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A Guide To the Bodhisattva Way Of Life.-1.入菩萨行论-1.
来源:净心之旅 更新日期: 2016-4-8 浏览次数: 744 字号选择:  



入菩萨行论

A Guide To the Bodhisattva Way Of Life

Author: Shantideva Bodhisattva

(* Shantideva Bodhisattva is known as the direct student of Manjusri Bodhisattva)


The Key of becoming a Bodhisattva:

One who wishes to protect oneself and others quickly,
should practice exchanging oneself for others,
which is a great mystery.

All those who are unhappy in the world are so
as a result of their desire for their own happiness.

All those who are happy in the world are so
as a result of their desire for the happiness of others.

Enough of such talk!

Note the difference between the fool who seeks his own benefit,
and the sage who works for the benefit of others.

One, who does not exchange his own happiness for the suffering of others,
surely does not achieve Buddhahood.
How could one find happiness even in the cycle of existence?

Therefore,
in order to alleviate my own suffering and to alleviate the suffering of others,
I give myself up to others, and I accept others as my own self.




Chapter One
The Benefit of the Spirit of Awakening (The Benefit of the Bodhi Heart)



1. 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.

2. 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.

3. 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.

4. 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?

5. 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.

6. 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?

7. 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.

8. Those who long to overcome the abundant miseries of mundane existence, those 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.

9. 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.

10. 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.

11. 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.

12. 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.

13. 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?

14. 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.

15. 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.

16. 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.

17. 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.

18. From the time that one adopts that spirit with an irreversible attitude for the sake of liberating limitless sentient beings,

19. From that moment on, an uninterrupted stream of merit, equal to the sky, constantly arises even when one is asleep or distracted.

20. The Tath¨¢gata himself cogently asserted this in the Subahuprccha for the sake of beings who are inclined toward the lesser vehicle.

21. A well-intentioned person who thinks, "I shall eliminate the headaches of sentient beings," bears immeasurable merit.

22. When then of a person who desires to remove the incomparable pain of every single being and endow them with immeasurable good qualities?

23. Who has even a mother or father with such altruism? Would the gods, sages, or Brahmas have it?

24. 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?

25. 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?

26. 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?

27. 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?

28. 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.

29. He satisfies with all joys those who are starving for happiness and eliminates all the sorrows of those who are afflicted in many ways.

30. He dispels delusion. Where else is there such a saint? Where else is there such a friend? Where else is there such merit?

31. Even one who repays a kind deed is praised somewhat, so what should be said of a bodhisattva whose good deed is unsolicited?

32. 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.

33. 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?

34. 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.

35. But if ones 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.

36. 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 mines of joy, toward whom even an offence results in happiness.


Chapter Two
The Confession of Sin


1. In order to adopt that jewel of the mind, I make offerings to the Tath¨¢gatas, to the stainless jewel of the sublime Dharma, and to the children of the Buddhas, who are oceans of excellent qualities.

2. 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,

3. 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,

4. 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,

5. Uncultivated crops, planted crops, and other things that ornament the venerable ones, all these that are un-owned and that extend throughout space,

6. 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.

7. 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.

8. I completely offer my entire self to the Jinas and their children. O supreme beings, accept me! I reverently devote myself to your service.

9. 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.

10. In sweetly fragrant bathing chambers, whose beautiful pillars are radiant with jewels, glowing canopies made with pearls, and crystal floors transparent and sparkling,

11. I bathe the Tath¨¢gatas 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.

12. I dry their bodies with scented, immaculate, exquisite clothes; then I offer them beautifully colored and sweetly fragrant garments.

13. I adorn Samantabhadra, Ajita, Manjughosa, Lokesvara, and others with those divine, soft, delicate, and colorful raiment's and with the most precious of jewels.

14. 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.

15. 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.

16. I perfume them with enchanting clouds of incenses having a pungent and pervasive aroma. I offer them feasts consisting of various foods and drinks.

17. I offer them jeweled lamps, mounted in row of golden lotuses; and I scatter lovely drifts of blossoms on the floor, anointed with perfume.

