A GUIDE TO THE BODHISATTVA'S WAY OF LIFE

Sanskrit: Bodhisattvacharyavatara Tibetan : Byang. chub. sems. dpai'. spyod. pa. la. jug. pa by ACHARYA SHANTIDEVA Translated into English by Stephen Batchelor

LIBRARY OF TIBETAN WORKS & ARCHIVES DHARAMSALA

Publisher's Note
The Library of Tibetan Works & Archives, Dharamsala, is happy to bring out this EnglishtranslationoftheBodhisattvacharyavataraAGuidetotheBodhisattvtsWayof Life(Tib: Byang. chub. sems. dpai spyod. pa. la. jug.pa.) by Shantideva, an eighth century Buddhist master from the monastic university of Nalanda, Indiaas a continuationofourprogrammetopresent,inEnglishtranslation,worksofBuddhist philosophy from Tibetan sources. Translated into English by Stephen Batchelor in accordancewithanoralteachingofGesheNgawangDhargyeyonthecommentary The Ocean o f Good Explanation by Togme Zangpo, Shantidevas A Guide to the Bodhisattvaswayo f Lifewill inspire readers with the higher ideals of Bodhisattvas andwillinfusetheirpracticalapplicationintoeverydaylife. GyatsoTsering (Director) LibraryofTibetanWorks& Archives, Dharamsala,H.P.(India) April1979.

Contents
TranslatorsIntroduction l TheBenefitsoftheAwakeningMind vii 3

2 DisclosureofEvil 10 3 FullAcceptanceoftheAwakeningMind 22 4 Conscientiousness 5 GuardingAlertness 6 Patience 7 Enthusiasm 8 Meditation 9 Wisdom 10 Dedication Notes IndextoChapterNine GlossaryofTerms Bibliography 28 37 56 79 93 125 165 177 189 191 197

Translator's Introduction
Shantideva, a Buddhist master from the monastic university of Nalanda, India, composedhisworkAGuidetotheBodhisattvasW a y o f L i f e (Bodhisattvacharyavatar a ) in the eighth century of the Christian era. In India at that lime Mahayana Buddhismwaswellestablishedandinthethousandorsostanzasofthistextwefind aconciseyetcomprehensiveaccountoftheprincipalfeaturesofthisdoctrine. In contrast with the Arhat of Hinayana Buddhismthe being who has secured his ownliberationfromthemiseryofcyclicexistenceMahayanaBuddhismhasasits idealtheBodhisattvawho,uninterestedinhisliberationalone,strivesforthewell beingofalllivingcreatures. TheBodhisattvacomesintobeingwiththedevelopmentoftheAwakeningMind,the purelyaltruisticwishtoachievethestateofaBuddha,andwiththismotivationhe thenproceedstoengageinawayoflifethatisconducivetotherealizationofhisgoal. InthefirstchapterofthisworkweshallseehowShantidevaintroducestheaspirant totheAwakeningMindandinspireshimtodevelopit;inthesecond,howthemind isprepared;andinthethirdchapterhowtheBodhisattvasvowitselfisfinallytaken; From this point onward the author continues to elucidate the means whereby to fulfillthiscommitment,namelythroughthepracticesofMoralDiscipline,(chapters 45), Patience (Chapter 6 ) , Enthusiasm (chapter 7 ) , Meditation (chapter8 ) , and Wisdom(chapter9 ) . Inthefinalchapter,themeritsgainedfromthecompositionof theworkarededicatedtothewelfareofallbeingsintheformofaprayer.Hencethis short but significant work contains the essential points of Mahayana Buddhist practice and for over a thousand years has acted as a guide for people throughout India,Tibet,ChinaandMongoliawhohavewishedtofollowthispath. In the autumn of 1974, in response to the request of several Western Buddhists studyinginDharamsala,India,HisHolinesstheDalaiLamaencouragedandgavehis blessingtotheundertakingattheLibraryofTibetanWorksandArchivesofaproject totranslateShantidevasBodhisattvacharyavatara.Inordertodothis,hesuggestedthat theOceano f GoodExplanation,acommentarytotheBodhisattvacharyavatarabythe12th centuryTibetanLamaTogmeZangpo,beusedasthebasisforthetranslation.For the following year Geshe Ngawang Dargyey, proceeded to give a word by word explanationofthistexttranslatedbySherpaTulku.Itisonthebasisofthatteaching thatthistranslationhasbeencompleted. Chapters18andchapter10havebeentranslatedinverseform,correspondingtothe stanzasoftheroottext.Wherenecessary,wordshavebeenaddedinbracketsfrom thecommentary.Theninthchapter,however,ispresentedinprose,frequentlyinthe form of a dialogue between the Madhyamika school and other Buddhist and

nonBuddhisttraditions.Here,mostofthecommentaryofTogmeZangpohasbeen includedforthesakeofclarifyingtheoftencrypticstyleoftheroottext. Stephen Batchelor (GelongJhampa Thabkay) Switzerland1979

A Guide to the Bodhisattva's Way of Life

Homage to all Buddhas and Bodhisattvas

Scannedby:Smile~ Releasedon:September/02/2009 Email:Mahayanist@gmx.com SpecialthankstotheUniversityofCalgaryforallowingmeaccesstosuchararetext. Ifyoufindthisbookhelpful,pleaseshareitwithotherssotheymaybenefitaswell. Atruesmileisasignoflove,atransmitterofenergywhichhasawarming,healing effect. In ancient China, the Taoists taught that a constant inner smile, a smile to oneself,insuredhealth,happiness,andlongevity.

TheBenefitoftheAwakeningMind
la RespectfullyIprostratemyselftotheSugatas WhoareendowedwiththeDharmakaya, AswellastotheirNobleSons Andtoallwhoareworthyofveneration. lb HereIshallexplainhowtoengageinthevowsoftheBuddhasSons, ThemeaningofwhichIhavecondensedinaccordancewiththescriptures. 2 Thereisnothingherethathasnotbeenexplainedbefore AndIhavenoskillintheartofrhetoric; Therefore,lackinganyintentiontobenefitothers, Iwritethisinordertoacquaintittomymind. 3 Forduetoacquaintancewithwhatiswholesome, Theforceofmyfaithmayforashortwhileincreasebecauseofthese(words). If,however,these(words)areseenbyothers Equalinfortunetomyself,itmaybemeaningful(forthem). 4 Leisureandendowmentareveryhardtofind; And,sincetheyaccomplishwhatismeaningfulforman, IfIdonottakeadvantageofthemnow, Howwillsuchaperfectopportunitycomeaboutagain? 5 Justasaflashoflightningonadark,cloudynight Foraninstantbrightlyilluminatesall, Likewiseinthisworld,throughthemightofBuddha, Awholesomethoughtrarelyandbrieflyappears. 6 Hencevirtueisperpetuallyfeeble, Thegreatstrengthofevilbeingextremelyintense. AndexceptforaFullyAwakeningMind Bywhatothervirtuewillitbeovercome? 7 AlltheBuddhaswhohavecontemplatedformanyaeons Haveseenittobebeneficial; Forbyitthelimitlessmassesofbeings Willquicklyattainthesupremestateofbliss.

 8 Thosewhowishtodestroythemanysorrowsof(their)conditionedexistence, Thosewhowish(allbeings)toexperienceamultitudeofjoys, Andthosewhowishtoexperiencemuchhappiness, ShouldneverforsaketheAwakeningMind. 9 ThemomentanAwakeningMindarises Inthosefetteredandweakinthejailofcyclicexistence, TheywillbenamedaSonoftheSugatas, Andwillbereveredbybothmenandgodsoftheworld. 10 Itislikethesupremegoldmakingelixir, Forittransformstheuncleanbodywehavetaken IntothepricelessjewelofaBuddhaForm ThereforefirmlyseizethisAwakeningMind. 11 SincethelimitlessmindoftheSoleGuideoftheWorld Hasuponthoroughinvestigationseenitspreciousness, Allbeingswishingtobefreefromworldlyabodes ShouldfirmlytakeholdofthispreciousAwakeningMind. 12 Allothervirtuesareliketheplantaintree; Forafterbearingfruittheysimplyperish. ButtheperennialtreeoftheAwakeningMind Unceasinglybearsfruitandtherebyflourisheswithoutend. 13 Likeentrustingmyselftoabravemanwhengreatlyafraid Byentrustingmyselftothis(AwakeningMind)Ishallbeswiftlyliberated EvenifIhavecommittedextremelyunbearableevils. Whythendotheconscientiousnotdevotethemselvestothis? 14 Justlikethefireattheendofanage, Itinstantlyconsumesallgreatevil. Itsunfathomableadvantagesweretaught TothediscipleSudhanabythewiseLordMaitreya. 15 Inbrief,theAwakeningMind Shouldbeunderstoodtobeoftwotypes; Themindthataspirestoawaken Andthemindthatventurestodoso.

16 Asisunderstoodbythedistinction Betweenaspiringtogoand(actually)going. Sothewiseunderstandinturn Thedistinctionbetweenthesetwo. 17 Althoughgreatfruitsoccurincyclicexistence Fromthemindthataspirestoawaken, Anuninterruptedflowofmeritdoesnotensue Asitdoeswiththeventuringmind. 18 Andforhimwhohasperfectlyseizedthismind Withthethoughtnevertoturnaway Fromtotallyliberating Theinfiniteformsoflife. 19 Fromthattimehence, Evenwhileasleeporunconcerned Aforceofmeritequaltothesky Willperpetuallyensue. 20 Forthesakeofthoseinclinedtowardsthelesser(vehicle), Thiswaslogicallyasserted BytheTathagatahimself InTheSutraRequestedbySubahu 21 Ifeventhethoughttorelieve Livingcreaturesofmerelyaheadache Isabeneficialintention Endowedwithinfinitegoodness, 22 Thenwhatneedistheretomention Thewishtodispeltheirinconceivablemisery, Wishingeverysingleoneofthem Torealiseboundlessgoodqualities? 23 Doevenfathersandmothers Havesuchabenevolentintentionasthis? Dothegodsandsages? DoesevenBrahmahaveit? 24 Ifthosebeingshaveneverbefore Evendreamtofsuchanattitude

Fortheirownsake, Howwoulditeverariseforthesakeofothers? 25 Thisintentiontobenefitallbeings, Whichdoesnotariseinothersevenfortheirown Isanextraordinaryjewelofthemind, Anditsbirthisanunprecedentedwonder. 26 HowcanIfathomthedepths Ofthegoodnessofthisjewelofthemind, Thepanaceathatrelievestheworldofpain Andisthesourceofallitsjoy? 27 Ifmerelyabenevolentintention ExcelsveneratingtheBuddhas, Thenwhatneedtomentionstrivingtomake Allbeingswithoutexceptionhappy? 28 Althoughwishingtoberidofmisery, Theyruntowardsmiseryitself. Althoughwishingtohavehappiness, Likeanenemytheyignorantlydestroyit. 29 Forthosewhoaredeprivedofhappiness Andburdenedwithmanysorrows Itsatisfiesthemwithalljoys, Dispelsallsuffering, 30 Andclearsawayconfusion. Whereisthereacomparablevirtue? Whereisthereevensuchafriend? Whereistheremeritsimilartothis? 31 Ifwhoeverrepaysakinddeed Isworthyofsomepraise, ThenwhatneedtomentiontheBodhisattva Whodoesgoodwithoutitsbeingaskedofhim? 32 Theworldhonoursasvirtuous Amanwhosometimesgivesalittle,plainfood Disrespectfullytoafewbeings, Thatsatisfiesthemforonlyhalfaday.

33 Whatneedbesaidthenofone WhoeternallybestowsthepeerlessblissoftheSugatas Uponlimitlessnumbersofbeings, Therebyfulfillingalltheirhopes? 34 TheBuddhahassaidthatwhoeverbearsanevilthought AgainstabenefactorsuchasthatBodhisattva Willremaininhellforasmanyaeons Astherewereevilthoughts. 35 Butifavirtuousattitudeshouldarise(inthatregard). Itsfruitswillmultiplyfarmorethanthat. WhenBodhisattvasgreatlysuffertheygeneratenonegativity, Insteadtheirvirtuesnaturallyincrease. 36 Ibowdowntothebodyofhim Inwhomthesacredpreciousmindisborn. Iseekrefugeinthatsourceofjoy Whobringstohappinesseventhosewhoharmhim.

DisclosureofEvil
1 Inordertoseizethatpreciousmind IoffernowtotheTathagatas, TothesacredDharma,thestainlessjewel, AndtotheSonsofBuddha,theoceansofexcellence, 2 Whateverflowersandfruitsthereare Andwhateverkindsofmedicine, Whateverjewelsexistinthisworld Andwhatevercleanrefreshingwaters; 3 Likewisegemencrustedmountains, Forestgroves,quietandjoyfulplaces, Heavenlytreesbedeckedwithflowers Andtreeswithfruitladenbranches; 4 Fragrancesofthecelestialrealms, Incense,wishingtreesandjeweltrees, Uncultivatedharvests,andallornaments Thatareworthytobeoffered; 5 Lakesandpoolsadornedwithlotuses Andthebeautifulcryofwildgeese, Everythingunowned Withinthelimitlessspheresofspace. 6 CreatingthesethingsinmymindIofferthem Tothesupremebeings,theBuddhas,aswellastheirSons; CompassionateOnes,thinkkindlyofme Andaccepttheseofferingsofmine. 7 HavingnomeritIamdestitute AndIhavenoothergiftstooffer. Protectors,youwhothinkofhelpingothers. Byyourpoweraccepttheseformysake. 8

EternallyshallIofferallmybodies TotheConquerorsandtheirSons. Pleaseacceptme,youSupremeHeroes, RespectfullyshallIbeyoursubject. 9 Throughbeingcompletelyunderyourcare 1shallbenefitallwithnofearsofconditionedexistence; Ishallperfectlytranscendmypreviousevils Andinthefutureshallcommitnomore. 10 Toverysweetlyscentedbathingchambers Withbrilliantlysparklingcrystalfloors Andexquisitepillarsablazewithgems, Havingcanopiesaboveaglowwithpearls. 11 IbeseechtheTathagatasandtheirSons Tocomeandbathetheirbodies Frommanyjewelledvasesfilledwithwatersscentedand enticing, Totheaccompanimentofmusicandsong. 12 Letmedrytheirbodieswithincomparablecloths Cleanandwellanointedwithscent, AndthenmayIpresenttheseHolyBeings Withfragrantgarmentsofsuitablecolours. 13 Iadornwithmanifoldornaments Andvariousraimentsfineandsmooth, TheAryasSamantabhadra,Manjughosha Avalokiteshvaraandalltheothers. 14 Justlikepolishingpure,refinedgold DoIanointtheBuddhasformsthatblazewithlight Withthechoicestperfumeswhosefragrancepermeates Athousandmillionworlds. 15 AndtothehighestobjectsofgivingIoffer Beautiful,wellarrangedgarlands, Aswellasenchanting,sweetsmellingflowers, Suchaslily,jasmineandlotusblooms. 16 AlsoIsendforthcloudsofincense Whosesweetaromastealsawaythemind,

Aswellascelestialdelicacies Includingavarietyoffoodsanddrinks. 17 Iofferthemjewelledlamps Arrangedongoldenlotusbuds; Uponlandsprinkledwithscentedwater DoIscatterdelicateflowerpetals. 18 Tothosewhohavethenatureofcompassion Iofferpalacesresoundingwithmelodioushymns, Exquisitelyilluminatedbyhangingpearlsandgems Thatadorntheinfinitiesofspace. 19 EternallyshallIoffertoalltheBuddhas Jewelledumbrellaswithgoldenhandles Andexquisiteornamentsembelishingtherims, Standingerect,theirshapesbeautifultobehold. 20 Andinadditionmayamassofofferings Resoundingwithsweetandpleasingmusic, (Like)cloudsthatappeasethemiseryofall, Eachremain(foraslongasnecessary). 21 Andmayacontinuousrain Offlowersandpreciousgemsdescend Uponthereliquariesandthestatues, AnduponallthejewelsofDharma. 22 InthesamewayasManjughoshaandothers HavemadeofferingstotheConquerors, SimilarlydoIbestowgiftsupontheTathagatas, TheProtectors,theirSonsandall. 23 IglorifytheOceansofExcellence Withlimitlessversesofharmoniouspraise; Maythesecloudsofgentleeulogy Constantlyascendtotheirpresence. 24 Withbodiesasnumerous Asalltheatomswithintheuniverse, IprostratetoallBuddhasofthethreetimes, TheDharmaandthesupremecommunity. 25

LikewiseIprostratetoallreliquaries, TothebasesofanAwakeningMind, Toalllearnedabbotsandmasters Andtoallthenoblepractitioners. 26 IseekrefugeinallBuddhas UntilIpossesstheessenceofAwakening, LikewiseIseekrefugeinDharma AndintheassemblyofBodhisattvas. 27 WithfoldedhandsIbeseech TheBuddhasandBodhisattvas Whopossessthegreatcompassion Andresideinalldirections. 28 Throughoutbeginninglesscyclicexistence Inthislifeandinothers, UnknowinglyIcommittedevildeeds Andorderedthemtobedone(byothers). 29 Overwhelmedbythedeceptionsofignorance Irejoicedinwhatwasdone, Butnowseeingthesemistakes FrommyheartIdeclarethemtotheBuddhas. 30 Whateverharmfulactsofbody,speechandmind Ihavedoneinadisturbedmentalstate, Towardsthethreejewelsofrefuge, Myparents,myspiritualmastersandothers; 31 Andallthegravewrongsdonebyme, Sothoroughlyevilandpolluted Butanabundanceoffaults, IopenlydeclaretotheGuidesoftheWorld. 32 ButImaywellperish Beforeallmyevilshavebeenpurified; Sopleaseprotectmeinsuchaway Aswillswiftlyandsurelyfreemefromthem. 33 Theuntrustworthylordofdeath Waitsnotforthingstobedoneorundone;

WhetherIamsickorhealthy. Thisfleetinglifespanisunstable. 34 LeavingallImustdepartalone. Butthroughnothavingunderstoodthis Icommittedvariouskindsofevil Forthesakeofmyfriendsandfoes. 35 Myfoeswillbecomenothing. Myfriendswillbecomenothing. Itoowillbecomenothing. Likewiseallwillbecomenothing. 36 Justlikeadreamexperience, WhateverthingsIenjoy Willbecomeamemory. Whateverhaspassedwillnotbeseenagain. 37 Evenwithinthisbrieflife Manyfriendsandfoeshavepassed, ButwhateverunbearableevilIcommittedforthem Remainsaheadofme. 38 Thereby,throughnothavingrealised ThatIshallsuddenlyvanish, Icommittedsomuchevil Outofignorance,lustandhate. 39 Remainingneitherdaynornight, Lifeisalwaysslippingby Andnevergettinganylonger, Whywilldeathnotcometoonelikeme? 40 WhileIamlyinginbed, Althoughsurroundedbymyfriendsandrelatives, Thefeelingoflifebeingsevered Willnotexperiencedbymealone. 41 Whenseizedbythemessengersofdeath, Whatbenefitwillfriendsandrelativesafford? Mymeritaloneshallprotectmethen, ButuponthatIhaveneverrelied. 42

0Protectors!I,sounconcerned, Unawareofsuchterrorasthis, Accumulatedagreatdealofevil Forthesakeofthistransientlife. 43 Petrifiedistheperson Todaybeingledtoatorturechamber. Withdrymouthanddreadfulsunkeneyes. Hisentireappearanceistransfigured. 44 Whatneedtomentionthetremendousdespair Whenstrickenwiththediseaseofgreatpanic, Beingclaspedbythephysicalforms, Ofthefrightfulmessengersofdeath? 45 Whocanaffordmerealprotection Fromthisgreathorror? Withterrified,bulgingeyesagape Ishallsearchthefourquartersforrefuge. 46 Butseeingnorefugethere Ishallbecomeenvelopedingloom. Ifthereshouldbenoprotectionthere, ThenwhatshallIbeabletodo? 47 ThereforeInowseekrefuge IntheBuddhaswhoprotecttheworld, Whostrivetoshelterallthatlives Andwithgreatstrengtheradicateallfear. 48 LikewiseIpurelyseekrefuge IntheDharmatheyhaverealised Thatclearsawaythefearsofcyclicexistence, AndalsointheassemblyofBodhisattvas. 49 I,tremblingwithfear, OffermyselftoSamantabhadra; ToManjughoshaalso Imakeagiftofmybody. 50 TotheProtectorAvalokiteshvara Whoinfalliblyactswithcompassion,

Iutteramournfulcry, Pleaseprotectthisevildoer! 51 Inmysearchforrefuge Icryfrommyheart ForAkashagarbha,Ksitigarbha AndalltheCompassionateProtectors. 52 AndIseekrefugeinVajrapani, Uponthesightofwhomallharmfulbeings Suchasthemessengersofdeath Fleeinterrortothefourquarters. 53 PreviouslyItransgressedyouradvice, Butnowuponseeingthisgreatfear Igotoyouforrefuge. Bydoingsomaythisfearbeswiftlyclearedaway. 54 IfIneedtocomplywithadoctorsadvice Whenfrightenedbyacommonillness, Thenhowmuchmoresowhenperpetuallydiseased Bythemanifoldevilsofdesireandsoforth. 55 Andifallpeopledwellingonthisearth Canbeovercomebyjustoneofthese, Andifnoothermedicinetocurethem Istobefoundelsewhereintheuniverse, 56 Thentheintentionnottoactinaccordance WiththeadviceoftheAllKnowingPhysicians Thatcanuprooteverymisery, Isextremelybewilderedandworthyofscorn. 57 IfIneedtobecareful Nearasmall,ordinaryprecipice, Thenhowmuchmoresoneartheoneoflongduration Thatdropsforathousandmiles. 58 Itisinappropriatetoenjoymyself ThinkingthattodayaloneIshallnotdie, Forinevitablythetimewillcome WhenIshallbecomenothing. 59

Whocangrantmefearlessness? HowcanIbesurelyfreedfromthis? IfIshallinevitablybecomenothing, HowcanIrelaxandenjoymyself? 60 Whatremainswithmenow Fromtheterminatedexperiencesofthepast? Butthroughmygreatattachmenttothem Ihavebeengoingagainstmyspiritualmastersadvice. 61 Havingdepartedfromthislife Andfromallmyfriendsandrelatives, IfallaloneImustgoelsewhere Whatistheuseofmakingfriendsandenemies? 62 HowcanIbesurelyfreed Fromunwholesomeness,thesourceofmisery? Continuallynightandday ShouldIonlyconsiderthis. 63 Whateverhasbeendonebyme Throughignoranceandunknowing, Beitthebreakingofavow Oradeedbynaturewrong, 64 Ihumblyconfessitall InthepresenceoftheProtectors, Withfoldedhands,prostratingmyselfagainandagain, Mymindterrifiedbythemisery(tocome). 65 IbeseechalltheGuidesoftheWorld Topleaseacceptmyevilsandwrongs. Sincethesearenotgood, InfutureIshalldothemnomore.

 FullAcceptanceoftheAwakeningMind
1 GladlydoIrejoice Inthevirtuethatrelievesthemisery Ofallthoseinunfortunatestates Andthatplacesthosewithsufferinginhappiness. 2 Irejoiceinthatgatheringofvirtue Thatisthecausefor(theArhats)Awakening, Irejoiceinthedefinitefreedomofembodiedcreatures Fromthemiseriesofcyclicexistence. 3 IrejoiceintheAwakeningoftheBuddhas AndalsointhespirituallevelsoftheirSons. 4 AndwithgladnessIrejoice IntheoceanofvirtuefromdevelopinganAwakeningMind Thatwishesallbeingstobehappy, Aswellasinthedeedsthatbringthembenefit. 5 WithfoldedhandsIbeseech TheBuddhasofalldirections, ToshinethelampofDharma Forallbewilderedinmiserysgloom. 6 WithfoldedhandsIbeseech TheConquerorswhowishtopassaway, Topleaseremainforcountlessaeons Andnottoleavetheworldindarkness. 7 Thusbythevirtuecollected ThroughallthatIhavedone, Maythepainofeverylivingcreature Becompletelyclearedaway. 8 MayIbethedoctorandthemedicine AndmayIbethenurse Forallsickbeingsintheworld

Untileveryoneishealed. 9 Mayarainoffoodanddrinkdescend Toclearawaythepainofthirstandhunger Andduringtheaeonoffamine MayImyselfchangeintofoodanddrink. 10 MayIbecomeaninexhaustibletreasure Forthosewhoarepooranddestitute; MayIturnintoallthingstheycouldneed Andmaythesebeplacedclosebesidethem. 11 Withoutanysenseofloss Ishallgiveupmybodyandenjoyments Aswellasallmyvirtuesofthethreetimes Forthesakeofbenefittingall. 12 Bygivingupall,sorrowistranscended Andmymindwillrealisethesorrowlessstate. ItisbestthatI(now)giveeverythingtoallbeings InthesamewayasIshall(atdeath).6 13 Havinggiventhisbodyup Forthepleasureofalllivingbeings, Bykilling,abusingandbeatingit Maytheyalwaysdoastheyplease. 14 Althoughtheymayplaywithmybody Andmakeitasourceofjestandblame, BecauseIhavegivenituptothem Whatistheuseofholdingitdear? 15 ThereforeIshallletthemdoanythingtoit Thatdoesnotcausethemanyharm, Andwhenanyoneencountersme Mayitneverbemeaninglessforhim. 16 Ifinthosewhoencounterme Afaithfuloranangrythoughtarises, Maythateternallybecomethesource Forfulfillingalltheirwishes. 17 Mayallwhosaybadthingstome

Orcausemeanyotherharm, Andthosewhomockandinsultme Havethefortunetofullyawaken. 18 MayIbeprotectorforthosewithoutone, Aguideforalltravellersontheway; MayIbeabridge,aboatandaship Forallwhowishtocross(thewater). 19 MayIbeanislandforthosewhoseekone Andalampforthosedesiringlight, MayIbeabedforallwhowishtorest Andaslaveforallwhowantaslave. 20 MayIbeawishingjewel,amagicvase, Powerfulmantrasandgreatmedicine, MayIbecomeawishfulfillingtree Andacowofplentyfortheworld. 21 Justlikespace Andthegreatelementssuchasearth, MayIalwayssupportthelife Ofalltheboundlesscreatures. 22 Anduntiltheypassawayfrompain MayIalsobethesourceoflife Foralltherealmsofvariedbeings Thatreachuntotheendsofspace. 23 JustasthepreviousSugatas GavebirthtoanAwakeningMind, Andjustastheysuccessivelydwelt IntheBodhisattvapractices; 24 Likewiseforthesakeofallthatlives DoIgivebirthtoanAwakeningMind, AndlikewiseshallItoo Successivelyfollowthepractices. 25 Inordertofurtherincreaseitfromnowon, Thosewithdiscernmentwhohavelucidlyseized AnAwakeningMindinthisway, Shouldhighlypraiseitinthefollowingmanner:

26 Todaymylifehas(borne)fruit; (Having)wellobtainedthishumanexistence, IvebeenborninthefamilyofBuddha AndnowamoneofBuddhasSons. 27 ThuswhateveractionsIdofromnowon Mustbeinaccordwiththefamily. NevershallIdisgraceorpollute Thisnobleandunsulliedrace. 28 Justlikeablindman Discoveringajewelinaheapofrubbish, Likewisebysomecoincidence AnAwakeningMindhasbeenbornwithinme. 29 Itisthesupremeambrosia Thatovercomesthesovereigntyofdeath, Itistheinexhaustabletreasure Thateliminatesallpovertyintheworld. 30 Itisthesuprememedicine Thatquellstheworldsdisease, Itisthetreethatsheltersallbeings Wanderingandtiredonthepathofconditionedexistence. 31 Itistheuniversalbridge Thatleadstofreedomfromunhappystatesofbirth, Itisthedawningmoonofthemind Thatdispellsthetormentofdisturbingconceptions.7 32 Itisthegreatsunthatfinallyremoves Themistyignoranceoftheworld, Itisthequintessentialbutter FromthechurningofthemilkofDharma. 33 Forallthosegueststravellingonthepathofconditioned existence Whowishtoexperiencethebountiesofhappiness, Thiswillsatisfythemwithjoy Andactuallyplacetheminsupremebliss. 34 TodayinthepresenceofalltheProtectors

Iinvitetheworldtobeguests At(afestivalof)temporaryandultimatedelight, Maygods,antigodsandallbejoyful.

