8. Far-Reaching Mental Stability 8 第八品：靜慮 ८. ध्यानपारमिता

 8. Far-Reaching Mental Stability

8 第八品：靜慮

८. ध्यानपारमिता

(1) Having increased my zestful vigor like that,

I shall set my mind in absorbed concentration;

Since a person having a distracted mind

Is set between the fangs of disturbing emotions.

發起精進已，

意當住禪定。

心意渙散者，

危陷惑牙間。

वर्धयित्वैवमुत्साहं समाधौ स्थापयेन्मनः

विक्षिप्तचित्तस्तु नरः क्लेशदंष्ट्रान्तरे स्थितः

(2) Through dissociating (both my) body and mind,

There'll be no occurrence of any distraction;

Therefore, I'll set aside worldly concerns

And bring my rambling thought to a halt.

身心若遠離，

散亂即不生。

故應舍世間，

盡棄諸俗慮。

कायचित्तविवेकेन विक्षेपस्य न संभवः

तस्माल्लोकं परित्यज्य वितर्कान् परिवर्जयेत्

(3) Worldly concerns are not discarded

Because of sticky attachments and thirst for material gain and the like;

Therefore, to set these things aside,

Someone with knowledge would discern like this:

貪親愛利等，

則難捨世間。

故當盡棄彼，

隨智修觀行。

स्नेहान्न त्यज्यते लोको लाभादिषु च तृष्णया

तस्मादेतत्परित्यागे विद्वानेवं विभावयेत्

(4) "An exceptionally perceptive state of mind, joined onto a stilled and settled state,

Completely destroys the disturbing emotions."

Having understood this, first I shall seek a stilled and settled mind;

And that's achieved through delight in detachment

from worldly concerns.

有止諸勝觀，

能滅諸煩惱。

知已先求止，

止由離貪成。

शमथेन विपश्यनासुयुक्तः कुरुते क्लेशविनाशमित्यवेत्य

शमथः प्रथमं गवेषणीयः स च लोके निरपेक्षयाभिरत्या

(5) (After all,) any impermanent person

Having sticky attachment to impermanent beings

Won't see those loved ones again (after death)

For many thousands of lives.

自身本無常，

猶貪無常人，

縱歷百千生，

不見所愛人。

कस्यानित्येष्वनित्यस्य स्नेहो भवितुमर्हति

येन जन्मसहस्राणि द्रष्टव्यो न पुनः प्रियः

(6) Not seeing them, I'll be unhappy

And my mind won't settle in absorbed concentration;

Even if I've seen them, I'll never be satisfied,

And, as before, I'll be tormented by longing.

未遇則不喜，

不能入等至。

縱見不知足，

如昔因愛苦。

अपश्यन्नरतिं याति समाधौ न च तिष्ठति

न च तृप्यति दृष्ट्वापि पूर्ववद् बाध्यते तृषा

(7) From being attached to limited beings,

I'm blocked from (seeing) things as they are;

I lose any sense of disillusionment too;

And, in the end, I'm tormented by grief.

若貪諸有情，

則障實性慧，

亦毀厭離心，

終遭愁嘆苦。

न पश्यति यथाभूतं संवेगादवहीयते

दह्यते तेन शोकेन प्रियसंगमकाङ्क्षया

(8) Because of thinking only of them,

This life will pass without any meaning,

And through noneternal friends and relations,

I will come to lose the eternal Dharma.

若心專念彼，

此生將虛度。

無常眾親友，

亦壞真常法。

तच्चिन्तया मुधा याति ह्रस्वमायुर्मुहुर्मुहुः

अशाश्वतेन मित्रेन धर्मो भ्रश्यति शाश्वतः

(9) Having acted equal to the lot of infantile people,

I'll surely go to a worse rebirth state;

If I'm led to a lot that's not (even) equal,

Then what have I gained by relying on those infantile folk?

行為同凡愚，

必墮三惡趣。

心欲赴聖境，

何需近凡愚？

बालैः सभागचरितो नियतं याति दुर्गतिम्

नेष्यते विषभागश्च किं प्राप्तं बालसंगमात्

(10) One moment, they're friends;

In an instant, they're enemies.

At a time for being delighted, they fall into a rage:

Ordinary beings are so difficult to please.

剎那成密友，

須臾復結仇，

喜處亦生嗔，

凡夫取悅難！

क्षणाद् भवन्ति सुहृदो भवन्ति रिपवः क्षणात्

तोषस्थाने प्रकुप्यन्ति दुराराधाः पृथग्जनाः

(11) Told what's of benefit, they get enraged

And cause me to turn from what's of benefit too.

But, if their words aren't listened to,

They fall into a rage and go, then, to a worse rebirth state.

忠告則生嗔，

反勸離諸善，

若不從彼語，

嗔怒墮惡趣。

हितमुक्ताः प्रकुप्यन्ति वारयन्ति च मां हितात्

अथ न श्रूयते तेषां कुपिता यान्ति दुर्गतिम्

(12) They're envious of superiors, competitive with equals,

Arrogant toward inferiors, conceited when praised,

And hateful when told what they don't want to hear:

When is there benefit from infantile beings?

妒高競相等，

傲卑贊復驕，

逆耳更生嗔，

處俗怎得益？

ईर्ष्योत्कृष्टात् समाद्वन्द्वो हीनान्मानः स्तुतेर्मदः

अवर्णात् प्रतिघश्चेति कदा बालाद्धितं भवेत्

(13) If I associate with infantile people,

Then destructive behavior inevitably arises among infantile folk,

Such as praising myself and belittling others,

And prattling on about the pleasures of samsara.

伴愚必然生，

自贊毀他過，

好談世間樂，

無義不善事。

आत्मोत्कर्षः परावर्णः संसाररतिसंकथा

इत्याद्यवश्यमशुभं किंचिद्बालस्य बालतः

(14) From entrusting myself to others in this way,

Nothing but loss comes about in the end,

For they'll be, in fact, no-good for me

And I'll be, in fact, no-good for them.

是故近親友，

徒然自招損。

彼既無益我，

吾亦未利彼。

एवं तस्यापि तत्सङ्गात् तेनानर्थसमागमः

एकाकी विहरिष्यामि सुखमक्लिष्टमानसः

(15) So let me flee far away from infantile folk;

But if encountered, I'll please them with pleasantries,

And without becoming overly familiar,

I'll conduct myself nicely, merely as an ordinary person would.

故應遠凡愚，

會時喜相迎，

亦莫太親密，

善系君子誼。

बालाद्दूरं पलायेत प्राप्तमाराधयेत् प्रियैः

न संस्तवानुबन्धेन किंतूदासीनसाधुवत्

(16) Obtaining only what's helpful for Dharma,

Like a bumblebee honey from a flower,

I'll live without having familiars,

Like having never seen any of them before.

猶如蜂采蜜，

為法化緣已，

如昔未謀面，

淡然而處之。

धर्मार्थमात्रमादाय भृङ्गवत् कुसुमान्मधु

अपूर्व इव सर्वत्र विहरिष्याम्यसंस्तुतः

(17) "But I get a lot of material gain and honor,

And many people like me."

If I hold on to being conceited like that,

Terrifying things will arise after death.

吾富受恭敬，

眾人皆喜我。

若持此驕慢，

歿后定生懼。

लाभी च सत्कृतश्चाहमिच्छन्ति बहवश्च माम्

इति मर्त्यस्य संप्राप्तान्मरणाज्जायते भयम्

(18) Thus, no matter what my bewildered mind

Becomes attached to;

In conjunction with each of them,

Thousandfold problems arise and stay around.

故汝愚痴意，

無論貪何物，

定感苦果報，

千倍所貪得。

यत्र तत्र रतिं याति मनः सुखाभिमोहितम्

तत्तत्सहस्रगुणितं दुःखं भूत्वोपतिष्ठति

(19) Hence, the wise have no attachments,

(Because,) from attachments, terrifying things arise.