18. 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.

19. I bring to mind the great sages exquisitely beautiful, jeweled parasols perfectly raised with golden handles, lovely shapes, and inlaid pearls.

20. Thereafter, may delightful clouds of offerings rise high, and clouds of instrumental music that enrapture all sentient beings.

21. May showers of flowers, jewels and the like continually fall on the images, reliquaries, and all the jewels of the sublime Dharma.

22. Just as Manjughosa and others worship the Jinas, so do I worship the Tath¨¢gatas, the protectors, together with their children.

23. 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.

24. With prostrations as numerous as the atoms within all the Buddha-fields, I bow to the Buddha's present in all the three times, to the Dharma, and to the sublime assembly,

25. 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.

26. 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.

27. With folded hands I beseech the Fully Awaked Ones present in all directions and the greatly compassionate bodhisattvas.

28. Whatever sin, I, a brute, have committed or caused others to commit in this life and others throughout the beginning less cycle of existence,

29. And anything in which I have improperly rejoiced, thereby harming myself, that transgression I confess, overcome by remorse

30. Whatever offence I have committed, out of disrespect, with my body, speech, and mind against the Three Jewels, against mother and fathers, and against spiritual mentors and others,

31. And whatever terrible vices, I, a sinner, defiled with many faults, have done, O Guides, I confess them all.

32. How shall I escape it? Rescue me quickly! May death not soon creep up on me before my vices have vanished!

33. 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.

34. I have committed various vices for the sake of friends and enemies. This I have not recognized: "Leaving everyone behind, I must pass away."

35. My enemies will not remain, nor will my friends remain. I shall not remain. Nothing will remain.
36. Whatever is experienced will fade to a memory. Like an experience in a dream, everything that has passed will not be seen again.

37. 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.

38. Thus, I have not considered that I am ephemeral. Due to delusion, attachment, and hatred, I have sinned in many ways.

39. Day and night, a life span unceasingly diminishes, and there is no adding to it. Shall I not die then?

40. Although lying here on a bed, and relying on relatives, I alone have to bear the feeling of being cut off from my vitality.

41. 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.

42. O Protectors, I, negligent, and unaware of this danger, have acquired many vices out of attachment to this transient life.

43. 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.

44. 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?

45. With distressed glances, I seek protection in the four directions. Which good person will be my protection from this great fear?

46. Seeing the four directions devoid of protection, I return to confusion. What shall I do in that state of great fear?

47. 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.
48. 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.

49. Trembling with fear, I offer myself to Samantabhadra, and of my own will I offer myself to Manjughosa.

50. Terrified, I utter a mournful cry to the Protector, Avalokita, whose conduct overflows with compassion, that he may protect me, a sinner.

51. Seeking protection, I earnestly invoke noble Akasagarbha, Ksitigarbha, and all the compassionate ones.

52. I bow to Vajri, upon the sight of whom, the Messengers of Death and other malevolent beings flee in terror to the four directions.

53. After neglecting your council, in terror I go to you for refuge now as I face this fear. Swiftly remove my fear!

54. 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,

55. Of which just one can annihilate all people living Jambudvipa, and for which a medicine is not found in any region.
56. If I disregard the council of the Omniscient Physician who removes every pain, shame on me, extremely deluded one that I am!

57. If I stand very attentive, even on a smaller cliff, how much more so on an enduring chasm of a thousand leagues?

58. 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.

59. Who can give me fearlessness? How can I escape? I shall certainly not exist. Why is my mind at ease?

60. 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?

61. 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?

62. 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?

63. Whatever vice, whatever natural misdeed, and whatever misdeed by prohibition I, an ignorant fool, have accumulated,

64. Terrified of suffering, all this I confess, standing with folded hands in the presence of the Protectors and bowing repeatedly.

65. May the guides be aware of my transgressions, together with my inequity. O Protectors, may I not commit this evil again!


Chapter Three
Adopting the Spirit of Awakening


1. 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!

