English
Since patience arises by relying on extreme hatred, Therefore, hatred itself is the cause of patience, So, it is worthy of offering like the sacred Dharma. Therefore, the Teacher Shakyamuni Buddha said: "The realm of sentient beings and the realm of Buddhas, By making these sentient beings happy, many Can reach the other shore in such perfection." From sentient beings and Buddhas, The way of achieving Buddhahood is similar, Since you respect the Buddha, Why not treat sentient beings the same way? The merit of thought is not from oneself, But from the fruit, similarly, Sentient beings also have merit, Therefore, they are equal. Whatever offering is made to those with loving-kindness, That is actually making offerings to great sentient beings. Whatever merit arises from faith in the Buddha, That is also faith in the great Buddha. Because the Buddhahood of the Buddha has a part from sentient beings, Therefore, I think they are equal. Compared to the Buddhas who have an infinite ocean of qualities, Sentient beings cannot be compared in merit. Even to some sentient beings who have a unique collection of supreme qualities, Even just a small part of the qualities, If it appears, for the purpose of offering to them, Even offering the three realms would be insignificant. Because sentient beings have the element of generating the supreme Dharma of the Buddha, Just by comparing these elements, Sentient beings are also worthy of being objects of offering. Furthermore, to those who steadfastly become friends, And give immeasurable benefits, Apart from making sentient beings happy, What else can repay their kindness? Because even sacrificing one's body and entering the Avici hell, Cannot repay the kindness they have bestowed, Therefore, even if they cause great harm, Everything should be treated as something good. For the time being, not to mention my own masters, Because they do not even care for their own bodies, How can I, a foolish person, Be arrogant and not do the work of a servant? Through happiness, the Buddhas will be pleased, If harm is done to them, they will be displeased, Making them happy, all the Buddhas will be pleased, Harming them is harming the Buddhas. Just as the body is completely burned by flames, All desires cannot make the mind comfortable, Similarly, if sentient beings are harmed, There is no way for those with great compassion to be pleased. Therefore, because I have harmed sentient beings, All those with great compassion have become displeased, Today I will confess these sins one by one, I beg the Buddha to forgive my displeasure. In order to please the Thus-gone Ones, From today on, I will tame myself with this.
Chinese
我作为您的仆人侍奉您。众多生灵践踏我身，您会因此而责罚我吗？即使死去我也不会抱怨，请世间怙主欢喜。所有这些众生，都由具有慈悲心的您来守护，对此我毫不怀疑。这些被视为众生的形体，为何不对作为怙主您的化身敬重呢？这正是令如来欢喜的方式，也是圆满实现自身利益的方式，也是消除世间痛苦的方式。因此，我应当时常这样做。例如，国王的一些臣民，即使对许多人造成伤害，那些有远见的人，即使有能力也不会反过来伤害他们，因为这并非仅仅是他们个人的行为，而是代表着国王的权力和力量。同样，对于那些弱小的加害者，也不应轻视。如同地狱的狱卒和具有慈悲心的人是他的军队一样。因此，应该像取悦严厉的国王一样取悦众生。即使国王发怒，因为没有取悦众生，所遭受的痛苦，难道是地狱的折磨造成的吗？即使国王高兴，因为取悦了众生，所能获得的，难道是佛陀所能赐予的吗？更不用说从取悦众生而产生的未来成佛，仅仅是今生的大福报、名声和快乐，难道还看不见吗？轮回的生命因忍耐而美丽，没有疾病和名声，能够非常长久地生存，并获得转轮王的幸福和繁荣。《入菩萨行论·安忍品第六》终。如是，以安忍开始精进。如是，精进中安住菩提。如无风则不动摇一般，无精进则不生功德。精进即是对于善法的欢喜。现在宣说与此相违背的一面，即是贪恋恶劣的懒惰，以及懈怠和轻视自己。贪图安逸的享乐，以及依赖睡眠的贪欲，对于轮回的痛苦不感到厌倦，懒惰因此而生起。被烦恼的绳索捆绑，陷入生死的牢狱，走向死主之口，难道现在还不明白吗？自己内部的敌人正在逐渐地杀害自己。
English
