5. Safeguarding with Alertness 5 第五品：護正知 ५. संप्रजन्यरक्षणं

 5. Safeguarding with Alertness

5 第五品：護正知

५. संप्रजन्यरक्षणं

(1) With the wish to safeguard my training,

I need to work hard and safeguard my mind;

If I'm unable to safeguard my mind,

I'll also be unable to safeguard my training.

欲護學處者，

策勵當護心，

若不護此心，

不能護學處。

शिक्षां रक्षितुकामेन चित्तं रक्ष्यं प्रयत्नतः

न शिक्षा रक्षितुं शक्या चलं चित्तमरक्षता

(2) Left to run loose, the elephant of my mind can ravage me

With (a joyless realm of) unrelenting pain.

Untamed, rutting elephants in this (world)

Can't cause me such harm.

若縱狂象心，

受難無間獄。

未馴大狂象，

為患不及此。

अदान्ता मत्तमातङ्गा न कुर्वन्तीह तां व्यथाम्

करोति यामवीच्यादौ मुक्तश्चित्तमतङ्गजः

(3) But, if the elephant of my mind is firmly bound

By the rope of mindfulness on every side,

All fears will vanish and everything constructive

Will come into my hands.

若以正念索，

緊栓心狂象，

怖畏盡消除，

福善悉獲至。

बद्धश्चेच्चितमातङ्गः स्मृतिरज्ज्वा समन्ततः

भयमस्तं गतं सर्वं कृत्स्नं कल्याणमागतम्

(4) Tigers, lions, elephants, bears,

Snakes and all enemies,

The beings who are the guards in the joyless realms,

Witches and likewise cannibals -

虎獅大象熊，

蛇及一切敵，

有情地獄卒，

惡神並羅剎，

ब्याघ्राः सिंहा गजा ऋक्षाः सर्पाः सर्वे च शत्रवः

सर्वे नरकपालाश्च डाकिन्यो राक्षसास्तथा

(5) They'll all be bound, by having bound

This mind alone;

They'll all be tamed, by having tamed

This mind alone.

唯由系此心，

即攝彼一切。

調伏此一心，

一切皆馴服。

सर्वे बद्धा भवन्त्येते चित्तस्यैकस्य बन्धनात्

चित्तस्यैकस्य दमनात् सर्वे दान्ता भवन्ति च

(6) The Speaker of the Perfect himself has shown

That, in this way, all fears,

As well as immeasurable sufferings,

Come from the mind.

實語者佛言：

一切諸畏懼，

無量眾苦痛，

皆從心所生。

यस्माद्भयानि सर्वाणि दुःखान्यप्रमितानि च

चित्तादेव भवन्तीति कथितं तत्त्ववादिना

(7) Who intentionally created

All the weapons for the beings in the joyless realms?

Who created the burning iron ground?

Where did all the siren-maids come from?

有情獄兵器，

施設何人意？

誰制燒鐵地？

妖女從何出？

शस्त्राणि केन नरके घटितानि प्रयत्नतः

तप्तायःकुट्टिमं केन कुतो जाताश्च ताः स्त्रियः

(8) The Sage has said that all such things as that

Are (what come from) a mind having negative karmic force.

Therefore, in the threefold world,

There's nothing to fear except the mind.

佛說彼一切，

皆由噁心造。

是故三界中，

恐怖莫甚心。

पापचित्तसमुद्भूतं तत्तत्सर्वं जगौ मुनिः

तस्मान्न कश्चित्रैलोक्ये चित्तादन्यो भयानकः

(9) (After all,) if the perfection of giving were

That the poverty of wandering beings was all gone;

Then how could the Guardians of old have perfected it,

Since wandering beings have hunger still now?

若除眾生貧，

始圓施度者，

今猶見飢貧，

昔佛云何成？　

अदरिद्रं जगत्कृत्वा दानपारमिता यदि

जगद्दरिद्रमद्यापि सा कथं पूर्वतायिनाम्

(10) The perfection of giving is said to be

Through the mind that would give away to everyone

All that is mine, together with its results;

Thus, it's the mind itself.

心樂與眾生，

身財及果德，

依此施度圓，

故施唯依心。

फलेन सह सर्वस्वत्यागचित्ताज्जने ऽखिले

दानपारमिता प्रोक्ता तस्मात् सा चित्तमेव तु

(11) Fish and the like, where could anyone take them (all)

So that they won't be killed (ever again)?

The perfection of ethical discipline, it's explained,

Is from gaining the mind to give up (such acts).

遣魚至何方，

始得不遭傷？

斷盡噁心時，

說為戒度圓。

मत्स्यादयः क्व नीयन्तां मारयेयं यतो न तान्

लब्धे विरतिचित्ते तु शीलपारमिता मता

(12) Cruel beings are (everywhere) just as is space:

It can't possibly come that I'll have destroyed them (all).

But if I've destroyed this mind of anger alone,

It's the same as my having destroyed all those foes.

頑者如虛空，

豈能盡制彼？

若息此嗔心，

則同滅眾敵。

कियतो मारयिष्यामि दुर्जनान् गगनोपमान्

मारिते क्रोधचित्ते तु मारिताः सर्वशत्रवः

(13) Where could I possibly find the leather

To cover with leather the whole surface of the earth?

But with leather just on the soles of my shoes,

It's the same as having covered the entire earth's surface.

何需足量革，

盡覆此大地？

片革墊靴底，

即同覆大地。

भूमिं छादयितुं सर्वां कुतश्चर्म भविष्यति

उपानच्चर्ममात्रेण छन्ना भवति मेदिनी

(14) Likewise, although it's impossible for me

To ward off external events;

If I would ward off my mind,

What need to ward off anything else?