2. I rejoice in sentient beings' liberation from the suffering of the cycle of existence, and I rejoice in the Protectors' Bodhisattva Hood and Buddhahood.

3. I rejoice in the teachers' oceanic expressions of the spirit of awakening, which delight and benefit all sentient beings.

4. 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.

5. 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.

6. May the virtue that I have acquired by doing all this relieve every suffering of sentient beings!

7. May I be the medicine and the physician for the sick. May I be their nurse until their illness never recurs!

8. 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.

9. May I be an inexhaustible treasury for the destitute! With various forms of assistance may I remain in their presence.

10. 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.

11. Surrendering everything is Nirvana, and my mind seeks Nirvana. If I must surrender everything, it is better that I give it to sentient beings.

12. 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.

13. 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.

14. Let them have me perform deeds that are conductive to their happiness. Whoever resorts to me, may it never be in vain.

15. 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.

16. May those who falsely accuse me, who harm me, and who ridicule me all partake of awakening!

17. 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!

18. 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.

19. 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.

20. Just as earth and other elements are useful in various ways to innumerable sentient beings dwelling throughout infinite space,

21. So may I be in various ways a source of life for the sentient beings present throughout space until they are liberated.

22. Just as the Sugatas of old adopted the spirit of awakening, and just as they properly conformed to the practice of the Bodhisattvas,

23. 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.

24. Upon gladly adopting the spirit of awakening in this way, an intelligent person should thus nurture the spirit in order to fulfill his wish.

25. 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.

26. Thus, whatever I do now should accord with the Bodhisattvas' family, and it should not be a stain on this pure family.

27. Just as a blind man might find a jewel amongst heaps of rubbish, so this spirit of Awakening has somehow arisen in me.

28. It is the elixir of life produced to vanquish death in the world. It is an inexhaustible treasure eliminating the poverty of the world.

29. 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.

30. 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.

31. 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.

32. 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.

33. 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!



Chapter Four
Attending to the Spirit of Awakening


1. Thus, upon firmly adopting the spirit of awakening, a child of the Jinas should always vigilantly strive not to neglect his training.

2. 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.

3. 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?

4. If, upon making such a promise, I do not put it into action, then having deceived those sentient beings, what destiny shall I have?

5. It has been said that a person who intended to give away even a tiny thing but does not do so, becomes a preta.

6. 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?

7. Only the Omniscient One knows the inconceivable course of action of those people whom he liberates even when they forsake the spirit of awakening.

8. 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.

9. 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.

10. One would be destroyed, obliterating the well being of even one sentient being, how much more so of beings dwelling throughout all space?

11. 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.

12. 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.

13. 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.

14. 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.

15. When shall I encounter the extremely rare appearance of the Tath¨¢gata, faith, human existence, and the ability to practice virtue,

16. Health, daily sustenance, and lack of adversity? Life is momentary and deceptive; and the body is as if on loan.

17. 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?

18. 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?

19. For one does not perform virtue but accumulates sin, even the expression, "favorable state of existence" will be lost for a thousand million eons.

20. 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.

21. 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?

22. Having experienced that alone, one is still not liberated. Therefore, while experiencing it, one begets more vices.

23. 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.

24. 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.

25. 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.

26. 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.

27. 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.

28. 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?

29. 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.

30. If all gods and humans were my enemies, even they would be unable to bring me to the fire of the Avichi Hell.

31. When encountered, it consumes even the ashes of Mount Meru. Mental afflictions, the mighty enemies, instantly throw me there.

32. For the longevity of all other enemies is not so enduring, beginning-less, and endless as that of my enemies, the mental afflictions.

33. Everyone becomes favorably disposed when tended with kindness, but when these mental afflictions are honored, they bring about suffering all the more.

34. 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?

35. 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?

36. 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.

37. 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.

38. 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?

39. 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?

40. 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?

41. 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.

42. 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.

43. 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.

44. Let my entrails ooze out and my head fall off, but by no means shall I bow down to my enemies, the mental afflictions.