I serve you as your servant. Will you punish me because many beings trample on me? Even if I die, I will not complain; may the protector of the world be pleased. All these beings are protected by you, who possess compassion, and I have no doubt about this. These forms that are seen as sentient beings, why not respect them as embodiments of the protector? This is the way to please the Thus-Gone One, and it is also the way to perfectly achieve one's own benefit, and it is also the way to eliminate the suffering of the world. Therefore, I should always do this. For example, some of the king's subjects, even if they cause harm to many people, those with foresight, even if they have the ability, will not harm them in return, because this is not just their personal behavior, but represents the king's power and strength. Similarly, one should not despise those weak harm-doers. Just as the hell guards and those with compassion are his army. Therefore, one should please sentient beings as one would please a stern king. Even if the king is angry, the suffering that is experienced because one has not pleased sentient beings, is it caused by the tortures of hell? Even if the king is pleased, what is obtained because one has pleased sentient beings, is it something that the Buddha can grant? Not to mention the future Buddhahood that arises from pleasing sentient beings, just the great fortune, fame, and happiness in this life, can't you see it? The life of samsara is beautiful because of patience, without disease and with fame, one can live very long and obtain the happiness and prosperity of a universal monarch. The End of Chapter Six, "Teaching Patience," from Engaging in the Bodhisattva's Deeds. Thus, with patience, begin diligence. Thus, in diligence, abide in enlightenment. Just as without wind there is no movement, without diligence there is no arising of merit. Diligence is the joy in virtue. Now, I will explain the opposite of this, which is attachment to bad laziness, as well as sloth and despising oneself. Craving the pleasure of ease, and the desire that relies on sleep, not feeling weary of the suffering of samsara, laziness arises because of this. Bound by the ropes of afflictions, trapped in the prison of birth and death, going to the mouth of the Lord of Death, don't you understand this yet? One's own internal enemies are gradually killing oneself.
Chinese
你没有看见吗？然而依赖睡眠是什么？像贱民和水牛一样，道路完全被阻断了。死主正在注视着，你为什么喜欢吃？为什么这样喜欢睡觉？因为很快就要死了，所以要尽量积聚资粮。那时即使放弃懒惰，不在时侯又做什么呢？对于这未做完和这做了一半的事情，突然死主降临，心中会想“哎呀，我完了”。因悲伤过度而肿胀，红眼从脸上流下眼泪。亲人希望断绝，看着阎罗卒的脸。因忆起自己的罪恶而痛苦，听到地狱的声音，因恐惧而大小便失禁，变得昏迷时又能做什么呢？你像活鱼一样挣扎，今生充满恐惧，做了罪恶，地狱难以忍受的痛苦，还用说吗？当热水接触到娇嫩的肌肤时，尚且觉得很烫，做了地狱的业，为什么还这样安乐呢？不努力却想得到果实，对吝啬的人损害很多，被死亡抓住却像天神一样，哎呀，被痛苦摧毁了。依靠人生的船，从痛苦的大河中解脱。这船以后很难得到，愚昧的人啊，不要在此时睡觉。舍弃无量快乐之因的最殊胜的妙法之乐，却因痛苦之因而散乱，你为什么喜欢欢笑等？要做到不懒惰、具足力量、勇于承担责任、能自主，以及自他平等和自他交换。不要懒惰地想“我怎么能成佛呢？” 如此如来宣说真谛，说了这个真理。蜜蜂、食肉蝇、熊蜂，以及任何变成虫子的众生，他们也能生起精进的力量，获得难以获得的无上菩提。像我一样，生而为人，能辨别利益和损害，如果不放弃菩提的行为，我为什么不能获得菩提呢？如果害怕要舍弃手脚等，不衡量轻重，愚昧地我只是感到害怕。劫
English
Have you not seen? Yet what is relying on sleep? Like outcastes and buffaloes, the path is completely blocked. The Lord of Death is watching, why do you enjoy eating? Why do you enjoy sleeping like this? Because you will die quickly, accumulate as much merit as possible. Then even if you abandon laziness, what can you do out of time? For this unfinished and this half-done, suddenly the Lord of Death comes, and you will think, "Alas, I am ruined." Swollen with grief, red eyes shed tears from the face. Relatives hope to sever ties, looking at the face of Yama's messengers. Suffering from remembering one's own sins, hearing the sounds of hell, soiling the body with excrement and urine from fear, what can you do when you become unconscious? You struggle like a live fish, this life is full of fear, having committed sins, what need is there to speak of the unbearable suffering of hell? When hot water touches tender skin, it feels very hot, having done the deeds of hell, why do you remain so comfortable? Desiring fruit without effort, causing much harm to the miserly, being seized by death yet like a god, alas, destroyed by suffering. Relying on the boat of human life, liberate yourself from the great river of suffering. This boat is difficult to find later, foolish one, do not sleep at this time. Abandoning the supreme joy of the Dharma, the cause of limitless joy, being