如是吾不克，

盡制諸外敵。

唯應伏此心，

何勞制其餘？

बाह्या भावा मया तद्वच्छक्या वारयितुं न हि

स्वचित्तं वारयिष्यामि किं ममान्यैर्निवारितैः

(15) The result of feeble (mental) application,

Even when accompanied by speech and physical (acts),

Is not like the result of developing an intense mind alone,

Which would be Brahma states and beyond.

生一明定心，

亦得梵天果。

身口善縱勤，

心弱難成就。

सहापि वाक्छरीराभ्यां मन्दवृत्तेर्न तत्फलम्

यत्पटोरेककस्यापि चित्तस्य ब्रह्मतादिकम्

(16) The Knower of Reality has said

That recitation and all physically difficult practices,

Even if done for a very long time, will be meaningless,

If done with a mind that's distracted elsewhere.

雖久習念誦，

及餘眾苦行，

然心散它處，

佛說彼無益。

जपास्तपांसि सर्वाणि दीर्घकालकृतान्यपि

अन्यचित्तेन मन्देन वृथैवेत्याह सर्ववित्

(17) And those who don't know the secret of the mind,

The paramount significance of Dharma,

Will wander about, pointlessly and miserably,

Wishing to gain happiness and overcome suffering.

若不知此心，

奧秘法中尊，

求樂或避苦，

無義終漂泊。

दुःखं हन्तुं सुखं प्राप्तुं ते भ्रमन्ति मुधाम्बरे

यैरेतद्धर्मसर्वस्वं चित्तं गुह्यं न भावितम्

(18) This being so, I'll take hold of my mind

And safeguard it well.

If I've left out the taming behavior of safeguarding the mind,

What use are the many (other) taming behaviors?

故吾當善持，

善護此道心，

除此護心戒，

何勞戒其餘？

तस्मात्स्वधिष्ठितं चित्तं मया कार्यं सुरक्षितम्

चित्तरक्षाव्रतं मुक्त्वा बहुभिः किं मम व्रतैः

(19) Just as I'd take great pains and be careful about a wound

When standing in the midst of an unstable, wild crowd,

So too, I shall safeguard, always, the wound of my mind,

Since I'm living in the midst of difficult people.

如處亂眾中，

人皆慎護瘡。

置身惡人群，

常護此心傷。

यथा चपलमध्यस्थो रक्षति व्रणमादरात्

एवं दुर्जनमध्यस्थो रक्षेच्चित्तव्रणं सदा

(20) And if I'd be careful about a wound,

Even from fearing the wound's hurting a little,

Then why don't I safeguard the wound of my mind,

From fear of being smashed by the crushing mountains (of a joyless realm)?

若懼小瘡痛，

猶慎護瘡傷。

畏山夾毀者，

何不護心傷？

व्रणदुःखलवाद्भीतो रक्षति व्रणमादरात्

संघातपर्वताघाताद्भीतश्चित्तव्रणं न किम्

(21) If I can remain like this in my behavior,

Then whether I'm situated amidst difficult people

Or placed even in the midst of nubile young women,

My stable restraint shall not fall apart.

行持若如斯，

縱住惡人群，

抑處美人窩，

勤律終不退。

अनेन हि विहारेण विहरन् दुर्जनेष्वपि

प्रमदाजनमध्ये ऽपि यतिर्धीरो न खण्ड्यते

(22) Better that my wealth, the respect I receive,

My body and livelihood disappear!

Better even that my other virtues decline,

But I shall never let my mind degenerate!

吾寧失利養，

資身眾活計，

亦寧失余善，

終不損此心。

लाभा नश्यन्तु मे कामं सत्कारः कायजीवितम्

नश्यत्वन्यच्च कुशलं मा तु चित्तं कदाचन

(23) O you, who would wish to safeguard your minds,

With palms pressed together, I tell you,

Safeguard your mindfulness and alertness,

With all effort.

合掌誠勸請，

欲護自心者：

致力恆守護，

正念與正知！

चित्तं रक्षितुकामानां मयैष क्रियते ऽञ्जलिः

स्मृतिं च संप्रजन्यं च सर्वयत्नेन रक्षत

(24) People who are disturbed by sickness

Are powerless over all their actions.

Those whose minds are disturbed by bewilderment

Are likewise powerless over all their actions.

身疾所困者，

無力為諸業。

如是惑擾心，

無力成善業。

व्याध्याकुलो नरो यद्वन्न क्षमः सर्वकर्मसु

तथाभ्यां व्याकुलं चित्तं न क्षमं सर्वकर्मसु

(25) Whatever has been heard, pondered and meditated upon

By those whose minds are lacking alertness,

Will not be retained in their memories,

Just like water in a leaking vase.

心無正知者，

聞思修所得，

如漏瓶中水，

不復住正念。

असंप्रजन्यचित्तस्य श्रुतचिन्तितभावितम्

सच्छिद्रकुम्भजलवन्न स्मृताववतिष्ठते

(26) Many learned people,

Even when having conviction and extraordinary effort,

Become fouled with a downfall,

Due to the mistake of lacking alertness.

縱信復多聞，

數數勤精進，

然因無正知，

終染犯墮垢。

अनेके श्रुतवन्तो ऽपि श्राद्धा यत्नपरा अपि

असंप्रजन्यदोषेण भवन्त्यापत्तिकश्मलाः

(27) The thieves (that come in) from their lack of alertness

Go on, after plundering their mindfulness,

(To take,) as well, the positive karmic force they've built up,

So that they go to a worse rebirth state, as if robbed by thieves.

惑賊不正知，

尾隨念失后，

盜昔所聚福，

令墮諸惡趣。

असंप्रजन्यचौरेण स्मृतिमोषानुसारिणा

उपचित्यापि पुण्यानि मुषिता यान्ति दुर्गतिम्

(28) This pack of thieves, the disturbing emotions,

Searches for a chance (to break in);

And, having found the chance, steals what's constructive,

Destroying the life of a better rebirth state.