As these (objects) will naturally be discarded (at death),

Be firm and consider this well:

故智不應貪，

貪生三途怖。

應當堅信解：

法性本應舍。

तस्मात् प्राज्ञो न तमिच्छेदिच्छातो जायते भयम्

स्वयमेव च यात्येतद् धैर्यं कृत्वा प्रतीक्षताम्

(20) There've been many people with material wealth

And there've been many with fame and reputation.

But it's never been known that they've passed on to some place

Where their amassed wealth and fame have come with.

縱吾財物豐，

令譽遍稱揚，

所集諸名利，

非隨心所欲。

बहवो लाभिनो ऽभूवन् बहवश्च यशस्विनः

सह लाभयशोभिस्ते न ज्ञाताः क्व गता इति

(21) If there are others who belittle me,

What pleasure is there when I'm being praised?

And if there are others who praise me,

What displeasure is there when I'm being belittled?

若有人毀我，

讚譽何足喜？

若有人贊我，

譏毀何足憂？

मामेवान्ये जुगुप्सन्ति किं प्रहृष्याम्यहं स्तुतः

मामेवान्ये प्रशंसन्ति किं विषीदामि निन्दितः

(22) If limited beings, with varied dispositions,

Couldn't be pleased by even the Triumphant,

What need to mention by the poor likes of me?

Therefore, let me give up my preoccupation with worldly people.

有情種種心，

諸佛難盡悅，

何況劣如我？

故應舍此慮。

नानाधिमुक्तिकाः सत्त्वा जिनैरपि न तोषिताः

किं पुनर्मादृशैरज्ञैस्तस्मात् किं कोकचिन्तया

(23) They belittle limited beings lacking material gain,

And, regarding those with material gain, they say bad things;

How can any pleasure arise with those

Whose company is, by nature, so difficult?

睥睨窮行者，

詆毀富修士，

性本難為侶，

處彼怎得樂？

निन्दन्त्यलाभिनं सत्त्वमवध्यायन्ति लाभिनम्

प्रकृत्या दुःखसंवासैः कथं तैर्जायते रतिः

(24) The Thusly Gone (Buddha) has said,

"An infantile person isn't anyone's friend,"

That's because the friendliness of an infantile person

Doesn't arise except through its serving his own self-aims.

(Friendliness through the gateway of its serving self-aims,

Is friendliness just for the aims of a "self";

Just as distress at the breaking of some material possession

Is something, in fact, that comes from a loss of self-pleasure.)

如來曾宣示：

凡愚若無利，

鬱郁終寡歡，

故莫友凡愚。

न बालः कस्यचिन्मित्रमिति चोक्तं तथागतैः

न स्वार्थेन विना प्रीतिर्यस्माद्बालस्य जायते

स्वार्थद्वारेण या प्रीतिरात्मार्थं प्रीतिरेव सा

द्रव्यनाशे यथोद्वेगः सुखहानिकृतो हि सः

(25) In forests, however, wild creatures, birds, and trees

Never say bad things about you

And are happy when befriended.

When shall I come to live with them?

林中鳥獸樹，

不出刺耳音，

伴彼心常樂，

何時共安居？

नावध्यायन्ति तरवो न चाराध्याः प्रयत्नतः

कदा तैः सुखसंवासैः सह वासो भवेन्मम

(26) Oh when shall I become detached,

Living in caves, an empty shrine,

Or at the foot of a tree,

And never look back?

何時住樹下，

岩洞無人寺？

願心不眷顧，

斷舍塵世貪！

शून्यदेवकुले स्थित्वा वृक्षमूले गुहासु वा

कदानपेक्षो यास्यामि पृष्ठतो ऽनवलोकयन्

(27) When shall I come to live in nature,

In vast regions, not privately owned,

Moving under my own incentive or

Staying put, without attachment.

何時方移棲，

天然遼闊地，

不執為我所，

無貪恣意行？

अममेषु प्रदेशेषु विस्तीर्णेषु स्वभावतः

स्वच्छन्दचार्यनिलयो विहरिष्याम्यहं कदा

(28) When shall I come to live without fears,

Having (just a few) small things, a (clay) begging bowl and the like,

Wearing clothes that no one would want,

And not even sheltering this body?

何時居無懼，

唯持缽等器，

匪盜不需衣，

乃至不蔽體？

मृत्पात्रमात्रविभवश्चौरासंभोगचीवरः

निर्भयो विहरिष्यामि कदा कायमगोपयन्

(29) When, having gone to a charnel ground,

Shall I come to compare,

With the piles of others' bones,

My body, having the nature to rot.

何時赴寒林，

觸景生此情：

他骨及吾體，

悉皆壞滅法。

कायभूमिं निजां गत्वा कङ्कालैरपरैः सह

स्वकायं तुलयिष्यामि कदा शतनधर्मिणम्

(30) This very body of mine

Will also become (putrid) like that,

And because of its stench,

Not even the jackals will slink near.

吾身速腐朽，

彼臭令狐狼，

不敢趨前嘗，

其變終至此！

अयमेव हि कायो मे एवं पूतिर्भविष्यति

शृगाला अपि यद्गन्धान्नोपसर्पेयुरन्तिकम्

(31) Though this body was born as a single object,

The flesh and bones that arose with it

Will fall apart and go their own ways.

What need to mention friends that are other (than it)?

孑然此一身，

生時骨肉連，

死後各分散，

更況是他親？

अस्यैकस्यापि कायस्य सहजा अस्थिखण्डकाः

पृथक् पृथग्गमिष्यन्ति किमुतान्यः प्रियो जनः

(32) A man is born alone, when taking birth,

And dies alone too, when undergoing death.

As no one else can take a share of this pain,

What can be done by encumbering friends?

生既孤獨生，

歿復獨自亡，

苦痛無人攤，

親眷有何益？

एक उत्पद्यते जन्तुर्म्रियते चैक एव हि

नान्यस्य तद्व्यथाभागः किं प्रियैर्विघ्नकारकैः

(33) Just as the way in which travelers on a road

Take up a place to lodge,

Similar is the way in which travelers on the road of compulsive existence

Take up a rebirth as a place to lodge.

如諸行路客，

不執暫留舍。

行道三有者，

豈應戀生家？

अध्वानं प्रतिपन्नस्य यथावासपरिग्रहः

तथा भवाध्वगस्यापि जन्मावासपरिग्रहः

(34) So, let me retire to the forest

Until four pallbearers

Haul that body out from there,

While all my worldly (relations) grieve.

不待眾親友，

傷痛且哀泣，

四人掮吾體，

屆時赴寒林。

चतुर्भिः पुरुषैर्यावत् स न निर्धार्यते ततः

आशोच्यमानो लोकेन तावदेव वनं व्रजेत्

(35) Let this body stay there in isolation, alone,

Making neither intimate friends nor conflicts.

If I'm already counted as if I were dead,

There'll be no mourners when I actually die.

無親亦無怨，

隻身隱山林。

先若視同死，

歿已無人憂。

असंस्तवाविरोधाभ्यामेक एव शरीरकः

पूर्वमेव मृतो लोके म्रियमाणो न शोचति

(36) As there'll be no attendants (hovering) nearby,

Mourning and causing distress,

There'll be no one to distract this (hermit)

From continuing mindfulness of Buddha and more.

四周既無人，

哀傷或為害，

故修隨念佛，

無人擾令散。

न चान्तिकचराः केचिच्छोचन्तः कुर्वते व्यथाम्

बुद्धाद्यनुस्मृतिं चास्य विक्षिपन्ति न केचन

(37) So, let me live in solitude

In lovely, delightful forests,

With little trouble, happiness and well-being,

Quieting all distractions.

故當獨自棲，

事少易安樂，

靈秀宜人林，

止息眾散亂。

तस्मादेकाकिता रम्या निरायासा शिवोदया

सर्वविक्षेपशमनी सेवितव्या मया सदा

(38) Having cast off all other intentions,

And with my intent single-pointed,

I shall strive (there) for settling my mind in absorbed concentration

And making it tamed;

盡棄俗慮已，

吾心當專一，

為令入等至，

制惑而精進。

सर्वान्यचिन्तानिर्मुक्तः स्वचित्तैकाग्रमानसः

समाधानाय चित्तस्य प्रयतिष्ये दमाय च

(39) (For) lustful desires give rise to disasters

In this world and in the next ones as well.

