入菩薩行論 第六品 安忍
寂天菩薩 造
如石法師
譯
|
101
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Those who wish to cause
me suffering Are like Buddhas bestowing waves of blessing. As they open the door for my not going to an unfortunate realm Why should I be angry with them? |
|
102
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--But what if someone should obstruct
my gaining merit?-- With him too it is incorrect to be angry; For since there is no fortitude similar to patience Surely I should put it into practice. |
|
103
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If due to my owe failings I am not patient with this ( enemy ), Then it is only I who am preventing myself From practising this cause for gaming merit. |
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104
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If without it something does not occur
And if with it, it does come to be, Then since this ( enemy ) would be the cause of ( patience ) How can I say that he prevents it? |
|
105
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A beggar is not an obstacle to generosity
When I am giving something away, And I cannot say that those who give ordination Are an obstacle to becoming ordained. |
|
106
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There are indeed many beggars in this
world, But scarce are those who inflict harm; For if I have not injured others Few beings will cause me harm. |
|
107
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Therefore, just like treasure appearing
in my house Without any effort on my part to obtain it, I should be happy to have an enemy For he assists me in my conduct of Awakening. |
|
108
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And because I am able to practise
( patience ) with him, He is worthy of being given The very first fruits of my patience, For in this way he is the cause of it. |
|
109
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--But
why should my enemy be venerated, He has no intention for me to practise patience?-- Then why venerate the sacred Dharma? ( It too has no intention ) but is a fit cause for practice. |
|
110
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--But
surely my enemy is not to be venerated For he intends to cause me harm-- But how could patience be practised If, like doctors, people always strove to do me good? |
|
111
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Thus since patient acceptance is produced
In dependence upon ( one with ) a very hateful mind, That person should be worthy of veneration just like the sacred Dharma, Because he is a cause of patience. |
|
112
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Therefore the Mighty One has said
That the field of sentient beings is ( similar to ) a Buddha-field, For many who have pleased them Have thereby reached perfection. |
|
113
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A Buddha's qualities are gained From the sentient beings and the Conquerors alike, So why do I not respect them In the same way as I respect the Conquerors? |
|
114
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( Of course ) they are not similar
in the quality of their intentions But only in the fruits ( that they
produce ); So it is in this respect that they have excellent qualities And are therefore ( said to be ) equal. |
|
115
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Whatever ( merit comes from ) venerating
one with a loving mind Is due to the eminence of sentient beings. And in the same way the merit of having faith in Buddha Is due to the eminence of Buddha. |
|
116
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Therefore they are asserted to be
equal In the share they have in establishing Buddha-qualities. But none of them are equal ( in good qualities ) With the Buddhas who are boundless oceans of excellence. |
|
117
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Even if the three realms were offered,
It would be insufficient in paying veneration To those few beings in whom a mere share of the good qualities Of the Unique Assemblage of Excellence appears. |
|
118
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Thus since sentient beings have a
share In giving rise to the supreme Buddha-qualities, Surely it is correct to venerate them As they are similar in merely this respect? |
|
119
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Furthermore, what way is there to
repay ( the Buddhas ) Who grant immeasurable benefit And who befriend the world without pretension, Other than by pleasing sentient beings? |
|
120
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Therefore since benefitting these
beings will repay Those who give their bodies and enter the deepest hell for their sake, I shall behave impeccably in all ( that I do ) Even if they cause me a great deal of harm. |
|
121
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When for their sake, those who are
my Lords Have no regard even for their own bodies, Then why am I the fool so full of self-importance? Why do I not act like a servant towards them? |
|
122
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Because of their happiness the Conquerors
are delighted. But if they are banned they are displeased. Hence by pleasing them I shall delight the Conquerors And by banning them I shall hurt the Conquerors. |
|
123
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Just as desirable sense-objects would
give my mind no pleasure If my body was ablaze with fire, Likewise when living creatures are in pain There is no way for the Compassionate Ones to be pleased. |
|
124
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Therefore as I have caused harm to
living beings, Today I openly declare all my unwholesome acts That have brougfit displeasure to the Compassionate Ones. Please bear with me, 0 Lords, for this displeasure I have caused you. |
|
125
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From now on, in order to delight the
Tathagatas I shall serve the universe and definitely cease ( to cause harm ). Although many beings may kick and stamp upon my head, Even at the risk of dying may I delight the Protectors of the World ( by not retaliating ). |
|
126
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There is no doubt that those with the nature
of compassion Regard all these beings ( the same ) as themselves. Furthermore,
those who see ( this Buddha nature ) as the nature of sentient beings
see the Buddhas themselves; |
|
127
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( Pleasing living beings ) delights
the Tathagatas And perfectly accomplishes my own purpose as well. In addition it dispels the pain and misery of the universe, Therefore I should always practise it |
|
128
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For example, should some of the king's
men Cause harm to many people, Farsighted men would not return the harm Even if they were able (to do so). |
|
129
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For they see that ( these men ) are
not alone But are supported by the might of the king. Likewise I should not underestimate Weak beings who cause me a little harm; |
|
130
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For they are supported by the guardians
of hell And by all the Compassionate Ones. So ( behaving ) like the subjects of that fiery king I should please all sentient beings. |
|
131
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Even if such a king were to become
angry, Could he cause the pain of hell, Which is the fruit I would have to experience By displeasing sentient beings. |
|
132
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And even if such a king were to be
kind, He could not possibly grant me Buddhahood, Which is the fruit I would obtain By pleasing sentient beings. |
|
133
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Why do I not see That my future attainment of Buddhahood As well as glory, renown and happiness in this very life All come from pleasing sentient beings? |
|
134
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While in cyclic existence patience
causes Beauty, health and renown. Because of these I shall live for a very long time And win the extensive pleasure of the universal Chakra Kings. |