此群煩惱賊，

尋隙欲打劫，

得便奪善財，

復毀善趣命。

क्लेशतस्करसङ्घो ऽयमवतारगवेषकः

प्राप्यावतारं मुष्णाति हन्ति सद्गतिजीबितम्

(29) Therefore, I shall never let mindfulness

Be taken away from the gateway of my mind.

Should it be gone, I'll recall the sufferings

Of the worse rebirth states and closely reset it.

故終不稍縱，

正念離意門，

離則思諸患，

復住於正念。

तस्मात्स्मृतिर्मनोद्वारान्नापनेया कदाचन

गतापि प्रत्युपस्थाप्या संस्मृत्यापायिकीं व्यथाम्

(30) Through the instructions of the learned and dread,

(Gained) from living together with spiritual mentors,

Fortunate people, who would show (them) respect,

Will easily develop their mindfulness.

恆隨上師尊，

畏墮聞法語，

易令善信者，

恆常生正念。

उपाध्यायानुशासिन्या भीत्याप्यादरकारिणाम्

धन्यानां गुरुसंवासात्सुकरं जायते स्मृतिः

(31) "The Buddhas and bodhisattvas are endowed

With unobstructed vision, everywhere:

I'm always standing

Before the eyes of them all."

佛及菩薩眾，

無礙見一切。

故吾諸言行，

必現彼等前。

बुद्धाश्च बोधिसत्त्वाश्च सर्वत्राव्याहतेक्षणाः

सर्वमेवाग्रतस्तेषां तेषामस्मि पुरः स्थितः

(32) Someone thinking like that, would take on, in this way,

Moral self-dignity, respect and dread.

Through this, his close mindfulness of the Buddhas

Would rise up, over and again.

如是思惟已，

則生慚敬畏。

循此復極易，

殷殷隨念佛。

इति ध्यात्वा तथा तिष्ठेत्त्रपादरभयान्वितः

बुद्धानुस्मृतिरप्येवं भवेत्तस्य मुहुर्मुहुः

(33) When mindfulness is set at the gateway of the mind

For the purpose of safeguarding,

Then alertness will come,

And even what's gone will come back again.

為護心意門，

安住正念已，

正知即隨臨，

逝者亦復返。

संप्रजन्यं तदायाति न च यात्यागतं पुनः

स्मृतिर्यदा मनोद्वारे रक्षार्थमवतिष्ठते

(34) Whenever I've recognized that, at the start,

The way my mind's (motivated) has some fault,

I shall remain, at those times, like a block of wood,

Able to restrain myself.

心意初生際，

知其有過已。

即時護正念，

堅持住如樹。

पूर्वं तावदिदं चित्तं सदोपस्थाप्यमीदृशम्

निरिन्द्रियेणेव मया स्थातव्यं काष्ठवत्सदा

(35) I shall never look around

Without any purpose, because of distraction.

With a resolute mind,

I shall always look with my eyes cast downwards.

吾終不應當，

無義散漫望，

決志當恆常，

垂眼目微張。

निष्फला नेत्रविक्षेपा न कर्त्तव्याः कदाचन

निध्यायन्तीव सततं कार्या दृष्टिरधोगता

(36) But, for the sake of relaxing my gaze,

I'll look around now and then.

And if someone appears in my field of vision,

I shall look up and say, "Welcome."

蘇息吾眼故，

偶宜顧四方。

若見有人至，

正視道善來。

दृष्टिविश्रामहेतोस्तु दिशः पश्येत्कदाचन

आभासमात्रं दृष्ट्वा च स्वागतार्थं विलोकयेत्

(37) To check for dangers on the road and the like,

I shall look over and again in the four directions.

Then, after pausing, I shall turn round and look

To see what's behind.

為察道途險，

四處頻觀望。

憩時宜回顧，

背面細檢索。

मार्गादौ भयबोधार्थं मुहुः पश्येच्चतुर्दिशम्

दिशो विश्रम्य वीक्षेत परावृत्येव पृष्ठतः

(38) Then having examined both ahead and behind,

I shall either go on or come (back).

Thus, shall I act, in all situations,

After knowing what's needed.

前後視察已，

續行或折返。

故於一切時，

應視所需行。

सरेदपसरेद्वापि पुरः पश्चान्निरूप्य च

एवं सर्वास्ववस्थासु कार्यं बुद्ध्वा समाचरेत्

(39) (Having paused and decided,) "I'll keep my body like this,"

And then jumping back into whatever I'm doing,

Then later, I shall look periodically

At the way in which my body's remaining.

欲身如是住，

安妥威儀已，

時時應細察：

此身云何住？

कायेनैवमवस्थेयमित्याक्षिप्य क्रियां पुनः

कथं कायः स्थित इति द्रष्टव्यं पुनरन्तरा

(40) With the utmost effort, I shall check

That the rutting elephant of my mind

Has not been let loose from how it's been tied

To the great pillar of my Dharma intent.

儘力遍觀察：

此若狂象心，

緊繫念法柱，

已栓未失否？

निरूप्यः सर्वयत्नेन चित्तमत्तद्विपस्तथा

धर्मचिन्तामहास्तम्भे यथा बद्धो न मुच्यते

(41) Never letting go, for even an instant,

The duty of my absorbed concentration,

I shall check one by one, like that, (each moment of) mind,

(To see,) "What's my mind engaging in?"

精進習定者，

剎那勿弛散。

念念恆伺察：

吾意何所之？

कुत्र मे वर्तत इति प्रत्यवेक्ष्यं तथा मनः

समाधानधुरं नैव क्षणमप्युत्सृजेद्यथा

(42) But if I'm unable, when involved in a frightening situation,

An offering feast, or the like, I'll let it do what's appropriate.