In this one, they bring about murder, imprisonment, and knifings,

And in the next, joyless realms and the like.

現世及來生，

諸欲引災禍。

今生砍殺縛，

來世入地獄。

कामा ह्यनर्थजनका इह लोके परत्र च

इह बन्धवधच्छेदैर्नरकादौ परत्र च

(40) Those (bodies) for which sake, you repeatedly begged

Before male and female go-betweens,

And for which sake, you didn't shrink

From either negative behavior or disgrace,

月老媒婆前，

何故屢懇求？

為何全不忌，

諸罪或惡名？

यदर्थं दूतदूतीनां कृताञ्जलिरनेकधा

न च पापमकीर्त्तिर्वा यदर्थं गणिता पुरा

(41) (For which) you threw yourself even in danger

And even spent all your wealth,

And embracing which,

You experienced the utmost pleasure (of sexual release) -

縱險吾亦投，

資財願耗盡，

只為女入懷，

銷魂獲至樂。

प्रक्षिप्तश्च भये ऽप्यात्मा द्रविणं च व्ययीकृतम्

यान्येव च परिष्वज्य वभूवोत्तमनिर्वृताः

(42) They were nothing but skeletons,

Independent, and never yours!

Why not push on, (instead,) to nirvanic release,

Which you can fully embrace to your heart's content?

除骨更無餘，

與其苦貪執，

非我自主軀，

何如趣涅槃？

तान्येवास्थीनि नान्यानि स्वाधीनान्यममानि च

प्रकामं संपरिष्वज्य किं न गच्छसि निर्वृतिम्

(43) That face, which, (at your wedding,) you lifted up first with effort and drew near,

Although it was bashfully looking down,

And whether previously seen or not seen (by you),

Was covered with a veil,

始則奮抬頭，

親近羞垂視，

葬前見未見，

悉以紗覆面。

उन्नाम्यमानं यत्नाद् यन्नीयमानमधो ह्रिया

पुरा दृष्टमदृष्टं वा मुखं जालिकयावृतम्

(44) That face, which emotionally disturbed you so,

Is now unveiled by the vultures

And can be directly seen.

Why do you run away now?

昔隱惑君容，

今現明眼前，

鷲已去其紗，

既見何故逃？

तन्मुखं तूत्परिक्लेशम् असहद्भिरिवाधुना

गृध्रैर्व्यक्तीकृतं पश्य किमिदानीं पलायसे

(45) That (face) which you protected (before)

From the leers of others' eyes,

Why aren't you protecting it now, (jealous) miser,

While it's being devoured by them?

昔時他眼窺，

汝即忙守護，

今鷲食彼肉，

吝汝何不護？

परचक्षुर्निपातेभ्यो ऽप्यासीद्यत्परिरक्षितम्

तदद्य भक्षितं यावत् किमीर्ष्यालो न रक्षसि

(46) Seeing this pile of meat

Being gulped down by vultures and the rest,

(Tell me), is the food of others something to be offered

With garlands of flowers, jewelry, and sandalwood scent?

既見此聚屍，

鷲獸競分食，

何苦以花飾，

殷獻鳥獸食？

मांसोच्छ्रयमिमं दृष्ट्वा गृध्रैरन्यैश्च भक्षितम्

आहारः पूज्यते ऽन्येषां स्रक्चन्दनविभूषणैः

(47) If you (experience) fright from seeing even a skeleton,

Though it lacks any movement,

Why wasn't there horror when it was set into motion

By some (intent), like a zombie.

若汝見白骨，

靜卧猶驚怖，

何不懼少女，

靈動如活屍？

निश्चलादपि ते त्रासः कङ्कालादेवमीक्षितात्

वेताडेनेव केनापि चाल्यमानाद् भयं न किम्

(48) You lusted after it, even when it was covered,

Why don't you lust for it (now), when uncovered (from its skin)?

If you have no use for it (now),

Why did you sexually embrace it when covered?

昔衣汝亦貪，

今裸何不欲？

若謂厭不凈，

何故擁著衣？

एकस्मादशनादेषां लालामेध्यं च जायते

तत्रामेध्यमनिष्टं ते लालापानं कथं प्रियम्

(49) Its excrement and saliva

Arise from one and the same food;

So why, out of the two, do you take no delight in the excrement

And yet delight in (a taste of) saliva?

糞便與口涎，

悉從飲食生，

何故貪口液，

不樂臭糞便？

तूलगर्भैर्मृदुस्पर्शै रमन्ते नोपधानकैः

दुर्गन्धं न स्रवन्तीति कामिनो ऽमेध्यमोहिताः

(50) Finding no sexual pleasure in pillows,

Filled with cotton and soft to the touch,

(After all) "They don't exude a foul stench,"

Lustful people are bewildered about excrement.

嗜欲者不貪，

柔軟木棉枕，

謂無女體臭。

彼誠迷穢垢。

-

(51) Lustful, gross, bewildered people,

(Thinking,) "It's impossible to make love

To cotton, soft to the touch,"

Become furious with it (instead).

迷劣欲者言：

棉枕雖滑柔，

難成鴛鴦眠。

於彼反生嗔。

यत्र च्छन्ने ऽप्ययं रागस्तदच्छन्नं किमप्रियम्

न चेत्प्रयोजनं तेन कस्माच्छन्नं विमृद्यते

(52) If you have no attachment for what is foul,

Why do you sexually embrace another (body):

A cagework of bones, bound together with sinews,

And plastered over with a mud of flesh?

若謂厭不凈，

肌腱系骨架，

肉泥粉飾女，

何以擁入懷？

यदि ते नाशुचौ रागः कस्मादालिङ्गसे ऽपरम्

मांसकर्दमसंलिप्तं स्नायुबद्धास्थिपञ्जरम्

(53) You yourself contain plenty of excrement,

So manage by yourself, steadfastly with that.

Glutton for excrement,

You long for yet another bag of excrement?

汝自多不凈，

日用恆經歷，

豈貪不得足，

猶圖她垢囊？

स्वमेव बह्वमेध्यं ते तेनैव धृतिमाचर

अमेध्यभस्त्रामपरां गूथघस्मर विस्मर

(54) (Thinking,) "But it's the flesh I delight in,"

You long to touch and look at it.

But why have you no desire for the flesh

(Here,) in its natural state, devoid of a mind?

若謂喜彼肉，

欲觀並摸觸。

則汝何不欲，

無心屍肉軀？

मांसप्रियो ऽहमस्येति द्रष्टुं स्प्रष्टुं च वाञ्छसि

अचेतनं स्वभावेन मांसं त्वं कथमिच्छसि

(55) And whatever mind you might desire,

Cannot be touched or looked at,

And whatever can, hasn't a consciousness.

So it's no use! Why do you sexually embrace it?

所欲婦女心，

無從觀與觸，

可觸非心識，

空擁何所為？

यदिच्छसि न तच्चित्तं द्रष्टुं स्प्रष्टुं च शक्यते

यच्च शक्यं न तद्वेत्ति किं तदालिङ्गसे मुधा

(56) Though it's no great surprise that you don't understand

That another's body, by nature, is something (full of) excrement;

But that you don't understand that your very own

Is, by nature, something (full of) excrement - that's really shocking!

不明她不凈，

猶非稀奇事。

不知自不凈，

此則太稀奇！

नामेध्यमयमन्यस्य कायं वेत्सीत्यनद्भुतम्

स्वामेध्यमयमेव त्वं तं नावैषीति विस्मयः

(57) Having rejected the tender lotus, (born from the muck

And) opened by the rays of the unclouded sun,

What delight is there in a cagework (of bones, full) of feces,

For a mind obsessed with excrement?

汝執不凈心，

何故舍晨曦，

初啟嫩蓮華，

反著垢穢囊？

विघनार्कांशुविकचं मुक्त्वा तरुणपङ्कजम्

अमेध्यशौण्डचित्तस्य का रतिर्गूथपञ्जरे

(58) If you don't wish to touch soil and places

That are smeared with excrement,

How is it that you wish to touch the body

Out of which it was excreted?

