄眾苦因
If you are unable to bear even this little suffering today, why don’t you restrain yourself from anger in order to save yourself from the tortures of hell.

74-75. 為欲曾遷返 墮獄受火燒 然於自他利 吾猶未成辦 此苦不如是 且能成大利 為除眾生害 欣然受此苦
I have suffered the tortures of hell a thousand times merely for (my) anger’s sake. Neither for my own sake nor for other’s sake did I ever endure them.If one practises the Great Purpose (i.e. the bodhisattva path), the misery endured will not be that serve. It is only proper to feel joy in the suffering that helps remove the suffering of others.76-77. 人贊敵有德 若獲歡喜樂 意汝何不贊 令汝自歡喜 如是所生樂 唯樂無性罪 諸佛皆稱許 亦是攝他法
If somebody feels happy in exaggeratedly praising someone else’s qualities, why don’t you also, O mind! feel happy in praising such a person?This pleasure of praising other’s qualities is harmless and also a source of joy. It is a pleasure not prohibited by the excellent ones. It is also a good means to attract others.

78-79. 謂他獲樂故 然不欲彼樂 則應不支薪 此壞現後樂 他贊吾德時 吾亦欲他樂 贊敵功德時 何故我不樂
If you, (thinking that it only places them, i.e. the persons praised), don’t like such conduct, you will forfeit all your reward here and hereafter as when not paying wages to your servant (for the work done).When your own qualities are being praised, you want others to be pleased with it. However, when others’ qualities are being praised even you yourself do not feel pleased.80-81. 初欲有情樂 而發菩提心 有情今獲樂 何故反嗔彼 初欲令有情 三界供佛果 今見劣利敬 何故起憂惱
Having attained ‘bodhichitta’ with the desire to make all beings happy, why do you feel angry towards them if they by themselves gain some happiness?If you desire all beings to attain the bodhisattva status as in the three worlds revered, why do you burn (with jealousy) to see them others receive even this modicum of respect?

82-83. 所應自撫養 是應汝施給 若令他人養 不喜豈反嗔 不願彼獲利 豈願彼證覺 嗔彼富貴者 豈有菩提心
He who supports a person to be looked after by you is, in fact, helping you. Would you be not happy rather than angry to have such a supporter of the family?How can he, who desires bodhi for all beings, grudge them this little joy? And, how can he himself attain bodhichitta when he gets angry over other’s happiness?84. 若彼從他得 或利在施家 既俱非汝有 施不施何干
If a person does not receive an object (meant to be gifted to him), it lies with the donor in his house. It certainly will not come to you. Then, why worry whether the object is given away or not.

85. 何故棄福德 信心與己德 不守己得財 汝何不嗔己
Why sacrifice your own ‘punya’ and good name (by being jealous of others’ respect and fame)? Why don’t you get angry with yourself for not accepting what you can gain?

86. 非但汝不憂 昔日所為惡 豈欲竟勝彼 昔培福者乎
You do not ponder over the unmeritorious deeds or ‘papa’ done by you, but you compete (in envy) with others in the meritorious deeds they have done.

87-88. 縱令敵不喜 汝有何可樂 唯盼敵受苦 不成損他因 汝願縱得償 他苦汝何喜 若謂滿我願 更無餘能毀
Even if your enemy is hurt, what happiness can it give you? Your merely wishing him to be harmed will not become the cause of his hurt.And, even if he is harmed by your wish, what happiness can it give you? If your aim is joy out of others’ pain, what could be more wretched than that? 89-90. 若為惑漁夫 利鉤所鉤執 陷我於獄瓶 定受獄卒煎 受贊享榮耀 非福非長壽 非力非無病 非令身安樂
This hook of klesas (like that cast by a fisherman) is indeed terrible. Caught in it the messengers of death will take you away to such hells as the ‘kumbhi’.Praise, fame and honour will not contribute either to one’s ‘punya’ (merit), or ‘ayu’ (life) or ‘bala’ (prowess) or ‘arogya’ (health) or ‘kaya-sukham’ (physical joy).91. 若吾識自利 贊譽有何益 若唯圖暫樂 應依飾等酒
If, knowing one’s purpose, one were to believe that these things (i.e. praise etc.) can be helpful in the pursuit of the aim, one could as well gain it (i.e. temporary joy) through drinking and gambling.

92. 若但為名聲 失財復喪命 語詞有何用 死時誰得樂
Some (foolish) people, for the sake of fame, lose all their wealth and also kill themselves. Are words (of praise) to be devoured? What joy can they give to a person after death?

93. 沙屋傾頹時 愚童哀極泣 如是傷失譽 吾心似愚童
Just as a child wails with anguish when his sand-house is broken, so does my mind appear to me at the loss of praise and fame.