Thus, it's been taught that at times of giving,

One may stay with equanimity toward ethical discipline.

危難喜慶時，

心散亦應安。

經說行施時，

可舍微細戒。

भयोत्सवादिसंबन्धे यद्यशक्तो यथासुखम्

दानकाले तु शीलस्य यस्मादुक्तमुपेक्षणम्

(43) Having considered and begun to do something,

I won't think about anything other than this.

Then, with my intentions directed at that,

I shall accomplish that very thing first.

思已欲為時，

莫更思他事。

心志應專一，

且先成辦彼。

यद्बुद्ध्वा कर्तुमारब्धं ततो ऽन्यन्न विचिन्तयेत्

तदेव तावन्निष्पाद्यं तद्गतेनान्तरात्मना

(44) Everything, this way, will get accomplished well;

Otherwise, neither will come about.

Also like this, the derivative disturbing factor,

Inalertness, will never increase.

如是事皆成，

否則俱不成。

隨眠不正知，

由是不增盛。

एवं हि सुकृतं सर्वमन्यथा नोभयं भवेत्

असंप्रजन्यक्लेशो ऽपि वृद्धिं चैवं गमिष्यति

(45) When various kinds of senseless talk

And numerous varieties of wondrous entertainment

Are happening all around,

I shall rid myself of attraction to them.

無義眾閑談，

諸多賞心劇，

臨彼境界時，

當斷意貪著。

नानाविधप्रलापेषु वर्तमानेष्वनेकधा

कौतूहलेषु सर्वेषु हन्यादौत्सुक्यमागतम्

(46) If, for no reason, I start digging up the earth,

Picking at the grass, or doodling in the dirt,

I shall immediately stop, out of dread,

By recalling the advice of the Blissfully Gone (Buddhas).

無義掘挖割，

於地繪圖時，

當憶如來教，

懼罪舍彼行。

मृन्मर्दनतृणच्छेदरेखाद्यफलमागतम्

स्मृत्वा ताथागतीं शिक्षां भीतस्तत्क्षणमुत्सृजेत्

(47) Whenever I might wish to move (my body)

Or might wish to speak,

First, I'll examine my mind, and then act with firmness,

Yoked to what's (ethically) correct.

若身欲移動，

或口欲出言，

應先觀自心，

安隱如理行。

यदा चलितुकामः स्याद्वक्तुकामो ऽपि वा भवेत्

स्वचित्तं प्रत्यवेक्ष्यादौ कुर्याद्धैर्येण युक्तिमत्

(48) When (I notice that) my mind would (compromise) with attachment,

Or would (oppose this) with anger,

I shall not make a move; I shall not speak (a word).

I shall remain like a block of wood.

吾意正生貪，

或欲嗔恨時，

言行應暫止，

如樹安隱住。

अनुनीतं प्रतिहतं यदा पश्येत्स्वकं मनः

न कर्तव्यं न वक्तव्यं स्थातव्यं काष्ठवत्तदा

(49) If my mind is overexcited and sarcastic,

Or has arrogance and conceit,

Has the intention to ridicule,

Or is greedy, hypocritical, and deceitful,

掉舉與藐視，

傲慢或驕矜，

或欲揭人短，

或思偽與詐，

उद्धतं सोपहासं वा यदा मानमदान्वितम्

सोत्प्रासातिशयं वक्रं वञ्चकं च मनो भवेत्

(50) When it would readily brag about me,

Or would criticize others,

And become insulting and quarrelsome,

I shall remain, at those times, like a block of wood.

或思勤自贊，

或欲詆毀他，

粗言與諍斗，

如樹應安住。

यदात्मोत्कर्षणाभासं परपंसनमेव च

साधिक्षेपं ससंरम्भं स्थातव्यं काष्ठवत्तदा

(51) (When) my mind would desire material gain, displays of respect, and fame;

Or desire the care of attendants and followers,

Or would wish to be served,

I shall remain, at those times, like a block of wood.

或思名利敬，

若欲差僕役，

若欲人侍奉，

如樹應安住。

लाभसत्कारकीर्त्यर्थि परिवारार्थि वा पुनः

उपस्थानार्थि मे चित्तं तस्मात्तिष्ठामि काष्ठवत्

(52) (When) my mind would toss away the aims of others

And, wishing to care for my own aims (alone),

Would wish to say something,

I shall remain, at those times, like a block of wood.

欲削棄他利，

或欲圖己利，

因是欲語時，

如樹應安住。

परार्थरूक्षं स्वार्थार्थि परिषत्काममेव वा

वक्तुमिच्छति मे चित्तं तस्मात्तिष्ठामि काष्ठवत्

(53) (When) my mind is impatient, lazy, and cowardly,

Or likewise, overly confident and noisy with nonsense,

Or is stubbornly attached to what's on my side,

I shall remain, at those times, like a block of wood.

不耐懶與懼，

無恥言無義，

親友愛若生，

如樹應安住。

असहिष्ण्वलसं भीतं प्रगल्भं मुखरं तथा

स्वपक्षाभिनिविष्टं वा तस्मात्तिष्ठामि काष्ठवत्

(54) Having examined my mind in this way

For fully disturbing emotions and pointless endeavors,

Being courageous, I shall hold it firmly

With opponent forces, at those times.