若汝不欲觸，

垢穢所塗地。

云何反欲撫，

泄垢體私處？

मृदाद्यमेध्यलिप्तत्वाद्यदि न स्प्रष्टुमिच्छसि

यतस्तन्निर्गतं कायात्तं स्प्रष्टुं कथमिच्छसि

(59) If you have no attachment for what is foul,

Why do you sexually embrace another (body):

The seed of which grew from a field (full) of excrement

And was nourished by it.

若謂厭不凈，

垢種所孕育，

穢處所出生，

何以摟入懷？

यदि ते नाशुचौ रागः कस्मादालिङ्गसे परम्

अमेध्यक्षेत्रसंभूतं तद्बीजं तेन वर्धितम्

(60) Is it because of its tininess that you don't long

For a foul maggot, born from excrement?

You desire, in fact, a body, also born from excrement,

(Since) by nature, it's (full) of a lot of excrement!

糞便所生蛆，

雖小尚不欲。

云何汝反欲，

垢生不凈軀？

अमेध्यभवमल्पत्वान्न वाञ्छस्यशुचिं कृमिम्

बह्वमेध्यमयं कायममेध्यजमपीच्छसि

(61) Not only do you not disparage

The excremental nature of yourself,

You glutton for excrement,

You long for other bags of excrement too!

汝於不凈身，

非僅不輕棄，

反因貪不凈，

圖彼臭皮囊。

न केवलममेध्यत्वमात्मीयं न जुगुप्ससि

अमेध्यभाण्डानपरान् गूथघस्मर वाञ्छसि

(62) Whether it's refreshing (chews) with camphor and the like,

Or cooked rice with vegetable curries,

Once put in the mouth and then spat out or vomited,

Even the ground becomes filthy and foul.

宜人冰片等，

米飯或菜蔬，

食已復排出，

大地亦染污。

कर्पूरादिषु हृद्येषु शाल्यन्नव्यञ्जनेषु वा

मुखक्षिप्तविसृष्टेषु भूमिरप्यशुचिर्मता

(63) If you still have doubts about its being, like this,

In the nature of excrement, though it's so obvious,

Look at the (ghastly) foul bodies of others,

Thrown away in the charnel ground.

垢身濁如此，

親見若復疑，

應觀寒屍林，

腐屍不凈景。

यदि प्रत्यक्षमप्येतदमेध्यं नाधिमुच्यसे

श्मशाने पतितान् घोरान् कायान् पश्यापरानपि

(64) When the skin is torn open,

Great horror comes up from it.

Knowing just that, how can delight

Come up any more from that very same thing?

皮表迸裂屍，

見者生大畏。

知已復何能，

好色生歡喜？

चर्मण्युत्पाटिते यस्माद् भयमुत्पद्यते महत्

कथं ज्ञात्वापि तत्रैव पुनरुत्पद्यते रतिः

(65) And that smell sloshed on the body

Is from sandalwood and such things, not from the other (person).

So why are you attracted to someone else

By the smell of something other?

塗身微妙香，

栴檀非她身。

何以因異香，

貪著她身軀？

काये न्यस्तो ऽप्यसौ गन्धश्चन्दनादेव नान्यतः

अन्यदीयेन गन्धेन कस्मादन्यत्र रज्यते

(66) If, because of its naturally foul smell,

There's no attraction to it, isn't that fortunate?

Why do people in this world, who relish what's useless,

Slosh it with sweet smelling things?

身味若本臭，

不貪豈非善？

貪俗無聊輩，

為何身塗香？

यदि स्वभावदौर्गन्ध्याद्रागो नात्र शिवं ननु

किमनर्थरुचिर्लोकस्तं गन्धेनानुलिम्पति

(67) Well then, if what has the sweet smell is sandalwood,

What comes from the body in this case?

So why are you attracted to someone else

By the smell of something other?

若香屬栴檀，

身出何異味？

何以因異香，

貪愛女身軀？

कायस्यात्र किमायातं सुगन्धि यदि चन्दनम्

अन्यदीयेन गन्धेन कस्मादन्यत्र रज्यते

(68) If the natural state of the body is totally horrific -

Naked, coated with a tarnish of grime,

Its hair and nails long,

Its teeth yellow and stained -

長發污修爪，

黃牙泥臭味，

皆令人怖畏，

軀體自本性。

何以苦貪著？

यदि केशनखैर्दीर्घैर्दन्तैः समलपाण्डुरैः

मलपङ्कधरो नग्नः कायः प्रकृतिभीषणः

(69) Why spruce it up with (so much) hard work,

Like a weapon for inflicting self-harm?

(Oh dear,) this world is truly bustling with madmen

Working so hard deluding themselves!

欲如傷己器，

何故令鋒利？

自迷痴狂徒，

嗚呼滿天下！

स किं संस्क्रियते यत्नादात्मघाताय शस्त्रवत्

आत्मव्यामोहनोद्युक्तैरुन्मत्तैराकुला मही

(70) Having seen merely a few skeletons,

You were so turned off in the charnel ground;

Yet you find sexual pleasure in charnel-ground cities

Crowded with moving skeletons?

寒林唯見骨，

意若生厭離，

豈樂活白骨，

充塞寒林城？

कङ्कालान् कतिचिद्दृष्ट्वा श्मशाने किल ते घृणा

ग्रामश्मशाने रमसे चलत्कङ्कालसंकुले

(71) Further, that (bag) full of excrement like that

Isn't obtained without a price:

There's exhaustion in earning (money) for its sake

And torment (later) in joyless realms and the like.

複次女垢身，

無酬不可得。

今生逐塵勞，

彼世遭獄難。

एवं चामेध्यमप्येतद्विना मूल्यं न लभ्यते

तदर्थमर्जनायासो नरकादिषु च व्यथा

(72) It's not possible to build up wealth as a child,

So as a teenager, what is there to get pleasure with?

Spending adulthood accumulating wealth,

What can an old person do with sexual desires?

少無生財力，

及長怎享樂？

財積壽漸近，

衰老欲何為？

शिशोर्नार्जनसामर्थ्यं केनासौ यौवने सुखी

यात्यर्जनेन तारुण्यं वृद्धः कामैः करोति किम्

(73) Some people, (though) having gross desires,

Exhaust themselves with work all day long

And, coming home (at night), their bodies spent,

Drop down asleep like the dead.

多欲卑下人，

白日勞務疲，

夜歸氣力盡，

身如死屍眠。

केचिद्दिनान्तव्यापारैः परिश्रान्ताः कुकामिनः

गृहमागत्य सायाह्ने शेरते स्म मृता इव

(74) Some must go abroad (on army expeditions)

And, with disturbing emotions, have the suffering of being far away.

Longing for their children and wives, they don't see

Their children and wives, though the years roll by.

或需赴他鄉，

長途歷辛勞。

雖欲會嬌妻，

終年不相見。

दण्डयात्राभिरपरे प्रवासक्लेशदुःखिताः

वत्सरैरपि नेक्षन्ते पुत्रदारांस्तदर्थिनः

(75) Confused by desires for what would be of self-benefit,

They even sell themselves for the sake of that

Which they never obtain, and so (toil) pointlessly,

Driven by the winds of others' karmic whims.

或人為謀利，

因愚賣身訖。

然利猶未得，

空隨業風去。

यदर्थमिव विक्रीत आत्मा कामविमोहितैः

तन्न प्राप्तं मुधैवायुर्नीतं तु परकर्मणा

(76) And the wives of some of those who have sold their own bodies

And must follow others' orders, powerlessly,

Have to give birth to their children, with them plopping out

At the feet of trees or in desolate places.

或人自售身，

任隨他指使。

妻妾縱臨產，

荒郊樹下生。

विक्रीतस्वात्मभावानां सदा प्रेषणकारिणाम्

प्रसूयन्ते स्त्रियो ऽन्येषामटवीविटपादिषु

(77) (Some) foolish people, deceived by desires,

Wishing to make a livelihood, thinking, "I'll earn a living,"

Enter into war, (thus) risking their lives,

Or go into servitude for the sake of self-gain.