45. 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.

46. 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.

47. 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?

48. 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?



Chapter Five
Guarding Introspection


1. Those who wish to protect their practice should zealously guard the mind. The practice cannot be protected without guarding the unsteady mind.

2. 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.

3. 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.

4. Tigers, lions, elephants, bears, snakes, all enemies, all guardians of hells,

5. Dakinis (evil spirits) and demons become controlled by controlling the mind alone. By subduing the mind alone, they all become subdued.

6. For the Propounder of the Truth (The Buddha) said that all fears and immeasurable sufferings arise from the mind only.

7. Who diligently constructed the weapons in hell? Who devised the floor of heated iron? And from where have those women come?

8. 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.

9. 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?

10. 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.

11. 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.

12. How many malicious people, as unending as space, can I kill? When the mind state of anger is slain, all enemies are slain.

13. Where would there be leather enough to cover the entire world? There earth is covered over merely with the leather of my sanders.

14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own mind, what need is there to restrain anything else?

15. 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.

16. 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.

17. 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.

18. 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?

19. 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.

20. 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?

21. Living with this attitude even among evil people and among maidens, with steadfast effort, a persevering sage will not be defeated.

22. Let my possessions freely vanish; let my honor, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.

23. I appeal to those desiring to guard their minds: always diligently guard your mindfulness and introspection.

24. Just as a person smitten by disease is unfit for any work, so the mind lacking those two is not fit for any work.

25. 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.

26. Even many people who have faith and extraordinary perseverance become defiled by vices on account of the fault of lacking introspection.

27. 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.

28. 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.

29. 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.

30. 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.

31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them.

32. 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.
33. When mindfulness stands guard at the gate of the mind, introspection arrives, and once it has come, it does not depart again.

34. 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.

35. One should never cast one's gaze around without purpose. One should always direct one's gaze downwards as if in meditation.

36. 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.

37. 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.

38. 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.

39. Thinking, "The body should remain like this," and resorting to action again, one should periodically look afresh to see how the body is positioned.

40. 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.

41. One should examine the mind in this way-where is mine engaged-so that it does not even for a moment leave the pole of concentration.

42. 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.

43. Upon recognizing what needs to be undertaken, with a mind focused on that, one should attend to nothing else until one accomplishes it.

44. For in this way everything is well done. Otherwise neither will occur, and the mental affliction of non-introspection will increase as well.

45. One should eliminate yearning that arises for various idle conversations, which often take place, and for all kinds of entertainment.

46. If useless crushing of the earth, ripping of grass, or drawing in the dirt takes place, then fearfully recalling the teaching of the Tath¨¢gata, one should instantly stop it.

47. 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.

48. 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.

49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful,

50. 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.

51. 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.

52. 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.

53. When it is impatient, indolent, timid, impudent, garrulous, or biased in my own favor, then I will remain still like a piece of wood.

54. 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.

55. Resolute, confidant, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others,

56. 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,

57. Always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, like an apparition.

58. 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.

59. One does not object when the body is dragged here and there by vultures coveting its flesh. Then why do so now?

60. Mind, why do you protect this body, appropriating it as your own? It is really separate from you, what good is it to you?

61. Oh fool, if you do not consider as your own a pure wooden statue, why are you guarding this foul machine composed of impurities?

62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton.

63. Breaking the bones, look inside at the marrow and examine for yourself, "where is the essence here?"

64. If searching carefully in this way, you do not see an essence here, then say why you are still protecting the body today.

65. 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?

66. 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.

67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then?

68. 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?

69. 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.

70. 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.

71. 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.

72. 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.

73. The crane, the cat, or the thief, moving silently and covertly, achieves its desired goal. A sage should always move in such a way.

74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aide. One should always be a pupil of everyone.

75. One should express one's appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises.

76. 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.

77. 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.

78. 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.

79. 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.

80. 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."

81. Great blessing arises from continuous yearning for the fields of virtues and kindness, and from an antidote with regard to those who are suffering.