應觀此染污、

好行無義心，

知已當對治，

堅持守此意。

एवं संक्लिष्टमालोक्य निष्फलारम्भि वा मनः

निगृह्णीयाद् दृढं शूरः प्रतिपक्षेण तत्सदा

(55) Resolute and happily convinced,

Stable, respectful, and polite,

Having moral self-dignity as well as dread,

Quieted down, and striving to bring happiness to others,

深信極肯定，

堅穩恭有禮，

知慚畏因果，

寂靜勤予樂。

सुनिश्चितं सुप्रसन्नं धीरं सादरगौरवम्

सलज्जं सभयं शान्तं पराराधनतत्परम्

(56) Never disheartened by the inconsistent whims of infantile people,

And, (realizing) that they arise in their minds

Because of their developing disturbing emotions,

Having a feeling of kindness (toward them),

愚稚意不合，

心且莫生厭。

彼乃惑所生，

思已應懷慈。

परस्परविरुद्धाभिर्बालेच्छाभिरखेदितम्

क्लेशोत्पादादिदं ह्येतदेषामिति दयान्वितम्

(57) And, influenced by (thoughts) of myself and (these) limited beings,

(Engaging) in things that are never disgraceful,

I shall always keep hold of this mind,

Without self(-pride), like a magic emanation.

為自及有情，

利行不犯罪，

更以幻化觀，

恆常守此意。

आत्मसत्त्ववशं नित्यमनवद्येषु वस्तुषु

निर्माणमिव निर्मानं धारयाम्येष मानसम्

(58) By thinking over and again that it's after a long time

That I've gained a respite, supreme,

I shall hold my mind in that way,

As utterly immovable as the King of Mountains.

吾當再三思：

歷劫得暇滿；

故應持此心，

不動如須彌。

चिरात्प्राप्तं क्षणवरं स्मृत्वा स्मृत्वा मुहुर्मुहुः

धारयामीदृशं चित्तमप्रकम्प्यं सुमेरुवत्

(59) If, O mind, you're not made unhappy

When (this body) is completely torn apart and dragged here and there

By vultures greedy for flesh,

Why are you pampering it now?

禿鷹貪食肉，

爭奪扯我屍。

若汝不經意，

云何今愛惜？

गृध्रैरामिषसंगृद्धैः कृष्यमाण इतस्ततः

न करोत्यन्यथा कायः कस्मादत्र प्रतिक्रियाम्

(60) Holding onto this body as "mine,"

Why, O mind, do you safeguard it (so)?

Since you and it are two separate things,

What can it do for you by itself?

意汝於此身，

何故執且護？

汝彼既各別，

於汝何所需？

रक्षसीमं मनः कस्मादात्मीकृत्य समुच्छ्रयम्

त्वत्तश्चेत्पृथगेवायं तेनात्र तव को व्ययः

(61) Bewildered mind, why don't you take possession

Of a clean, wooden sculpture (instead)?

What's the point of safeguarding this putrid device,

Assembled from unclean things?

痴意汝云何，

不護凈樹身？

何苦勤守護，

腐朽臭皮囊。

न स्वीकरोषि हे मूढ काष्ठपुत्तलकं शुचिम्

अमेध्यघटितं यन्त्रं कस्माद्रक्षसि पूतिकम्

(62) First, with your intellect,

Peel off and separate the layer of skin,

And then, with the scalpel of discriminating awareness,

Slice off, to the side, the meat from the skeletal frame.

首當以意觀，

析出表皮層，

次以智慧劍，

剔肉離身骨。

इमं चर्मपुटं तावत्स्वबुद्ध्यैव पृथक् कुरु

अस्थिपञ्जरतो मांसं प्रज्ञाशस्त्रेण मोचय

(63) And having split open even the bones,

Look inside, down to the marrow,

And examine for yourself,

"What essence is there?"

復解諸骨骼，

審觀至於髓。

當自如是究：

何處見精妙，

अस्थीन्यपि पृथक् कृत्वा पश्य मज्जानमन्ततः

किमत्र सारमस्तीति स्वयमेव विचारय

(64) If, even searching with effort like this,

You're unable to see any essence in it,

Then why are you safeguarding this body still,

With such attachment?

如是勤尋覓，

若未見精妙，

何故猶貪著，

愛護此垢身？

एवमन्विष्य यत्नेन न दृष्टं सारमत्र ते

अधुना वद कस्मात्त्वं कायमद्यापि रक्षसि

(65) If, being unclean, it's unfit to be eaten by you,

And even the blood is not fit to be drunk,

And even the intestines not fit to be sucked;

What use is the body to you?

若垢不堪食，

身血不宜飲，

腸胃不適吮，

身復何所需？

न खादितव्यमशुचि त्वया पेयं न शोणितम्

नान्त्राणि चूषितव्यानि किं कायेन करिष्यसि

(66) Just secondarily, safeguarding it is proper

For the sake of feed for the jackals and vultures.

This body of human beings is no more

Than something to be put to good use.

貪身唯一因，

為護狐鷲食。

故應惜此身，

獨為修諸善！

युक्तं गृध्रशृगालादेराहारार्थं तु रक्षितुम्

कर्मोपकरणं त्वेतन्मनुष्याणां शरीरकम्

(67) And if even, when you've safeguarded like that,

The merciless Lord of Death will (still) steal it

And give it to the birds and the dogs,

What will there be that you can do then?

縱汝護如此，

死神不留情，

奪已施鷲狗，

屆時復何如？

एवं ते रक्षतश्चापि मृत्युराच्छिद्य निर्दयः

कायं दास्यति गृध्रेभ्यस्तदा त्वं किं करिष्यसि

(68) If you wouldn't give clothing and the like

Even to a servant who's unwilling to (stay on and) work,

Then why exhaustingly take care of the flesh,

When this body goes elsewhere, even having spoon-fed it?

若仆不堪使，

主不與衣食。

養身而它去，

為何善養護？

न स्थास्यतीति भृत्याय न वस्त्रादि प्रदीयते

कायो यास्यति खादित्वा कस्मात्त्वं कुरुषे व्ययम्

(69) But having given it wages,

Now you must make it serve your own aims.

Don't give it everything (it wants),

Without it's being of help.