Conscientiousness
1 HavingfirmlyseizedtheAwakeningMindinthisway, AConquerorssonmustneverwaver; Alwaysshouldheexerthimself Toneverstrayfromhispractice. 2 Inthecaseofrecklessactions Orofdeedsnotwellconsidered, Althoughapromisemayhavebeenmade ItisfittoreconsiderwhetherIshoulddothemornot. 3 ButhowcanIeverwithdraw Fromwhathasbeenexaminedbythegreatwisdom OftheBuddhasandtheirSons, Andevenmanytimesbymemyself? 4 Ifhavingmadesuchapromise Idonotputitintoaction, Thenbydeceivingeverylivingbeing WhatkindofrebirthshallItake? 5 Ifithasbeentaught(bytheBuddha) Thathewhodoesnotgiveaway Thesmallestthingheonceintendedtogive Willtakerebirthasahungryghost;8 6 ThenifIshoulddeceiveallbeings Afterhavingsincerelyinvitedthem Totheunsurpassablebliss, ShallItakeahappyrebirth? 7 OnlytheOmniscientcandiscern Themanneroftheactionofthose WhogiveuptheAwakeningMindbutarefreed; Itisbeyondthescopeof(ordinary)thought. 8 This,foraBodhisattva, Istheheaviestofdownfalls, Forshoulditeverhappen,

Thewelfareofallwillbeweakened. 9 Andshouldothersforevenasinglemoment Hinderorobstructhiswholesome(deeds), Byweakeningthewelfareofall Therewillbenoendtotheirrebirthinlowerstates. 10 Forifmybeingisimpaired Bydestroyingthejoyofevenonecreature, Thenwhatneedistheretomention Destroyingthejoyofcreaturesvastasspace. 11 ThusthosewhohavetheforceofanAwakeningMind Aswellastheforceoffalling(fromit) Stayrevolvingwithincyclicexistence AndforalongtimearehinderedinreachingtheBodhisattva levels. 12 ThereforejustasIhavepromised ShallIrespectfullyaccordmyactions. IffromnowonImakenoeffort Ishalldescendfromlowertolowerstates. 13 Althoughforthebenefitofeverycreature CountlessBuddhashavepassedby, YetIwasnotanobjectoftheircare Becauseofmyownmistakes. 14 AndifIcontinuetoactlikethis, AgainandagainshallIundergo (suffering)inunhappyrealms,sickness,bondage, Lacerationandthesheddingofblood. 15 IfthearisingofaTathagata, Faith,theattainmentofahumanbody Andmybeingfittocultivatevirtuearescarce, Whenwilltheybewonagain? 16 AlthoughtodayIamhealthy, Wellnourishedandunafflicted, Lifeismomentaryanddeceptive: Thebodyislikeanobjectonloanforbutaminute. 17

Andwithbehavioursuchasthis Ishallnotwinahumanbodyagain, Andifthishumanformisnotattained Therewillbesolelyevilandnovirtue. 18 IfwhenIhavethechancetoliveawholesomelife Myactionsarenotwholesome, ThenwhatshallIbeabletodo Whenconfusedbythemiseryofthelowerrealms? 19 AndifIcommitnowholesomedeeds(there), Butreadilyamassmuchevil, Thenforahundredmillionaeons Ishallnotevenhearthewordsahappylife. 20 Fortheseveryreasons,theBuddhahassaid Thatlikeforaturtletoinsertitsneck Intoayokeadriftuponthevastocean, Itisextremelyhardtoattainthehumanstate.10 21 Ifevenbytheevilofoneinstant Anaeonmaybespentinthedeepesthell, ThenbecauseoftheevilIhavegatheredsincebeginningless time, Whatneedtomentionmynotgoingtoahappyrealm. 22 Buthavingexperiencedmerelythat(rebirthinhell) Ishallstillnotbeliberated; Forwhileitisbeingexperienced Otherevilwillbeextensivelyproduced. 23 Soif,whenhavingfoundleisuresuchasthis, Idonotattunemyselftowhatiswholesome, Therecouldbenogreaterdeception Andtherecouldbenogreaterfolly. 24 Andif,havingunderstoodthis, Istillfoolishlycontinuetobeslothful, Whenthehourofdeatharrives Tremendousgriefwillrearitshead. 25 Thenifmybodyblazesforalongtime Intheunbearableflamesofhell,

Inevitablymymindwillbetormented Bythefiresofunendurableremorse. 26 Havingfoundbysomecoincidence Thisbeneficialstatethatissohardtofind, Ifnowwhileabletodiscriminate Ionceagainamledintothehells, 27 ThenasthoughIwerehypnotisedbyaspell Ishallreducethismindtonothing. EvenIdonotknowwhatiscausingmeconfusion, Whatistheredwellinginsideme? 28 Althoughenemiessuchashatredandcraving Haveneitheranyarmsnorlegs, Andareneithercourageousnorwise, HowhaveIbeenusedlikeaslavebythem? 29 Forwhiletheydwellwithinmymind Attheirpleasuretheycausemeharm, YetIpatientlyendurethemwithoutanyanger; Butthisisaninappropriateandshamefultimeforpatience. 30 Shouldevenallthegodsandantigods Riseupagainstmeasmyenemies, Theycouldnotleadnorplacemein Theroaringfiresofdeepesthell. 31 Butthemightyfoe,thesedisturbingconceptions, Inamomentcancastmeamidst(thoseflames) Whichwhenmetwillcausenoteventheashes Ofthekingofmountainstoremain. 32 Allotherenemiesareincapable Ofremainingforsuchalengthoftime Ascanmydisturbingconceptions, Thelongtimeenemywithneitherbeginningnorend. 33 IfIagreeablyhonourandentrustmyself(toothers) Theywillbringmebenefitandhappiness, ButifIentrustmyselftothesedisturbingconceptions Infuturetheywillbringonlymiseryandharm. 34

WhileincyclicexistencehowcanIbejoyfulandunafraid IfinmyheartIreadilyprepareaplace Forthisincessantenemyoflongduration, Thesolecausefortheincreaseofallthatharmsme? 35 AndhowshallIeverhavehappiness Ifinanetofattachmentwithinmymind Theredwelltheguardiansoftheprisonofcyclicexistence, There(disturbingconceptions)thatbecomemybutchers andtormentorsinhell? 36 Thereforeaslongasthisenemyisnotslainwithcertainty beforemyveryeyes. Ishallnevergiveupexertingmyself(towardsthatend). Havingbecomeangryatsomeonewhocausedonlyslight andshortlivedharm. Selfimportantpeoplewillnotsleepuntiltheir(enemy)is overcome. 37 Andifwhileengagedinaviolentbattle, Vigorouslydesiringtoconquerthosewhosedisturbing Conceptionswillnaturallybringthemsufferingatdeath, Mendisregardthepainofbeingpiercedbyspearsand arrows Andwillnotwithdrawuntilthedayiswon; 38 ThenwhatneedtomentionthatIshouldnotbe faintheartedandslothful, EvenifIamcausedmanyhundredsofsufferings WhennowIstrivetodefinitelyovercomemynatural enemies, (Thesedisturbingconceptions)whicharetheconstant sourceofmymisery? 39 Ifevenscarsinflictedbymeaninglessenemies Arewornuponthebodylikeornaments, Thenwhyissufferingacauseofharmtome Whoimpeccablystrivestofulfilthegreatpurpose? 40 Iffishermen,huntersandfarmers, Thinkingmerelyoftheirownlivelihood, Endurethesufferingsofheatandcold, WhyamInotpatientforthesakeoftheworldsjoy?

41 WhenIpromisedtoliberateallthosebeings Dwellinginthetendirectionsasfarastheendsofspace Fromtheirdisturbingconceptions, Imyselfwasnotyetfreedfrommine. 42 Thusunawareofevenmyowncapacity, Wasitnotsomewhatcrazytohavespokenlikethat? ButasthisissoImustneverwithdraw Fromvanquishingmydisturbingconceptions. 43 Andtodothiswillbemysoleobsession: HoldingastronggrudgeIshallmeettheminbattle! Butdisturbingcenceptionssuchasthese Destroydisturbingconceptionsand(forthetimebeing) arenottobe(abandoned). 44 Itwouldbebetterformetobeburned, Tohavemyheadcutoffandtobekilled, Ratherthaneverbowingdown Tothoseeverpresentdisturbingconceptions. 45 Commonenemieswhenexpelledfromonecountry Simplyretireandsettledowninanother, Thoughwhentheirstrengthisrecoveredtheythenreturn. Butthewayofthisenemy,mydisturbingconceptions,is notsimilarinthisrespect. 46 Deludeddisturbingconceptions!Whenforsakenbytheeye ofwisdom Anddispelledfrommymind,wherewillyougo? Wherewillyoudwellinordertobeabletoinjureme again? But,weakminded,Ihavebeenreducedtomakingno effort. 47 Ifthesedisturbingconceptionsdonotexistwithinthe objects,thesenseorgans,betweenthetwonorelsewhere, Thenwheredotheyexistandhowdotheyharmtheworld? TheyarelikeanillusionthusIshoulddispelthefear withinmyheartandstriveresolutelyforwisdom. Fornorealreason,whyshouldIsuffersomuchinhell?

48 Thereforehavingthoughtaboutthiswell, Ishouldtrytoputthesepreceptsintopracticejustasthey havebeenexplained. Ifthedoctorsinstructionsareignored, Howwillapatientinneedofcurebehealedbyhis medicines?

GuardingAlertness
1 Thosewhowishtoguardtheirpractice Shouldveryattentivelyguardtheirminds Forthosewhodonotguardtheirminds Willbeunabletoguardtheirpractice. 2 Inthis(world)unsubduedandcrazedelephants Areincapableofcausingsuchharms Asthemiseriesofthedeepesthell Whichcanbecausedbytheunleashedelephantofmind. 3 Butiftheelephantofmymindisfirmlybound Onallsidesbytheropeofmindfulness, Allfearswillceasetoexist Andallvirtueswillcomeintomyhand. 4 Tigers,lions,elephants,bears, Snakesandallformsofenemies, Theguardiansofthehellworlds, Evilspiritsandcannibals, 5 Willallbebound Bybindingmymindalone, Andwillallbesubdued Bysubduingmymindalone 6 ThePerfectTeacherhimselfhasshown Thatinthiswayallfears Aswellasallboundlessmiseries Originatefromthemind. 7 Whointentionallycreated Alltheweaponsforthoseinhell? Whocreatedtheburningironground? Fromwheredidallthewomen(inhell)ensure? 8 ThemightyOnehassaidthatallsuchthings Are(theworkingsof)anevilmind, Hencewithinthethreeworldspheres

Thereisnothingtofearotherthanmymind. 9 Iftheperfectionofgenerosity Werethealleviationoftheworldspoverty, Thensincebeingsarestillstarvingnow InwhatmannerdidthepreviousBuddhasperfectit? 10 Theperfectionofgenerosityissaidtobe Thethoughttogiveallbeingseverything, Togetherwiththefruitofsuchathought Henceitissimplyastateofmind. 11 Nowherehasthekilling Offishandothercreaturesbeeneradicated; Fortheattainmentof(merely)thethoughttoforsake(suchthings) Isexplainedastheperfectionofmoraldiscipline. 12 Unrulybeingsareas(unlimited)asspace: Theycannotpossiblyallbeovercome, ButifIovercomethoughtsofangeralone Thiswillbeequivalenttovanquishingallfoes. 13 WherewouldIpossiblyfindenoughleather Withwhichtocoverthesurfaceoftheearth? But(wearing)leatherjustonthesolesofmyshoes. Isequivalenttocoveringtheearthwithit. 14 Likewiseitisnotpossibleforme Torestraintheexternalcourseofthings; ButshouldIrestrainthismindofmine Whatwouldbetheneedtorestrainallelse? 15 Althoughthedevelopmentofmerelyaclearstateofconcentration Canresultin(takingbirthin)Brahmasrealm, Physicalandvocalactionscannotsoresult When(accompanied)byweak(mental)conduct. 16 Theknowerofrealityhassaid Thatevenifrecitationandphysicalhardships Arepractisedforlongperiodsoftime, Theywillbemeaninglessifthemindisdistracted elsewhere 17

Eventhosewhowishtofindhappinessandovercomemisery Willwanderwithnoaimnormeaning Iftheydonotcomprehendthesecretofthemind TheparamountsignificanceofDharma. 18 Thisbeingso, Ishallholdandguardmymindwell. Withoutthedisciplineofguardingthemind, Whatusearemanyotherdisciplines? 19 JustasIwouldbeattentiveandcarefulofawound Whenamidstabustlinguncontrolledcrowd, SoIshouldalwaysguardthewoundofmymind Whendwellingamongharmfulpeople. 20 AndifIamcarefulofawound Throughfearofitbeingslightlyhurt, ThenwhydoInotguardthewoundofmymind Throughfearofbeingcrushedbythemountainsofhell? 21 ShouldIbehaveinsuchawayasthis, Thenwhetheramongharmfulpeople Oreveninthemidstofwomen, Thesteadyefforttocontrolmyselfwillnotdecline. 22 Itisbettertobewithoutwealth, Honour,bodyandlivelihood; Anditisbettertoletothervirtuesdeteriorate, Ratherthanevertolet(thevirtuesof)theminddecline. 23 Oyouwhowishtoguardyourminds, Ibeseechyouwithfoldedhands; Alwaysexertyourselvestoguard Mindfulnessandalertness! 24 Peoplewhoaredisturbedbysickness Havenostrengthtodoanything(useful), Likewisethosewhosemindsaredisturbedbyconfusion Havenostrengthtodoanything(wholesome). 25 Whateverhasbeenlearnt,contemplatedandmeditatedupon Bythosewhosemindslackalertness, Justlikewaterinaleakingvase,

Willnotberetainedintheirmemory. 26 Eventhosewhohavemuchlearning, Faithandwillingperseverance Willbecomedefiledbya(moral)fall Duetothemistakeoflackingalertness. 27 Thethievesofunalertness, Infollowinguponthedeclineofmindfulness, WillstealeventhemeritsIhavefirmlygathered (Sothat)Ishallthenproceedtolowerrealms. 28 Thishostofthieveswhoaremyowndisturbingconceptions Willsearchforagoodopportunity, Havingfoundittheywillstealmyvirtue Anddestroy(theattainmentof)lifeinahappyrealm. 29 ThereforeIshallneverletmindfulnessdepart Fromthedoorwayofmymind. Ifitgoes,Ishouldrecallthemiseryofthelowerrealms Andfirmlyreestablishitthere. 30 Throughstayinginthecompanyofspiritualmasters, Throughtheinstructionsofabbotsandthroughfear, Mindfulnesswilleasilybegenerated Infortunatepeoplewhopractisewithrespect. 31 Iameverdwellinginthepresence OfalltheBuddhasandBodhisattvas Whoarealwaysendowed Withunobstructedvision. 32 Bythinkinginthisway Ishallmindfullydevelopasenseofshame,respectandfear. Alsothroughdoingthis, RecollectionoftheBuddhawillrepeatedlyoccur. 33 Whenmindfulnessissetwiththepurpose Ofguardingthedoorwayofthemind, Thenalertnesswillcomeabout Andeventhatwhichhadgonewillreturn. 34 When,justasIamabout(toact).

Iseethatmymindistainted(withdefilement), AIsuchatimeIshouldremain Unmoveable,likeapieceofwood. 35 NevershouldIlookaround Distractedlyfornopurpose: Witharesolutemind Ishouldalwayskeepmyeyescastdownwards. 36 Butinordertorelaxthegaze ForashortwhileIshouldlookaround, Andifsomeoneappearsinmyfieldofvision Ishouldlookathimandsay,Welcome. 37 Tocheckifthereisanydangeronthepath Ishouldlookagainandagaininthefourdirections. Torest,Ishouldturnmyheadaround Andthenlookbehindme. 38 Havingexaminedbothaheadandbehind Ishouldproceedtoeithercomeorgo. Beingawareofthenecessity(forsuchmindfulalertness) Ishouldbehavelikethisinallsituations. 39 (Once)havingpreparedforanactionwiththethought, Mybodywillremaininsuchaway, ThenperiodicallyIshouldlooktosee Howthebodyisbeingmaintained. 40 WiththeutmosteffortIshouldcheck Toseethatthecrazedelephantofmymind Isnotwanderingoffbutisbound TothegreatpillarofthinkingaboutDharma. 41 Thosewhostrivebyallmeansforconcentration Shouldnotwanderoffevenamoment; Bythinking,Howismymindbehaving? Theyshouldcloselyanalysetheirmind. 42 ButifIamunabletodothis Whenafraidorinvolvedincelebrations,thenIshouldrelax. Likewiseithasbeentaughtthatattimesofgiving Onemaybeindifferentto(certainaspectsof)moraldiscipline.

43 IshouldundertakewhateverdeedIhaveintendedtodo Andthinkofdoingotherthanit. Withmymindappliedtothattask, Ishouldsetaboutforthetimebeingtoaccomplishit. 44 Byactinginthiswayallwillbedonewell, But(byacting)otherwiseneither(action)willbedone. Likewisetherewillbenoincreaseintheproximatedisturbingconceptions Thatcomefromalackofalertness. 45 IfIhappentobepresent Whileasenselessconversationistakingplace OrifIhappentoseesomekindofspectacularshow, Ishouldabandonattachmenttowardsit. 46 IffornoreasonIstartdiggingtheearth, Pickingatthegrassordrawingpatternsontheground, ThenbyrecallingtheadviceoftheBuddhas, Ishouldimmediatelystepoutoffear. 47 WheneverIhavethedesire Tomovemybodyortosaysomething, FirstofallIshouldexaminemymind Andthen,withsteadiness,actintheproperway. 48 Wheneverthereisattachmentinmymind Andwheneverthereisthedesiretobeangry, Ishouldnotdoanythingnorsayanything, Butremainlikeapieceofwood. 49 WheneverIhavedistractedthoughts,thewishtoverballybelittleothers, Feelingsofselfimportanceorselfsatisfaction; WhenIhavetheintentiontodescribethefaultsofothers, Pretensionandthethoughttodeceiveothers; 50 WheneverIameagerforpraise Orhavethedesiretoblameothers; WheneverIhavethewishtospeakharshlyandcausedispute; At(all)suchtimesIshouldremainlikeapieceofwood. 51 WheneverIdesirematerialgain,honourorfame; WheneverIseekattendantsoracircleoffriends,

AndwheninmymindIwishtobeserved; At(all)thesetimesIshouldremainlikeapiceceofwood. 52 WheneverIhavethewishtodecreaseortostopworkingforothers Andthedesiretopursuemywelfarealone, If(motivatedbysuchthoughts),awishtosaysomethingoccurs, AtthesetimesIshouldremainlikeapieceofwood. 53 WheneverIhaveimpatience,laziness,cowardice, Shamelessnessorthedesiretotalknonsense; Ifthoughtsofpartialityarise, AtthesetimestooIshouldremainlikeapieceofwood. 54 Havinginthiswayexaminedhismindfordisturbingconceptions Andforthoughtsthatstriveformeaninglessthings, Thecourageous(Bodhisattva)shouldholdhismindsteady Through(theapplicationof)remedialforces. 55 Beingveryresoluteandfaithful, Steady,respectful,polite, Withasenseofshame,apprehensiveandpeaceful, Ishouldstrivetomakeothershappy. 56 Ishouldnotbedisheartenedbyallthewhims Ofthechildishwhoareindiscordwithoneanother Ishouldknowthemtoariseintheirmindsduetodisturbingconceptions Andthereforebekind(towardsthem). 57 Indoingthatwhichbynatureisnotunwholesome Bothforthesakeofmyselfandothersentientbeings Ishouldalwaysholdmymindfast, (Acting)likeanapparition,withnosenseofself. 58 Bythinkingagainandagain ThatafteralongtimeIhavewonthegreatestleisure, LikewiseIshouldholdmymind Asutterlyunshakeableasthekingofmountains. 59 If,mind,youarenotmadeunhappy Whenthisbodyisdraggedandtossedabout Byvulturesgreedyforflesh, Thenwhyareyousoconcernedaboutitnow 60

Holdingthisbodyasmine, Why,mind,doyouguarditso? Sinceyouanditareseparate, Whatusecanitbetoyou? 61 Why,confusedmind, Doyounotholdontoaclean,woodenform? Justwhatisthepointofguarding Thisputrid,dirtfilledmachine? 62 Firstofall,mentallyseparate Thelayersofskin(fromtheflesh) Andthenwiththescalpelofdiscrimination Separatethefleshfromtheskeletalframe; 63 Andhavingsplitopeneventhebones Lookrightdownintothemarrow. Whileexaminingthisaskyourself, Whereisitsessence? 64 If,evenwhensearchingwithsucheffort Youcanapprehendnoessence, Thenwhywithsomuchattachment Areyoustillguardingthisbodynow. 65 Whatuseisthisbodytoyou Ifitsdirtyinsidesareunfitforyoutoeat, Ifitsbloodisnotfittodrink Andifitsintestinesarenotfittobesucked? 66 Atsecondbestitisonlyfittobeguarded Inordertofeedthevulturesandjackals. (Truly)thisbodyofahumanbeing Shouldonlybeemployed(inthepracticeofvirtue). 67 Butshouldyouinsteadguardit(withattachment), Thenwhatwillyoubeabletodo Whenitisstolenbytheunsympatheticlordofdeath Andgiventothedogsandbirds? 68 Ifservantsarenotgivenclothingandsoforth Whentheyareunabletobeemployed, Thenwhydoyouexhaustyourselflookingafterthefleshalone

Wheneventhoughcaringforthebody,itgoeselsewhere 69 Nowhavingpaidmybodyitswages, Ishallengageitinmakingmylifemeaningful. Butifmybodyisofnobenefit. ThenIshallnotgiveitanything. 70 Ishouldconceiveofmybodyasaboat, Ameresupportforcomingandgoing. Andinordertobenefitallothers Transformitintoawishfulfillingbody. 71 Now,whilethereisfreedomtoact, Ishouldalwayspresentasmilingface Andceasetofrownandlookangry: Ishouldbeafriendandcounseloftheworld. 72 Ishoulddesistfrominconsideratelyandnoisily Movingaroundchairsandsoforth, Aswellasfromviolentlyopeningdoors: Ishouldalwaysdelightinhumility. 73 Thestork,thecatandthethief, Bymovingsilentlyandcarefully, Accomplishwhattheydesiretodo; ABodhisattvatooshouldalwaysbehaveinthisway. 74 WithrespectIshouldgratefullyaccept Unsoughtafterwordsthatareofbenefit Andthatwiselyadviseandadmonishme: AtalltimesIshouldbethepupilofeveryone. 75 Ishouldsay,Wellsaid,toallthose Whospeak(Dharma)well, AndifIseesomeonedoinggood Ishouldpraisehimandbewellpleased. 76 Ishoulddiscreetlytalkaboutthegoodqualities(ofothers) Andrepeatthose(thatothers)recount. Ifmyowngoodqualitiesarespokenabout IshouldjustknowandbeawarethatIhavethem. 77 Alldeeds(ofothers)arethesourceofajoy

Thatwouldberareevenifitcouldbeboughtwithmoney. ThereforeIshouldbehappyinfindingthisjoy Inthegoodthingsthataredonebyothers. 78 (Throughdoingthis)Ishallsuffernolossesinthislife Andinfuturelivesshallfindgreathappiness. Butthefault(ofdislikingtheirgoodqualities)willmake meunhappyandmiserable AndinfuturelivesIshallfindgreatsuffering. 79 WhentalkingIshouldspeakfrommyheartandonwhatisrelevant. Makingthemeaningclearandthespeechpleasing. Ishouldnotspeakoutofdesireorhatred Butingentletonesandinmoderation. 80 Whenbeholdingsomeonewithmyeyes, Thinking,Ishallfullyawaken Throughdependinguponthisbeing, Ishouldlookathimwithanopenheartandlove. 81 Alwaysbeingmotivatedbygreataspiration Orbeingmotivatedbytheremedialforces, IfIworkinthefieldsofexcellence,benefitandmisery16 Greatvirtueswillcomeabout. 82 Endowedwithwisdomandjoy17 IshouldundertakeallthatIdo. I(need)notdependuponanyoneelse InanyactionsthatIundertake. 83 Theperfectionssuchasgenerosity Areprogressivelymoreexalted Butforalittle(morality)Ishouldnotforsakeagreat(gift). PrincipallyIshouldconisderwhatwillbeofthemostbenefitforothers. 84 Whenthisiswellunderstood, Ishouldalwaysstriveforthewelfareofothers. TheFarSeeingMercifulOneshaveallowed(aBodhisattva) Todosomeactionsthat(forothers)wereforbidden. 85 Ishoulddividemyfoodamongstthosewhohavefallentolowerrealms, Thosewithoutprotection,andpractitioners, Andeatmerelywhatissufficientformyself.