欲欺凡夫謂：

求活謀生故，

慮喪赴疆場，

為利成佣奴。

रणं जीवितसंदेहं विशन्ति किल जीवितम्

मानार्थं दासतां यान्ति मूढाः कामविडम्बिताः

(78) Some, having greed, are even bodily mutilated

And some get impaled on spikes.

Some are seen being stabbed with daggers

And some even burned alive.

為欲或喪身，

或豎利戈尖，

或遭短矛刺，

乃至火焚燒。

छिद्यन्ते कामिनः केचिदन्ये शूलसमर्पिताः

दृश्यन्ते दह्यमानाश्च हन्यमानाश्च शक्तिभिः

(79) With the torments (involved) in amassing, protecting, and losing it,

Know that material advantage is a disadvantage without an end:

(For) those distracted by obsession with wealth

Haven't the time to free themselves from the sufferings of compulsive existence.

聚守散皆苦，

應知財多禍。

貪金渙散人，

脫苦遙無期。

अर्जनरक्षणनाशविषादैर् अर्थमनर्थमनन्तमवैहि

व्यग्रतया धनसक्तमतीनां नावसरो भवदुःखविमुक्तेः

(80) (Thus,) for those with desire, drawbacks like these and more are abundant

And (any) tastes of pleasure are paltry,

Like the snatches of a few mouthfuls of grass

(Won) by an ox while pulling a cart.

貪慾生眾苦，

害多福利少。

如彼拖車牲，

唯得數口草。

एवमादीनवो भूयानल्पास्वादस्तु कामिनाम्

शकटं वहतो यद्वत्पशोर्घासलवग्रहः

(81) For the sake of that paltry taste of pleasure,

Not hard to find for even an ox,

This hard-to-find splendor of respites and endowments

Is destroyed by those who waste their (good) karma.

彼利極微薄，

雖畜不難得。

為彼勤苦眾，

竟毀暇滿身。

तस्यास्वादलवस्यार्थे यः पशोरप्यदुर्लभः

हता दैवहतेनेयं क्षणसंपत्सुदुर्लभा

(82) Whatever hardships there are in exhausting yourself

All the time for the sake of the puny desires (of the body)

That will definitely perish and (consequently)

Fall to joyless realms and worse,

諸欲終壞滅，

貪彼易墮獄。

為此瞬息樂，

須久歷艱困。

अवश्यं गन्तुरल्पस्य नरकादिप्रपातिनः

कायस्यार्थे कृतो यो ऽयं सर्वकालं परिश्रमः

(83) With one millionth of the hardship, there would be Buddhahood;

Whereas those with desires have suffering

Greater than those engaged in bodhisattva behavior,

And yet they have no enlightenment.

彼困千萬分，

便足成佛道。

欲者較菩薩，

苦多無菩提。

ततः कोटिशतेनापि श्रमभागेन बुद्धता

चर्यादुःखान्महद्दुःखं सा च बोधिर्न कामिनाम्

(84) Neither weapons, poison, fire,

Precipices, nor foes

Compare with desires when I think

Of the tortures of joyless realms and the like.

思惟地獄苦，

始知諸欲患，

非毒兵器火，

險敵所能擬。

न शस्त्रं न विषं नाग्निर्न प्रपातो न वैरिणः

कामानामुपमां यान्ति नरकादिव्यथास्मृतेः

(85) Recoiling from desires in this way,

I shall enhance my delight in solitude.

In peaceful forests,

Devoid of strife and emotional disturbance,

故當厭諸欲，

欣樂阿蘭若。

離諍無煩惱，

寂靜山林中，

एवमुद्विजय कामेभ्यो विवेके जनयेद्रतिम्

कलहायासशून्यासु शान्तासु वनभूमिषु

(86) Amongst (beautiful) boulders,

Huge as palaces, cooled by the sandalwood rays of the moon,

Joyfully roam the fortunate ones, fanned by the silent, gentle, forest breezes,

Reflecting on the aims of benefiting others.

皎潔明月光，

清涼似檀香，

傾泄平石上，

如宮意生歡。

林風無聲息，

徐徐默吹送。

有福瑜伽士，

踱步思利他。

धन्यैः शशाङ्ककरचन्दनशीतलेषु रम्येषु हर्म्यविपुलेषु शिलातलेषु

निःशब्दसौम्यवनमारुतवीज्यमानैः चंक्रम्यते परहिताय विचिन्त्यते च

(87) Staying anywhere, for as long as desired -

In an empty shelter, at the foot of a tree, or in caves -

Those rid of the strain of safeguarding possessions

Live relaxed, without any cares,

空舍岩洞樹，

隨時任意住。

盡舍護持苦，

無忌恣意行。

विहृत्य यत्र क्वचिदिष्टकालं शून्यालये वृक्षतले गुहासु

परिग्रहरक्षणखेदमुक्तः चरत्यपेक्षाविरतो यथेष्टम्

(88) Acting according to their own intent,

Without attachments, not bound by anyone,

Savoring the joy of contentment,

Difficult to find for even powerful rulers.

離貪自在行，

誰亦不相干。

王侯亦難享，

知足閑居歡。

स्वच्छन्दचार्यनिलयः प्रतिबद्धो न कस्यचित्

यत्संतोषसुखं भुङ्क्ते तदिन्द्रस्यापि दुर्लभम्

(89) Having considered, with aspects such as these and more,

The benefits of dissociating (myself),

And thus fully quieting my rambling thoughts,

I shall meditate on bodhichitta.

遠離諸塵緣，

思彼具功德，

盡息諸分別，

觀修菩提心。

एवमादिभिराकारैर्विवेकगुणभावनात्

उपशान्तवितर्कः सन् बोधिचित्तं तु भावयेत्

(90) First, I shall meditate strongly on

The equality of myself and others (in this way):

As everyone's a fellow being, having happiness and pain,

(Others) are to be cared for (by me) in the same way as I am.

首當勤觀修，

自他本平等。

避苦求樂同，

護他如護己。

परात्मसमतामादौ भावयेदेवमादरात्

समदुःखसुखाः सर्वे पालनीया मयात्मवत्

(91) Just as, despite its many parts, with divisions into hands and so on,

The body's to be cared for as a whole;

Similarly, despite the differences among wandering beings,

Yet in regard to happiness and pain, they're all equal to myself in wishing to be happy, and (thus form) a whole.

手足肢雖眾，

護如身則同。

眾生苦樂殊，

求樂與我同。

हस्तादिभेदेन बहुप्रकारः कायो यथैकः परिपालनीयः

तथा जगद्भिन्नमभिन्नदुःखसुखात्मकं सर्वमिदं तथैव

(92) Although my own pain

Doesn't hurt the bodies of others,

Yet being, like that, the pain of a "me,"

It's unbearable, because of clinging to a "me."

雖吾所受苦，

不傷他人身，

此苦亦當除，

執我難忍故。

यद्यप्यन्येषु देहेषु मद्दुःखं न प्रबाधते

तथापि तद्दुःखमेव ममात्मस्नेहदुःसहम्

(93) Likewise, though the pain of others

Doesn't befall me,

Yet being, like that, the pain of a "me,"

It's (also) difficult to bear, because of clinging to a "me."

如是他諸苦，

雖不臨吾身，

彼苦仍應除，

執我難忍故。

तथा यद्यप्यसंवेद्यमन्यद्दुःखं मयात्मना

तथापि तस्य तद्दुःखमात्मस्नेहेन दुःसहम्

(94) Thus, the pain of others is something to be eliminated by me,

Because of its (nature as) pain, like the pain of a "me";

And others are beings to be helped by me,

Because of their (natures as) limited beings, like the body of a "me."

我應除他苦，

他苦如自苦；

我當利樂他，

有情如吾身。

मयान्यदुःखं हन्तव्यं दुःखत्वादात्मदुःखवत्

अनुग्राह्या मयान्ये ऽपि सत्त्वत्वादात्मसत्त्ववत्

(95) When happiness is something equally liked,

Both by myself and others,

What's so special about me

That I strive after happiness for myself alone?