既酬彼薪資，

當令辦吾利。

無益則於彼，

一切不應與。

दत्त्वास्मै वेतनं तस्मात्स्वार्थं कुरु मनो ऽधुना

नहि वैतनिकोपात्तं सर्वं तस्मै प्रदीयते

(70) Apply to the body the notion of a boat,

For it's merely the support of going and coming,

And transform it into a body that (will go) as you will,

To fulfill the wishes of limited beings.

念身如舟楫，

唯充去來依。

為辦有情利，

修成如意身。

काये नौबुद्धिमाधाय गत्यागमननिश्चयात्

यथाकामङ्गमं कायं कुरु सत्त्वार्थसिद्धये

(71) Thus I shall have self-control

And always present a smiling face.

I'll stop frowning and grimacing (in disapproval),

I'll be friendly with wandering beings, and be honest.

自主己身心，

恆常露笑顏，

平息怒紋眉，

語實友眾生。

एवं वशीकृतस्वात्मा नित्यं स्मितमुखो भवेत्

त्यजेद् भृकुटिसङ्कोचं पूर्वाभाषी जगत्सुहृत्

(72) I won't throw down seats and the like,

Recklessly, with noise;

I won't (pound) violently for doors to be opened;

(Rather,) I shall always delight in being quiet.

移座勿隨意，

至發大音聲。

開門勿粗暴，

常喜寂靜行。

सशब्दपातं सहसा न पीठादीन् विनिक्षिपेत्

नास्फालयेत्कपाटं च स्यान्निःशब्दरुचिः सदा

(73) Storks, cats and robbers

Accomplish their desired aims

By moving noiselessly and keeping low.

A disciplined (bodhisattva) always acts in that way.

水鷗貓盜賊，

無聲行悄捷，

故成所欲事，

佛諭如是行。

बको बिडालश्चौरश्च निःशब्दो निभृतश्चरन्

प्राप्नोत्यभिमतं कार्यमेवं नित्यं यतिश्चरेत्

(74) Respectfully, I shall take to the crown of my head

The words of those skilled in encouraging others

And who offer their help, without being asked.

I shall always become the student of everyone.

宜善受人勸，

恭敬且頂戴、

不請饒益語，

恆為眾人徒。

परचोदनदक्षाणामनधीष्टोपकारिणाम्

प्रतीच्छेच्छिरसा वाक्यं सर्वशिष्यः सदा भवेत्

(75) I shall say, "Well spoken," to all

Who speak good (advice),

And having seen someone acting constructively,

With praises, I'll let it bring me joy.

一切妙雋語，

皆贊為善說！

見人行福善，

歡喜生讚歎。

सुभाषितेषु सर्वेषु साधुकारमुदीरयेत्

पुण्यकारिणमालोक्य स्तुतिभिः संप्रहर्षयेत्

(76) I shall speak of (others') good qualities when they're out of sight,

And when their good qualities are spoken of, agree.

When my own good qualities are mentioned,

I shall think of those qualities with appreciation.

暗稱他人功，

隨和他人德。

聞人稱己德，

應忖自有無。

परोक्षं च गुणान् ब्रूयादनुब्रूयाच्च तोषतः

स्ववर्णे भाष्यमाणे च भावयेत्तद्गुणज्ञताम्

(77) All (constructive) undertakings are a cause for joy,

Which is rare, even if money could buy it.

Therefore, let me take pleasure with joy

In the good qualities that others have worked on.

一切行為喜，

此喜價難沽。

故當依他德，

安享隨喜樂。

सर्वारम्भा हि तुष्ट्यर्थाः सा वित्तैरपि दुर्लभा

भोक्ष्ये तुष्टिसुखं तस्मात्परश्रमकृतैर्गुणैः

(78) (Rejoicing) won't bring me any loss in this life

And in future lives, my happiness will be great.

Finding fault (will bring me) unfriendliness and suffering

And in future lives, my suffering will be great.

如是今無損，

來世樂亦多。

反之因嫉苦，

後世苦更增。

न चात्र मे व्ययः कश्चित्परत्र च महत्सुखम्

अप्रीतिदुःखं द्वेषैस्तु महद्दुःखं परत्र च

(79) When talking, I shall speak from my heart, coherently,

With the meaning clear, pleasingly,

Rid of greed and aggression,

Gently, and just enough.

出言當稱意，

義明語相關，

悅意離貪嗔，

柔和調適中。

विश्वस्तविन्यस्तपदं विस्पष्टार्थं मनोरमम्

श्रुतिसौख्यं कृपामूलं मृदुमन्दस्वरं वदेत्

(80) When my eyes behold limited beings,

I shall think, "Depending on them,

I shall attain Buddhahood,"

And look with a sincere and loving manner.

眼見有情時，

誠慈而視之，

念我依於彼，

乃能成佛道。

ऋजु पश्येत्सदा सत्त्वांश्चक्षुषा संपिबन्निव

एतानेव समाश्रित्य बुद्धत्वं मे भविष्यति

(81) Being continuous, driven by a strong intention,

Or driven by an opponent force,

And (directed) toward those with good qualities, the helpful, or the suffering,

My constructive actions will become mighty.

熱衷恆修善，

或依對治興。

施恩悲福田，

成就大福善。

सातत्याभिनिवेशोत्थं प्रतिपक्षोत्थमेव च

गुणोपकारिक्षेत्रे च दुःखिते च महच्छुभम्

(82) Skillful and filled with exuberance,

I shall always do my deeds myself;

I shall never rely on anyone else

To do any of my deeds.

善巧具信已，

即當常修善。

眾善己應為，

誰亦不仰仗。

दक्ष उत्थानसंपन्नः स्वयङ्कारी सदा भवेत्

नावकाशः प्रदातव्यः कस्यचित्सर्वकर्मसु

(83) I shall practice the far-reaching attitudes of giving and so on

As being more exalted, one after the other.