ExceptforthethreerobesImaygiveawayall. 86 ThisbodywhichisbeingusedforthesacredDharma Shouldnotbeharmedforonlyslightbenefit. Bymybehavinginthisway Thewishesofallbeingswillbequicklyfulfilled. 87 Thosewholackthepureintentionofcompassion Shouldnotgivetheirbodyaway. Instead,bothinthisandfuturelives, Theyshouldgiveittothecauseoffulfillingthegreatpurpose. 88 TheDharmashouldnotbeexplainedtothosewholackrespect, Tothosewho,likesickmen,wearclotharoundtheirheads, Tothoseholdingumbrellas,sticksorweapons, Tothosewithcoveredheads, 89 Nortoawomanunaccompaniedbyaman. Thevastandprofoundshouldnotbetaughttolesserbeings, (Although)!shouldalwayspayequalrespect TotheDharmasofthelesserandhigherbeings. 90 IshouldnotcommunicatetheDharmaofalesserbeing ToonewhoisavesselforthevastDharma. Imustnotforsakethe(Bodhisattva)wayoflife, Normisleadothersbymeansofsutrasormantras. 91 WhenIspitorthrowawaythestickfor(cleaning)myteeth, Ishouldcoveritup(withearth). Alsoitisshamefultourinateandsoforth Inwateroronlandusedbyothers. 92 WheneatingIshouldnotfillmymouth, Eatnoisilyorwithmymouthwideopen. Ishouldnotsitwithmylegsoutstretched Norrubmyhandstogether. 93 Ishouldnotsitaloneinvehicles,uponbeds Norinthesameroomwiththewomenofothers. (Inbrief),havingobservedorinquiredaboutwhatisproper, Ishouldnotdoanythingthatwouldbedislikedbythepeopleoftheworld. 94 Ishouldnotgivedirectionswithonefinger,

Butinsteadindicatetheway Respectfullywithmyrightarm Withallmyfingersfullyoutstretched. 95 NorshouldIwildlywavemyarmsabout, Butshouldmakemypoint Withslightgesturesandasnapofthefingers OtherwiseIshalllosecontrol. 96 JustastheBuddhalaydowntopassaway SoshouldIlieinthedesireddirection(whengoingtosleep), Andfirstofallwithalertness Makethefirmdecisiontoquicklyriseagain. 97 (AlthoughIamunabletopractiseall) ThelimitlessvarietiesofBodhisattvaconduct, Ishouldcertainlypractiseasmuchas(hasbeenmentionedhere) Ofthisconductthattrainsthemind. 98 Threetimesbydayandthreetimesbynight IshouldreciteTheSutraoftheThreeHeaps; ForbyrelyingupontheBuddhasandtheAwakeningMind Myremainingdownfallswillbepurified. 99 WhateverIamdoinginanysituation, Whetherformyselforforthebenefitofothers, Ishouldstrivetoputintopractice Whateverhasbeentaughtforthatsituation. 100 Thereisnosuchthingassomething ThatisnotlearnedbyaConquerorsSon, ThusifIamskilledinlivinginthisway Nothingwillbenonmeritorious. 101 Whetherdirectlyorindirectly,Ishouldnotdoanything Thatisnotforthebenefitofothers. Andsolelyforthesakeofsentientbeings IshoulddedicateeverythingtowardsAwakening. 102 Never,evenatthecostofmylife, ShouldIforsakeaspiritualfriend Whoiswiseinthemeaningofthegreatvehicle AndwhoisagreatBodhisattvapractitioner.

103 Ishouldpractiseentrustingmyselftomyspiritualmaster InthemannertaughtinTheBiographyofShrisambhava.19 ThisandotheradvicespokenbytheBuddha Icanunderstandthroughreadingthesutras. 104 Ishouldreadthesutras Becauseitisfromthemthatthepracticesappear. Tobeginwith,Ishouldlookat TheSutraofAkashagarba. 105 InadditionIshoulddefinitelyread TheCompendiumofallPractices20againandagain, Becausewhatistobeconstantlypractised Isverywellandextensivelyshownthere. 106 AlsoIshouldsometimeslookat ThecondensedCompendiumofAllSutras. AndIshouldmakeanefforttostudy Theworksbythesametwo(titles)composedbythe exaltedNagarjuna. 107 Ishoulddowhateverisnotforbiddeninthose(works), AndwhenIseeapracticethere, Ishouldimpeccablyputitintoaction Inordertoguardthemindsofworldlypeople. 108 Thedefiningcharacteristicofguardingalertness Inbriefisonlythis: Toexamineagainandagain Theconditionofmybodyandmind. 109 ThereforeIshallputthiswayoflifeintoactualpractice, Forwhatcanbeachievedbymerelytalkingaboutit? Willasickmanbebenefitted Merelybyreadingthemedicaltexts?

Patience
1 Whateverwholesomedeeds. SuchasveneratingtheBuddhas,andgenerosity, Thathavebeenamassedoverathousandaeons Willallbedestroyedinonemomentofanger. 2 Thereisnoevillikehatred, Andnofortitudelikepatience. ThusIshouldstriveinvariousways Tomeditateonpatience. 3 Mymindwillnotexperiencepeace Ifitfosterspainfulthoughtsofhatred. Ishallfindnojoyorhappiness, Unabletosleep,Ishallfeelunsettled. 4 Amasterwhohashatred Isindangerofbeingkilled Evenbythosewhofortheirwealthandhappiness Dependuponhiskindness. 5 Byit,friendsandrelativesaredisheartened; Thoughdrawnbymygenerositytheywillnottrustme, Inbriefthereisnobody Wholiveshappilywithanger. 6 Hencetheenemy,anger, Createssufferingssuchasthese, Butwhoeverassiduouslyovercomesit Findshappinessnowandhereafter. 7 Havingfounditsfuelofmentalunhappiness InthepreventionofwhatIwishfor AndinthedoingofwhatIdonotwant, Hatredincreasesandthendestroysme. 8 ThereforeIshouldtotallyeradicate Thefuelofthisenemy; Forthisenemyhasnootherfunction

Thanthatofcausingmeharm. 9 Whateverbefallsme Ishallnotdisturbmymentaljoy; Forhavingbeenmadeunhappy,IshallnotaccomplishwhatIwish Andmyvirtueswilldecline. 10 Whybeunhappyaboutsomething Ifitcanberemedied? Andwhatistheuseofbeingunhappyaboutsomething Ifitcannotberemedied? 11 Formyselfandformyfriends Iwantnosuffering,nodisrespect, Noharshwordsandnothingunpleasant; Butformyenemiesisittheopposite. 12 Thecausesofhappinesssometimesoccur Butthecausesforsufferingareverymany. Withoutsufferingthereisnorenunciation. Therefore,mind,youshouldstandfirm. 13 IfsomeasceticsandthepeopleofKarnapa Endurethepainofcutsandburnsfornoreason, Thenforthesakeofliberation WhyhaveInocourage? 14 Thereisnothingwhatsoever Thatisnotmadeeasierthroughacquaintance. Sothroughbecomingacquaintedwithsmallharms Ishouldlearntopatientlyacceptgreaterharms. 15 Whohasnotseenthistobesowithtriflingsufferings Suchasthebitesofsnakesandinsects, Feelingsofhungerandthirst Andwithsuchminorthingsasrashes? 16 Ishouldnotbeimpatient Withheatandcold,windandrain, Sickness,bondageandbeatings; ForifIam,theharmtheycausemewillincrease. 17 Somewhentheyseetheirownblood

Becomeespeciallybraveandsteady, Butsomewhentheyseethebloodofothers. Faintandfallunconscious. 18 These(reactions)comefromthemind Beingeithersteadyortimid. ThereforeIshoulddisregardharmscausedtome andnotbeaffectedbysuffering. 19 Evenwhenthewisearesuffering Theirmindsremainverylucidandundefiled; Forwhenwarisbeingwagedagainstthedisturbingconceptions Muchharmiscausedatthetimesofbattle. 20 Thevictoriouswarriorsarethose Who,havingdisregardedallsuffering, Vanquishthefoesofhatredandsoforth; (Commonwarriors)slayonlycorpses. 21 Furthermore,sufferinghasgoodqualities: Throughbeingdisheartenedwithit,arroganceisdispelled, Compassionarisesforthoseincyclicexistence, Evilisshunnedandjoyisfoundinvirtue. 22 AsIdonotbecomeangry Withgreatsourcesofsufferingsuchasjaundice, Thenwhybeangrywithanimatecreatures? Theytooareprovokedbyconditions. 23 Althoughtheyarenotwishedfor, Thesesicknessesarise; Andlikewisealthoughtheyarenotwishedfor, Thesedisturbingconceptionsforciblyarise. 24 Withoutthinking,Ishallbeangry, Peoplebecomeangrywithnoresistance, Andwithoutthinking,Ishallproducemyself, Likewiseangeritselfisproduced. 25 Allmistakesthatare Andallthevariouskindsofevil Arisethroughtheforceofconditions: Theydonotgovernthemselves.

26 Theseconditionsthatassembletogether Havenointentiontoproduceanything, Andneitherdoestheirproduct Havetheintentiontobeproduced. 27 ThatwhichisassertedasPrimalSubstance AndthatwhichisimputedasaSelf, (Sincetheyareunproduced)donotariseafterhaving purposefullythought, Ishallarise(inordertocauseharm.) 28 Iftheyareunproducedandnonexistent Thenwhateverwishtheyhavetoproduce(harmwillalsonotexist). Since(thisSelf)wouldpermanentlyapprehenditsobjects, Itfollowsthatitwouldneverceasetodoso. 29 FurthermoreiftheSelfwerepermanent Itwouldclearlybedevoidofaction,justlikespace. Soevenifitmetwithotherconditions Howcoulditsunchanging(nature)beaffected? 30 Evenifwhenactedupon(byotherconditions)itremainsasbefore, Thenwhatcouldactionsdotoit? ThusifIsaythatthis(condition)actsupon(apermanentSelf), Howcouldthetwoeverbe(causally)related? 31 Henceeverythingisgovernedbyotherfactors(whichinturn)aregovernedby (others), Andinthiswaynothinggovernsitself. Havingunderstoodthis,Ishouldnotbecomeangry Withphenomenathatarelikeapparitions. 32 (Ifeverythingisunreallikeanapparition)thenwhoistheretorestrainwhat (anger)? Surely(inthiscase)restraintwouldbeinappropriate Itwouldnotbeinappropriate,because(conventionally) Imustmaintain Thatindependenceuponrestraining(anger)thesteamofsufferingissevered. 33 Sowhenseeinganenemyorevenafriend Committinganimproperaction, Bythinkingthatsuchthingsarisefromconditions

Ishallremaininahappyframeofmind. 34 Ifthingswerebroughtintobeingbychoice, Thensincenoonewishestosuffer, Sufferingwouldnotoccur Toanyembodiedcreature. 35 Throughnotbeingcareful Peopleevenharmthemselveswiththornsandotherthings, Andforthesakeofobtainingwomenandthelike Theybecomeobsessedanddeprivethemselvesoffood. 36 Andtherearesomewhoinjurethemselves Throughtheunmeritoriousdeeds Ofhangingthemselves,leapingfromcliffs, Eatingpoisonandunhealthyfoods. 37 If,whenundertheinfluenceofdisturbingconceptions, Peoplewillevenkilltheirtreasuredselves, Howcantheybeexpectednottocauseharm Tothebodiesofotherlivingbeings? 38 EvenifIcannotdevelopcompassionforallsuchpeople Whothroughthearisalofdisturbingconceptions, Setouttotryandkillmeandsoforth, ThelastthingIshoulddoistobecomeangrywiththem. 39 Evenifitwerethenatureofthechildish Tocauseharmtootherbeings, Itwouldstillbeincorrecttobeangrywiththem. Forthiswouldbelikebegrudgingfireforhavingthenaturetoburn. 40 Andevenifthefaultweretemporary Intheywhoarebynaturereliable, Itwouldstillbeincorrecttobeangry. Forthiswouldbelikebegrudgingspaceforallowingsmoketoariseinit. 41 IfIbecomeangrywiththeyielder AlthoughIamactuallyharmedbyhisstick, Thensincehetooissecondary,beinginturnincitedbyhatred, Ishouldreallybeangrywithhishatred. 42 PreviouslyImusthavecausedsimilarharm

Toothersentientbeings. Thereforeitisrightforthisharmtobereturned Tomewhoisthecauseofinjurytoothers. 43 Boththeweaponandmybody Arethecausesofmysuffering. SincehegaverisetotheweaponandItothebody, WithwhomshouldIbeangry? 44 IfinblindattachmentIcling Tothissufferingabscessofahumanform Whichcannotbeartobetouched, WithwhomshouldIbeangrywhenitishurt? 45 Itisthefaultofthechildishthattheyarehurt, Foralthoughtheydonotwishtosuffer Theyaregreatlyattachedtoitscauses. Sowhyshouldtheybeangrywithothers? 46 Justliketheguardiansofthehellworlds Andtheforestofrazorsharpleaves, Soisthis(suffering)producedbymyactions; WithwhomthereforeshouldIbeangry? 47 Havingbeeninstigatedbymyownactions, Thosewhocausemeharmcomeintobeing. Ifbythese(actions)theyshouldfallintohell SurelyisntitIwhoamdestroyingthem? 48 IndependenceuponthemIpurifymanyevils Bypatientlyacceptingtheharmsthattheycause, Butindependenceuponmetheywillfall Intohellishpainforaverylongtime. 49 SosinceIamcausingharmtothem Andtheyarebenefittingme, Why,unrulymind,doyoubecomeangry Insuchamistakenmanner? 50 Ifmymindhasthenoblequality(ofpatience) Ishallnotgotohell, ButalthoughIamprotectingmyself(inthisway) Howwillitbesoforthem?

51 Nevertheless,shouldIreturntheharm Itwillnotprotectthemeither. Bydoingsomyconductwilldeteriorate Andhencethisfortitudewillbedestroyed. 52 Sincemymindisnotphysical Innowaycananyonedestroyit, Butthroughitsbeinggreatlyattachedtomybody Itiscausedharmby(physical)suffering. 53 Sincedisrespect,harshspeech Andunpleasantwords Donotcauseanyharmtomybody, Why,mind,doyoubecomesoangry? 54 Becauseotherswilldislikeme Butsinceitwillnotdevourme Eitherinthisorinanotherlife WhydoInotwantthis(dislike)? 55 Becauseitwillhindermyworldlygain EvenifIdonotwantthis Ishallhavetoleavemyworldlygainsbehind Andmyevilalonewillremainunmoved. 56 ThusitisbetterthatIdietoday Thanlivealongbutwickedlife; Forevenifpeoplelikemeshouldlivealongtime, Therewillalwaysbethesufferingofdeath. 57 Supposesomeoneshouldawakenfromadream Inwhichheexperiencedonehundredyearsofhappiness, Andsupposeanothershouldawakenfromadream Inwhichheexperiencedjustonemomentofhappiness; 58 Forbothofthesepeoplewhohaveawoken Thathappinesswillneverreturn. Similarly,whethermylifehasbeenlongorshort, Atthetimeofdeathitwillbefinishedlikethis. 59 AlthoughImaylivehappilyforalongtime Throughobtainingagreatdealofmaterialwealth,

Ishallgoforthemptyhandedanddestitute Justlikehavingbeenrobbedbyathief. 60 Surelymaterialwealthwillenablemetolive, Andthenshallbeabletoconsumeevilanddogood ButifIamangryonaccountofit Willnotmymeritbeconsumedandevilincrease? 61 Andwhatusewillbethelife Ofonewhoonlycommitsevil, Ifforthesakeofmaterialgain Hecauses(themeritsneededfor)lifetodegenerate 62 SurelyIshouldbeangrywiththose Whosayunpleasantthingsthatweakenotherbeings(confidenceinme) ButinthesamewaywhyamInotangry Withpeoplewhosayunpleasantthingsaboutothers? 63 IfIcanpatientlyacceptthislackofconfidence Becauseitisrelatedtosomeoneelse, ThenwhyamInotpatientwithunpleasantwords(aboutmyself) Sincetheyarerelatedtothearisalofdisturbingconceptions? 64 Shouldotherstalkbadlyoforevendestroy Holyimages,reliquariesandthesacredDharma. Itisimproperformetoresentit FortheBuddhascanneverbeinjured. 65 Ishouldpreventangerarisingtowardsthose Whoinjuremyspiritualmasters,relativesandfriends. InsteadIshouldsee,asinthemannershownbefore, Thatsuchthingsarisefromconditions. 66 Sinceembodiedcreaturesareinjured Bybothanimatebeingsandinanimateobjects, Whyonlybearmalicetotheanimate? ItfollowsthatIshouldpatientlyacceptallharm. 67 Shouldonepersonignorantlydowrong Andanotherignorantlybecomeangry(withhim), Whowouldbeatfault? Andwhowouldbewithoutfault? 68

WhydidIpreviouslycommitthoseactions Becauseofwhichothersnowcausemeharm? Sinceeverythingisrelatedtomyactions WhyshouldIbearmalicetowardsthese(enemies)? 69 WhenIhaveseenthistobeso, Ishouldstriveforwhatismeritorious (Inorderto)certainlybringabout Lovingthoughtsbetweenall. 70 Forexample,whenafireinonehouse Hasmovedintoanotherhouse, Itisrighttogetridofstrawandsuchthings Thatwillcausethefiretospread. 71 Likewisewhenthefireofhatredspreads Towhatevermymindisattached, Ishouldimmediatelygetridofit Forfearofmymeritbeingburned. 72 Whyisamancondemnedtodeathnotfortunate Ifheisreleasedafterhavinghishandcutoff? WhyamIwhoamexperiencinghumanmiserynotfortunate IfbythatIamsparedfrom(theagoniesof)hell? 73 IfIamunabletoendure Eventhemeresufferingsofthepresent, ThenwhydoInotrestrainmyselffrombeingangry, Whichwillbethesourceofhellishmisery? 74 Forthesakeofsatisfyingmydesires Ihavesufferednumerousburningsinhell, ButbythoseactionsIfulfilledthepurpose Ofneithermyselfnorothers. 75 Butnowsincegreatmeaningwillaccrue Fromharmwhichisnoteven(afraction)ofthat, Ishouldindeedbesolelyjoyful Towardssuchsufferingthatdispelstheharmsofall. 76 Shouldsomeoneelsefindjoyoushappiness Uponpraising(myenemy)asanexcellentperson, Why,mind,doyounotpraisehimtoo

Andlikewisemakeyourselfhappy? 77 Thatjoyoushappinessofyours Wouldbeasourceofjoy,notsomethingprohibited, ApreceptgivenbytheExcellentOnes Andasupreme(means)forassemblingothers. 78 Itissaidthatothersaremadehappythrough(beingpraised)inthisway. Butif,inthisway,youdonotwant(themtohave)thishappiness, Then,(sinceitmakesthemhappy),youshouldceasegivingwagesandthelike(to yourservants). Butyouwouldbeadverselyaffectedbothinthisandfuturelives. 79 Whenpeopledescribemyowngoodqualities Iwantotherstobehappytoo, Butwhentheydescribethegoodqualitiesofothers Idonotwishtobehappymyself. 80 HavinggeneratedtheAwakeningMind Throughwishingallbeingstobehappy, WhyshouldIbecomeangry Iftheyfindsomehappinessthemselves? 81 IfIwishforallsentientbeingstobecome Buddhasworshippedthroughoutthethreerealms, ThenwhyamItormented WhenIseethemreceivingmeremundanerespect? 82 IfarelativeforwhomIamcaring AndtowhomImustgivemanythings Shouldbeabletofindhisownlivelihood, WouldntIbehappy,ratherthanangry? 83 IfIdonotwishforbeingstohaveeventhis, HowcanIwishforthemtoawaken? AndwhereisthereanAwakeningMind Inhimwhobecomesangrywhenothersreceivethings? 84 Whatdoesitmatterif(myenemy)isgivensomethingnot? Whetherheobtainsit Orwhetheritremainsinthebenefactorshouse, IneithercaseIshallgetnothing. 85

Sowhy,bybecomingangry,doIthrowawaymymerits, Thefaith(othershaveinme)andmygoodqualities? Tellme,whyamInotangry(withmyself) Fornothavingthecausesforgain? 86 Letalonenothavinganyremorse Abouttheevilsthatyoucommitted,(Omind), Whydoyouwishtocompetewithothers Whohavecommittedmeritoriousdeeds? 87 Evenifyourenemyismadeunhappy Whatisthereforyoutobejoyfulabout? Yourmerelywishing(forhimtobehurt) Didnotcausehimtobeinjured. 88 Andevenifhedoessufferasyouhadwished, Whatisthereforyoutobejoyfulabout? Ifyousay,ForIshallbesatisfied, Howcouldtherebeanythingmorewretchedthanthat? 89 Thishookcastbythefishermenofdisturbingconceptions Isunbearablysharp:Havingbeencaughtonit, ItiscertainthatIshallbecooked Incauldronsbytheguardiansofhell. 90 Thehonourofpraiseandfame Willnotturnintomeritnorlife; Itwillgivemeneitherstrengthnorfreedomfromsickness, Andwillnotprovideanyphysicalhappiness. 91 IfIwereawareofwhatheldmeaningforme, WhatvaluewouldIfindinthesethings? IfallIwantis(alittle)mentalhappiness, Ishoulddevotemyselftogambling,drinkingandsoforth. 92 Ifforthesakeoffame Igiveawaymywealthorgetmyselfkilled, Whatcanthemerewords(offame)dothen? OnceIhavedied,towhomwilltheygivepleasure? 93 Whentheirsandcastlescollapse, Childrenhowlindespair; Likewisewhenmypraiseandreputationdecline

Mymindbecomeslikealittlechild. 94 Sinceshortlivedsoundsareinanimate Theycannotpossiblythinkofpraisingme. Butasitmakes(thebestowerofpraise)happy, (My)reputationisasourceofpleasure(forme) 95 Butwhetherthispraiseisdirectedatmyselforsomeoneelse HowshallIbebenefittedbythejoy(ofhewhobestowsit)? Sincethatjoyandhappinessishisalone Ishallnotobtainevenapartofit. 96 ButifIdofindhappinessinhishappiness ThensurelyIshouldfeelthesamewaytowardsall? AndifthisweresothenwhyamIunhappy Whenothersfindpleasureinthatwhichbringsthemjoy? 97 Thereforethehappinessthatarises Fromthinking,Iambeingpraised,isinvalid. Itisonlythebehaviourofachild. 98 Praiseandsoforthdistractme Andalsounderminemydisillusion(withcyclicexistence); Istarttoenvythosewhohavegoodqualities Andalltheverybestisdestroyed. 99 Therefore,arenotthosewhoarecloselyinvolved Indestroyingmypraiseandthelike Alsoinvolvedinprotectingme Fromfallingintotheunfortunaterealms? 100 Iwhoamstrivingforfreedom Donotneedtobeboundbymaterialgainandhonour. SowhyshouldIbeangry Withthosewhofreemefromthisbondage? 101 Thosewhowishtocausemesuffering ArelikeBuddhasbestowingwavesofblessing. Astheyopenthedoorformynotgoingtoanunfortunate WhyshouldIbeangrywiththem? 102 Butwhatifsomeoneshouldobstructmygainingmerit Withhimtooitisincorrecttobeangry;

Forsincethereisnofortitudesimilartopatience SurelyIshouldputitintopractice. 103 Ifduetomyownfailings Iamnotpatientwiththis(enemy), ThenitisonlyIwhoampreventingmyself Frompractisingthiscauseforgainingmerit. 104 Ifwithoutitsomethingdoesnotoccur Andifwithit,itdoescometobe, Thensincethis(enemy)wouldbethecauseof(patience) HowcanIsaythathepreventsit? 105 Abeggarisnotanobstacletogenerosity WhenIamgivingsomethingaway, AndIcannotsaythatthosewhogiveordination Areanobstacletobecomingordained. 106 Thereareindeedmanybeggarsinthisworld, Butscarcearethosewhoinflictharm; ForifIhavenotinjuredothers Fewbeingswillcausemeharm. 107 Therefore,justliketreasureappearinginmyhouse Withoutanyeffortonmybehalftoobtainit, Ishouldbehappytohaveanenemy ForheassistsmeinmyconductofAwakening. 108 AndbecauseIamabletopractise(patience)withhim, Heisworthyofbeinggiven Theveryfirstfruitsofmypatience, Forinthiswayheisthecauseofit. 109 Butwhyshouldmyenemybevenerated, Hehasnointentionformetopractisepatience? ThenwhyveneratethesacredDharma? (Ittoohasnointention)butisafitcauseforpractice. 110 Butsurelymyenemyisnottobevenerated Forheintendstocausemeharm Buthowcouldpatiencebepractised If,likedoctors,peoplealwaysstrovetodomegood? 111

Thussincepatientacceptanceisproduced Independenceupon(onewith)averyhatefulmind, Thatpersonshouldbeworthyofvenerationjustlike thesacredDharma, Becauseheisacauseofpatience. 112 ThereforetheMightyOnehassaid Thatthefieldofsentientbeingsis(similarto)aBuddhafield, Formanywhohavepleasedthem Havetherebyreachedperfection. 113 ABuddhasqualitiesaregained FromthesentientbeingsandtheConquerorsalike, SowhydoInotrespectthem InthesamewayasIrespecttheConquerors? 114 (Ofcourse)theyarenotsimilarinthequalityoftheirintentions Butonlyinthefruits(thattheyproduce); Soitisinthisrespectthattheyhaveexcellentqualities Andaretherefore(saidtobe)equal. 115 Whatever(meritcomesfrom)veneratingonewithalovingmind Isduetotheeminenceofsentientbeings. AndinthesamewaythemeritofhavingfaithinBuddha IsduetotheeminenceofBuddha. 116 Thereforetheyareassertedtobeequal InthesharetheyhaveinestablishingBuddhaqualities. Butnoneofthemareequal(ingoodqualities) WiththeBuddhaswhoareboundlessoceansofexcellence. 117 Evenifthethreerealmswereoffered, Itwouldbeinsufficientinpayingveneration Tothosefewbeingsinwhomamereshareofthegoodqualities OftheUniqueAssemblageofExcellenceappears. 118 Thussincesentientbeingshaveashare IngivingrisetothesupremeBuddhaqualities, Surelyitiscorrecttoveneratethem Astheyaresimilarinmerelythisrespect? 119 Furthermore,whatwayistheretorepay(theBuddhas) Whograntimmeasurablebenefit

Andwhobefriendtheworldwithoutpretension, Otherthanbypleasingsentientbeings? 120 Thereforesincebenefittingthesebeingswillrepay Thosewhogivetheirbodiesandenterthedeepesthellfortheirsake, Ishallbehaveimpeccablyinall(thatIdo) Eveniftheycausemeagreatdealofharm. 121 Whenfortheirsake,thosewhoaremyLords Havenoregardevenfortheirownbodies, ThenwhyamIthefoolsofullofselfimportance? WhydoInotactlikeaservanttowardsthem? 122 BecauseoftheirhappinesstheConquerorsaredelighted, Butiftheyareharmedtheyaredispleased. HencebypleasingthemIshalldelighttheConquerors AndbyharmingthemIshallhurttheConquerors. 123 Justasdesirablesenseobjectswouldgivemymindnopleasure Ifmybodywasablazewithfire, Likewisewhenlivingcreaturesareinpain ThereisnowayfortheCompassionateOnestobepleased. 124 ThereforeasIhavecausedharmtolivingbeings, TodayIopenlydeclareallmyunwholesomeacts ThathavebroughtdispleasuretotheCompassionateOnes. Pleasebearwithme,OLords,forthisdispleasureIhavecausedyou. 125 Fromnowon,inordertodelighttheTathagatas Ishallservetheuniverseanddefinitelycease(tocauseharm). Althoughmanybeingsmaykickandstampuponthehead, EvenattheriskofdyingmayIdelighttheProtectorsoftheWorld(bynotretaliating). 126 Thereisnodoubtthatthosewiththenatureofcompassion Regardallthesebeings(tobethesame)asthemselves. Furthermore,thosewhosee(thisBuddhanature)asthenatureofsentientbeingssee theBuddhasthemselves; WhythendoInotrespect(sentientbeings)? 127 (Pleasinglivingbeings)delightstheTathagatas Andperfectlyaccomplishesmyownpurposeaswell. Inadditionitdispelsthepainandmiseryoftheuniverse, ThereforeIshouldalwayspractiseit.