自與他雙方，

求樂既相同，

自他何差殊？

何故求獨樂？

यदा मम परेषां च तुल्यमेव सुखं प्रियम्

तदात्मनः को विशेषो येनात्रैव सुखोद्यमः

(96) And when suffering is something equally disliked,

Both by myself and others,

What's so special about me

That I take care of myself and not others?

自與他雙方，

惡苦既相同，

自他何差殊？

何故唯自護？

यदा मम परेषां च भयं दुःखं च न प्रियम्

तदात्मनः को विशेषो यत्तं रक्षामि नेतरम्

(97) If it's because their suffering doesn't harm me

That I don't safeguard them,

Why safeguard myself against future (life) suffering,

If it doesn't harm me (now)?

謂彼不傷吾，

故不護他苦。

后苦不害今，

何故汝防護？

तद्दुःखेन न मे बाधेत्यतो यदि न रक्ष्यते

नागामिकायदुःखान्मे बाधा तत्केन रक्ष्यते

(98) That notion is distorted that thinks,

"But I'm the one who'll experience it,"

For, like this, it's someone else who has died

And someone else who takes birth.

若謂當受苦，

此誠邪思惟！

亡者他體故，

生者亦復然。

अहमेव तदापीति मिथ्येयं प्रतिकल्पना

अन्य एव मृतो यस्मादन्य एव प्रजायते

(99) If whatever suffering anyone has

Must be taken care of by that one himself,

Then since the foot's suffering is not the hand's,

Why is that to be taken care of by it?

若謂自身苦，

應由自防護，

足苦非手苦，

何故手護足？

यदि यस्यैव यद्दुःखं रक्ष्यं तस्यैव तन्मतम्

पाददुःखं न हस्तस्य कस्मात् तत्तेन रक्ष्यते

(100) If it's the case that (ignoring) it would be illogical

And so here it's undertaken from a sense of a (whole) self;

Well then, surely what's illogical regarding (the whole formed by) myself and others

Is something to be dismissed, as much as I can.

若謂此非理，

執我故如此。

執自他非理，

唯當極力斷。

अयुक्तमपि चेदेतदहंकारात्प्रवर्तते

यदयुक्तं निवर्त्यं तत् स्वमन्यच्च यथाबलम्

(101) What are called "a continuum" and "a group,"

Such as a rosary, an army, and the like, are not truly (a findable whole),

And so, since a possessor of suffering doesn't exist,

Whose responsibility is it (as "mine")?

心續與身聚，

假名如軍鬘，

本無受苦者，

誰復除彼苦？

संतानः समुदायश्च पङ्क्तिसेनादिवन्मृषा

यस्य दुःखं स नास्त्यस्मात् कस्य तत् स्वं भविष्यति

(102) In their being without an owner,

All sufferings lack a distinction:

So it's (simply) because they're suffering that they're to be averted.

Why are there fixed (limitations) made here?

既無受苦者，

諸苦無分別。

是苦即當除，

何需強區分？

अस्वामिकानि दुःखानि सर्वाण्येवाविशेषतः

दुःखत्वादेव वार्याणि नियमस्तत्र किंकृतः

(103) "But why is the suffering of everyone to be averted?"

Well, it's indisputable:

If (anyone's) is to be averted, then everyone's is to be averted;

If not, (that applies) to me as well, just like to (every other) limited being.

不應有此諍，

何需除他苦？

欲除悉應除，

否則自他如。

दुःखं कस्मान्निवार्यं चेत् सर्वेषामविवादतः

वार्यं चेत्सर्वमप्येवं न चेदात्मनि सर्ववत्

(104) "But with compassion there's much suffering,

So why develop it with (such) effort?"

Well, having thought about the sufferings of wandering beings,

How could the suffering of compassion be much?

悲心引眾苦，

何故強催生？

若愍眾生苦，

自苦云何增？

कृपया बहु दुःखं चेत् कस्मादुत्पद्यते बलात्

जगद्दुःखं निरूप्येदं कृपादुःखं कथं बहु

(105) If the suffering of many disappears

Through the suffering of one,

That suffering would be something that someone with loving compassion

Would bring on, for the sake of himself and others.

一苦若能除，

眾多他人苦，

為利自他故，

慈者樂彼苦。

बहूनामेकदुःखेन यदि दुःखं विगच्छति

उत्पाद्यमेव तद्दुःखं सदयेन परात्मनोः

(106) Thus Supushpa-chandra,

Though knowing the punishment (he'd receive) from the king,

Didn't avoid the suffering for himself

In order to dispel the sufferings of many.

妙花月雖知，

國王有害意，

然為盡眾苦，

不惜殉自命。

अतः सुपुष्पचन्द्रेण जानतापि नृपापदम्

आत्मदुःखं न निहतं बहूनां दुःखिनां व्ययात्

(107) Those with mental continuums accustomed like this,

And who (hold equally) dear quelling the sufferings of others,

Plunge themselves into even (a joyless realm of) unrelenting pain

Like a swan into a lotus pond.

如是修自心，

則樂滅他苦，

惡獄亦樂往，

如鵝趣蓮池。

एवं भावितसंतानाः परदुःखसमप्रियाः

अवीचिमवगाहन्ते हंसाः पद्मवनं यथा

(108) And then, as limited beings are liberated, they have oceans of joy:

These are the ones (who've gained real fulfillment).

Wouldn't that be sufficient?

What is there with the wish for (insipid) liberation?

有情若解脫，

心喜如大海。

此喜寧不足？

云何唯自度？

मुच्यमानेषु सत्त्वेषु ये ते प्रामोद्यसागराः

तैरेव ननु पर्याप्तं मोक्षेणारसिकेन किम्

(109) Thus, even though working for the benefit of others,

There's no conceit; there's no amazement;

There's no hoping for a ripened result (for oneself),

When it's with an appetite exclusively for what benefits others.

故雖謀他利，

然無驕矜氣。

一心樂利他，

不望得善報。

अतः परार्थं कृत्वापि न मदो न च विस्मयः

न विपाकफलाकाङ्क्षा परार्थैकान्ततृष्णया

(110) Therefore, just as I safeguard myself

Against becoming debased, to the tiniest extent,

Likewise, I shall act like that toward others

With a protective mind and a mind of compassion.

微如言不遜，

吾亦慎防護。

如是於他苦，

當習悲護心。

तस्माद्यथान्तशो ऽवर्णादात्मानं गोपयाम्यहम्

रक्षाचित्तं दयाचित्तं करोम्येवं परेष्वपि

(111) Just as, out of familiarity,

There's an understanding of a "me"

Regarding drops of semen and blood belonging to others,

Despite it's not existing as some "thing,"

如親精卵聚，

本非吾自身，

串習故執取，

受精卵為我。

अभ्यासादन्यदीयेषु शुक्रशोणितबिन्दुषु

भवत्यहमिति ज्ञानमसत्यपि हि वस्तुनि

(112) Why couldn't I likewise take as "me"

A body that belongs to someone else?

(After all,) it's not difficult to set it, in the same way,

As something other than a body that's "mine."

如是於他身，

何不執為我？

自身換他身，

是故亦無難。

तथाकायो ऽन्यदीयो ऽपि किमात्मेति न गृह्यते

परत्वं तु स्वकायस्य स्थितमेव न दुष्करम्

(113) (So,) having understood the faultiness of (cherishing) myself

And the oceans of advantages of (cherishing) others,

I shall meditate on discarding my way

Of taking a "me," and extend it to others.

自身過患多，

他身功德廣。

知已當修習，

愛他棄我執。

ज्ञात्वा सदोषमात्मानं परानपि गुणोदधीन्

आत्मभावपरित्यागं परादानं च भावयेत्

(114) Just as the hand and so on are held dear

Through their being the limbs of the body,

Why couldn't beings having a body be similarly held dear

Through their being limbs of wandering life?

