中 譯

入菩薩行論 第六品 安忍
寂天菩薩 造
如石法師 譯

1	Whatever Wholesome deeds. Such as venerating the Buddhas,and generosity, That have been amassed over a thousand aeons Will all be destroyed in one moment of anger.
2	There is no evil like hatred, And no fortitude like patience. Thus I should strive in various ways To meditate on patience.
3	My mind will not experience peace If it fosters painful thoughts of hatred. I shall find no joy; or happiness; Unable to sleep, I shall feel unsettled.
4	A master who has hatred Is in danger of being killed Even by those who for their wealth and happiness Depend upon his kindness.
5	By it, friends and relatives are disheartened; Though drawn by my generosity they will not trust me; In brief there is nobody Who lives happily with anger.
6	Hence the enemy, anger, Creates sufferings such as there, But whoever assiduously overcomes it Finds happiness now and hereafter.
7	Having found its found its fuel of mental unhappiness In the prevention of what I wish for And in the doing of what I do not want, Hatred increases and then destroys me
8	There fore I should totally eradicate The fuel of this enemy; For this enemy has no other function Than that of causing me harm.
9	Whatever befalls me I shall not disturb my mental joy; For having been made unhappy, I shall not accomplish what I wish And my virtues will decline.
10	Why be unhappy about something If it can be remedied? And what is the use of being unhappy about something If it cannot be remedied?
11	For myself and for my friends I want no suffering, no disrespect, No harsh words and nothing unpleasant; But for my enemies it is the opposite.
12	The causes of happiness sometimes occur But the causes for suffering are very many. Without suffering there is no renunciation Therefore, mind, you should stand firm.
13	If some ascetics and the people of karnapa Endure the pain of cuts and burns for no reason, Then for the sake of liberation Why have I no courage?
14	There is nothing whatsoever That is not made easier through acquaintance So through becoming acquainted with small harms I should learn to patiently accept greater harms
15	Who has not seen this to be so with trifling sufferings Such as the bites of snakes and insects, Feelings of hunger and thirst And with such minor things as rashes?
16	I should not be impatient With heat and cold, wind and rain, Sickness, bondage and beatings; For if I am, the harm they cause me will increase.
17	Some when they see their own blood Become especially brave and steady, But some when they see the blood of others Faint and fall unconscious.
18	These (reactions) come from the mind Being either steady or timid. Therefore I should disregard harms caused to me And not be affected by suffering.
19	Even when the wise are suffering Their minds remain very lucid and undefiled; For when war is being waged against the disturbing conception Much harm is caused at the time of battle.
20	The victorious warriors are those Who, having disregarded all suffering, Vanquish the foes of hatred and so forth (Common warriors) slay only corpses.
21	Furthermore, suffering has good qualities: Through being disheartened with it, arrogance is dispelled, Compassion arises for those in cyclic existence, Evil is shunned and joy is found in virtue.
22	As I do not become angry With great sources of suffering such as jaundice, Then Why be angry with animate creatures? They too are provoked by conditions.
23	Although they are not wished for, These sicknesses arise; And likewise although they are not wished for, These disturbing conceptions forcibly arise.
24	Without thinking, "I shall be angry," People become angry with no resistance, And without thinking, " I shall produce myself, Likewise anger itself is produced.
25	All mistakes that are And all the various kinds of evil Arise through the force of conditions: They do not govern themselves.
26	These conditions that assemble together Have no intention to produce anything, And neither docs their product Have the intention to be produced.
27	That which is asserted as Primal Substance And that which is imputed as a Self, (Since they are unproduced) do not arise after having purposefully thought I shall arise (in order to cause harm)
28	If they are unproduced and non-existent Then whatever wish they have to produce (harm will also not exist). Since (this Self) would permanently apprehend its objects, It follows that it would never cease to do so.
29	Furthermore if the Self were permanent It would clearly be devoid of action, like space. So even if it met with other conditions How could its unchanging (nature) be affected?
30	Even if when acted upon (by other conditions) it remains as before, Then what could actions do to it? Thus if I say that this (condition) acts upon (a permanent Self) How could the two ever be (causally) related?
31	Hence everything is governed by other factors (which in turn) are governed by ( others ). And in this way nothing governs itself. Having understood this, I should not become angry With phenomena that are like apparitions.
32	If everything is unreal like an apparition) then who is there to restrain what (anger)? Surely (in this case ) restraint would be inappropriate It would not be inappropriate, because (conventionally) I must maintain That in dependence upon restraining (anger) the stream of suffering is severed.
33	So when seeing an enemy or even a friend Committing an improper action, By thinking that such things arise from conditions I shall remain in a happy frame of mind.
34	If things were brought into being by choice, Then since no one wishes to suffer, Suffering would not occur To any embodied creature.
35	Through not being careful People even harm themselves with thorns and other things, And for the sake of obtaining women and the like They become obsessed and deprive themselves of food.
36	And there are some who injure themselves Through the unmeritorious deeds Of hanging themselves, leaping from cliffs, Eating poison and unhealthy food.
37	If, when under the influence of disturbing conceptions, People will even kill their treasured selves, How can they be expected not to cause harm To the bodies of other living beings?
38	Even if I cannot develop compassion for all such people Who through the arisal of disturbing conceptions Set out to try and kill me and so forth, The last thing I should do is to become angry with them.
39	Even if it were the nature of the childish To cause harm to other beings, It would still be incorrect to be angry with them, For this would be like begrudging fire for having the nature to burn.
40	And even if the fault were temporary In they who are by nature reliable, It would still be incorrect to be angry, For this would be like begrudging space for allowing smoke to arise in it
41	If I become angry with the wielder Although I am actually banned by his stick, Then since he too is secondary, being in turn incited by hatred, I should be angry with his hatred instead.
42	Previously I must have caused similar harm To other sentient beings. Therefore it is right for this harm to be returned To me who is the cause of injury to others.
43	Both the weapon and my body Are the causes of my suffering. Since he gave rise to the weapon and I to the body, With whom should I be angry?
44	If in blind attachment I cling To this suffering abscess of a human form Which cannot bear to be touched, With whom should I be angry when it is hurt?
45	It is the fault of the childish that they are hurt, For although they do not wish to suffer They are greatly attached to its causes. So why should they be angry with others?
46	Just like the guardians of the hell worlds9 And the forest of razor-sharp leaves, So is this (suffering) produced by my actions; With whom therefore should I be angry?
47	Having been instigated by my own actions, Those who cause me harm come into being. If by these (actions) they should fall into hell Surely isn't it I who am destroying them?
48	In dependence upon them I purify many evils By patiently accepting the harms that they cause. But in dependence upon me they will fall Into hellish pain for a very long time.
49	So since I am causing harm to them And they are benefiting me, Why, unruly mind, do you become angry In such a mistaken manner?
50	If my mind has the noble quality (of patience) I shall not go to hell, But although I am protecting myself (in this way) How will it be so for them?