128 Forexample,shouldsomeofthekingsmen Causeharmtomanypeople, Farsightedmenwouldnotreturntheharm Eveniftheywereable(todoso). 129 Fortheyseethat(thesemen)arenotalone Butaresupportedbythemightoftheking. LikewiseIshouldnotunderestimate Weakbeingswhocausemealittleharm; 130 Fortheyaresupportedbytheguardiansofhell AndbyalltheCompassionateOnes. So(behaving)likethesubjectsofthatfireyking Ishouldpleaseallsentientbeings 131 Evenifsuchakingweretobecomeangry, Couldhecausethepainofhell, WhichisthefruitIwouldhavetoexperience Bydispleasingsentientbeings? 132 Andevenifsuchakingweretobekind, HecouldnotpossiblygrantmeBuddhahood, WhichisthefruitIwouldobtain Bypleasingsentientbeings. 133 WhydoInotsee ThatmyfutureattainmentofBuddhahood Aswellasglory,renownandhappinessinthisverylife Allcomefrompleasingsentientbeings? 134 Whileincyclicexistencepatiencecauses Beauty,healthandrenown. BecauseoftheseIshallliveforaverylongtime AndwintheextensivepleasuresoftheuniversalChakraKings.

Enthusiasm
1 HavingpatienceIshoulddevelopenthusiasm; ForAwakeningwilldwellonlyinthosewhoexertthemselves. Justasthereisnomovementwithoutwind, Someritdoesnotoccurwithoutenthusiasm. 2 Whatisenthusiasm?Itisfindingjoyinwhatiswholesome. Itsopposingfactorsareexplained Aslaziness,attractiontowhatisbad Anddespisingoneselfoutofdespondency. 3 Becauseofattachmenttothepleasurabletasteofidleness. Becauseofcravingforsleep Andbecauseofhavingnodisillusionwiththemiseryofcyclicexistence, Lazinessgrowsverystrong. 4 Enmeshedinthesnareofdisturbingconceptions, Ihaveenteredthesnareofbirth. WhyamIstillnotaware ThatIliveinthemouthofthelordofdeath? 5 DoInotsee Thatheissystematicallyslaughteringmyspecies? Whoeverremainssoundlyasleep (Surelybehaves)likeabuffalowithabutcher. 6 Whenhavingblockedoffevery(escape)route Thelordofdeathislooking(forsomeonetokill), HowcanIenjoyeating? AndlikewisehowcanIenjoysleep? 7 Foraslongasdeathisactuallyapproaching ThenIshallaccumulatemerits EvenifIthenputastoptolaziness, Whatwillbetheuse?Thatisnotthetime! 8 Whenthishasnotbeendone,whenthisisbeingdone Andwhenthisisonlyhalffinished, Suddenlythelordofdeathwillcome.

Andthethoughtwilloccur,Ohno,Iamdonefor! 9 Theirfacesflowingwithtears Andtheireyesredandswollenwithsorrow, Myrelativeswillfinallylosehope AndIshallbeholdthevisionofthemessengersofdeath. 10 Tormentedbythememoryofmyevils Andhearingthesoundsofhell, InterrorIshallclothemybodyinexcrement. WhatvirturecanIdoinsuchadeliriousstate? 11 IfeveninthislifeIshallbegrippedwithfear Likethatofafivefishbeingrolled(inhotsand), Whyevenmentiontheunbearableagoniesofhell Thatwillresultfrommyunwholesomedeeds? 12 NowcanIremainateaselikethis WhenIhavecommittedtheactions(thatwillbearfruit) Inmydelicateinfantsbodyencounteringboilingacids Inthehelloftremendousheat? 13 Muchharmbefallsthosewithlittleforbearance Andthosewhowantresultswithoutmakinganyeffort. Whileclaspedbydeaththeyshallcrylikethegods, Ohno,Iamovercomebymisery! 14 Relyingupontheboatofahuman(body), Freeyourselffromthegreatriverofpain! Asitishardtofindthisboatagain, Thisisnotimeforsleep,youfool. 15 HavingrejectedthesupremejoyofthesacredDharma Thisisaboundlesssourceofdelight, WhyamIdistractedbythecausesforpain? WhydoIenjoyfrivolousamusementsandthelike? 16 Withoutindulgingindespondency,Ishouldgatherthesupports(forenthusiasm) Andearnestlytakecontrolofmyself. (Thenbyseeing)theequalitybetweenselfandothers Ishouldpractiseexchangingselfforothers. 17 Ishouldneverindulgeindespondencybyentertainingsuchthoughtsas,

HowshallIeverawaken? HowtheTathagataswhospeakwhatistrue Haveutteredthistruth: 18 Iftheydevelopthestrengthoftheirexertion, Eventhosewhoareflies,mosquitoes,beesandinsects WillwintheunsurpassableAwakening Whichissohardtofind. 19 So,ifIdonotforsaketheBodhisattvaswayoflife. Whyshouldsomeonelikemyselfwhohasbeenborninthehumanrace NotattainAwakening,sinceIamabletorecognise Whatisbeneficialandwhatisofharm? 20 Butneverthelessitfrightensmetothink ThatImayhavetogiveawaymyarmsandlegs Withoutdiscriminatingbetweenwhatisheavyandwhatislight, Iamreducedtofearthroughconfusion. 21 Forovercountlessmyriadsofaeons Ihavebeencut,stabbed,burned, Andflayedaliveinnumerabletimes ButIhavenotawakened. 22 Yetthesuffering Involvedinmyawakeningwillhavealimit; Itislikethesufferingofhavinganincisionmade Inordertoremoveanddestroygreaterpain. 23 Evendoctorseliminateillness Withunpleasantmedicaltreatments, Soinordertoovercomemanifoldsufferings Ishouldbeabletoputupwithsomediscomfort. 24 ButtheSupremePhysiciandoesnotemploy Commonmedicaltreatmentssuchasthese, Withanextremelygentletechnique Heremediesallthegreatestills. 25 Atthebeginning,theGuideoftheWorldencourages Thegivingofsuchthingsasfood. Later,whenaccustomedtothis, Onemayprogressivelystarttogiveawayevenonesflesh.

26 Atsuchatimewhenmymindisdeveloped Tothepointofregardingmybodylikefood, Thenwhathardshipwouldtherebe Whenitcametogivingawaymyflesh? 27 Havingforsakenalleviltherewouldbenosuffering Andduetowisdomtherewouldbenolackofjoy; Butnowmymindisafflictedbymistakenconceptions Andmybodyiscausedharmbyunwholesomedeeds. 28 Astheirbodiesarehappyduetotheirmerits Andtheirmindsarehappyduetotheirwisdom, Eveniftheyremainedincyclicexistenceforthesakeofothers WhywouldtheCompassionateOneseverbeupset? 29 DuetothestrengthofhisAwakeningMind, TheBodhisattvaconsumeshispreviousevils Andharvestsoceansofmerit: HenceheissaidtoexceltheShravakas. 30 So,havingmountedthehorseofanAwakeningMind Thatdispelsalldiscouragementandweariness, Who,whentheyknowofthismindthatproceedsfromjoytojoy, Wouldeverlapseintodespondency? 31 Thesupportswhenworkingforthesakeoflivingbeings Areaspiration,steadfastness,joyandrest Aspirationisdevelopedthroughfearofmisery Andbycontemplatingthebenefitsof(aspiration)itself. 32 Thusinordertoincreasemyenthusiasm Ishouldstrivetoabandonitsopposingforces, To(amassthesupportsof)aspiration,selfconfidence,joyandrest, Topractiseinearnestandtobecomestronginselfcontrol. 33 Ishallhavetoovercome Theboundlessfaultsofmyselfandothers, And(inordertodestroy)eachofthesefaults(alone) (Imayhavetostriveuntil)anoceanofaeonsisexhausted. 34 ButifwithinmyselfIdonotperceive Evenafractionoftheperseverance(required)toexhaustthesefaults,

ThenwhydoInothaveaheartattack? FornowIhavebecomeanabodeforinfinitemisery. 35 LikewiseIshallhavetorealise Manyexcellentqualitiesformyselfandothers, And(inordertoattain)eachofthesequalities(alone) Imayhavetoacquaintmyselfwithitscauseuntilanocean ofaeonsisexhausted. 36 ButIhaveneverdevelopedacquaintance Withevenafractionoftheseexcellences! Howstrangeitistosquander ThisbirthIhavefoundbysomecoincidence. 37 IhavenotmadeofferingstotheLordBuddhas, Ihavenotgiventhepleasureofgreatfestivals, Ihavenotperformedactionsfortheteachings, Ihavenotfulfilledthewishesofthepoor, 38 Ihavenotgrantedfearlessnesstothefrightened AndIhavenotgivenhappinesstotheweak. AllIhavegivenrisetois Theagoniesinthemotherswomb,andtosuffering. 39 Bothnowandinpreviouslives Suchdeprivationhasarisen BecauseofmylackofaspiringfortheDharma: WhowouldeverrejectthisaspiringforDharma? 40 TheMightyOnehimselfhassaid Thataspirationistherootofeveryfacetofvirtue; Itsrootisconstantacquaintance Withtheripeningeffects(ofactions). 41 (Physical)pain,mentalunhappiness, Allthevariouskindsoffear, Aswellasseparationfromwhatisdesired Allarisefromanunwholesomewayoflife. 42 (However)bycommittingwholesomeactions Whichare(motivatedbyaspiration)inthemind, WheneverIgoIshallbepresentedwith Tokensofthefruitofthatmerit.

43 Butbycommittingevil(actions), AlthoughImaywishforhappiness, WheneverIgoIshallbecompletelyovercome Byweaponsofpain(caused)bymyevillife. 44 AsaresutofvirtueIshalldwellinthespacious, fragrantandcoolheartofalotusflower, MyradiancewillbenourishedbythefoodoftheConquerorssweetspeech, MygloriousformwillspringfromalotusunfoldedbytheMightyOneslight, AndasaBodhisatttvaIshallabideinthepresenceoftheConquerors. 45 ButasaresultofnonvirtuemyskinwillberippedoffbythehenchmenofYama, Inthisfeeblestateliquidcoppermeltedbytremendousheatwillbepouredintomy body. Piercedbyflamingswordsanddaggers,myfleshwillbecutintoahundredpieces AndIshalltumbleuponthefiercelyblazingironground. 46 ThereforeIshouldaspireforvirtue Andwithgreatrespectacquaintmyselfwithit. HavingundertakenthewholesomeinthemannerofVajradhvaja. Ishouldthenproceedtoacquaintmyselfwithselfconfidence. 47 FirstofallIshouldexaminewellwhatistobedone ToseewhetherIcanpursueitorcannotundertakeit. (IfIamunable)isbesttoleaveit, ButonceIhavestartedImustnowwithdraw. 48 (IfIdo),thenthishabitwillcontinueinotherlives Andevilandmiserywillincrease, Alsootheractionsdoneatthetimeofitsfruition Willbeweakandwillnotbeaccomplished. 49 Selfconfidenceshouldbeappliedto(wholesome)actions, The(overcoming)ofdisturbingconceptionsandmyability(todothis). Thinking,Ialoneshalldoit, Istheselfconfidenceofaction. 50 Powerless,theirmindsdisturbed, Peopleinthisworldareunabletobenefitthemselves. ThereforeIshalldoit(forthem) Sinceunlikemethesebeingsareincapable. 51

(Even)ifothersaredoinginferiortasks WhyshouldIsithere(doingnothing)? Idonotdothosetasksbecauseofselfimportance; Itwouldbebestformetohavenosuchpride. 52 Whencrowsencounteradyingsnake, Theywillactasthoughtheywereeagles. (Likewise)if(myselfconfidence)isweak Ishallbeinjuredbytheslightestdownfall. 53 Howcanthosewhooutoffaintheartednesshavegivenuptrying Findliberationbecauseofthisdeficiency? Buteventhegreatest(obstacle)willfindithardtoovercome Onewithselfconfidencewhoisdevelopingexertion, 54 Thereforewithasteadymind Ishallovercomeallfalls, ForifIamdefeatedbyafall Mywishtovanquishthethreerealmswillbecomeajoke. 55 Iwillconquereverything Andnothingatallshallconquerme! I,asonoftheLionlikeConqueror, Shouldremainselfconfidentinthisway. 56 Whoeverhasselfimportanceisdestroyedbyit: Heisdisturbedandhasnoselfconfidence. Forthosewithselfconfidencedonotsuccumbtothepoweroftheenemy, Whereastheformerareundertheswayoftheenemyofselfimportance. 57 Inflatedbythedisturbingconceptionofmyselfimportance, Ishallbeledbyittothelowerrealms. Itdestroysthejoyousfestivalofbeinghuman. Ishallbecomeaslave,eatingthefoodofothers, 58 Stupid,ugly,feebleandeverywheredisrespected. Toughpeoplebloatedbyconceit Arealsocountedamongtheselfimportant; Tellme,whatismorepatheticthanthis? 59 Whoeverseizesselfconfidenceinordertoconquer theenemyofselfimportance, Heistheselfconfidentone,thevictorioushero.

Andinaddition,whoeverdefinitelyconquersthespreadofthisenemy, selfimportance, Completely(wins)thefruitofaConqueror,fulfillingthewishesoftheworld. 60 IfIfindmyselfamidstacrowdofdisturbingconceptions Ishallenduretheminathousandways; Likealionamongfoxes Iwillnotbeaffectedbythisdisturbinghost. 61 Justasmenwillguardtheireyes Whengreatdangerandturmoiloccur, LikewiseIshallneverbeswayedbythedisturbanceswithinmymind, Evenattimesofgreatstrife. 62 Itwouldbebetterformetobeburned, Tohavemyheadcutoffandtobekilled, Rathertheneverbowingdown Tothoseeverpresentdisturbingconceptions. (SolikewiseinallsituationsIshoulddonothingotherthanwhatisfit) 63 Justlikethosewhoyearnforthefruitsofplay, (ABodhisattva)isattracted Towhatevertaskhemaydo: Heneverhasenough,itonlybringshimjoy. 64 Althoughpeopleworkinordertobehappy, Itisuncertainwhetherornottheywillfindit; Buthowcanthosewhoseworkitselfisjoy Findhappinessunlesstheydoit? 65 IfIfeelthatIneverhaveenoughsensualobjects, Whicharelikehoneysmeareduponarazorsedge, ThenwhyshouldIeverfeelthatIhaveenough Meritwhichripensinhappinessandpeace? 66 Thusinordertocompletethistask, Ishallventureintoit Justasanelephanttormentedbythemiddaysun Plungesintoa(cool,refreshing)lake. 67 Whenmystrengthdeclines,IshouldleavewhateverIamdoing Inordertobeabletocontinuewithitlater. Havingdonesomethingwell,Ishouldputitaside

Withthewish(toaccomplish)whatwillfollow. 68 Justasanoldwarriorapproaches Theswordsofanenemyuponthebattlefront, SoshallIavoidtheweaponsofthedisturbingconceptions Andskillfullybindthisenemy 69 Ifsomeonedroppedhisswordduringabattle. Hewouldimmediatelypickitupoutoffear, likewiseifIlosetheweaponofmindfulness Ishouldquicklyretrieveit,beingafraidofhell. 70 Justaspoisonspreadsthroughoutthebody Independenceuponthe(circulationof)blood, Likewiseif(adisturbingconception)findsanopportunity Unwholesomenesswillpermeatemymind. 71 Thosewhopractiseshouldbeasattentive Asafrightenedmancarryingajarfullofmustardoil Whoisbeingthreatenedbysomeonewithasword Thathewillbekilledifhespillsjustonedrop. 72 JustasIwouldswiftlystandup Ifasnakecameintomylap, Likewiseifanysleeporlazinessoccur Ishallquicklyturnthemback. 73 Eachtimesomethingunwholesomeoccurs Ishouldcriticisemyself, Andthencontemplateforalongtime ThatIshallneverletthishappenagain. 74 Likewiseinallthesesituations Ishallacquaintmyselfwithmindfulness. Withthis(motivation)asacauseIshallaspire Tomeet(withteachers)oraccomplishthetasks(they assignme). 75 Inordertohavestrengthforeverything Ishouldrecallbeforeundertakinganyaction Theadvicein(thechapteron)conscientiousness, Andthenjoyfullyrise(tothetask). 76

Justasthewindblowingbackandforth Controls(themovementof)apieceofcotton, SoshallIbecontrolledbyjoy, Andinthiswayaccomplisheverything.

Meditation
1 Havingdevelopedenthusiasminthisway, Ishouldplacemymindinconcentration; Forthemanwhosemindisdistracted Dwellsbetweenthefangsofdisturbingconceptions. 2 Butthroughsolitudeofbodyandmind Nodistractionswilloccur; Therefore1shouldforsaketheworldlylife Andcompletelydiscarddistortedconceptions. 3 Worldlylifeisnotforsakenbecauseofattachment(topeople) Andduetocravingformaterialgainandthelike; ThereforeIshouldentirelyforsakethesethings, Forthisisthewayinwhichthewisebehave. 4 Havingunderstoodthatdisturbingconceptionsarecompletelyovercome Bysuperiorinsightendowedwithcalmabiding, FirstofallIshouldsearchforcalmabiding. Thisisachievedthroughthegenuinejoyoftheseunattachedtoworldlylife. 5 Becauseoftheobsessiononetransientbeing Hasforothertransientbeings. Hewillnotseehisbelovedonesagain Formanythousandsoflives. 6 NotseeingthemIamunhappy Andmymindcannotbesettledinequipoise; EvenifIseethemthereisnosatisfaction And,asbefore,Iamtormentedbycraving. 7 Throughbeing,attachedtolivingbeings Iamcompletelyobscuredfromtheperfectreality, Mydisillusion(with,cyclicexistence)perishes AndintheendIamtorturedbysorrow. 8 Bythinkingonlyofthem, Thislifewillpasswithoutanymeaning. (Furthermore)impermanentfriendsandrelatives

WillevendestroytheDharma(whichleadsto)permanent(liberation). 9 IfIbehaveinthesamewayasthechildish Ishallcertainlyproceedtolowerrealms, AndifIamledtherebythoseunequal(totheNobleOnes), Whatistheuseofentrustingmyselftothechildish? 10 Onemomenttheyarefriends Andinthenextinstanttheybecomeenemies. Sincetheybecomeangryeveninjoyfulsituations, Itisdifficulttopleaseordinarypeople. 11 Theyareangrywhensomethingofbenefitissaid Andtheyalsoturnmeawayfromwhatisbeneficial. IfIdonotlistentowhattheysay, Theybecomeangryandhenceproceedtolowerrealms. 12 Theyareenviousofsuperiors,competitivewithequals, Arroganttowardsinferiors,conceitedwhenpraised, Andifanythingunpleasantissaidtheybecomeangry: Neverisanybenefitderivedfromthechildish. 13 Throughassociatingwiththechildish, Therewillcertainlyensureunwholesomeness Suchaspraisingmyselfandbelittlingothers Anddiscussingthejoysofcyclicexistence. 14 Developingmyselftoothersinthisway Willbringaboutnothingbutmisfortune, Becausetheywillnotbenefitme AndIshallnotbenefitthem. 15 Ishouldfleefarawayfromchildishpeople. Whentheyareencountered,though,Ishouldpleasethembybeinghappy, Ishouldbehavewellmerelyoutofcourtesy. Butnotbecomegreatlyfamiliar. 16 Inthesamewayasabeetakeshoneyfromaflower, Ishouldtakemerely(whatisnecessary)forthepracticeofDharma Butremainunfamiliar AsthoughIhadneverseenthembefore. 17 Ihavemuchmaterialwealthaswellashonour,

Andmanypeoplelikeme, Nurturingselfimportanceinthisway Ishallbemadeterrifiedafterdeath. 18 So,youthoroughlyconfusedmind, Bythepilingupofwhateverobjects Youareattachedto, Miseryathousandfoldwillensue. 19 Hencethewiseshouldnotbeattached, (Because)fearisbornfromattachment. Withafirmmindunderstandwell Thatitisthenatureofthesethingstobediscarded! 20 AlthoughImayhavemuchmaterialwealth, Befamousandwellspokenof, WhateverfameandrenownIhaveamassed Hasnopowertoaccompanyme(afterdeath). 21 Ifthereissomeonewhodespisesme WhatpleasurecanIhaveinbeingpraised? Andifthereisanotherwhopraisesme WhatdispleasurecanIhaveinbeingdespised? 22 IfeventheConquerorwasunabletoplease Thevariousinclinationsofdifferentbeings, ThenwhatneedtomentionanevilpersonsuchasI? ThereforeIshouldgiveuptheintention(toassociatewith)theworldly. 23 Theyscornthosewhohavenomaterialgain Andsaybadthingsaboutthosewhodo; Howcantheywhoarebynaturesohardtogetalongwith Everderiveanypleasure(fromme)? 24 IthasbeensaidbytheTathagatas Thatoneshouldnotbefriendthechildish, Becauseunlesstheygettheirownway Thesechildrenareneverhappy. 25 WhenshallIcometodwellinforests Amongstthedeer,thebirdsandthetrees, Thatsaynothingunpleasant Andaredelightfultoassociatewith?