82. Skillful and vigorous one should always do the work oneself. With respect to all works, one should not leave the opportunity to someone else.

83. 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.

84. 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.

85. 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.

86. 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.

87. 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.

88. 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,

89. 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.

90. 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.

91. Flagrantly discarding a tooth-stick or spitting is undesirable and urinating or so forth in water or on land that is useable is contemptible.

92. 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.

93. 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.

94. One should not point out anything with one's finger but should respectfully show the way with one's whole right hand.

95. 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.

96. 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.
97. The conduct of Bodhisattvas is described as immeasurable. One should first surely engage in practices that purify the mind.

98. 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.

99. 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.'

100. 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.

101. 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.

102. 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.

103. One should learn from the Srisambhavavimoksa respectful behavior towards mentors. This and other advice of the Buddha should be known through reciting the sutras.

104. The practices are found in the sutras; therefore one should recite them, and then one should study the primary downfalls in the akasagarbhasutra.

105. One should definitely study the Sikasamuccaya again and again, because good conduct is explained there in detail.

106. Alternatively, one should first look at it briefly, and then carefully read the Sutramuccaya composed by Arya Nargarjuna.

107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people's minds.
108. In brief, this alone is the definition of introspection: the repeated examination of the state of one's body and mind.

109. 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?



Chapter Six
The Perfection of Patience


1. Anger destroys all the good conduct, such as generosity and worshipping the Sugatas, which has been acquired over thousands of eons.

2. There is no vice like hatred, and there is no austerity like patience. Therefore, one should earnestly cultivate patience in various ways.

3. 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.

4. Even dependents whom one rewards with wealth and honors wish to harm the master who is repugnant due to his anger.

5. 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.

6. 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.

7. Finding its fuel in discontent originating from an undesired event and from an impediment to desired events, anger becomes inflamed and destroys me.

8. Therefore, I shall remove the fuel of that enemy, for that foe has no function other than to harm me.

9. Even if I fall into extreme adversity, I should not disrupt my happiness. When there is frustration, nothing is agreeable, and virtue is forsaken.

10. If there is a remedy, then what is the use of frustration? If there is no remedy, then what is the use of frustration?

11. For loved ones and for oneself, one does not desire suffering, contempt, verbal abuse, or disgrace; but for an enemy, it is the opposite.

12. 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!

13. 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?

14. There is nothing whatsoever that remains difficult as one gets used to it. Thus, through habituation with slight pain, even great pain becomes bearable.

15. 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?

16. Cold, heat, rain, wind, traveling, illness, captivity, and beatings should not induce a sense of fragility. Otherwise, the distress becomes greater.

17. Some, seeing their own blood, show extraordinary valor, while some faint even at the sight of others blood.

18. That comes from mental fortitude or from timidity. Therefore, one should become invincible to suffering, and surmount pain.

19. 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.

20. Courageous victors are dismissive of all suffering, and they conquer such enemies as hatred. The rest just kill corpses.

21. 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.

22. 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.

23. Just as sharp pain arises although one does not desire it, so anger forcibly arises although one does not desire it.

24. A person does not intentionally become angry, thinking, "I shall get angry," nor does anger originate, thinking, "I shall arise."

25. All offences and vices of various kinds arise under the influence of conditions, and they do not arise independently.

26. 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."

27. 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."

28. Since it has not arisen, how could it wish to come into existence? Since it engages with objects, it cannot strive to cease either.

29. If the permanent self is not sentient, it is obviously inactive like space. Even in conjunction with conditions, what activity does the immutable have?

30. 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?

31. 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?

32. 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.

33. Therefore, upon seeing a friend or an enemy committing a wrong deed, one should reflect, "Such are his conditions," and be at ease.

34. If all beings would find fulfillment according to their own wishes, then no one would suffer, for no one wishes to suffer.

35. 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.

36. Some kill themselves by hanging, by jumping from cliffs, by eating poison or unwholesome substances, and by non-virtuous conduct.

37. 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?