distracted by the cause of suffering, why do you enjoy laughter and so on? Be without laziness, possess strength, be willing to take responsibility, be self-controlled, and equalize and exchange yourself with others. Do not be lazy, thinking, "How can I become enlightened?" Thus the Tathagata, speaking the truth, spoke this truth. Bees, flesh flies, bumblebees, and any beings that become worms, they too can generate the power of diligence and attain the unsurpassed Bodhi that is difficult to obtain. Like me, born as a human being, able to distinguish benefit and harm, if I do not abandon the practice of Bodhi, why can I not attain Bodhi? If you are afraid that you must give up hands and feet, etc., without measuring the weight, foolishly I am just afraid. Kalpa
Chinese
肢解无数次， 多次切割， 穿刺、焚烧和剥皮， 也不会获得菩提。 我修持菩提的， 此等痛苦是有限的， 为了消除痛苦、内耗和损害， 如同身体受伤的痛苦。 所有医生都用医术， 使不适的疾病痊愈。 因此为了摧毁众多痛苦， 应当忍受微小的不适。 这种普通的医治， 并非由 श्रेष्ठ 医生所为， 而是以极其柔和的仪式， 医治无数大病。 即使是布施蔬菜等， 引导者也首先使其习惯。 习惯之后，从那以后， 逐渐地也施舍自己的肉。 何时对自己的身体， 生起如同蔬菜等的想法， 那时施舍肉等， 那有什么困难呢？ 为了舍弃罪恶而无痛苦， 因为贤善而无不悦。 像这样颠倒地思索， 罪恶会损害身心。 福德使身体安乐， 贤者使内心安乐， 为了他者而处于轮回中， 慈悲者为何会厌倦？ 此乃菩提心之力量， 能耗尽往昔的罪恶， 为了积聚福德之海， 声闻众赞叹为殊胜。 因此，为了消除一切厌倦， 骑乘菩提心之骏马， 在安乐中走向安乐， 有知觉的心，谁会懈怠呢？ 为了成就众生之利益， 意乐坚定，欢喜且舍弃。 意乐由思索痛苦、恐惧， 及其利益而生起。 如是舍弃不顺之品， 意乐与傲慢，欢喜与舍弃。 以承担、掌控之力， 为了增长精进而努力。 自身与他人的罪过， 无数由我来摧毁， 无论在哪一个罪过上， 都会耗尽无数劫。 对于那致力于罪恶耗尽的， 连一部分我也未见到， 无量痛苦之处， 我为何不伤心？ 自身与他人的功德， 众多由我来成办， 对于那每一个功德， 都会用无数劫来习惯， 我对于功德的一部分， 也从未生起习惯， 如何才能获得暇满人身呢？ 我
English
Having dismembered countless times, And cut into many pieces, Piercing, burning, and flaying, One will not attain enlightenment. This suffering of my striving for enlightenment Is limited; Like the pain of inflicting wounds on the body To eliminate pain, internal strife, and harm. All doctors, through medical treatment, Cure diseases that cause discomfort. Therefore, to destroy many sufferings, One should endure small discomforts. Such ordinary medical treatment Is not done by the supreme physician; But with extremely gentle rituals, He cures immeasurable great illnesses. Even in giving vegetables and the like, The guide first makes one accustomed to it. Having become accustomed to it, then later, Gradually, one also gives one's own flesh. When, towards one's own body, A thought like that of vegetables and the like arises, Then giving flesh and the like, What difficulty is there in that? For the sake of abandoning sin, there is no suffering, Because of wisdom, there is no displeasure. Thinking wrongly in this way, Sin harms the mind and body. Merit makes the body happy, Wisdom makes the mind happy, Even abiding in samsara for the sake of others, Why should the compassionate ones be weary? This, by the power of the mind of enlightenment, Exhausts past sins, And because it gathers the ocean of merit, The Hearers proclaim it as supreme. Therefore, having mounted the horse Of the mind of enlightenment that dispels all weariness, In happiness, going to happiness, What sentient mind would become lazy? For the sake of accomplishing the benefit of sentient beings, The intention is firm, joyful, and relinquishing. Intention is generated by contemplating suffering, fear, And its benefits. Thus, abandoning discordant factors, Intention and pride, joy and relinquishment, By the power of undertaking and control, One should strive to increase diligence. The faults of myself and others, Immeasurable, I must destroy, Wherever there is even a single fault, An ocean of eons will be exhausted. Of that endeavor to exhaust faults, Even a part I have not seen in myself, In a place of immeasurable suffering, Why does my heart not break? The qualities of myself and others, Many I must accomplish, For each of those qualities, One will become accustomed over oceans of eons, I, even to a part of a quality, Have never generated habituation, How will I ever obtain a life of leisure and opportunity? I