26 Whendwellingincaves, Inemptyshrinesandatthefeetoftrees, Neverlookback Cultivatedetachment 27 WhenshallIsometodwell Inplacesnotclungtoasmine Whicharebynaturewideandopen AndwhereImaybehaveasIwishwithoutattachment? 28 WhenshallIcometolivewithoutfear Havingjustabeggingbowlandafewoddthings, Wearingclothesnotwantedbyanyone Andnotevenhavingtohidethisbody? 29 Havingdepartedtothecemeteries, WhenshallIcometounderstand Thatthisbodyofmineandtheskeletonsofothers Areequalinbeingsubjecttodecay? 30 Then,becauseofitsodour, Noteventhefoxes Willcomedosetothisbodyofmine; Forthisiswhatwillbecomeofit. 31 Althoughthisbodyaroseasonething, Thebonesandfleshwithwhichitwascreated Willbreakupandseparate. Howmuchmoresowillfriendsandothers? 32 AtbirthIwasbornalone AndatdeathtooIshalldiealone; Asthispaincannotbesharedbyothers, Whatuseareobstaclemakingfriends? 33 Inthesamewayastravellersonahighway (Leaveoneplace)andreach,(another), Likewisethosetravellingonthepathofconditionedexistence (Leave.)onebirthandreach(another). 34 Untilthetimecomesforthisbody Tobesupportedbyfourpallbearers

Whiletheworldly(standaround)strickenwithgrief, UntilthenIshallretiretotheforest. 35 Befriendingnooneandbegrudgingnoone, Mybodywilldwellaloneinsolitude. IfIamalreadycountedasadeadman, WhenIdietherewillbenomourners. 36 Andastherewillbenoonearound Todisturbmewiththeirmourning, Thustherewillbenoonetodistractme FrommyrecollectionoftheBuddha. 37 ThereforeIshalldwellalone, Happyandcontentedwithfewdifficulties, Inveryjoyfulandbeautifulforests, Pacifyingalldistractions. 38 Havinggivenupallotherintentions, Beingmotivatedbyonlyonethought, Ishallstrivetosettlemymindinequipoise(bymeansofcalmabiding) Andtosubdueit(withsuperiorinsight). 39 Bothinthisworldandthenext Desiresgiverisetogreatmisfortune: Inthislifekilling,bondageandflaying, Andinthenexttheexistenceofthehells. 40 Forthesakeof(women)manyrequests Arefirstofallmadethroughgobetweens, Allformsofevilandevennotoriety Arenotavoidedfortheirsake. 41 Iengageinfearfuldeedsforthem Andwillevenconsumemywealth. Butthese(verybodiesoftheirs) ThatIgreatlyenjoyinthesexualembrace 42 Arenothingotherthanskeletons, Theyarenotautonomousandareidentityless. Ratherthanbeingsodesirousandcompletelyobsessed, WhydoInotgotothestatebeyondsorrow(instead)? 43

InthefirstplaceImadeeffortstolift(herveil) Andwhenitwasraisedshebashfullylookeddown. Previouslywhetheranyonelookedornot, Herfacewascoveredwithacloth. .44 ButnowwhydoIrunaway Upondirectlybeholding Thisfacethatdisturbsthemind Asitisbeingrevealedtomebythevultures? 45 (Previously)Icompletelyprotected(herbody) Whenotherscasttheireyesuponit. Why,miser,doyounotprotectitnow Whileitisbeingdevouredbythesebirds? 46 Sincevulturesandothersareeating ThispileofmeatthatIbehold, WhydidIofferflowergarlands,sandalwoodandornaments Tothatwhichisnowthefoodofothers? 47 IfIamfrightenedbytheskeletonsIsee, Eventhoughtheydonotmove, WhyamInotfrightenedbywalkingcorpses Whicharemovedaroundbyafew(impulses)? 48 AlthoughIamattachedtoitwhenitiscovered(withskin) WhydoInotdesireitwhenitisuncovered? SinceIhavenoneedforitthen, Whycopulatewithitwhenitiscovered? 49 Sincebothexcrementandsaliva Arisesolelyfromfood, WhydoIdislikeexcrement Andfindjoyinsaliva? 50 Cottontooissofttothetouch, ButwhileIfindno(sexual)delightinapillow Ithinkthat(awomansbody)doesnotemitaputridodour, LustfulOne,youareconfusedastowhatisunclean! 51 Thinkingthattheycannotsleepwiththiscotton Althoughitissofttothetouch, Confused,negativeandlustfulpeople

Becomeangrytowardsit(instead). 52 IfIamnotattachedtowhatisunclean, ThenwhydoIcopulatewiththelowerpartsofothersbodies Whicharemerelycagesofbonestiedtogetherwithmuscles, Plasteredoverwiththemudofflesh? 53 Imyselfcontainmanyuncleanthings WhichIconstantlyhavetoexperience; Sowhy,becauseofanobsessionforuncleanliness, DoIdesireotherbagsoffilth? 54 ButitisthefleshthatIenjoy IfthisiswhatIwishtotouchandbehold. WhydoInotdesireitinitsnaturalstate Devoidofanymind? 55 Furthermore,anymindthatImaydesire Isunabletobetouchedorbehold, AndwhateverIamabletotouchwillnotbemental; Sowhyindulgeinthismeaninglesscopulation? 56 ItisnotsostrangethatIdonotunderstand Thebodiesofotherstobeofanuncleannature, ButitisindeedstrangethatIdonotunderstand Myveryownbodytobebynatureunclean. 57 Havingforsakentheyounglotusflower Unfoldedbybeamsofsunlightfreefromcloud, Why,withamindcravingforwhatisunclean, DoIrevelinacageoffilth? 58 SinceIdonotwishtotouch Aplacethatissmearedwithexcrement, ThenwhydoIwishtotouchthebody Fromwhichthat(excrement)arose? 59 IfIamnotattachedtowhatisunclean, WhydoIcopulatewiththelowerpartsofotherbodies Whicharisefromtheuncleanfield(ofawomb) Andareproducedbytheseedswithinit? 60 Ihavenowishforasmalldirtymaggot

Whichhascomefromapileoffilth, SowhydoIdesirethisbodywhichbynatureisgrosslyunclean, Forittoowasproducedbyfilth? 61 NotonlydoInotdisparage Theuncleanlinessofmyownbody, Butbecauseofanobsessionforwhatisunclean Idesireotherbagsoffilthaswell. 62 Evenattractivethingssuchassavouryfoods, Cookedriceandvegetables, Makethegrounddirtyandunclean Shouldtheybespatoutafterbeinginthemouth. 63 Althoughsuchuncleanlinessisobvious, IfIstillhavedoubtsIshouldgotothecemeteries Andlookattheuncleanbodies(ofothers) Thathavebeenthrownawaythere. 64 Havingrealisedthatwhentheirskinisrentopen Theygiverisetoagreatdealoffear, Howwillsuchthingsasthese Everagaingiverisetojoy? 65 Thescentswithwhichsomeonesbodyisanointed Aresandalwoodandthelike,butnotthatoftheothersbody. SowhyamIattachedtoothers(bodies) Becauseofscentsthatareother(thantheirs)? 66 Sincethebodyhasanaturallyfoulodour, Isntitgoodtobeunattachedtoit? Whydothosewhocraveforthemeaninglessthingsoftheworld Anointthisbodywithpleasantscents? 67 Andfurthermore,ifitisthepleasantscentofsandalwood, Howcanitcomefromthebody? SowhyamIattachedtoothers(bodies) Becauseofscentsthatareother(thantheirs)? 68 Sincethenakedbody(left)initsnaturalstate Isveryfrighteningduetoitslonghairandnails, Itsyellowishfoulsmellingteeth Anditsbeingcoatedwiththeodourofdirt,

69 WhydoImakesuchanefforttopolishit Like(cleaning)aweaponthatwillcausemeharm? Hencethisentireworldisdisturbedwithinsanity Duetotheexertionsofthosewhoareconfusedaboutthemselves. 70 Whenmymindrises(aboveworldlyconcerns), Throughhavingbeheldnothingbutskeletonsinthecemetery, Willtherebeanyjoyingraveyardcities Whicharerilledwithmovingskeletons? 71 Furthermore,theseunclean(femalebodies) Arenotfoundwithoutpayingaprice: InordertoobtainthemIexhaustmyself And(infuture)willbeinjuredinthehells. 72 AsachildIamunabletoincreasemywealth, AndasayouthwhatcanIdo(beingunabletoaffordawife)? AttheendofmylifewhenIhavethewealth. Beinganoldman,whatgoodwillsexbethen? 73 Someevilandlustfulpeople Wearthemselvesoutbyworkingallday Andwhentheyreturnhome(intheevening) Theirexhaustedbodieslieprostratelikecorpses. 74 Somehavethesufferingofbeingdisturbedwithtravel. Andhavingtogoalongwayfromhome. Althoughtheylongfortheirspouses, Theydonotseethemforyearsatatime. 75 Andsomewhowishforbenefit Duetoconfusion,evensellthemselvesforthesakeof(womenandthelike); Butnotattainingwhattheywish, Theyareaimlesslydrivenbythewindsofothersactions. 76 Someselltheirownbodies Andwithoutanypowerareemployedbyothers. Evenwhentheirwivesgivebirth Theirchildrenfallatthefeetoftreesandinlonelyplaces. 77 Somefoolswhoaredeceivedbydesire, Wishingforalivelihoodthink,Ishallearnmyliving(asasoldier);

Then,althoughafraidoflosingtheirlives,theygotowar Othersbecomeslavesforthesakeofprofit. 78 Somelustfulpeopleevencuttheirbodies, Othersimpalethemselvesonthepointsofsticks, Somestabthemselveswithdaggers, Andothersburnthemselvessuchthingsasthesearequiteapparent. 79 Duetothetormentinvolvedincollectingit,protectingandfinallylosingit, Ishouldrealisewealthtobefraughtwithinfiniteproblems. Thosewhoaredistractedbytheirattachmenttoit Havenoopportunitytogainfreedomfromthemiseryofconditionedexistence. 80 Inthesamewayasanimalsdrawingcarriages Areonlyabletoeatafewmouthfulsofgrass, Likewisedesirouspeople Havemanydisadvantagessuchastheseandlittle(profit). 81 Andsinceevenanimalscanobtainthis(littleprofit), Thosewhoarepainedbytheir(previous)actions Wastetheseleisuresandendowmentssodifficulttofind Forthesakeofsomethingtrivialthatisnotsoscarce. 82 Theobjectsofdesirewillcertainlyperish AndthenIshallfallintohellishstates. ButBuddhahooditselfisattained Withjustonemillionofthedifficulty 83 Involvedincontinuallyexhaustingmyself Forthesakeofwhatisnotverygreat. (Hence)thedesirousexperiencegreatermiserythan(thosefollowing)theAwakening wayoflife But(forthem)thereisnoAwakening. 84 Whenhavingcontemplatedthemiseriesofhell, (Itwillbeclearthat)thereisnothingcomparable Totheharmcausedtodesirousbeings Byweapons,poison,fire,ravinesandfoes. 85 Havinginthiswaydevelopeddisillusionwithdesire, Ishouldgeneratejoyforsolitude. Thefortunateonesstrollinpeacefulforests, Devoidofdisputesanddisturbingconceptions

86 (Theylive)injoyfulhousesofvastflatstones, Cooledbythesandalscentedmoonlight, Fannedbythepeaceful,silentforestbreeze, Thinkingofwhatisofbenefitforothers. 87 Theydwellforaslongastheywish Inemptyhouses,atthefeetoftreesandincaves, Havingabandonedthepainofclingingtoandguarding(possessions), Theyabideindependent,freeofcare, 88 Livingastheychoose,desireless, Havingnotieswithanyone Eventhepowerfulhavedifficultyfinding Alifeashappyandcontentasthis. 89 Havinginsuchwaysasthese Thoughtabouttheexcellencesofsolitude, Ishouldcompletelypacifydistortedconceptions AndmeditateontheAwakeningMind. 90 FirstofallIshouldmakeaneffort Tomeditateupontheequalitybetweenselfandothers: IshouldprotectallbeingsasIdomyself Becauseweareallequalin(wanting)pleasureand(notwanting)pain. 91 Althoughtherearemanydifferentpartsandaspectssuchasthehands; Asabodythatistobeprotectedtheyareone. Likewiseallthedifferentsentientbeingsintheirpleasureandtheirpain Haveawishtobehappythatisthesameasmine. 92 ThesufferingthatIexperience Doesnotcauseanyharmtoothers. Butthatsuffering(ismine)becauseofmyconceivingof(myselfas)I; Therebyitbecomesunbearable 93 Likewisethemiseryofothers Doesnotbefallme. Nevertheless,byconceivingof(othersas)Itheirsufferingbecomesmine; Thereforeittooshouldbehardtobear. 94 HenceIshoulddispelthemiseryofothers Becauseitissuffering,justlikemyown,

AndIshouldbenefitothers Becausetheyaresentientbeings,justlikemyself. 95 Whenbothmyselfandothers Aresimilarinthatwewishtobehappy, Whatissospecialaboutme? WhydoIstriveformyhappinessalone? 96 Andwhenbothmyselfandothers Aresimilarinthatwedonotwishtosuffer, Whatissospecialaboutme? WhydoIprotectmyselfandnotothers? 97 ButwhyshouldIprotectthem Iftheirsufferingdoesnotcausemeanyharm? Thenwhyprotectmyselfagainstfuturesuffering Ifitcausesmenoharmnow? 98 Itisamistakenconceptiontothink ThatIshallexperience(thesufferingofmynextlife), Foritisanotherpersonwhodies Andanotherthatwillbereborn. 99 Surelywheneverthereissuffering The(sufferer)mustprotecthimselffromit Butthesufferingofthefootisnotthatofthehand, Whythendoesitprotectit? 100 Althoughthismaynotbejustified, Itisdonebecauseofgraspingataself Butsurelywhateverisnotjustifiedformyselforothers Shouldatallcostsberejected. 101 Suchthingsasacontinuumandanaggregation Arefalseinthesamewayasarosaryandanarmy, Thereisno(real)ownerofsuffering, Thereforewhohascontroloverit? 102 Beingno(inherent)ownerofsuffering, Therecanbenodistinctionatallbetween(thatofmyselfandothers). ThusIshalldispelitbecauseithurts: WhyamIsocertain(thatIshouldnteliminatethesufferingofothers)? 103

But,(sinceneitherthesufferingnorthesufferertrulyexist,)whyshouldIturn awaythemiseryofall? Thisisnogroundforargument, ForifIpreventmyown(sufferings),surelyIshouldpreventthe(sufferings)ofall. Ifnot,sinceIamjustlike(other)sentientbeings, (Ishouldnotpreventmyownsufferingeither). 104 Butsincethiscompassionwillbringmemuchmisery, WhyshouldIexertmyselftodevelopit? ShouldIcontemplatethesufferingoflivingcreatures, Howcouldthemiseryofcompassionbemore? 105 Ifbyonepersonsuffering Thesufferingofmanywouldbedestroyed, Surelykindheartedpeoplewouldacceptit Forthesakeofthemselvesandothers? 106 ThustheBodhisattvaSupushachandra, Althoughawareoftheharmthekingwouldcausehim, Acceptedhisownsuffering Inordertoeradicatethemiseriesofmany. 107 Thus,becausehelovestopacifythepainsofothers, Hewhosemindisattunedinthisway Wouldentereventhedeepesthell Justasawildgooseplungesintoalotuspool. 108 Willnottheoceanofjoy Thatshallexistwhenallbeingsarefree Besufficientforme? WhatamIdoingwishingformyliberationalone? 109 Therefore,althoughworkingforthebenefitofothers, Ishouldnotbeconceitedor(considermyself)wonderful. Andbecauseofthejoythereisinsolelydoingthis, Ishouldhavenohopeforanyripeningeffect. 110 ThereforejustasIprotectmyself Fromunpleasantthingshoweversmall, InthesamewayIshouldacttowardsothers Withacompassionateandcaringmind. 111 Althoughthebasisisquiteimpersonal,

Through(constant)familiarity Ihavecometoregard ThedropsofspermandbloodofothersasI. 112 Sointhesameway,whyshouldIbeunable ToregardthebodiesofothersasI? Henceitisnotdifficulttosee Thatmybodyisalsothatofothers. 113 Havingseenthemistakesin(cherishing)myself Andtheoceanofgoodin(cherishing)others, Ishallcompletelyrejectallselfishness Andaccustommyselftoacceptingothers. 114 Inthesamewayasthehandsandsoforth Areregardedaslimbsofthebody, Likewisewhyareembodiedcreatures Notregardedaslimbsoflife? 115 ThroughacquaintancehasthethoughtofIarisen Towardsthisimpersonalbody; Soinasimilarway,whyshoulditnotarise Towardsotherlivingbeings? 116 WhenIworkinthiswayforthesakeofothers, Ishouldnotletconceitor(thefeelingthatIam)wonderfularise. Itisjustlikefeedingmyself Ihopefornothinginreturn. 117 Therefore,justasIprotectmyself Fromunpleasantthingshoweverslight, InthesamewayIshouldhabituatemyself Tohaveacompassionateandcaringmindforothers. 118 Itisoutofhisgreatcompassion ThattheLordAvalokiteshvarahas(even)blessedhisname Todispelthenervousness Ofbeingamongotherpeople. 119 Ishouldnotturnawayfromwhatisdifficult; Forbythepoweroffamiliarity Imaybemadeunhappyevenwhensomeone Whosenameoncefrightenedmeisnotaround.

120 Thuswhoeverwishestoquicklyaffordprotection Tobothhimselfandotherbeings Shouldpractisethatholysecret: Theexchangingofselfforothers. 121 Becauseofattachmenttomybody, Evenasmallobjectoffearfrightensme. Sowhowouldnotrevileasanenemy Thisbodythatgivesrisetofear? 122 Bywishingforameanstoremedy Thehunger,thirstandsicknessofthebody, Imightkillbirds,fishanddeer Andloiterbythesidesofroads(torobothers). 123 Ifforthesakeofitsprofitandcomfort Iwouldkillevenmyfatherandmother AndsteelthepropertyoftheTripleGem, ThenIwouldundoubtedlyproceedtoburnintheflames ofthedeepesthell. 124 Thereforewhatwisemanwoulddesire, Protectandveneratethisbody? Whowouldnotscornit Andregarditasanenemy? 125 IfIgivethis,whatshallI(haveleftto)enjoy? Suchselfishthinkingisthewayofghosts; IfIenjoythis,whatshallI(haveleftto)give? Suchselflessthinkingisaqualityofthegods. 126 If,formyownsake,Icauseharmtoothers, Ishallbetormentedinhellishrealms; ButifforthesakeofothersIcauseharmtomyself, Ishallacquireallthatismagnificent. 127 Byholdingmyselfinhighesteem Ishallfindmyselfinunpleasantrealms,uglyandstupid; Butshould this(attitude)beshiftedtoothers Ishallacquirehonoursinajoyfulrealm. 128 IfIemployothersformyownpurposes

Imyselfshallexperienceservitude, ButifIusemyselfforthesakeofothers Ishallexperienceonlylordliness. 129 Whateverjoythereisinthisworld Allcomesfromdesiringotherstobehappy, Andwhateversufferingthereisinthisworld Allcomesfromdesiringmyselftobehappy. 130 Butwhatneedistheretosaymuchmore? Thechildishworkfortheirownbenefit, TheBuddhasworkforthebenefitofothers. Justlookatthedifferencebetweenthem! 131 IfIdonotactuallyexchangemyhappiness Forthe,sufferingsofothers, IshallnotattainthestateofBuddhahood Andevenincyclicexistenceshallhavenojoy. 132 Letalonewhatisbeyondthisworld Becauseofmyservantsdoingnowork Andbecauseofmymastersgivingmenopay, Eventheneedsofthislifewillnotbefulfilled. 133 (Byrejectingthemethodthat)establishesbothforeseeableandunforeseeablejoy, Icastmagnificentdelightcompletelyaside Andthen,becauseofinflictingmiseryonothers, InconfusionIseizeholdofunbearablepain. 134 Ifalltheinjury, Fearandpaininthisworld Arisefromgraspingataself, Thenwhatuseisthatgreatghosttome? 135 IfIdonotcompletelyforsakeit Ishallbeunabletoputanendtosuffering, JustasIcannotavoidbeingburnt IfIdonotcastasidethefire(Ihold). 136 Therefore,inordertoallaytheharmsinflicteduponme Andinordertopacifythesufferingsofothers, Ishallgivemyselfuptoothers AndcherishthemasIdomyveryself.

137 Iamunderthecontrolofothers, Ofthis,mind,youmustbecertain; Now,exceptforbenefittingeverycreature, Youmustnotthinkofanythingelse. 138 Formyownsake,Ishouldnotdoanything WiththeseeyesandsoforththatIhaveleftatthedisposalofothers. Itisquiteincorrecttodoanythingwiththem Whichiscontrarytothebenefit(ofothers). 139 Thussentientbeingsshouldbemymain(concern). WhateverIbeholduponmybody Ishouldrobanduse Forthebenefitofothers. 140 Consideringlesserbeingsandsoforthasmyself, Andconsideringmyselfastheother, (Inthefollowingway)Ishouldmeditateuponenvy,competitivenessandself importance. Withamindfreeofdistortedconcepts: 141 Heishonoured,butIamnot; Ihavenotfoundwealthsuchashe. Heispraised,butIamdespised; Heishappy,butIsuffer. 142 Ihavetodoallthework Whileheremainscomfortablyatrest. Heisrenownedasgreatinthisworld,butIasinferior Withnogoodqualitiesatall. 143 ButwhatdoyoumeanIhavenogoodqualities? Ihaveallgoodqualities: Comparedtomanyheisinferior, AndcomparedtomanyIamhigh. 144 Thedeterioratedstateofmymoralsandviews Isnotduetomebutduetomydisturbingconceptions; Inwhateverwayheisableheshouldhealme, WillinglyIshallacceptanydiscomfortinvolved. 145 ButIamnotbeinghealedbyhim,

Sowhydoeshebelittleme? Whatusearehisgoodqualitiestome? (Although)hehasgoodqualities,(hedoesnotbenefitme). 146 Withnocompassionforthebeings Whodwellinthepoisonousmouthofevilrealms, Externallyheisproudofhisgoodqualities Andwishestoputdownthewise. 147 InorderthatImayexcel Hewhoisregardedasequalwithme, Ishalldefinitelystrivetoattainmaterialgainandhonourmyself, Even(bysuchmeansas)verbaldispute. 148 ByallmeansIshallmakecleartotheentireworld AllthegoodqualitiesIhave, ButIshallnotletanyonehear Ofanygoodqualitieshemayhave. 149 AlsoIshallhideallmyfaults, Iwillbevenerated,butnothe; Iwillfindagreatdealofmaterialgain; Iwillbehonoured,butheshallnot. 150 ForalongtimeIshalllookwithpleasure Athisbeingmadeinferior, Hewillbecomethelaughingstockofall, Regardedamongeveryoneasanobjectofscornandderision. 151 Itissaidthatthisdeludedone Istryingtocompetewithme, Buthowcanhebeequalwithme Inlearning,intelligence,form,classorwealth? 152 Thus,uponhearingofmygoodqualities Thathavebeenmadewellknowntoall, Ishallthoroughlyenjoythesatisfaction Ofthepleasanttinglingsensationthatoccurs. 153 Eventhoughhehassomepossessions, Ifheisworkingforme, Ishallgivehimjustenoughtoliveon AndbyforceIlltake(therest).

154 Hishappinessandcomfortwilldecline AndIshallalwayscausehimharm, Forhundredsoftimesinthiscycleofrebirth Hehascausedharmtome. 155 Becauseofdesiringtobenefityourself,Omind, Allthewearinessyouhavegonethrough Overcountlesspastaeons Hasonlysucceededinachievingmisery. 156 ThereforeIshalldefinitelyengagemyself Inworkingforthebenefitofothers: ForsincethewordsoftheMightyOneareinfallible, Ishallbeholditsadvantagesinthefuture. 157 IfinthepastIhadpractised Thisact(ofexchangingselfforothers), Asituationsuchasthis,devoidofthemagnificenceandblissofaBuddha, Couldnotpossiblyhavecomeabout. 158 Therefore,justasIhavecometoholdasI Thesedropsofspermandbloodofothers, Likewisethroughacquaintance Ishouldalsocometoregardallothers. 159 Havingthoroughlyexaminedmyself(tosee WhetherIamreallyworkingfor)others(ornot), Ishallstealwhateverappearsonmybody anduseitforthebenefitofothers. 160 Iamhappybutothersaresad, Iamhighthoughothersarelow. Ibenefitmyselfbutnotothers WhyamInotenviousofmyself? 161 Imustseparatemyselffromhappiness Andtakeuponmyselfthesufferingsofothers. WhyamIdoingthisnow? InthiswayIshouldexaminemyselfforfaults. 162 Althoughothersmaydosomethingwrong, Ishouldtransformitintoafaultofmyown;

ButshouldIdosomethingevenslightlywrong, Ishallopenlyadmitittomanypeople. 163 Byfurtherdescribingtherenownofothers, Ishouldmakeitoutshinemyown. Justlikethelowestkindofservant, Ishouldemploymyselfforthebenefitofall. 164 Ishouldnotpraisemynaturallyfaultriddenself Forsometemporarygoodqualityitmayhave, Ishallneverletevenafewpeopleknow OfanygoodqualitiesImaypossess. 165 Inbrief,forthesakeoflivingcreatures, Mayalltheharms Ihaveselfishlycausedtoothers Descenduponmemyself. 166 Ishouldnotbedominatingandaggressive, Actinginaselfrighteous,arrogantway; Instead,likeanewlymarriedbride, Ishouldbebashful,timidandrestrained. 167 Thus,Omind,youshould(think)andabideinthisway Andnotact(selfishly)as(before). If,underthecontrol(ofselfcherishing),youtransgress(thiscode), Your(selfishness)willbeyourend. 168 However,mind,althoughyouhavebeenadvised, Ifyoudonotactinalikemanner, Thensinceallmisfortuneswillentrustthemselvestoyou, Youwillonlybedestinedtodestruction. 169 Thatprevioustimewhenyoucouldovercomeme Isnowpast; NowIsee(yournatureandyourfaults) AndwhereveryougoIshalldestroyyourarrogance. 170 Ishouldimmediatelycastasideallthoughts Toworkformyownsake. Byhavingsoldyoutoothers, Ishallnotbecomediscouraged,butshallofferupallyourstrength(toothers). 171

If,havingbecomeunconscientious, Idonotgiveyoutoalllivingbeings, Itiscertainthatyouwilldeliverme Totheguardiansofthehells. 172 Forageshaveyoudealtwithmelikethis AndIhavesufferedlong; Butnow,recallingallmygrudges, Ishallovercomeyourselfishthoughts. 173 LikewiseifIwishtobehappy Ishouldnotbehappywithmyself, AndsimilarlyifIwishtobeprotected Ishouldconstantlyprotectallothers. 174 Towhateverdegree Itakegreatcareofthisbody, TothatdegreeIshallfall Intoastateofextremehelplessness. 175 Havingfalleninthisway,ifmydesires Areunabletobefulfilled Evenbyeverythinguponthisearth, Whatelsewillbeabletosatisfythem? 176 (Being)unable(tofulfilthem,though)desiring(todoso), Disturbingconceptionsandadissatisfiedmindwillensue. ButifIdonotdependonany(material)things, Theexhaustionofmygoodfortunewillbeunknown. 177 Therefore,Ishallnevercreateanopportunity Forthedesiresofthebodytoincrease. ForwhateverIdonotgraspasattractive. Thesearethebestofallpossessions. 178 Intheend(mybody)willturntodust, Unabletomove(byitself),itwillbepropelledbyother(forces). WhydoIgraspthisunbearable AnduncleanformasI? 179 Whetheritlivesorwhetheritdies, Whatuseisthismachinetome? Howisitdifferentfromaclodofearth?