38. If you do not even have compassion toward those who, intoxicated by mental afflictions, commit suicide, then why does anger arise?

39. 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.

40. 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.

41. 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.

42. 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.

43. 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?

44. 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?

45. 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?

46. 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?

47. 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.

48. On account of them, many vices of mine diminish through forbearance. On account of me, they enter infernal realms with long lasting agonies.

49. It is I alone who harm them, and they are my benefactors. O Wicked mind, why do you misconstrue this and become angry?

50. If there is virtue in my intention, I will not enter the infernal realms. If I protect myself, what will happen to them here?

51. 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.

52. 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.

53. Neither contempt, abusive speech, nor disgrace harms the body. Why then, mind, O mind, do you become angry?

54. Will the unkindness of others toward me devour me in this life or another, that I am so adverse to it?

55. 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.

56. 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.

57. One person wakes up after enjoying a hundred years of pleasure in sleep, and another person wakes up after being happy for a moment.

58. 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.

59. 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.

60. 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?

61. If the meaning of my life vanishes, then what is the point of a life that creates only non-virtue?

62. 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?

63. 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.

64. 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.

65. 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.

66. 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.

67. 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?

68. 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?

69. Realizing this, I shall strive for virtues in such a way that all will have loving thoughts toward each other.

70. When fire spreads from one burning house to another, one should bundle up the straw and the like, take it out, and discard it.

71. 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.

72. 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?

73. 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?

74. 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.

75. 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.

76. 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?

77. 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.

78. 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.

79. 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.

80. 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?

81. If you desire sentient beings' Buddhahood, which is worshipped in the three worlds, then why are you burned up when you see them slightly honored.

82. 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?

83. What does one who wishes Awakening for sentient beings not wish for them? How can one who becomes angry at others' prosperity have the Spirit of Awakening?

84. 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?

85. 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?

86. Not only do you not repent for sins you have committed, but you also wish to compete with others who have performed virtues.

87. 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.

88. 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?

89. 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.

90. Praise, fame, and honor are not conducive to my merit, long life, strength, health, or physical well-being.

91. 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.

92. 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?

93. 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.

94. Since a word is not sentient, it cannot praise me. But knowing that someone likes me is a cause of my delight.

95. 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.

96. 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?

97. 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.

98. 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.

99. Therefore, are those conspiring to destroy my reputation and so forth not protecting me from falling into hell?

100. The bondage of acquisition and honor is unfitting for me who seeks liberation. How can I hate those who are freeing me from bondage?

101. How can I hate those who, as if due to the Buddha's blessing, block the gate as I seek to enter suffering?

102. 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?

103. 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.

104. 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?

105. 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.

106. 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.

107. 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.

108. Thus, he and I have obtained the fruit of patience. It should be given to him first, for patience is caused by him.

109. 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.

110. 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!

111. 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.

112. 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.

113. 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?

114. 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.

115. 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.

116. 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.

117. 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.

118. Because sentient beings have some portion of the superb qualities of the Buddha, it is right to honor sentient beings for just that similarity.

119. Apart from respecting sentient beings, what other repayment to true friends, the immeasurable benefactors, is possible?

120. 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.

121. 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?

122. 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.

123. 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.

124. 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!

125. In order to please the Tath¨¢gatas, 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!

126. 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?

127. This alone is pleasing to the Tath¨¢gatas. This alone is the accomplishment of one's goal. This alone removes the suffering of the world. Therefore, let this alone be my resolve.

128. When some king's man tyrannized the populace, the farsighted among them cannot retaliate.

129. 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,

130. 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.

131. What could an angry king do that would equal the anguish of hell, experienced as a result of inflicting mental pain on sentient beings?

132. What could a gratified king give that would equal Buddhahood, experienced as a result of delighting sentient beings?

133. Let alone future Buddhahood, do you not see that in this life, fortune, fame, and happiness ensue from pleasing sentient beings?

134. While transmigrating, a patient person, with beauty, health, charisma, and so forth, achieves longevity and the abundant joy of a Cakravati.





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