94. 聲暫無心故 受贊何足樂 若謂他喜我 彼贊是喜因
Since words are inanimate, it is impossible that they could be capable of praising me but, because they please the other person (in praising me), I too love this flattery.

95-96. 贊吾或他喜 於我有何益 喜樂屬於彼 少分吾不得 若因彼而樂 一切應如是 何故於敵贊 他樂我不樂
Whether praise is for someone else or for me, what difference does it make? As the pleasure is entirely his (who praises), I cannot even derive a small portion of it.If I feel happy in his happiness, I should feel happy in all cases and towards all people. But, why do I not feel happy about something which makes them happy?97. 故謂已贊我 心若生歡喜 此喜亦非當 唯是愚童行
‘I am being praised’, – this feeling generates happiness in me. However, this is a foolish feeling as it is unconcerned with others’ happiness.

98. 贊譽令心散 破壞厭離心 令妒有德者 復毀圓滿事
Praise etc. destroy my peace (of mind) as also my disillusion about samsara. They create (a sense of) mischievousness towards those of noble qualities and destroy the accumulation of merit.

99-100. 現前若有人 欲損我聲譽 彼豈非救我 免墮諸惡趣 吾唯求解脫 勿需利敬縛 解我束縛者 何故反嗔彼
Therefore, those who are ranged against me in order to demolish my praise etc. are, in fact, saving me from falling into lower states.When my objective is ‘mukti’ or emancipation, it is improper for me to be bound by ties of gain and honour. What hatred, therefore, can I have for those who release me from these ties?101. 如吾欲趣苦 然蒙佛加被 閉門不放行 雲何反嗔彼
Those who have shut against me (by upbraiding my desire for praise) the door (of my fall) which I was keen to enter, are like the boon of Buddha. Why then harbour hatred for them?

102-103. 若謂能障福 嗔彼亦非當 難行莫過忍 雲何不忍耶 若吾因己過 不堪忍彼敵 是則徒自障 習忍福德因
‘Such and such has retarded my (progress to) ‘punya’, -is not justified even towards such a person. There is no ‘tapas’ or penance like ‘ksanti’ and here is an opportunity to practice it as provided by such people.Because of my faults I do not forgive such a one (i.e. the critic). So, it is I who have myself created a hurdle (to attain merit) when the cause for ‘punya’ is available.104. 無害忍不生 怨敵生忍福 既為修福因 雲何謂障福
That which does not occur without something and with that ‘something’ it exists, -that alone is its cause. How can that be termed as an obstacle.

105. 應時來乞者 非行布施障 授戒諸堪布 亦非障出家
If a beggar arrives at the time of alms-giving, he is no obstacle. And, if an initiate arrives (when someone is being ordained), he is no obstacle (in the path of initiation).

106-108. 世間乞者眾 忍緣敵害稀 若不誰施害 必無來害者 故敵如家寶 毋須費力得 能助菩提行 故當喜自敵 敵我共成忍 故此安忍果 首當奉獻彼 因敵是忍緣
Beggars are plenty in the world but ill-doers (among them) are rare. If I am harmless (towards others), who will harm (me)?So, like a treasure appearing in a house without any effort for it, I should love my enemy for his being helpful in my ‘bodhi-charya’.As they are the cause of help and not hindrance, forgiveness should be practiced by me (towards tham); they are the first to deserve forbearance (on my part) for this reason.

109. 謂無助忍想 故敵非應供 是則不應供 正法修善因
If the enemy is not to be respected because (the bodhi-sattva’s) practice of forgiveness is not his intention, so also why should holy dharma be venerated as being ‘achita’ or unconscious in respect of achieving perfection (‘siddhi’)?

110-111. 謂彼思為害 故敵非應供 倘如醫利我 雲何修安忍 既依極嗔心 方能修堅忍 唯敵是忍因 應供如正法
‘He intends harm’ – if that is the reason for not respecting an enemy, how else can I (who am determined to do good to beings like a good physician) have forbearance?Forbearance is born only from dependence upon one with an evil intention. So, he alone is the ‘hetu’ or cause of forgiveness and, therefore, worthy of respect like the holy dharma.112. 是故牟尼說 生佛勝福田 常敬彼二者 圓滿到彼岸
The Sakya-muni has said that the ‘sattva-kshetra’ and the ‘buddha-kshetra’ are equivalent, because many sadhakas attained total perfection by worshipping both these.