OwhydoInotdispelthispride(ofitbeingIandmine)! 180 Havingaccumulatedsufferingfornopurpose Becauseofmyhonouringandservingthisbody, Whatuseisattachmentandanger Forthisthingthatissimilartoapieceofwood? 181 WhetherIamcaringformybodyinthisway, Orwhetheritisbeingeatenbyvultures, Ithasnoattachmentorhatredtowardsthesethings WhythenamIsoattachedtoit? 182 If(mybody)knowsnoangerwhenderided Andnopleasurewhenpraised, Forwhatreason AmIwearingmyselfoutlikethis? 183 ButIwantthisbodyofmine, BothitandIarefriends Butsinceallbeingswanttheirbodies, WhydoInotfindjoyintheirs? 184 Therefore,inordertobenefitallbeings Ishallgiveupthisbodywithoutanattachment, Butalthoughitmayhavemanyfaults Ishouldlookafteritwhileexperiencing(theresultsofmyprevious)actions. 185 Soenoughofthischildishbehaviour! Ishallfollowinthestepsofthewise, Andhavingrecalledtheadviceconcerningconscientiousness, Ishallturnawaysleepandmentaldullness. 186 JustlikethecompassionateSonsoftheConqueror, IshallpatientlyacceptwhatIhavetodo; ForifIdonotmakeaconstanteffortdayandnight, Whenwillmymiseryevercometoanend? 187 Therefore,inordertodispeltheobscurations Ishallwithdrawmymindfrommistakenways Andconstantlyplaceitinequipoise Upontheperfectobject.

Wisdom
(For the sake of clarity the entire ninth chapterwith the exception of the introductory and concluding verses will be presented in the prose form of a dialogue.ThedialoguetakesplacebetweentheMadhyamakaschool,representedby theauthorShantideva,andvariousotherBuddhistandnonBuddhistschools.Abrief explanationofthetenetsofthedifferentschoolswillbegivenastheyareintroduced. The root text of the author is indicated by the passages in italics all the additional material,includingtheoutline,isdrawnfromthecommentaryofTogmeZangpo. The entire outline in the form of an index can be found appended to this text. The numbersinbracketsindicatetheindividualstanzasoftheroottext.) (1) Allofthesepracticesweretaught BytheMightyOneforthesakeofwisdom. Thereforethosewhowishtopacifysuffering Shouldgeneratethiswisdom. 1. RecognitionoftheNatureofWisdom A. ASCERTAININGTHETWOTRUTHS (2)Deceptivetruths,socalledbecausetheyaretruthsestablishedfromthepointof viewofdeceivedmindsthatobscuretherealmeaning,andultimatetruths,socalled because they are truths comprehended by a Superiors wisdom to which no (deceptive truths) appear, areacceptedasthetwotruths.Ultimatetruths arenotobjects experiencedbythemind;butherethemindistobeunderstoodasthedeceptive(mind) thatobscuresonefromseeingultimatetruths. (3) Twotypesofpersonareseentoexperience thesetwo truths: yogisendowed with the concentraton of superior insight and calm abiding, and common people who are not so endowed. Common people consider the body to be a unit, the mind to be permanentandsoforth.Yogis,however,contradict(theseviews)withreasoningssuch as: The body is not a unit because it has many parts, and, The mind is not permanentbecauseitchangesintosomethingelse. (4) Furthermore, among the yogis, i.e. the Proponents of External Existence,35 the CTiittamatrins36 and the Madhyamikas, there are differences in their under standing of the nature of knowable entities. Thereby those with the higher views progressively contradictthose with lowerviews.Withexamplessuch as the magicians illusion,whichareacceptedasunrealbybothyogisandcommonpeople,itisprovento the Proponents of External Existence that although something may appear to their mindsitdoesnothavetobereal.Thusifthemindsof(theseyogis)canbeestablished

asdeceptive,itgoeswithoutsayingthatthesamecanbeestablishedabouttheminds ofthecommonpeople. RefutingObjectionsConcerningDeceptiveTruths Question:Ifallphenomenawerenottrulyexistent,therewouldbenoattainmentof Awakeningfromthepracticesofgivingandsoforth.Thereforewhatreasonwould therebetopractisethemforthatpurpose? Answer:Althoughphenomenadonotexistultimately(i.e.truly),because,unanalysed, theydoexistdeceptively,itisnotcontradictorytoengageinthepracticesofgiving andsoforthforthesakeofobtainingthefruitofAwakening. Question:Since phenomena appear to both yogis and common people, why should therebeanydisputeoverthem? Answer:(5)Althoughtheyaresimilarinappearance,commonpeoplebeholdformsand othersuchthingsandconceiveofthemtobereallyexistent;theydonotunderstandthem tobelikeanillusion.Butsinceyogisdounderstandthemtoexistinsuchaway,itis herethattheyogisandthecommonpeopledisagree. Question: Since (6) forms and so forth are established by true perception, isnt it contradictorytosaythattheyarefalse? Answer:Thereisnocontradiction,becausesuchthingsaremerelyworldlyconventions, but they are not true for a valid cognition (of an ultimate truth). This is just like the uncleanbodybeingknowndeceptivelyasclean.Infact,suchacognitionisfalse. Question:Ifallphenomenahaveno(true)nature,whydidtheBuddhasaythatthings haveamomentarilyimpermanentnature? Answer:Suchstatementshavetobeinterpreted.Havinginmindtheirmereapparent nature, (7) the Protector Buddha taught things to be impermanent for the sake of progressivelyguidingordinarypeoplewhoconceiveoftrueexistence(towardsacorrect understanding).Butinactualitysuchthingsarenottrulymomentary. Question:Butbecausethismomentarynaturedoesnotappeartoordinarypeople,isit notacontradictiontosayitevenexistsdeceptively? Answer:Although it does not appear to the common person, because it appears to those(8)yogiswhohavemerelyseenpersonalidentitylessness,thereisnomistakein itsbeingadeceptivetruth.

Question:Butdoesntthiscontradictthestatementthattoseethemomentary(nature ofthings)istoseeTruthitself? Answer:Comparedtotheworldlyviewofthingsaspermanentandsoforth,theyogis vision of momentariness is posited as a vision of Reality itself. Otherwise, if in comparison to the yogis, the common people saw Reality, then the yogis definite understandingoftheuncleanlinessofawomansbodywouldbecontradictedbytheworldly personsapprehensionofitasclean. Question:Ifallphenomenawerenottrulyexistent,thensincetheBuddhatoowould befalse,wouldnomeritsoccurfromworshippinghim? Answer:(9)Inthesamewaythat,foryou,trulyexistentmeritsoccurfromworshipping a truly existent Conqueror, similarly, for us, illusionlike merits are obtained from worshippinganillusionlikeConqueror. Question:Butifsentientbeingswerelikeanillusion,thenaftertheydie,howwould theybereborn? Answer:(10)Foraslongasthenecessaryconditionsareassembled,forthatlongevenillusion will occur. Although they are unreal, they are similar to sentient beings in the factthattheyarisefromconditions.Whymerelybytheirlongerduration,shouldsentient beingsbemorerealthanillusions?Thenitwouldfollowthatillusionsthatlastalong timearemorerealthanthosethatlastashorttime. Question:Nevertheless,ifthiswerethecase,wouldnotthekillingofasentientbeing by another sentient being and the killing of an illusory person by another illusory person be equivalent evils? And would not charity between sentient beings and charitybetweenillusorypeoplebeequivalentvirtues? Answer:(11)Becauseanillusorypersonwhokillsorgivessomethingtoanotherillusory personhasnomind,noevilorvirtueaccruesfromhisactions.Whereasifsuchactions are committed by a sentient being endowedwithanillusionlikemind,since the agent hasamindwhichcanloveandhate,meritsandevilsdoaccruefromhisactions.(12) Becausethemantrasandsoforththat cause illusions donothavetheabilityto produce minds, illusory minds are not produced from them, whereas the causes for sentient beings do have the ability to produce mind. Although false, the different (illusions that) result depend upon different causes: in this way the illusions that arise from a varietyofdifferent conditionsalsovary.They are produced from different causes but (13)nowhereisthereoneconditionwhichhastheabilitytoproducealltheeffects. Question:I f , ultimately,allsentientbeingsarebynatureinthestatebeyond,sorrow(i.e. Nirvana)39 although deceptivelythey are in cyclicexistence,then for the same reason,

(14)since,intermsofappearance,theBuddhawouldbeincyclicexistence,whatwouldbe theuseoftheBodhisattvaswayoflife? Answer:I f theirconditionsarenotdiscontinuedevenillusionswillnotceasetobe.Likewise, since sentient beings have not discontinued the conditions for cyclic existence, theyareincyclicexistence,but(15)sincetheBuddhahasdiscontinuedtheseconditions, evendeceptivelyhedoesnotexistwiththenatureofoneincyclicexistence. 2. RefutingtheObjectionsoftheChittamatrins ConcerningUltimateTruths (TheChittamatrinsarethefollowersoftheidealistMindOnlyschoolofMahayana Buddhism who maintain that no external objects exist. For them the mind is not conditioned by an object of a different nature than itself, rather the mind and its object are one in nature and are only nominally distinct. The mind is regarded as trulyexistentwhereasexternalobjectsaredenied.Toestablishthetrueexistenceof consciousness they posit selfcognition, a nondeceived aspect of mind that hasthe functionofbeingconsciousofonlyconsciousnessitself.) Chittamatrin: I f no deceived consciousnesses exist, then what (mind) can refer to the illusionlikeappearances? Madhyamika:(16) Butif illusionlike(external) objects arenotreal foryou,whatcanbe referredto? Chittamatrin: Although (external) objects do not really exist, consciousness does truly exist. Therefore since the images (of objects) which appear (to consciousness) are theminditself,theyaresuitabletobereferredto(byconsciousness). Madhyamika:(17) I f theminditselfandtheillusionlikeobjects are one substance, then, since there would be no beholder and no behold, what (object) would be beheld by what(mind)? IthasbeensaidbytheProtectoroftheWorldhimselfthattheminddoesnot havetheabilitytobeholdthemind.(18)Justasthebladeofaswordcannotcutitself,likewise themindcannotbeholditself.

Chittamatrin:Justasalightcompletelyilluminatesitself,sodoesthemindknowitself. Miadhyamika: (19) The light does not illuminate itself because something that is to be illuminated has to first of all be unilluminated, but as soon as the light is lit it is neverobscuredbyanydarkness,i.e.unilluminated. Chittamatrin: Take for example two kinds of blueness: blueness that appears in dependenceuponanotherbluecolouredobject,likethebluereflectedinaclearpieceof

glass, and blueness that does not appear in dependence upon something else, like the natural colour of blue in lapis lazuli. (20) Likewisesomeobjects such as jugs depend uponotherthings,suchaslightsthatilluminatethemandconsciousnessesthatknow them,whereassuchthingsaslightsandfeelingsofpleasureandpainarebeheldwithout anysuchdependence. Madhyamika:Thisisnotsobecause,sincethebluenessoflapislazuliisestablishedas bluenessassoonasitcomesintobeing,itisnotsomethingwhichpreviously,havingnot been blue, makes itself blue. Therefore this example is unsuitable to illustrate selfillumination and selfcognition.41 Conventionally, (21) upon being perceived by consciousness, it can be said that a light illuminates itself, but ultimately, upon being perceivedbywhatcanitbesaidthatthemindilluminatesitself? Thus the example and what it illustrates are not comparable. Since ultimately neither selfcognition nor othercognitionareestablished(astrulyexistent),(22)nomindatallcanbehold(atruly existentconsciousness).Thusitismeaninglesstodiscusswhethersuchamindhasthe qualityofilluminatingitselfornot.Thiswouldbelikediscussingwhetherthelookso f the daughterofabarrenwomanareattractiveornot. Chittamatrin:(23)I f selfcognitiondidnotexist,howwouldwebeabletohaveamemoryof consciousness?Sincewecouldhavenosuchmemory,theexistenceofselfcognitionis established by the reason of (its being a necessary factor in the process of the recollectionofconsciousness). Madhyamika:There is no certainty of this; without (the consciousness) experiencing itself, it is remembered from its relationship to the experiencing o f other objects such as forms. For example, although the (hibernating) bear does not experience being poisoned(when bitten) byarat,later, from hearing the sound of thunder (in spring time,heawakensand)experiencespain.Fromthisheindirectlyremembers(thathe must have been poisoned. The means whereby consciousness is recalled is) similar (tothis). Chittamatrin:(24)I f someonewiththenecessarycausalconditionssuch as concentration canseetheconsciousnessesofothersfromafar,thereforeitmustbepossibletoclearly beholdonesownconsciousnesswhichissonear. Madhyamika: This is not necessarily so, because although from application of an eyelotion (consecrated by) powerful attainments, treasure vases can be seen far beneaththeearth,theeyelotionitself,whichismuchcloser,cannotbeseen. Chittamatrin: If selfcognition were nonexistent, othercognitions would also be nonexistent.42 Therefore there would be no such things as seeing, hearing and so forth.

Madhyamika:(25) The mere appearancesof seeing,hearingandperceivingarenotbeing negated here. It is the conception o f them as truly existent that is to be reversed sincethisisthecauseforsuffering. Chittamatrin:(26)Theseillusionlikeobjectsarenotexternalobjectsotherthanthemind, yetalthoughnotother,theycannotbeconsideredasbeingtheminditself.Thustheyare phenomenawhichareindescribablyotherthanthemind. Madhyamika:I f somethingisathing,howcanitbeneitherthemindnorotherthanit?It hastobeoneortheother;buti f yousaythatitisneitheronenortheother,thenitwould not be a thing because such a thing could not possibly exist. (27) Just as in the Chittamatra system illusionlike objects are not truly existent but can still be seen, similarly,althoughthemindisnottrulyexistent,conventionallyitcanappearasthe beholder. Chittamatrin: Cyclic existence, (the state in which subject and object) appear as two (substantially distinct things), hasas the basisof its deceptive appearance something real, namely a truly existent, nondual consciousness.43 Otherwise, if it did not have somethingrealasitsbasis,itwouldbejustlikespaceandwouldnot(beastatewhich) couldappearasrealsubjectsandobjects. Madhyamika:(28)I f thedualisticstateofcyclicexistencedependeduponsomethingreal, howcouldithavethefunctionofappearingasrealsubjectsandobjects?Itwouldfollow thatitcouldnotbecausereal,(trulyexistent)thingsdonotexist.Thusinyourtradition whatever is mind would become a solitary nondual consciousness unassisted by any object(29)I f itweretruethatinthiswaythemindexistedseparatelyfromitsobjects,then all sentient beings would become Tathagatas. Therefore what advantage is there in consideringthebasisofcyclicexistencetobemerelymind? B.Establishingasthepaththeknowledgethatdeceptivetruths arelikeillusions Question: (30) Even if one knows that all phenomena are like an illusion, how will disturbingconceptionsbeturnedaway?Forinstance,amagicianwhocreatesanillusory womancanstillhavedesireforher. Answer:(31)Thecreatorofthisillusionhasnotabandonedthetendencieso f thedisturbing conception of desire towards knowable entities such as women. Therefore when heseestheillusorywoman,thetendency(toseeher)emptinessisveryweak.Although the illusion may be understood to be empty (of being a real woman), through not understandingphenomenato be empty (oftrue existence),the tendencies of desire arearoused.(32)Butthroughdevelopingthetendencytoknowallphenomenaasempty,

thetendencyo f apprehending thingsas truly existent willbeabandoned.And through familiarizingoneselfwiththefactthatnophenomenaemptinessesaswellas(deceptive truths)are established (as truly existent), in the future the apprehension of emptinesses as well as false phenomena (to be truly existent) will be abandoned. At thistimeitwillbeimpossibleforanydisturbingconceptionstooccur.(33)Whenitis saidthatnothingsexists,this means that that thethingto be negated (true existence) whichisunderexaminationisnottobeapprehended.Atthattime,since(trueexistence),the basisindependenceuponwhichnotrueexistenceisposited,isremoved,howcannotrue existenceremainbeforethemindastrulyexistent?Justasthesonofabarrenwoman does not exist, neither does his dying. (34) Once neither a thing nor a nothing (its emptiness) remains before the mind, then as there is no other alternative, such as somethingbeingbothathingandanothing,orbeingneitherathingnoranothing, finallythemindthatapprehends(trulyexistent)objectswillceaseandbetotallypacified. Question:Ifthiswerethecase,thenbecausehewouldnotreflect,Ishalldothis,how couldtheBuddhaactforthebenefitofothers? Answer: (35) Wishfulfilling trees and wishgranting gems, although they have no conceptual motivations, completely fulfil hopes because of their own power and the merits accumulated by people. Likewise, through the force of both the purity o f the disciplesmindsandtheprayersaBuddhamakestoworkfortheirwelfarewhileheisa Bodhisattva,thephysicalbodyo f aConquerorappearsandbenefitisforthcoming. Question:Since the prayers of the Bodhisattva cease when he attains Buddhahood, wouldntitbeimpossibleforthemtohaveanyeffectatthattime? Answer:(36) Forexample,althoughtheBrahmin Sanku passedawayalongtimeago,the Garuda Reliquary which he consecrated with the force of his mantra is still able to neutralisepoisons.(37)Similarlythereliquaryo f aConquerorsbodyisformedinaccordance withhisactionsandprayerswhenhewasaBodhisattva.AlthoughtheBodhisattvahas nowpassedbeyondsorrowintothenonabidingNirvana,andhisconceptualdesireto accomplishthewelfareofothershasceased,hestillaccomplishesallthatiso f benefitfor them. Shravaka:(38)I f theBuddhahasno(conceptual)mind,canmeritoriousfruitsoccurfrom worshippinghim? Madhyamika: There is no fault because it lias been explained that the merits from worshipping a Buddha whileheisaliveandfrom worshipping his relics whenhehas passedbeyondsorrowareexactlythesame.(39)Itisestablishedthroughscripturalauthority thatfruitsoccurbothfromworshippingaBuddhawhohasnoconceptualmindaswell as from a Buddha who (is considered) deceptively to have a conceptual mind and ultimatelytobetrulyexistent.Forexample,justasyouacceptthatatrulyexistentfruit

ofmeritoccursfromworshippingatrulyexistentBuddhaendowedwithamind,wetoo accept that false, (nontruly existent) merits occur from worshipping a false, (non trulyexistent)Buddha. C.Establishingasthepaththeknowledgethatultimatetruths areemptinesses Vaibashika:(40)Throughcultivatingadirectvisiono f theaspectsoftheFour(Noble) Truths, such as impermanence and so forth, one will be liberated from disturbing conceptions: so what is the point o f cultivating a vision o f an emptiness that is not establishedasanything? Madhyamika:Itisnecessarytobeholdemptiness,becauseitistaughtinthePerfectionof Wisdom scriptures(Prajnaparamita Sutras) thatwithoutthepathof the wisdom that understands emptiness, there will be no resultant Awakening. Vaibashika:(41)ButsincetheMahayana(teachings)arenotthewordofBuddha,theyare notestablishedasacrediblescripturalauthorityforus. Madhyamika:Butthenhowareyourscripturesestablishedascredible? Vaibashika:TheyarecrediblebecausetheyareestablishedasthewordofBuddhaforboth ofus. Madhyamika: Then at first, prior to your acceptance of your tenets, your scriptures cannothavebeenthewordofBuddha,becauseatthattimetheywerenotestablished asthewordofBuddhaforyou. Vaibashika:Nevertheless they are still credible because we learn about them from a pureunbrokenlineage. Madhyamika: (42) But this reason for which you believe in your scriptures is equally (applicable) intheMahayana,because we too have an unbroken lineage of teachers. Furthermorei f youacceptsomethingastruesimplybecausetwopeopleacceptit,then you should also accept the Vedas and other nonBuddhist scriptures as true, credible scriptures. Vaibashika:(43)TheMahayanascripturesarenotcrediblebecausetheyaredisputed. Madhyamika: But since all your scriptures are disputed by the nonBuddhist and some o f them by other Buddhist schools, you should reject your own scriptures too. (44) Youacceptanyteachingwhichcanbeclassifiedintothethreescripturalcategories(Tripitaka) as the word of the Buddha, according to whether it discuses the higher training of

moraldiscipline,concentrationorwisdom.I f thisisso,sincethesethreetrainingsare taught in most Mahayana scriptures such as the Samdhinirmocana Sutra, they are thereforesimilartoyourscriptures.W h y thendoyounotacceptthemasthewordofthe Buddha?(45)I f , becauseofyournotrecognizingonescripturesuchasaPrajnaparamita Sutra as having the complete characteristics of Buddhas speech, you say that all Mahayana texts are corrupt, then, for the same reason, because one text such as the Samdhinirmocana Sutra is similar to your texts in having all the characteristics of Buddhasspeech,whynotsaythatallMahayanatextswerespokenbytheConqueror? Vaibashika: If Mahayana texts such as the Prajnapramita Sutras were the word of Buddha, surely the Great Kashyapa and the other Arhats would have understood them.Sincetheydidnot,theycannotbethewordoftheBuddha. Madhyamika:Since they are extremely profound, (46) eventheGreatKashyapaandthe other Arhats could not fathom the depths o f what was expressed in the teachings of the Mahayana scriptures. Therefore, just because you do not understand them, who wouldregardthisas a reason fornotacceptingthemas the word of the Buddha? You say that (47) themonkArhat istherootfor establishing the presence o f theBuddhas teaching,butitwouldbehardfor those whose minds still apprehend (true existence) and have not understood emptiness tobemonkArhats,because they could not have fullyabandonedtheirdisturbingconceptions.Therefore,sincetheywouldnothave abandonedsuffering,itwouldbehardforthemtohaveattainedthestatebeyondsorrow (Nirvana). Vaibashika:Althoughtheydonotunderstandsuchanemptiness,(48)theyarefreedfrom suffering because they have abandoned their disturbing conceptions by means of meditatinguponsuchthingsasimpermanenceandpersonalidentitylessness. Madhyamika:However, because of having abandoned their misconceptions, dothey becomedevoidofsufferingassoonastheyattainthestateofanArhatwithresidue?47 AlthoughthoseArhatshavenodisturbingconceptions,itwasclearlytaughtthatthrough the latent force o f their previous actions, Arhats such as Maudgalyayana experienced suffering. Vaibashika:Althoughthey(49)temporarilyarenotfreedfromsuffering,assoonasthey abandontheirdisturbingconceptions,theywillbefreedwhentheyleavetheirbodies because theydefinitelydonothaveanycravingfor the aggregates of body and mind, whichisaprincipalconditionforconditionedexistence. Madhyamika:Butwhiletheystillhaveaformofcravingthatisacompletelyundisturbing state of confusion,48 why would they not take rebirth with aggregates contaminated byactionsanddisturbingconceptions?(50)Theywould,becausethecausalconditionof havingfeelingsassociatedwiththeapprehensionoftrueexistencedefinitelyproduces craving,andthese(socalled)Arhatsdohavesuchfeelings.Sinceamindthatlacksthe

understanding o f emptiness is a mind that still apprehends (true existence), it will still conceive of some objects (as truly existent). (51) Although its manifest (disturbing conceptions) may temporarily cease,theywillnevertheless ariseagaininthesameway thatduringtheequiposeo f nondiscernment49(disturbingconceptions)temporarilycease onlytoariseagainlater(whentheperiodofequipoiseisover).Thereforethosewho wishtoputanendtoallsufferingshouldmeditateonemptiness.Whenoneunderstands emptiness,compassionshouldarise(52)forthosewhoexperiencesufferingasaresult ofbeingconfusedaboutemptiness.Then,whileremainingincyclicexistence,toaccomplish inconceivable benefit for others by means of liberating them from the two extremes o f desiring the happinesses of cyclic existence and fearing suffering, is the fruit o f meditatingonemptiness. (53)Theremedyforthedarknesso f theobscurationso f distributingconceptionsaswellasthe obscurationtotheknowable,is_meditationonemptiness.Thereforewhydothosewhowish to quickly obtain omniscience not meditate on emptiness? (54) Since understanding emptinesshassuchadvantagesandnotunderstandingithassuchdisadvantages,itis quiteinvalidtoaimcriticisminthedirectiono f emptiness.Thereforewithoutanydoubtsas towhetheritisthepathoftheBuddhaornot,oneshouldmeditateonemptiness. Objection:ButIdonotwanttomeditateuponemptiness,becauseitfrightensme. R e p l y : (55)I t wouldbecorrecttobeafraido f thatwhichactuallyproducessuffering,the apprehension of true existence, but why be afraid o f meditating on emptiness if it pacifiesallsuffering? 11.INTRODUCING THE OBJECT OF, MEDITATION: IDENTITYLESSNESS A.Theidentitylessnessoftheperson 1. GeneralRefutationo f PersonalIdentity (56).ifa(trulyexistent)selfexisted,itwouldbejustifiabletobeafraido f anyobjectatall, butsincesuchaselfdoesnotexist,whoistheretobecomeafraid? (57)Teeth,hairandnailsarenotthes e l f , theselfisnotbonesnorblood;itisneithermucus norisitphlegm;norisitlymphorpus.(58)Theselfisnotfatnorsweat;thelungsandliver alsoarenotthes e l f ; neitherareanyo f theotherinnerorgans;noristheselfexcrementor urine. (59)Fleshandskinarenotthes e l f ; warmthandenergywindsarenotthes e l f ; neitherare bodily cavities the s e l f ; and at no time are the six types o f consciousness the s e l f . The reason for this is because all six psychophysical categories are impermanent, multipleandnotautonomous.