眾人皆認許，

手足是身肢。

如是何不許，

有情眾生分？

कायस्यावयवत्वेन यथाभीष्टाः करादयः

जगतो ऽवयवत्वेन तथा कस्मान्न देहिनः

(115) Just as, out of familiarity, an attitude of "me"

Has come about with respect to this body (of mine), despite its lacking a "me,"

Likewise, out of familiarity, why couldn't an attitude of "me"

Arise with respect to other limited beings as well?

於此無我軀，

串習成我所。

如是於他身，

何不生我覺？

यथात्मबुद्धिरभ्यासात् स्वकाये ऽस्मिन् निरात्मके

परेष्वपि तथात्मत्वं किमभ्यासान्न जायते

(116) Even though working, like that, for the benefit of others,

Amazement or conceit doesn't arise:

It's like the hope for a reward doesn't arise

From feeding food to myself.

故雖謀他利，

然無驕矜氣。

如人自餵食，

未曾盼回報。

एवं परार्थं कृत्वापि न मदो न च विस्मयः

आत्मानं भोजयित्वैव फलाशा न च जायते

(117) Therefore, just as I safeguard myself

Against becoming debased, to the tiniest extent,

Likewise, I'll habituate myself to having

A protective mind and a mind of compassion toward (all) wandering beings.

微如言不遜，

吾亦慎回護。

如是於眾生，

當習悲護心。

तस्माद्यथार्तिशोकादेरात्मानं गोप्तुमिच्छसि

रक्षाचित्तं दयाचित्तं जगत्यभ्यस्यतां तथा

(118) That's why, out of great compassion, the Guardian Avalokiteshvara

Has elevated even (the power of) his own name

To dispel the fears of wandering beings,

(Such as shyness) in front an audience.

怙主觀世音，

為除眾怖畏，

湧現大悲心，

加持自聖號。

अध्यतिष्ठदथो नाथः स्चनामाप्यवलोकितः

पर्षच्छारद्यभयमप्यपनेतुं जनस्य हि

(119) So, I shall not turn away from what's difficult to do,

Since, through the force of familiarity like this,

That very person whose name I was even afraid to hear

(Can become) someone, without whom, I can have no joy.

聞名昔喪膽，

因久習近故，

失彼竟寡歡，

知難應莫退。

दुष्करान्न निवर्तेत यस्मादभ्यासशक्तितः

यस्यैव श्रवणात्त्रासस्तेनैव न विना रतिः

(120) Thus, anyone who wishes to give safe direction

Swiftly to himself and others

Needs to practice the most sacred secret:

The exchange of self with others.

若人慾速疾，

救護自與他，

當修自他換，

勝妙秘密訣。

आत्मानं च परांश्चैव यः शीघ्रं त्रातुमिच्छति

स चरेत्परमं गुह्यं परात्मपरिवर्तनम्

(121) Because of sticky attachment to this body as "me, "

From even small situations for fear, fear arises.

So who wouldn't reject, like a fear-inspiring foe,

Such a body (as "me")?

貪著自身故，

小怖亦生畏。

於此生懼身，

誰不似敵嗔？

यस्मिन्नात्मन्यतिस्नेहादल्पादपि भयाद्भयम्

न द्विषेत्कस्तमात्मानं शत्रुवद्यो भयावहः

(122) (This) body, which, with the wish to remedy

Afflictions such as hunger, thirst, and the like,

Kills fowl, fish, and deer

And hides by the road in ambush (to steal),

千般欲療除，

饑渴身疾者，

捕殺魚鳥獸，

伺機劫道途。

यो मन्द्य क्षुत्पिपासादिप्रतीकारचिकीर्षया

पक्षिमत्स्यमृगान् हन्ति परिपन्थं च तिष्ठति

(123) And which, because of profit and shows of respect,

Would murder even its father and mother,

And, by stealing the property of the Triple Gem,

Would burn in (a joyless realm of) unrelenting pain -

或為求利敬，

乃至殺父母，

盜取三寶物，

以是焚無間。

यो लाभसत्क्रियाहेतोः पितरावपि मारयेत्

रत्नत्रयस्वमादद्याद्येनावीचीन्धनो भवेत्

(124) What wise man would desire, protect,

And venerate such a body (as "me")?

Who wouldn't view it as a foe

And not scorn it?

有誰聰智者，

欲護供此身？

誰不視如仇？

誰不輕蔑彼？

कः पण्डितस्तमात्मानमिच्छेद्रक्षेत् प्रपूजयेत्

न पश्येच्छत्रुवच्चैनं कश्चैनं प्रतिमानयेत्

(125) "If I were to give, what would I have to enjoy myself?"

Such thinking of my own self-aims is the way of clutching ghosts.

"If I were to enjoy it myself, what would I have to give?"

Such thinking of the aims of others is a quality of the divine.

若施何能享？

自利餓鬼道。

自享何所施？

利他人天法。

यदि दास्यामि किं भोक्ष्य इत्यात्मार्थे पिशाचता

यदि भोक्ष्ये किं ददामीति परार्थे देवराजता

(126) Paining others for my own self-aims,

I'll be tormented in joyless realms and the like;

But paining myself for the aims of others,

I'll acquire all glories.

為自而害他，

將受地獄苦。

損己以利人，

一切圓滿成。

आत्मार्थं पीडयित्वान्यं नरकादिषु पच्यते

आत्मानं पीडयित्वा तु परार्थं सर्वसंपदः

(127) Through the wish for just myself to advance

Come the worse rebirth states, low status, and stupidity;

But transferring that very (wish) to others

Brings the better rebirth states, honor, (and intelligence).

欲求自高者，

卑愚墮惡趣。

回此舉薦他，

受敬上善道。

दुर्गतिर्नीचता मौर्ख्यं ययैवात्मोन्नतीच्छया

तामेवान्यत्र संक्राम्य सुगतिः सत्कृतिर्मतिः

(128) Ordering others around for my own self-aims,

I'll experience being a servant and worse;

But ordering myself around for the aims of others,

I'll experience being a lord and better.

為己役他者，

終遭僕役苦。

勞自以利他，

當封王侯爵。

आत्मार्थं परमाज्ञप्य दासत्वाद्यनुभूयते

परार्थं त्वेनमाज्ञप्य स्वामित्वाद्यनुभूयते

(129) All whosoever who are happy in the world

Are (so) through the wish for the happiness of others;

While all whosoever who are miserable in the world

Are (so) through the wish for the happiness of themselves.

所有世間樂，

悉從利他生。

一切世間苦，

咸由自利成。

ये केचिद् दुःखिता लोके सर्वे ते स्वसुखेच्छया

ये केचित् सुखिता लोके सर्वे ते ऽन्यसुखेच्छया

(130) But what need is there to elaborate more?

Just look at the difference between the two:

An infantile person acting for his own self-aims

And Sage (Buddha) acting for the aims of others.

何需更繁敘？

凡愚求自利，

牟尼唯利他，

且觀此二別！

बहुना वा किमुक्तेन दृश्यतामिदमन्तरम्

स्वार्थार्थिनश्च बालस्य मुनेश्चान्यार्थकारिणः

(131) For those who haven't exchanged their happiness

For the sufferings of others,

Buddhahood'll be impossible to attain

And there'll be no happiness even in samsara.

若不以自樂，

真實換他苦，

非僅不成佛，

生死亦無樂。

न नाम साध्यं बुद्धत्वं संसारे ऽपि कुतः सुखम्

स्वसुखस्यान्यदुःखेन परिवर्तमकुर्वतः

(132) Leave aside the hereafter, not even the aims

Of this seeable life will be fulfilled

For a waged servant not doing his work

And a master not paying his wages.

後世且莫論，

今生不為仆，

僱主不予酬，

難成現世利。

आस्तां तावत्परो लोको दृष्टो ऽप्यर्थो न सिध्यति

भृत्यस्याकुर्वतः कर्म स्वामिनो ऽददतो भृतिम्

(133) Dropping the production of happiness (for one another) -

A festival of glorious happiness in (this) seeable (life) and unseeable (beyond) -

Bewildered people grab hold, instead, of unbearable suffering,

Because of causing suffering to one another.