113-114. 修法所依托 有情等諸佛 敬佛不敬眾 豈有此言教 非說智德等 由果故雲等 有情助成佛 故彼二相等
The attributes of Buddha-dharma are easily attainable from the sattvas and the jinas. Then, why not have the same reverence for sentient beings as for the conquerors.The two are identical not in quality but the fruit of their intentions. Therefore, their significance is the same and they are classed as equal.115-116. 懷慈供有情 因彼尊貴故 敬佛福德廣 亦因佛尊貴 助成修佛份 故許二相等 然彼非等佛 無邊功德海
The ‘mahatamya’ or significance of beings arises from reverence towards innumerable creatures through the practice of ‘maitri’ and ‘karuna’. The eminent significance of the Buddha lies in the ‘punya’ born of their grace.Hence equivalence lies only in the context of the generation of ‘buddhattva’; otherwise they are no equals of the Buddhas who are the oceans of many excellences.

117-118. 唯佛聚德齊 於具少分者 雖供三界物 猶嫌不得足 能生勝佛法 有情有此分 唯因此德符 即應供有情
Even if an iota of that excellence which is found in the Buddhas, is seen in a being, the three worlds would be insufficient to offer veneration to such a one.A noble portion of the awakening of ‘buddhattva’ or Buddha-attributes is present in the beings. Because of this identity of a portion, reverence for beings is necessary.119. 無偽眾生親 諸佛利無邊 除令有情喜 何能報佛恩
What other repayment of debt can be made to (our) guileless friends i.e. Buddhas and bodhisattvas, – doers of immense good to us, – except by revering sentient beings?

120. 利生方足報 舍身入獄佛 故我雖受害 亦當行眾善
For the sake of those beings for whom the bodhisattvas tear apart their bodies and enter the ‘avichi’ hell, only noble conduct should be pursued even if they perpetrate great wrong.

121. 諸佛為有情 尚且不惜身 愚痴較慢我 雲何不侍眾
When my masters give up even their bodies gladly for others’ sake, why do I behave like a fool-hardy egoist towards them and not act like an obedient servant?

122-123. 眾生樂故佛歡喜 眾生遭害諸佛慍 有情欣喜佛悅樂 冒犯有情亦傷佛 猶如身上遍著火 雖與諸欲意不樂 如是若傷諸有情 則無取悅諸佛方
They, in whose happiness the bodhisattvas feel happy and in whose sorrow they feel sad, it is through pleasing them that all bodhisattvas are pleased and through harming them they are hurt.Just as a person, whose body is with fire ablaze, can derive no pleasure from any of the sense objects, so also there can be no joy for the compassionate ones when others with pain are afire.124-125. 因我昔是害眾生 令大悲佛心不悅 眾罪我今一一悔 祈佛慈悲盡寬恕 為令如來歡喜故 從今止害利世間 眾生鞋雖踐吾頂 寧死亦悅世間主
Thus, whatever wrongs have been done by me, the tormentor of beings, I make a clean breast of them today before the Compassionate Ones that they may forgive me for causing them displeasure.Today, I assume the role of a servant for propitiating the Tathagatas. Let masses of men put their feet on my forehead or even kill me. May the Lords of the world be pleased.

126-127. 彼大悲佛已無疑 視諸眾生猶如己 故見有情即佛體 如是何不敬眾生 悅眾能令如來喜 成辦自利不離此 除世間苦亦即此 故我應常行此事
Undoubtedly this entire creation is regarded as their own self by the Compassionate Ones. Therefore, look on them now as Buddha-forms alone. What disrespect could be there for them?This (approach) pleases the Tathagatas and completely fulfils a personal purpose: it dispels the dukha of the world. Therefore, let that alone be my resolve.128-130. 譬如大王臣 雖傷眾多人 然有遠見者 力堪不報復 因彼力非單 王勢即彼援 害者力非弱 不應輕忽彼 悲佛與獄卒 吾敵救援者 如民侍暴君 普令有情喜
For example, if some king’s man troubles a citizen, the far-sighted citizen is unable to oppose him (for fear of punishment).The citizen knows that the official is not alone but is backed by the power of the king. Therefore, do not disregard even the weak,because his support is that of all the hell-guardians as also of the Compassionate Ones. So one must propitiate all ‘sattvas’ like one would the servant of a terrible king.

131-132. 暴君縱生嗔 不能令遭致 犯有情所生 地獄諸過害 如是王雖喜 然彼不能與 悅有情所得 成滿正覺果
Moreover, what could an angry king do that could cause such hell-terrors as are experienced only through practicing hatred towards beings.If pleased, what could the king give that could equal bodhisattva-hood which can be experienced only through making the beings happy.

133-134. 取悅有情果 未來成正覺 今世享榮耀 吾今何不見 輪回因忍得 美貌無病苦 享譽與長壽 樂等轉輪王
Why don’t you realize that the future attainment of Buddha-hood and fortunate, fame and happiness here and now are only possible through pleasing the sattvas?In this world (of cyclic existence) only a person practicing forbearance achieves long-living grace, health, happiness and the pure joy of a sovereign king.