2. ARefutationo f theselfpostulatedbytheSamkhyaSchool (TheSamkhyaschoolisanonBuddhisttraditionofphilosophyfoundedinancient India by the Rishi Kapila. The followers of this system believe that all phenomenaexcept the permanent and unchanging selfare created from an allpervading primal substance ( P r a k r t i ) . When the self comes into contact with this primal substance a series of manifestations such as the intellect, the sense facultiesandtheobjectsofthesensesissueforthfromitandarethenexperiencedby theself.Theprimalsubstanceisapermanent,partlessanduniversalmaterialwhich creates and is the nature of phenomena in the experienced world. The self is the unchanging consciousness principle that becomes bound to the world through its falseidentificationwiththemanifestationsoftheprimalsubstance.)50

Madhyamika:(60) I f theconsciousnessthat apprehends soundwereapermanent(self), there would be a conscious apprehension o f sound at all times even when sound was absent.Butsincetheconsciousnessofsoundisdependentuponsound,i f therewere nosoundasan objecto f consciousness,f o r whatreasonandthroughthe cognitionof whatobjectcoulditbecalledaconsciousnessthatapprehendssound?(61)I f therecanbe aconsciousnessthatapprehendssoundeventhoughthereisnoconsciousnessofsound, itwould(absurdly)followthatevenapieceo f woodcouldbecomeaconsciousnessofsound. Thereforewithoutanobjecto f consciousnessremainingcloseb y wecandefinitelysaythat thereisnoconsciousnessthatapprehendsit. Samkhya:Whenthereisnosound,itdoesnotmeanthatthereisnoapprehenderofit because,atalatertimewhennosoundsarepresent,(62)thepreviousconsciousness ofsound,becomesconsciousnesso f visualformsandsoforth.Thesetwoconsciousnesses areonething. Madhyamika: I n this case, atthetimeo f thatconsciousnessof visualform w h y is no soundheard? Samkhya:Itisnotheardbecausenosoundexistsintheproximity. Madhyamika:Thereforeaconsciousapprehensiono f itcouldnotpossiblyexist.(63)Howcan somethingwhosenatureitistoapprehendsoundeverapprehendvisualforms?Itcouldnot becausetheiraspectsaremutuallyexclusive. Samkhya:Theiraspectsaremutuallyexclusivebutin;relationtotwoobjectsoccurring at different times it is not contradictory to say that it is one (consciousness) apprehendingthem.Thisislikeonepersonwho,inrelationtohisfatherandhisson respectively,ispositedasasonandafather.

Madhyamika:Butinyourtraditionitisnotreallytruetoconsiderafatherandasonas onepersonbecause(64)inthiscasethetrulyexistentmatter(primalsubstance)which youacceptasanonappearing,equallybalancedstateofpurity(sattva),activity(rajah) and darkness (tamah) could be neither a father nor a son (because it has true, independent existence.) The apprehension of a visualform does not exist as an apprehensiono f soundbecauseifitexistedwiththatnatureitwouldsurelybeapparent, whereasitisneverseenassuch(byavalidcognation). Samkhya: For example, (65) just as one actor has many different roles, the previous apprehensionofsoundislaterseeninanotherway,i.e.asanapprehensionofsound isseeninanotherway,i.e.asanapprehensionofvisualform. Madhyamika:Butthentheconsciousnesscannolongerbepermanentbecauseitkeepson changingintosomethingelse. Samkhya:Although(the consciousness)appears inotherways}itsnature remainsthe sameasbeforeandispermanent. Madhyamika: But such a oneness (of nature) is a type of oneness that you have never assertedbefore. Samkhya: Consciousness appears (66) in other ways, and although the (different modes)arenottrue,(theirnature)isoneandtrue. Madhyamika:Butpleasetellus,whatisthisnaturethatisoneandtrue? Samkhya:Itisthenatureofmerelybeingconsciousthatisoneandtrue. Madhyamika:I n thatcaseitwouldfollowthatthemindsofalldifferentindividualsareone becausetheytooaresimilarinmerelybeingconscious.Furthermore(67)theselfthat has intentions and the primal substance that has no intentions would also become one, because they are similar in merely being existent knowable entities. When particular consciousnessesthe apprehensions of sounds, visualforms and so forthare mistakenanduntrue,howcantheyhaveonetruegeneralaspect,namelyasimilarbasis of merely being consciousness? They cannot because it is illogical for the generalaspectofsomethingtobetruewhenalltheparticularaspectsarefalse. 3. ARefutationo f theS e l f PostulatedbytheNaiyayika School (TheNaiyayikasacceptapermanent,partless,materialphenomenonwithinthebeing of an individual as the self. This self is claimed to be able to experience objects becauseitisendowedwithaseparatemind.)52

Madhyamika: (68) Furthermore, a nonmental phenomenon cannot be the s e l f that experiencesobjectsbecauseitlacksthenatureofmind,justlikeajug. Naiyayika:Althoughititselfisnotofthenatureofthemind,itdoesexperienceobjects becauseofbeingendowedwithaseparatemind. Madhyamika:Thisisillogical,forwhenaself,bynaturenotconsciousofobjects,comes to be conscious of them through being endowed with a mind, it absurdly would follow that (in becomming a conscious self) the nonconscious self would perish and hencenolongerbepermanent(asyouassert).(69)Eveni f theselfwereunchangingthen how,throughbeingendowedwithamind,couldaselfthatisnotconsciousofobjects come to be conscious of them? This would not be possible. Thus, if you accept astheselfsomethingthatisnotconsciousofobjectsbeauseitismatter,andseparated from the function of producing effects because it is permanent, then space would alsobeaself. 4. Rejectiono f ArgumentsconcerningIdentitylessness Question:(70)I f thes e l f werenotpermanent,therelationbetweentheactionanditseffect, i.e.thedoeroftheactioncomingtoexperiencetheresultsoftheactionscommitted, wouldnotbemaintained.Thisissobecausethedoerwouldperishassoonastheactionwas committedandwouldnotexistatthetimewhenitcametoexperiencetheeffects(of hisaction).Thereforewhoseactionwouldthatbe(toexperience)? Answer:(71)Thebasisforthecausalactiontheaggregatesofthislifeandthebasisfor the ripening effectthe aggregates of the future lifeare distinct states of being. And since in both these states it is established both for you, because you accept a permanent self, and for us, because we accept identitylessness, that the self neither commitstheactionnorexperiencestheeffect,isitnotmeaninglesstoargueonthispoint? Objection:Butwhataboutactionswhosefruitswillbeexperiencedinthislife?They donothavedifferentbases(aggregates)uponwhichthecausalactioniscommitted andtheresultisexperienced. Answer:Nevertheless,inthe(same)moment(72)itisimpossibletoseetheaggregatesof someone committing a causal action being subject to the experience of its result; justasafatherandhissoncannotbebornatthesametime. Objection:Butitsaysinonescripture.Howwillsomeoneelseexperiencetheresults oftheactionsonecommits?Omonks,theactionsyoucommitandaccumulatewill not ripen on such things as the external earth element, but upon (your future) aggregates

grasped(byconsciousness.)Thus,doesnotyourassertioncontradictthisstatement thatthedoeroftheactionmustexperienceitsresultshimself? Answer:Thisstatementistobeinterpretedasfollows:whileactuallyconsideringthe same continuity (of the individual, the Buddha) taught that the doer of the action istheexperiencesof the result in order to prevent people denying thelaw of karmic causeandeffect.Actuallythisisnotsobecauseapermanentselfisnonexistent. Question:Butwhyistherenopermanentself?Answer:(73)Neitherthemindo f thepast northemindo f thefuturearetheselfbecausetheyarenonexistent;onehasceasedandthe otherhasnotyetbeenproduced. Question:Butisntthemindofthepresent(moment),whichhasbeenproducedbuthas notyetceased,thes e l f ? Answer:(Ifthiswerethecase),theninthenextmoment,whenithadperished,itwould nolongerbethes e l f . Withthisreasoningallfiveaggregatesarerejectedasbeingthe self.(74)Forexample,whenthetrunko f aplantaintreeissplitintopartsthereisnoessence foundatall.Likewise,whenanalyticallysearchedforwithreasoning,atrulyexistentself cannotbefound(amongtheaggregates). Question: (75) I f there were no sentient beings, towards whom could compassion be developed? Answer:Althoughsentientbeingsdonottrulyexist,deceptivelyoneshoulddevelop compassion f o r those imputed (as sentient beings) by the confused mind which has promisedto practise the (Bodhisattva) way of life inordertolead them to thegoalof liberation. Question:(76)Buti f sentientbeingsdonotexist,whowillobtaintheresultsofdeveloping compassion? Answer:Althoughultimatelyitistrue(thattherearenotrulyexistentsentientbeings, compassion or results), deceptively, fromthepoint of view of amindconfusedabout phenomena, weacceptthe existence of merely apparent results arising from merely apparentcompassiondevelopedtowardsmerelyapparentsentientbeings. Objection:Sincecompassionisbothasubjectivestatetowhichthingsappearinafalse wayandamindconfusedaboutphenomena,surelyitisequallyfittoberejectedas isconfusionabouttheself. Answer: I n order to completely p a c i f y suffering one need not and cannot reject compassion. Therefore one should not reject this merely apparent confusion about the

results.But(77)theconfusionabouttheselfshouldberejectedbecauseitincreasessuch thingsasselfimportancewhicharecausesf o r suffering. Objection:Buttherearenomeanstorejectthisconfusion. Answer:Therearebecausethesupremeremedyforitismeditationuponidentitylessness. B.TheIdentitylessnessofPhenomena 1 . ClosePlacemento f MindfulnessontheBody (78)Thebodyisneitherf e e t norcalves;thighsandthewaistarenotthebody;theabdomen and back are not the body; and neither are the chest and shoulders the body. (79) T h e ribsandthehandsarenotthebody;armpitsandthenapeo f theneckarenotthe body;allinnerorgansarenotthebody;neithertheheadnorneckarethebody.Therefore, whattrulyexistentbodyisthereamongtheseparts? (80)I f thebodyabided,inallitslimbsequallyinalldirections,indeedIcouldsaythatall thepartsof the body abideinthepartsof its limbs, butwherecouldthepartless, truly existentbodyitselfabide?(Itwouldhavetoexistindependentofitspartsandunrelated to them). (81) And i f the entire, truly existent body abided separately in each of the individualpartssuchasthehands,thentherewouldhavetobeasmanybodiesa s thereloere parts. (82)I f thereisnotrulyexistentbodyoutsideorwithin,howcouldthehandsandsoforth havesuchabodyatall?Andsinceitisnotsomething differentfromthehandsandother parts,howcouldaseparatebody,unrelatedtoitsparts,exist?Therefore(83)thebodyis nottrulyexistent,but,throughbeingconfusedaboutitshandsandotherparts,amindthat mistakesthemfora(trulyexistent)bodyarises. Butthebodydoesnottrulyexistinthewayitisapprehendedbythatmind.Itislike themindapprehending apileo f stonesasa.manbecauseo f theirbeingsetu p inafort similartoamans. (84)Inthesamewaythatapileofstoneswillappeartobeamanforaslongasthecausal conditionstomistakethemasamanareassembled,somillthehandsandsoforthappear asa(trulyexistent)bodyforaslongasthecausalconditionstomistakethemforabody arepresent(85)Justasthebodyasawholeisnottrulyexistent,howcanthehandsbe trulyexistent?Theyareonlyacompositeo f fingers.Thefingerstooarenottrulyexistent becausetheyareacollectiono f joints,andthejointsinturn,bybeingdividedintotheirparts, arealsofoundtobenottrulyexistent. (86)Likewisewhenthesepartsaredividedintoatomicparticlesandtheatomicparticlesinto theirdirectionalparts,theyarerevealedasmultiplesandthuscannotbetrulyexistent units. Even when the directional parts are divided up they are found to be devoid o f truly existent parts.Hencetheyarefound to be as empty asspace,and soevenatomic particles can have no true existence. Thus although the body appears to be truly

existent,infactitisnot.(87)Thereforewho,havinganalyzedit,wouldbeattachedtothis dreamlike form? And when in this way the body is not truly existent, how can the distinctionbemadeinto(trulyexistent)maleandfemalebodies? 2 . ClosePlacemento f MindfulnessontheFeelings Madhyamika:(88) I f feelings of paintrulyexisted,then since they would never end, whywouldtheynota f f e c t feelingsofgreatjoyandhappiness,makingitimpossiblefor themtoeverarise?Conversely,i f happinesshadtrueexistence,whyd o thosesuffering greatly from grief and sickness not find any joy in delicious foods and the like? Theyshould,ifhappinesshadtrueindependentexistence,buttheyclearlydonot. Answer:Indeedpainreallyexists,but(89)whenastrongfeelingofpleasureoccurs,the painisnotexperiencedbecauseitisoveriddenbythepleasure. Madhyamika: But, simply because it lacks the defining characteristic of a feeling, namely experience, how can somethingwhich is not o f the nature o f an experience be a feeling? Answer:Itisafeelingbecause(90)thereisanexperienceo f averysubtlepain.Surelyonly the gross aspect of suffering is dispelled by the strong pleasure. The nature of this subtle pain is a slight, weak feeling of happiness distinct from the gross sensation of pleasure. Madhyamika:Butthissubtleexperiencecannotpossiblybeaformofpainbecauseyou nowsayitisaformofhappiness.(Noexperiencecanbesimultaneouslypleasurable and painful) (91) I f pain is not occurring in someones mind because its opposite is occurring, then to consider what has not occurred to be a feeling is surely what could only be called a mistaken conception. (92) T h e r e f o r e , as a remedy for such mistaken conceptionsoneshouldcultivatethewisdomwhichanalysesthenontrueexistenceofall phenomena.Thestateo f absorptionthatarisesfromthefieldo f whatisexaminedbythis mindisthenourishmentthatsustainstheyogisunderstandingo f thewaythingsexist. (There now follows a refutation of the nontrue existence of contact, the cause of feeling.Inthefirstthreestanzas(9395),theargumentisdirectedagainstthosewho assertpartlessatomicparticles). Madhyamika:(93) I f therewerespacebetweenthesensefacultiessuchastheeyesandthe objects such as visualforms, how could the two ever meet? They would be like a mountainintheeastandamountaininthewest.Buti f therewerenospaceatall,then sincetheywouldbecomeoneunit,whatcouldmeetwhat?Therewouldbenomeeter andnothingtobemetwith.Furthermore(94)the(partless)atomicparticlesofthesense faculty and the (partless) atomic particles of the object cannot meet on all sides becausetheycannotenterintooneanother,i.e.,theycannotmergeintooneanother.

This is so because atomic particles have nospaceinside andare completely equalin size.Weretheytomeet,theywouldhavetodosoin thiswaybecausewithoutone (partless)atomicparticleenteringintoanothertherecouldbenomixingofthetwoand without this mixing there could not possibly be any meeting on all sides. (95) But how woulditbelogicalf o r those who accept the existence of a partlessatomic particle to saythatitismeton one particular side by another (partless) atom? If that were the case,thepartlessatomicparticlewouldhaveonepartwhichismetwithandanother partwhichisnotmetatall.(Henceitwouldnolongerbepartless).Buti f youeversee an atomic particle that has no parts but can still be met with, please would you show it to us! It also follows that (96) it is illogical to meet consciousness because it is not physical(Somethingphysicalcannotpossiblymeetsomethingnonphysical). Objection:Althoughthereisnophysicalmeeting,theredoesexistamereaggregation (of the sense faculty, the object and consciousness) to produce the effect (of a cognition). Answer: Thisisinvalidbecause,justasweanalysedbefore,anaggregationisnotfoundto be a truly existent thing.53 (97) I f in this way contact, the cause for feeling, is not (truly)existent,fromwhatd o (trulyexistent)feelings,theeffect,arise?Thuswhatisthe purpose o f tiring oneself out for the sake of obtaining pleasurable feelings? And likewise, whose mind could be caused any harm b y what painful feelings? Both the pleasure which is obtained and the pain which harms have no true existence. (98) Whenthereisno(trulyexistent)identityofthepersonthatf e e l s andno(trulyexistent) feelings either, having seen this situation, why do I not turn away the craving to obtain pleasureandtobeseparatedfrompain?Sincethesenseobjectsthat(99)Iseeandtouch appear to me but have no true existence, their nature is like a dream and an illusion. Thereforethesubjectivefeelingsofthemcanalsohavenotrueexistence.Feelingsare notseen(orexperienced)bythemindwhicharisessimultaneouslywiththembecause, sincetheyareproducedsimultaneouslywithit,theywouldbe(causally)unrelatedtoit. (100)Likewisepreviousfeelingsandlaterfeelingscanberememberedandwishedforbut theycannotactuallybeexperiencedbythemindbecausetheyhaveeitherceasedorare yettobeproduced.Becausetherewouldbenoexperiencerandnoexperienced,they cannotexperiencethemselves,and if (ones own mind) of the past, present and future (cannotexperiencethem),nothingelsecanexperiencethemeither(101).Thereforeno(truly existent)experiencero f feelingsexistsandthusno trulyexistentfeelingsexisteither.Sohow canthisidentitylesscollectionof aggregates be benefitted by pleasurable feelings and harmedbypainfulones?Itcannotbecausebeneficialandharmfulfeelingsdonottruly exist.

3.ClosePlacemento f MindfulnessontheMind (102) A(truly existent) mentalconsciousnessdoesnotabideinthesensefacultiessuch as the eyes, itdoesnotabide inthe objects suchasvisualforms,andit does notabide in

betweenthe two. Neitherdoes a (truly existent)mind exist either insideoroutsidethe body,anditisnottobefoundelsewhere.(103)This(mind)isneitherthebodynortrulyother thanit;itisnotmixedwithitnorentirelyseparatefromit;themindisnotintheslightest bittrulyexistent.Thereforeallsentientbeingshavefromtheverybeginningbeeninthe naturalNirvana(i.e.theirmindshavealwaysbeendevoidoftrueexistence). Question: Although the mental consciousness may exist in that way, dont the five senseconsciousnessestrulyapprehendtheirfiveobjects? Answer:Well,letusfirstconsiderwhethertheyexistpriorto,simultaneouslywithor after their objects. (104) I f we said that thefive senseconsciousnessesexistedb e f o r e thefiveobjectso f whichtheyareconscious,then,havingreferredtowhatobjects,couldthose consciousnessesarise?Atthattimetherecouldbenoobjectsbecausetheywouldstill have to be produced. Even i f the consciousness and what it is conscious o f arose simultaneously, still, having referred to what object, could the consciousness arise? Inthiscase,whentheconsciousnessisyettobeproducedsoisitsobject,andonceit hasbeenproducedtherewouldbenoneedforittobeproducedbyanobject. (105) And i f the consciousness came into existence a f t e r the object o f which it is consciousthenfromwhatobjectcoulditarise?Sincetheobjectwouldhaveceasedbythe timetheconsciousnessarose,theconsciousnesswouldhavenoobject. 4.ClosePlacemento f MindfulnessonPhenomena I n thisway,bymeansoftheabovereasoning,onewillcometounderstandthatall phenomenadonottrulyarise. 5.Rejectiono f Arguments Objection:(106) I f , in this way, all phenomena do not arise, since therewould be no deceptive truths which arise and perish; how could two truths be presented in the Madhyamika tradition? Furthermore, i f all phenomena existed in this way and deceptivetruthswerepositedmerelythroughbeingimputedasarisingandperishing entitiesbybeingswhohaveadeceivedmind,howcouldsentientbeingspassfromsorrow intoNirvana? Theycouldnot,becauseeventhoughsomebeingshaveentered(the unchangingstateof)Nirvana,itcouldbecomea(changing)deceptivetruththrough otherssimplyimputingittobeanarisingandperishingentity. Reply: In reality it is unchanging, but through not understanding this it can be misconceivedofasarisingandperishing.Butjustbecauseitispositedasadeceptive truth with regard to that particular (false) conception, this does not implythatitceasestoexist(asanunchangingstate).That(falseconception)cannot causeNirvanatonolongerexistbecauseanotherpersoncannotmakesomethingelse adeceptivetruthoutofhisowndeception.(107)Thisdeceptionisadistortedconception

inthemindo f someonewhohasnotpassedintothestatebeyondsorrow;itisnotthe deceptivemindo f onewhohaspassedbeyondsorrow.Later,whenthestateofNirvana isattained,i f thatdeceptiveconceptionwereascertainedtoexist,(Nirvana)wouldexist (as)a(changing)deceptivetruth;butsincethis(deceptiveconception)doesnotexist(in the mind of one who has atttained Nirvana), Nirvanadoesnotexist(as a changing) deceptivetruth. Objection:(108)Sincetheexaminingmindandtheexaminedobjectaremutuallydependent upon one another, if the object is not established the mind too would be non existent.Thereforeyouranalysis(ofnontrueexistence)wouldbeinvalid. R e p l y : Indeed,becausetheobjectdoesnottrulyexisttheminddoesnottrulyexist, but this does not mean that the analysis is invalid, because all analytic minds are spokenofasconventionalconsciousnessesandaresaidtobedependentuponreasoning whichisacceptedintheworld.(109)I f itwerenecessarytoanalyzetheanalyticmindwith anothertrulyexistentanalyticmind,thenthatanalyticmindtoowouldhavetobeanalyzed byyetanotheranalyticmind.Therefore,sincethisprocesswouldneverreachanend, the basic object of analysis would never be ascertained. (110) When the object o f analysishasbeenanalysedandestablishedtobeempty,theanalyticmindisfoundnotto havea(trulyexistent)objectasitsbasis(orreferent).Thusbecause(itisunderstoodthat) thereisnotruly existent object,even without analysis (it is understood that) a truly existent analytic mind cannot arise from it. This state of peace in which no truly existentobjectsnorconsciousnessesariseiscalledNirvana,thestatebeyondsorrow. III. NEGATING THE CONCEPTION TO BE ELIMINATED: THE APPREHENSIONOFTRUEEXISTENCE A. RefutingtheTrueExistenceofSubjectandObject (111)AccordingtotheRealists(54)boththeobjectandtheconsciousnessofithavetrue existence. But they are in a very difficult position because there is no proof for their assertion,whereasitcanberefuted. Realist:Thetrueexistenceoftheobjectisestablishedfromthetrulyexistentsensefaculties ofconsciousness. Madhyamika:But whatcanbeestablished as truly existent independenceupona truly existentconsciousness? Realist:(112)Ontheotherhandwecanalsosaythatconsciousnessisestablished(astruly existent)fromtheobjectsitisconsciouso f .

Madhyamika:Butwhatcandependupona(truly)existentobjecto f consciousness?I f they mutually (truly) existed through the force of one another, then when one is not established(astrulyexistent)theotherwillalsonotbe(so)established.Andinthat casetheywouldbothbenon(truly)existent.Forexample,(113)i f someonehasnosonhe cannotbeestablished asafatherand also if there is no oneestablished asthe father, where can the child come from? In this way since without a child there is no father and withoutafathernochild,inbothcasestherecanbeneither.Likewisetheobjectandthe consciousnesscannotexistindependentlyofoneanother. Realist:Onthecontrary,throughdependencewecanestablishthingsastrulyexistent. For example, (114) since a sprout is produced from a seed we can understand the (true) existence of theseedfromthesprout even though the sprout depends upon it. Likewisewhycanwenotunderstandthatthereisa(truly)existentobjectofconsciousness fromtheconsciousnesswhichisproducedfromit? Madhyamika:Thisisnotthesamething.(115)Theexistenceo f theseedcanbeunderstood by seeing the sprout (that resulted from it) with a consciousness that is other (than the sprout). But what mind can understand a truly existent consciousness that understands (and has arisen from) a truly existent object o f consciousness? It is impossible to cognise a truly existent consciousness (since such a thing does not exist). B. EstablishingEmptinessofTrueExistencefromtheviewPointoftheCause 1 . RefutingProductionfromN o Cause The(nonBuddhist)Charvakas55assertthatallthingsareproducedbecausefromno causeinoneoftheirscripturesitstates,Allthingssuchastherisingofthesun,the flowingofwaterdownhill,theroundnessofpeas,thesharpnessofthornsandthetail feathersofthepeacockwerenotmadebyanyone;theyarisefromtheirownnature. Madhyamika:Thisassertionisunacceptablebecause(16)sometimestheproductionof aneffectfromthe collectiono f allitscausescanbeseenevenb y thetrueperceptionso f worldlypeople.(Furthermore)itisunderstoodthroughinferencethatthevarietyamong effects, suchasthedifferentstemso f lotusflowers,isproducedbecauseo f their having a varietyo f causes. Charvaka:(117)Butbywhathasthisvarietyo f causesbeenmade? Madhyamika:B y avarietyo f previouscauses. Charvaka:Butf o r whatreasonisadistinctcauseabletoproduceadistincte f f e c t ? Madhyamika:Thiscomesfromtheforceo f itspreviouscause.