I shall never discard a greater for the sake of a smaller:

I shall consider, most importantly, the benefit for others.

施等波羅蜜，

層層漸升進。

勿因小失大，

大處思利他。

उत्तरोत्तरतः श्रेष्ठा दानपारमितादयः

नेतरार्थं त्यजेच्छ्रेष्ठामन्यत्राचारसेतुतः

(84) Having realized it's like that,

I shall always keep striving for the benefit of others.

The Far-Seeing Compassionate One has permitted,

For such (a bodhisattva), what's prohibited (for others).

前理既已明，

應勤饒益他。

慧遠具悲者，

佛亦開諸遮。

एवं बुद्ध्वा परार्थेषु भवेत्सततमुत्थितः

निषिद्धमप्यनुज्ञातं कृपालोरर्थदर्शिनः

(85) I shall share with those fallen to ruin, those without guardians,

And those maintaining tamed behavior,

And merely eat a proper amount.

With the exception of my threefold robes, I shall give away all.

食當與墮者，

無怙住戒者，

己食唯適量，

三衣余盡施。

विनिपातगतानाथब्रतस्थान् संविभज्य च

भुञ्जीत मध्यमां मात्रां त्रिचीवरबहिस्त्यजेत्

(86) For some trivial aim, I shall not harm my body

That's practicing the sacred Dharma.

Acting like that, (all) the hopes of limited beings

Will be quickly fulfilled.

修行正法身，

莫為小故傷。

行此眾生願，

迅速得圓滿。

सद्धर्मसेबकं कायमितरार्थे न पीडयेत्

एवमेव हि सत्त्वानामाशामाशु प्रपूरयेत्

(87) I shall not give this body away

While my thought of compassion is still not pure.

I shall give it over (till then), in this and other (lives), in whatever (way possible),

To causes that'll fulfill the Great Purpose.

悲願未清凈，

不應施此身。

今世或他生，

利大乃可舍。

त्यजेन्न जीवितं तस्मादशुद्धे करुणाशये

तुल्याशये तु तत्त्याज्यमित्थं न परिहीयते

(88) I shall not explain Dharma to those lacking respect,

To those with heads bound (with cloth) while not being sick,

To those holding parasols, canes, or weapons,

Or to those whose faces are veiled,

無病而覆頭，

纏頭或撐傘，

手持刀兵杖，

不敬勿說法。

धर्मं निर्गौरवे स्वस्थे न शिरोवेष्ठिते वदेत्

सच्छत्रदण्डशस्त्रे च नावगुण्ठितमस्तके

(89) Nor the vast and profound to those who are modest,

Nor to women without (also) a man.

I shall always pay equal respect

To the modest and the supreme Dharma teachings.

莫示無伴女，

慧淺莫言深，

於諸淺深法，

等敬漸修習。

गम्भीरोदारमल्पेषु न स्त्रीषु पुरुषं विना

हीनोत्कृष्टेषु धर्मेषु समं गौरवमाचरेत्

(90) I shall not join to the Dharma for the modest

Those who are vessels for the vast Dharma teachings,

Nor shall I cause them to abandon (bodhisattva) behavior,

Or entice them into (merely reciting) the sutras or mantras.

於諸利根器，

不應與淺法，

不應舍律行，

以咒誑惑人。

नोदारधर्मपात्रं च हीने धर्मे नियोजयेत्

न चाचारं परित्यज्य सूत्रमन्त्रैः प्रलोभयेत्

(91) Should I spit or toss away the stick for (cleaning) my teeth,

I shall cover it over (with earth).

Further, it's despicable to urinate and so forth

Into water or on land that's to be used.

牙木與唾涕，

棄時應掩蔽，

用水及凈地，

不應棄屎溺。

दन्तकाष्ठस्य खेटस्य विसर्जनमपावृतम्

नेष्टं जले स्थले भोग्ये मूत्रादेश्चापि गर्हितम्

(92) I shall not eat with stuffing my mouth,

With noise, or with my mouth wide open.

Nor shall I sit with my legs outstretched

Or with my arms simultaneously (crossed), pressed (against my body).

食時莫滿口，

出聲與咧嘴。

坐時勿伸足，

雙手莫揉搓。

मुखपूरं न भुञ्जीत सशब्दं प्रसृताननम्

प्रलम्बपादं नासीत न बाहू मर्दयेत्समम्

(93) I shall not go in a vehicle, on a bed, (a seat),

Or in a room alone with someone else's woman.

Having observed or inquired, I shall give up

All that would bring disrespect from the world.

車床幽隱處，

莫會他人婦。

世間所不信，

隨俗避譏嫌。

नैकयाऽन्यस्त्रिया कुर्याद् यानं शयनमासनम्

लोकाप्रसादकं सर्वं दृष्ट्वा पृष्ट्वा च वर्जयेत्

(94) I shall never point with (my left hand or) one finger,

But respectfully with my right,

And with the entire hand;

I shall also indicate the path like that.

單指莫示意，

心當懷恭敬，

平伸右手掌，

示路亦如是。

नाङ्गुल्या कारयेत्किंचिद्दक्षिणेन तु सादरम्

समस्तेनैव हस्तेन मार्गमप्येवमादिशेत्

(95) I shall not wildly wave my arms,

Nor shout out loud, when it's scarcely urgent,

But shall signal with a snap of the fingers and the like,

Otherwise, I'll get out of control.

肩臂莫揮擺，

示意以微動、

出聲及彈指，

否則易失儀。

न बाहूत्क्षेपकं कंचिच्छब्दयेदल्पसंभ्रमे

अच्छटादि तु कर्तव्यमन्यथा स्यादसंवृतः

(96) Just as the Guardian (Buddha) lay down to pass to nirvana,

So shall I lie down to sleep, on the preferable side,

And, with alertness, yoke myself firmly from the start

To the intention to rise again quickly.