 2.RefutingProductionfromaPermanentCause The(nonBuddhist)NaiyayikasandVaisheshikasbelievethecauseofeverythingto bethegodIshvara.Hehasfivequalities,namely:divinity,purityandbeingworthy of veneration,permanence,onenessandbeingthecreatorofeverything. Madhyamika:(118)I f youacceptIshvaratobethecauseo f allbeings,then,onemoment p l e a s e w h o exactlyisIshvara? Naiyayika:H e isthegreatelementsofearth,water,fireairandspace. Madhyamika;Indeedtheseelementsarethecauseofwhateverisformedfromthem,but whytireyourselvesoutoverthemerenameIshvarathatyouhavegiventothem?Thisis not worth arguing about. In any case, with this assertion you contradict your own definitionofIshvarabecause(119)sinceearthandtheothergreatelementsaremultiple, impermanent,withouconsciousmovement,notdivine,somethingtroddenuponandunclean, theycannotbeIshvara.(120)SpacetooisnotIshvarabecauseitisunmoving,andthes e l f is not him either because it has already been refuted above. Furthermore, i f we cannot conceive o f the creator Ishvara, what is the point o f trying to describe this inconceivable entity?Moreover,exactly(121)whateffectsisIshvaraassertedtoproduce? Naiyayika:Hecreatesthes e l f , theatomicparticlesoftheearthelementandsoforth,as wellasthelatercontinuityofhimself. Madhyamika:Butdontyouacceptthenatureofthesethingstobepermanent?Ifyoudo, it is contradictory to say that they are produced. Consciousness(is not produced by Ishvara);itsparticularstatesarisefromthevariousobjectso f consciousnessanditsmere cognitivenaturearisesfrom(122)abeginninglessseriesofpreviouscognitions.Pleasure and pain too are produced from wholesome and unwholesome actions respectively. Therefore please tell me what effects are produced by Ishvara. I f the cause, Ishvara, thepermanentproducerofeffects,hasnobeginning,howcantheeffectsofpleasureand soforthhaveabeginning?Similarly, sinceIshvara also has no end, (123) whywould pleasureandpainnotalwaysexist?Accordingtoyoutheyshouldexistinthisway,but inrealitytheyareclearlyoccasionalphenomena. Naiyayika:ItisnotnecessarythatIshvaraalwaysproduceseffects,becausealthough heispermanent,hedependsuponother,occasionalconditionsinordertoproduce them. Madhyamika:ButitwouldfollowthatIshvaracannotdependuponanythingelsebecause therearenophenomena otherthan those thathavebeencreatedb y him. Thereforeupon

whatdoeshisproductionofeffectsdepend?(124)I f hedependeduponagroupofother conditions, it would follow that those conditions themselves would become the cause insteado f Ishvara.Thisissobecause,oncethecauses andconditionswereassembled, Ishvara would have no power not to produce the effects and withoutthese (other causesandconditions)hewouldhavenopowertoproduceeffects.(125)I f effectswere produced withoutthedesireo f Ishvara,itwouldf o l l o w thattheywereunderthepower o f somethingotherthanhim.Eveni f effectswerecreatedaccordingtohisdesires,their production would be dependent upon his desires. And if his creation were dependent, upon his desires. And if his creation were dependent, what would become o f (your permanent, independent) Ishvara? He would be under the power of impermanent desires. (In addition) (126) the Vaisheshikas assert that both the animate and inanimateworldsareproducedbypermanentatomicparticles.Thisassertioncannotbe accepted because we have already refuted permanent atomic particles above.50 The Samkyasbelievethatallknowableentitiescanbeclassifiedundertheconsciousself and the material primal substance (together with its manifestations). Among these two,theselfisneitheracausenoraneffectwhereasthepermanent,partless,material, invisible and allcreating primalsubstanceisassertedtobethecauseo f theworld.(127) T h e y speako f abalancedstateo f thethreequalities(triguna)ofequanimity,pleasureand pain,called(intheirsystem)purity(sattva),activity(rajah),anddarkness(tamah), as being the primal substance. And they speak of imbalanced states of these three qualities,, i.e. all states that manifest from the initial imbalance of the primal sub stance,asbeingtheworld. Madhyamika: (128) This primal substance you accept cannot be existent because it is impossiblef o r somethingthatistruly partlesstotruly existwithathreefoldnature. Like wisethequalitiescannottrulyexistasthreebecauseeacho f themhasthreeaspects. This latter reason is established because you accept that every truly existent (manifest) phenomenon has the nature of the three qualities. Furthermore (129) i f the three qualitiesthecausedonot(truly)exist,theexistenceo f thephenomena,suchassound, thataremanifestedfromthemaseffectsbecomesextremelyfarfetched.I t isnotpossible f o r clothingandthelike,(i.e.tactilesensations,visualforms,sounds,etc.),tohavethe samenatureofpleasureandsoforthbecausetheyhavenoconsciousquality.(Theyare manifestationsoftheprimalsubstancewhichismatter). Samkhya: (130) Things such as clothing have (the nature of) pleasure and so forth because they truly areo f thenatureo f theircause,namely (the qualities of) pleasure, painandequanimity(fromwhichtheybecamemanifest). Madhyamika:Butthingssuchasclothingaresimilartothebody(inbeingcomposedof parts), and have we not already refuted (the true existence) of the body with our analysis?51Furthermore,inyourtraditionthecauseforclothingandsoforthisasserted tobethethreequalitiesofpleasureandsoforth.(Buthowcanthisbe?)Woolenclothdoes not arise from pleasure. (On the contrary), even conventionally, it is seen that (131)

pleasure arises from woolen cloth. Moreover, upon analysis, the woolen cloth the cause(is found to) have no true existence and therefore pleasure, its effect, can also havenotrueexistence.Pleasureandtheotherfeelingscanneverbe(validly)apprehendedas permanent because they are occasional phenomena. (132) I f pleasure were always manifestlypresent,thenwhyisitnotalsoexperiencedattimeswhenpainisproduced? Samkhya : When pain is produced, pleasure is not experienced because it becomes very subtle. Madhyamika. But hoio can something permanent be sometimes gross and sometimes subtle?(133) Sinceitbecomessubtleuponceasingtobegross,thisalternately grossandsubtlefeeling mustbeimpermanent.Forsimilarreasons,whydoyounotaccept thatallmanifestthingsareimpermanent? Samkhya:Althoughthevariousgrossandsubtlestatesofpleasureareimpermanent, thenatureofpleasureitselfispermanent. Madhyamika:(134)Sincethegross(andsubtle)formsofpleasurearenothingotherthan pleasure itself, and since they are impermanent, pleasure itself clearly must be impermanentaswell.Youacceptthatsomethingcannotbeproducedfromnothingbecauseit doesnotexist(in the nothingness), just as oil can never come from sand. (135) Thus while you d o not accept the production o f manifest entities that were previously nonexistent,youdoclaimthat(manifestentities)mustabide(atthetimeoftheircause) because,althoughatthatprevioustimetheyareinanunmanifeststate,later(atthe timeoftheeffect)theyariseinamanifestform.Buti f thee f f e c t abidedinthecause,to eatf o o d wouldbetoeatexcrement,and (136) youshouldpurchaseandwearcottonseeds withthemoneyyoupayf o r clothing. Samkhya:Althoughthingsdoexistinthisway,t h e confusedpeopleo f theworlddonot wearcottonseedsbecausetheycannotseeclothinginthem. Madhyamika:ButevenKapila,(thefounderofyourtradition),whomyouacceptasa Knowero f Truth,woreclothingandnotcottonseeds.Thusthismusthavebeentruefor him as well. Furthermore, because in your tradition (137) aKnowerof Truth the effectwould.existinaworldlypersonthecausewhyd o worldlypeoplenotsee clothingincottonseeds?Itfollowsthattheyshould. Samkhya:IndeedaKnowerofTruthdoesexistinitscause,aworldlyperson,butat timeofbeingacauseallthestateso f mindofworldlypeopleareinvalid.Thereforethey donotunderstand(thatclothingexistsincottonseeds). Madhyamika:In that caseeventheeffects(suchasfood,clothing,KnowersofTruth etc.)thattheyclearlyseewouldbeuntrue,becausetheytoowouldbeobjectsofdeceived minds.

Samkhya:(138)I f , accordingtoyouMadhyamikas,evenvalidcognitionsarenotvalid, i.e.deceived,wouldnttheemptinesstheyunderstandalsobefalse?Itmustbe.Therefore meditationupontheultimate(truth)ofemptinessissurelyincorrect. Madhyamika: (139) Without contacting, i.e. apprehending, the true existence which the mind hasimputed,onewillnotapprehenditsnontrueexistence(its emptiness).58 In the same way, without having thought of the son of a barren woman, one cannot consider his death. And because non true existence is dependent upon true existence, the nontrue existence that is a negation o f the false existence also is clearly f a l s e (i.e. it has no true independent existence). Nevertheless it is quite valid to meditateonemptinessbecauseitistheremedythateliminatestheapprehensionof trueexistence.Forexample,(140)whenhischilddiesinadream,thedreamersthoughto f thechildsnonexistencecausesthethoughto f thechildsexistencetocease.Butalthough thethoughtofhisnonexistenceisfalse,itstillhastheabilitytoabandonthethought ofhisexistence. 3.Summary59 (141) Therefore,whensuchananalysisismadewith these reasonings, noimpermanent thing (is found to) exist with no cause, and no individual cause or condition or any assemblyo f conditions(is found to) haveexistedfrom the very beginning. (142) Since (truly existent phenomena) do not come anew from (somewhere or something) else, inthebeginningtheyarenotproduced,inthemiddletheydonotremain,andinthe end they do not go elsewhere upon cessation. How, then, are all these things, which underanalysisarenotestablished,althoughtheyareapprehendedastrueb y confused minds,notdifferentf r o m illusions?They appear to be truly existent, whereas in fact theyarenot. 4.EstablishingthatPhenomenaConventionallyarisefromCauses (143) Whateverhorses and elephants have been mademanifestthrougha (magicians) illusionandwhatevervisualformsandsoforthhavebeenmademanifestbycausesand conditionsshouldbeexaminedastowheret h e y firstcamefrom,wheretheyabideinthe meantimeandwheretheygotointheend.Uponexaminationtheywillbefoundtobe similar in not truly coming and going. (144) Aneffect willonlybeseenbecauseo f its beingcloselyconnectedwithacause,butwithoutthatcauseitwillnotbeseen.Sinceit isaproductofcausesandconditions,itissimilartoareflectioninamirror;sohowcanit havetrue(independent)existence? C. EstablishingEmptinessofTrueExistencefromthePointofviewoftheEffect

(145)Whatwouldbetheneedo f acauseforathingthat(truly)existed?(Ifittrulyexisted), itwouldalreadyexist.Andwhatwouldbetheneedo f acausef o r iti f itdidntexistatall? (Ifitdidntexist),itwouldnotbetheeffectofanything. Objection:Although a cause cannot make a nonexistent arise intoanonthing,itcan changeitintoathing. Reply: This is illogical: (146) Even b y means o f a hundred million causes a nonthing cannot be transformed into anything else because it is permanent. If it were able to change, it would have to do so either while retaining its nonthingness or through discardingit.Intheformerinstancehowcoulditbecomeathingaslongasitscondition remained unseparated,frombeinganonthing?And inthesecondinstancewhatis therethatcould(first)separateitselffromthestateofanonthingandthen(proceed)to become a thing? This is an impossibility. (147) Furthermore, i f the condition of a nonthingisnotdiscarded,itwillbeimpossiblef o r athingtoexistatthesametime.In whichcasewhencouldathingevercometoexist?Also(afurtherconsiderationshould bemade)inthecaseofanonthingbecomingathingUponhavingfirstdiscardedthe condition of a nonthing. Without actually becoming a thing, a nonthing cannot be separatedfromthe state of a nonthing,and (148) i f ithasnotbecomeseparatefromthis state,itisimpossiblef o r t h e stateo f anexistentthingtoarise.Similarly,a(trulyexistent) thingdoesnotbecomeanonthingupon cessationbecauseitwouldabsurdlyfollowthat somethingwithonenaturewouldbecometwofold,i.e.bothathingandanonthing.(149) In this way there is no cessation or production o f (truly existent) things. Therefore all beingsneverhavea(trulyexistent)birthnora(trulyexistent)cessation.Theyarepacified (oftrueexistence)fromtheverybeginning,andbynatureinthestatebeyondsorrow (i.e.inastatedevoidoftrueexistent).(150)Althoughsentientbeingsappear,theyare nottrulyexistent,justlikeadream.Andsincetheyarefoundtohavenoessenceupon analysis,theyarealsolikeaplantaintree.Thereforeintheirbeing(emptyoftrueexistence) thereisnodifferencebetweenthestatebeyondsorrowNirvanaandthestatenotbeyond sorrowcyclicexistence. IV. THERESULTSOFWISDOM 151 Whatistheretogainandwhatistheretolose Withthingsthatareempty(oftrueexistence)inthisway? Whoistheretopaymerespect Andwhoistheretoabuseme? 152 Fromwhatarepleasureandpainderived? Whatistheretobehappyorunhappyabout? WhenIsearchfortheultimatenature, Whoistheretocraveandwhatistheretocravefor?

153 Uponanalysisthisworldoflivingbeings(isfoundtohavenotrueexistence). Thereforewhocandiehere? Whatistheretocomeandwhathasbeen? Whoarefriendsandwhoarerelatives? 154 Oyou(whoareinvestigatingreality), PleaserecognizeasIhavedonethatallisjustlikespace! Thosewhowishtobehappy Aregreatlydisturbedbycausesforconflict Andoverjoyedbythecausesforpleasure. 155 But,notfindinghappiness,theysuffer, Andinordertofindittheyexertthemselves. Theyarguewithothers,cutandstaboneanother; Withmanyevildeedstheyliveinastateofgreathardship. 156 Eventhoughtheyrepeatedlycometohappyexistences Andexperiencemuchpleasurethere, Upondyingtheyfallforalongtime Intotheunbearablesufferingsoflowerrealms. 157 Withinconditionedexistencethechasms(ofsuffering)aremany Andthe(liberatingcomprehensionof)ultimatetruthisabsent. Furthermore(theapprehensionoftrueexistenceandtheunderstandingof emptiness)mutuallycontradictoneanother. Butif,whileinconditionedexistence,Idonot(realize)thisultimatetruth 158 Ishall(continuetoexperience)alimitlessoceanofmisery, Unbearableandbeyondanalogy. Likewise(throughnothavingrealizedemptiness)Ihavelittlestrength(forvirtue) Andmyhumanlife(ofleisureandendowment)isindeedveryshort. 159 Also,Istrivehardtolivelongandavoidillness, Iam(concernedwith)hunger,restandsleep; Iaminjuredbyothers Andkeepmeaninglesscompanywiththechildish. 160 Thereforethislifeswiftlypasseswithnomeaning Anditisveryhardtofindthechancetoinvestigatereality. Inthisstate,whereistherethemeanstoreverse Thisbeginninglesshabitofgraspingattrueexistence? 161

Furthermoredevilsareexertingthemselves Tocastusintovastunfortunaterealms, Theyshowusmanymistakenpaths Anditishardtoresolvedoubtsabouttheperfectway. 162 Itwillbehardtofindtheleisure(ofahumanlife)again, AndextremelydifficulttofindthepresenceoftheBuddhas. Itishardtoforsakethisfloodofdisturbingconceptions. Alas,sentientbeingswillcontinuetosuffer! 163 Oindeeditisworthfeelingsorrow Forthoseadriftintheriverofpain,who Althoughtheyexperiencegreatmisery Areunawareofthesufferingstheygothrough. 164 Forexample,some(ascetics)washthemselvesagainandagain Andothersrepeatedlyenterfires, Butalthoughtheytherebysuffergreatly Theypridethemselvesinbeingcontent. 165 Similarly,those(whomistaketheirsufferingforjoy) Andliveasthoughtherewerenoageingordeath Arefirstofallkilled(bythelordofdeath), Andthenexperiencetheunbearablemiseryoffallingintolowerrealms. 166 WhenshallIbeabletoextinguish (Thepainsof)thosetormentedbythefiresofsuffering Withtherainofmyaccumulatedhappiness Thathassprungfromthecloudsofmymerits? 167 Andbyhaving,inthemannerofnotreferring(totrueexistence), Respectfullygatheredtheaccumulationofmerit, When,byreferringtoothers,willIbeabletorevealemptiness Tothosewhoarewretchedandsad?

Dedication
1 Throughthevirtueofhavingcomposedthiswork, A Guide to the Bodhisattva's Way of Life, Mayalllivingbeingscometoengage IntheBodhisattvasconduct. 2 Mayallbeingseverywhere Plaguedwithsufferingsofbodyandmind Obtainanoceanofhappinessandjoy Byvirtueofmymerits. 3 Foraslongastheyremainincyclicexistence Maytheir(mundane)happinessneverdecline, Andmayallofthemuninterruptedlyreceive WavesofjoyfromBodhisattvas. 4 Mayallembodiedcreatures, Whothroughouttheuniverse Experiencehellishrealms, CometoenjoytheblissofSukhavati. 5 Maythosefeeblewithcoldfindwarmth, Andmaythoseoppressedwithheatbecooled Bytheboundlesswatersthatpourforth FromthegreatcloudsoftheBodhisattvas(merits). 6 Maytheforestofrazorsharpleaves Becomeabeautifulpleasuregrove, Andmaythetreesofknivesandswords Growintowishfulfillingtrees. 7 Maytheregionsofhellbecomeplacesofjoy Withvastandfragrantlotuspools Beautifiedwiththeexquisitecalls Ofwildducks,geeseandswans. 8 Maytheheapsofburningcoalschangeintoheapsofjewels, Maytheburninggroundbecomeapolishedcrystalfloor,

Andmaythemountainsofthecrushinghells BecomecelestialpalacesofworshipfilledwithSugatas. 9 Maytherainsoflava,blazingstonesandweapons Fromnowonbecomearainofflowers, Andmayallbattlingwithweapons Fromnowonbeaplayfulexchangeofflowers. 10 Bytheforceofmyvirtues,maythosecaughtinthefierytorrentsofacid, Theirflesheatenaway,revealingtheirlilywhitebones, Obtainthebodiesofcelestials Anddwellwithgoddessesingentlyflowingrivers. 11 WhyarethehenchmenofYama,theunbearablebuzzardsandvulturesafraid? Throughwhosenoblestrengthisjoybroughtuponusanddarknessdispelled? Lookingup,theybeholdinthefirmamenttheradiantformofVajrapani! Throughtheforceoftheirjoymaytheybefreefromevilandfindhiscompany. 12 Whentheyseethelavafiresofhellextinguished Byarainoffallingflowersmixedwithscentedwater, Immediatelysatisfied,theywonderwhoseworkthiswas: InthiswaymaythoseinhellbeholdPadmapani. 13 Friends,dontbeafraidbutquicklygatherhere, WhatneedistheretofleewhenaboveusistheyouthfulManjughoshatodispelour fears, ThetenderBodhisattvawhoprotectsalllivingthings, Throughwhosemightallsufferingisremovedandtheforceofjoyabounds. 14 Beholdhiminanenchantingpalaceresoundingwithhymnssungbyathousand goddesses, Withthetiarasofahundredgodsbeingofferedtohislotusfeet. Andarainofmanyflowersfallingonhishead,theeyesofwhicharemoistwith kindness. UponseeingManjughoshainthisway,maythoseinhellcryoutloudwithjoy. 15 Likewisehavingseen,duetotherootsofmywholesomedeeds, Thecoolandsweetsmellingrainfallingfromjoyfulclouds CreatedbytheBodhisattvasSamantabhadraandSarvanirvaranavishkambhi, Mayallbeingsinhellbetrulyhappy. 16 Mayallanimalsbefreefromthefear Ofbeingeatenbyoneanother;

Maythehungryghostsbeashappy AsthemenoftheNorthernContinent. 17 Maytheybesatisfied Byastreamofmilkpouringfromthehand OftheNobleLordAvalokiteshvara, Andbybathinginitmaytheyalwaysbecooled. 18 Maytheblindseeforms, Maythedeafhearsounds AndjustasitwaswithMayadevi, Maypregnantwomangivebirthwithoutanypain 19 Maythenakedfindclothing, Thehungryfindfood; Maythethirstyfindwater Anddeliciousdrinks. 20 Maythepoorfindwealth, Thoseweakwithsorrowfindjoy; Maytheforlornfindnewhope, Constanthappinessandprosperity. 21 Mayallwhoaresickandill Quicklybefreedfromtheirillness, Andmayeverydiseaseintheworld Neveroccuragain. 22 Maythefrightenedceasetobeafraid Andthoseboundbefreed; Maythepowerlessfindpower, Andmaypeoplethinkofbenefitingoneanother. 23 Mayalltravelersfindhappiness Everywheretheygo, Andwithoutanyeffortmaytheyaccomplish Whatevertheysetouttodo. 24 Maythosewhosailinshipsandboats Obtainwhatevertheywishfor, Andhavingsafelyreturnedtotheshore Maytheyjoyfullyreunitewiththeirrelatives. 25

Maytroubledwandererswhohavelosttheirway Meetwithfellowtravelers, Andwithoutanyfearofthievesandtigers Maytheirgoingbeeasywithoutanyfatigue. 26 Maythosewhofindthemselvesintrackless,fearfulwildernesses Thechildren,theaged,theunprotected, Thosestupefiedandtheinsane Beguardedbybeneficentcelestials. 27 Maybeingsbefreefromallstatesofnoleisure Andbeendowedwithfaith,wisdomandkindness; Withfood(obtainedinapropermanner)andexcellentconduct, Maytheybemindfulthroughouttheirlives. 28 Mayallbeingsbewithoutwantforwealth Justlikethetreasuryofspace, Andwithout(itbeingthesourceof)disputeorharm Maytheyalwaysenjoyitastheywish. 29 Maythosewhohavelittlesplendor Cometobeendowedwithmajesty; Andmaythosewhosebodiesarewornwithtoil Findmagnificentandnobleforms. 30 Mayalllowerlifeformsintheuniverse Take(rebirth)inhigherforms; Maythelowlyobtaingrandeur Andmaytheproudbehumbled. 31 BythemeritsI(haveaccumulated), Mayeverysinglebeing Abandonallformsofevil Andperpetuallyengagedinvirtue. 32 MaytheyneverbepartedfromtheAwakeningMind AndmaytheyalwaysengageintheBodhisattvasconducts; MaytheybecaredforbytheBuddhas Andrelinquishtheactionsofdevils. 33 Maysentientbeingshavelives Inconceivablylong(wheninfortunaterealms);

Maytheyalwaysliveincontentment, Unfamiliarwitheventheworddeath. 34 Maythereaboundinalldirections Gardensofwishfulfillingtrees FilledwiththesweetsoundofDharma ProclaimedbytheBuddhasandtheirSons. 35 Andmaythelandeverywherebepure, Smoothanddevoidofanyrocks, Levellikethepalmofthehand, Andofthenatureoflapislazuli. 36 Forallthecirclesofdisciples, MaymanyBodhisattvas Dwellineveryland Adorningthemwiththeirexcellent(manifestations). 37 Mayallembodiedcreatures Uninterruptedlyhear ThesoundofDharmaissuingfrombirdsandtrees, Beamsoflightandevenspaceitself. 38 MaytheyalwaysmeetwithBuddhas AndtheirsonstheBodhisattvas, Thenmaythesespiritualmastersoftheworld Beworshippedwithendlesscloudsofofferings. 39 Maycelestialsbringtimelyrains Sothatharvestsmaybebountiful. MaykingsactinaccordancewithDharma Andthepeopleoftheworldalwaysprosper. 40 Mayallmedicinesbeeffective Andtherepeatingofmantrassuccessful; Maydakinis,cannibalsandthelike Beendowedwithcompassionateminds. 41 Maynolivingcreatureeversuffer, Commiteviloreverfallill. Maynoonebeafraidorbelittled, Ortheirmindseverbedepressed. 42

Inalltemplesandmonasteries Mayreadingandrecitationflourishandremain; MaytheSanghaalwaysbeinharmony Andmaytheirpurposesbeaccomplished. 43 Maymonksdesiringtopractise Findquietandsolitaryplaces, Andthroughhavingabandonedallwanderingthoughts Maytheymeditatewithflexibleminds. 44 Maynunsbemateriallysufficient, Abandonquarrelling(witheachother)andbeunharmed: Similarlymayallordainedones Neverlettheirmoralityweaken. 45 Havingrepentedanymoralfalls Mayevilalwaysbeeradicated, Andtherebyobtainingahappystateofbirth Mayspiritualconductnotdeclineeventhere. 46 Maythewisebehonored Andmaytheyreceivealms; Maytheirmindsbecompletelypure Andmaytheyberenownedinalldirections. 47 Maybeingsnotexperiencethemiseryoflowerrealms Andmaytheyneverknowanyhardships; Withaphysicalformsuperiortothegods MaytheyswiftlyattainBuddhahood. 48 Maysentientbeingsagainandagain MakeofferingstoalltheBuddhas, Andmaytheyconstantlybejoyful WiththeinconceivableblissoftheBuddhas. 49 Justastheyhaveintended MaytheBodhisattvasfulfillthewelfareoftheworld, Andmayallsentientbeingsreceive Whateverthebuddhashaveintendedforthem. 50 SimilarlymaythePratyekabuddhas AndtheSharvakasfindhappiness. 51

AnduntilIreachtheleveloftheJoyousOne ThroughthekindnessofManjughosha, MayIbemindfulthroughoutmylives Andalwaysobtainordination 52 MayIliveandbesustained Bysimple,commonfoods, AndinallmylivesmayIfind Theidealsolitude(forpracticingDharma). 53 WheneverIwishtoseesomething Orevenwishtoasktheslightestquestion, MayIbeholdwithoutanyhindrance TheLordManjughoshahimself. 54 Inordertofulfilltheneeds Ofbeingswhoreachuntotheendsofspace, Maymywayoflife BejustlikethatofManjughosha. 55 Foraslongasspaceendures Andforaslongaslivingbeingsremain, UntilthenmayItooabide Todispelthemiseryoftheworld. 56 Mayallthepainsoflivingcreatures Ripen(solely)uponmyself, AndthroughthemightoftheBoddhisattvaSangha Mayallbeingsexperiencehappiness. 57 Maytheteachings,whicharethesolemedicineforSuffering Andtheoriginofeveryjoy, Bemateriallysupportedandhonored Andabideforaverylongtime. 58 IprostratetoManjughosha Throughwhosekindnesswholesomemindsensue, AndIprostratetomyspiritualmasters ThroughwhosekindnessIdevelop.