睡如佛涅槃，

應朝欲方卧，

正知並決志：

覺已速起身。

नाथनिर्वाणशय्यावच्छयीतेप्सितया दिशा

संप्रजान/ल्लघूत्थानः प्रागवश्यं नियोगतः

(97) Out of all the boundless bodhisattva behaviors

That have been spoken of,

I shall definitely put them to practice (at least) to the extent

Of the conduct for cleansing my mind.

菩薩諸行儀，

經說無有盡。

然當盡己力，

修持凈心行。

आचारो बोधिसत्त्वानामप्रमेय उदाहृतः

चित्तशोधनमाचारं नियतं तावदाचरेत्

(98) And I shall recite The Three Heaps (Sutra)

Three times each day and (each) night,

And thus, with the support of the Triumphant and my bodhichitta aim,

I shall neutralize my remaining downfalls.

晝夜當各三，

誦讀《三聚經》，

依佛菩提心，

悔除墮罪余。

रात्रिन्दिवं च त्रिस्कन्धं त्रिकालं च प्रवर्तयेत्

शेषापत्तिशमस्तेन बोधिचित्तजिनाश्रयात्

(99) Whatever situation I may be acting in,

Of my own accord or from the influence of others,

I shall vigorously train in whatever is the training

That's been taught for that situation.

為自或為他，

何時修何行，

佛說諸學處，

皆當勤修習。

या अवस्थाः प्रपद्येत स्वयं परवशो ऽपि वा

तास्ववस्थासु याः शिक्षाः शिक्षेत्ता एव यत्नतः

(100) There isn't anything in which the spiritual offspring

Of the Triumphant don't train.

For those skilled in living in this way, nothing (they do)

Will escape becoming a positive force.

佛子不需學，

畢竟皆無有。

善學若如是，

福德焉不至？

न हि तद्विद्यते किंचिद् यन्न शिक्ष्यं जिनात्मजैः

न तदस्ति न यत्पुण्यमेवं विहरतः सतः

(101) Whether directly or indirectly, I shall not do anything

Other than what's for the benefit of limited beings,

And for solely limited beings' sake

I shall dedicate it all to enlightenment.

直接或間接，

所行唯利他，

但為有情利，

迴向大菩提。

पारम्पर्येण साक्षाद्वा सत्त्वार्थं नान्यदाचरेत्

सत्त्वानामेव चार्थाय सर्वं बोधाय नामयेत्

(102) I shall never forsake, even at the cost of my life,

A spiritual mentor, who is skilled

In the points of the Vast Vehicle (Mahayana)

And superlative in (keeping) the bodhisattva taming behavior.

捨命亦不離，

善巧大乘義，

安住凈律儀，

珍貴善知識。

सदा कल्याणमित्रं च जीवितार्थे ऽपि न त्यजेत्

बोधिसत्त्वव्रतधरं महायानार्थकोविदम्

(103) I shall learn the way to respectfully relate to a spiritual mentor

From Shri Sambhava's Biography.

This and other advice of the Buddha

Can be known from reading the sutras.

應如吉祥生，

修學侍師規。

此及余學處，

閱經即能知。

श्रीसंभवविमोक्षाच्च शिक्षेद्यद्गुरुवर्तनम्

एतच्चान्यच्च बुद्धोक्तं ज्ञेयं सूत्रान्तवाचनात्

(104) It is in the sutras that the trainings appear,

And so I shall read the sutra texts.

I shall examine, as a start,

The Akashagarbha Sutra.

經中學處廣，

故應閱經藏。

首當先閱覽，

尊聖虛空藏。

शिक्षाः सूत्रेषु दृश्यन्ते तस्मात्सूत्राणि वाचयेत्

आकाशगर्भे सूत्रे च मूलापत्तीर्निरूपयेत्

(105) I shall definitely examine

The Compendium of Trainings over and again,

Because, in it, what always is practiced

Is extensively shown,

亦當勤閱讀，

《學處眾集要》。

佛子恆修處，

《學集》廣說故。

शिक्षासमुच्चयो ऽवश्यं द्रष्टव्यश्च पुनः पुनः

विस्तरेण सदाचारो यस्मात्तत्र प्रदर्शितः

(106) Or look, to the extent they're condensed in brief,

At The Compendium of Sutras,

And then, energetically examine as well

The second (such texts), compiled by Arya Nagarjuna.

或暫閱精簡，

《一切經集要》。

亦當偶披閱，

龍樹二論典。

सङ्क्षेपेणाथवा तावत्पश्येत्सूत्रसमुच्चयम्

आर्यनागार्जुनाबद्धं द्वितीयं च प्रयत्नतः

(107) I shall put into practice

Whatever is not prohibited in them,

And implement fully the trainings seen (there)

In order to safeguard my worldly mind.

經論所未遮，

皆當勤修學。

為護世人心，

知已即當行。

यतो निवार्यते यत्र यदेव च नियुज्यते

तल्लोकचित्तरक्षार्थं शिक्षां दृष्ट्वा समाचरेत्

(108) The defining feature of safeguarding with alertness

Is but this in brief:

Examining, over and again,

The condition of my body and mind.

再三宜深觀，

身心諸情狀。

僅此簡言之，

即護正知義。

एतदेव समासेन संप्रजन्यस्य लक्षणम्

यत्कायचित्तावस्थायाः प्रत्यवेक्षा मुहुर्मुहुः

(109) With my body, I shall put this all into practice.

What can be accomplished by mouthing it merely with words?

(After all,) will a sick man be helped

By merely reciting the medical treatment?

法應躬謹行，

徒說豈獲益？

唯閱療病方，

疾患云何愈？

कायेनैव पठिष्यामि वाक्पाठेन तु किं भवेत्

चिकित्सापाठमात्रेण रोगिणः किं भविष्यति