利他能成樂，

否則樂盡失，

害他令受苦，

愚者定遭殃。

त्यक्त्वान्यो ऽन्यसुखोत्पादं दृष्टादृष्टसुखोत्सवम्

अन्यो ऽन्यदुःखनाद्घोरं दुःखं गृह्णन्ति मोहिताः

(134) Whatever violence there is in the world,

And as much fear and suffering as there is,

All of it arises from grasping at a self:

So what use is that terrible demon to me?

世間諸災害，

怖畏及眾苦，

悉由我執生，

留彼何所為？

उपद्रवा ये च भवन्ति कोके यावन्ति दुःखानि भयानि चैव

सर्वाणि तान्यात्मपरिग्रहेण तत्किं ममानेन परिग्रहेण

(135) If I don't fully drop (such) a self,

I won't be able to drop my suffering;

Just as if I don't fully drop a fire,

I won't be able to drop being burned.

我執未盡舍，

苦必不能除，

如火未拋棄，

不免受灼傷。

आत्मानमपरित्यज्य दुःखं त्यक्तुं न शक्यते

यथाग्निमपरित्यज्य दाहं त्यक्तुं न शक्यते

(136) Therefore, for the sake of quelling my own suffering

And for quelling the sufferings of others as well,

I shall give myself over to others,

And take (others) on as myself.

故為止自害，

及滅他痛苦，

舍自盡施他，

愛他如愛己。

तस्मात्स्वदुःखशान्त्यर्थं परदुःखशमाय च

ददाम्यन्येभ्य आत्मानं परान् गृह्णामि चात्मवत्

(137) O mind, decide for sure,

"I'm under the governance of others."

Except for the welfare of all limited beings,

You're not going to have other intentions now.

意汝定當知：

吾已全屬他。

除利有情想，

切莫更思余。

अन्यसंबद्धमस्मीति निश्चयं कुरु मे मनः

सर्वसत्त्वार्थमुत्सृज्य नान्यच्चिन्त्यं त्वयाधुना

(138) It's inappropriate (to look) to accomplish my own self-aims

With eyes and so on governed by others;

It's also inappropriate to dally improperly (for my own self-aims)

With (hands), eyes and so on (given over) to them.

不應以他眼，

成辦自利益，

亦莫以眼等，

邪惡待眾生。

न युक्तं स्वार्थदृष्ट्यादि तदीयैश्चक्षुरादिभिः

न युक्तं स्यन्दितुं स्वार्थमन्यदीयैः करादिभिः

(139) Taking limited beings as the boss through that (view),

Whatever you see on this body of mine,

Rob each and every one of them

And use it for the benefit of others.

故當尊有情，

己身所有物，

見已咸取出，

廣利諸眾生。

तेन सत्त्वपरो भूत्वा काये ऽस्मिन्यद्यदीक्षसे

तत्तदेवापहृत्यास्मात्परेभ्यो हितमाचर

(140) Creating in lesser beings and so forth (the sense of) a "me"

And creating in yourself (the sense of) others,

Meditate on envy, rivalry, and arrogance (like this),

With a mind free from prejudiced thoughts:

易位卑等高，

移自換為他，

以無疑慮心，

修妒競勝慢。

हीनादिष्वात्मतां कृत्वा परत्वमपि चात्मनि

भावयेर्ष्यां च मानं च निर्विकल्प्येन चेतसा

(141) "This one's shown respect, but I'm not;

I don't have wealth like this one has.

This one's praised, but I'm belittled;

This one has happiness, but I have suffering;

蒙敬彼非我，

吾財不如彼，

受贊他非我，

彼樂吾受苦。

एष सत्क्रियते नाहं लाभी नाहमयं यथा

स्तूयते ऽयमहं निन्द्यो दुःखितो ऽहमयं सुखी

(142) "I do all the work,

While this one lives (a life of) ease.

This one's renowned in the world as superior,

While I as inferior, without any good qualities.

工作吾勤苦，

度日彼安逸；

世間盛讚彼，

身敗吾名裂。

अहं करोमि कर्माणि तिष्ठत्येष तु सुस्थितः

अयं किल महा/ल्लोके नीचो ऽहं किल निर्गुणः

(143) "But how could (any work) be done by someone having no good qualities?

Thus, all of us possess good qualities!

(And, after all,) there are those among whom this one is inferior

And there are those among whom I'm in fact superior.

無才何所為？

才學眾悉有。

彼較某人劣，

吾亦勝某人。

किं निर्गुणेन कर्तव्यं सर्वस्यात्मा गुणान्वितः

सन्ति ते येष्वहं नीचः सन्ति ते येष्वहं वरः

(144) "Such things as the decline of my ethical discipline and outlook

Are due to disturbing emotions, and not from their being under my control.

I need to be healed to the best of his ability:

I even readily accept the pain (involved).

戒見衰退等，

因惑而非我。

故應悲濟我，

困則自取受。

शीलदृष्टिविपत्त्यादिक्लेशशक्त्या न मद्वशात्

चिकित्स्यो ऽहं यथाशक्ति पीडाप्यङ्गीकृता मया

(145) "But (not only) does this one not treat me as someone to be healed,

Why does he look down on me?

What use are his good qualities to me,

When this one is the 'me' having good qualities?

然吾未蒙濟，

竟然反遭輕；

彼雖具功德，

於我有何益？

अथाहमचिकित्स्यो ऽस्य कस्मान्मामवमन्यते

किं ममैतद्गुणैः कृत्यमात्मा तु गुणवानयम्

(146) "With no compassion in this one for wandering beings

Caught in the jaws of the carnivorous beast of the worse rebirth states,

And with arrogance (instead) toward everybody else about his own good qualities,

He wants to outdo the skilled masters!"

不愍愚眾生，

危陷惡趣口，

向外誇己德，

欲勝諸智者。

दुर्गतिव्याडवक्त्रस्थेनैवास्य करुणा जने

अपरान् गुणमानेन पण्डितान् विजिगीषते

(147) "Perceiving me on (his) same level,

He would (struggle to) secure the material gain

And show of respect that I have, even through contentious means,

For the sake of increasing his own lead, in any way.

為令自優勝，

利能等我者，

縱諍亦冀得，

財利與恭敬。

सममात्मानमालोक्य यतेत स्वाधिक्यवृद्धये

कलहेनापि संसाध्यं लाभसत्कारमात्मनः

(148) "But if my own good qualities

Were to be evident throughout the whole world,

Then, by contrast, any good qualities this one might have

Wouldn't be heard of by anyone.

極力稱吾德，

令名揚世間；

克抑彼功德，

不令世人聞。

अपि सर्वत्र मे लोके भवेयुः प्रकटाः गुणाः

अपि नाम गुणा ये ऽस्य न श्रोष्यन्त्यपि केचन

(149) "And if my own shortcomings were to be concealed,

Then offerings would be made to me, not to him.

Material gain, today, would be well accruing to me

And honors would be coming to me, not to this one.

復當隱吾過，

受供而非他；

令我獲大利，

受敬而非他。

छाद्येरन्नपि मे दोषाः स्यान्मे पूजास्य नो भवेत्

सुलब्धा अद्य मे लाभाः पूजितो ऽहमयं न तु

(150) "And we would (all) look on, with delight,

As this one, finally, is put down as incompetent,

Made the laughing stock of all wandering beings,

And reviled all around."

吾喜觀望彼，

淪落久遭難，

令受眾嘲諷，

競相共責難。

पश्यामो मुदितास्तावच्चिरादेनं खलीकृतम्

हास्यं जनस्य सर्वस्य निन्द्यमानमितस्ततः

(151) "(Further,) it's come out that this deluded (miserable) being

Is even (enviously) in competition with me.

But how could the learning, intelligence, physique, class, or wealth

Of this one be the equal of mine?

據云此狂徒，

欲與吾相爭，

彼才貌慧識、

種姓寧等我？

अस्यापि हि वराकस्य स्पर्धा किल मया सह

किमस्य श्रुतमेतावत्प्रज्ञारूपं कुलं धनम्

(152) "That being so and hearing

My own good qualities proclaimed everywhere,

I shall feast on a banquet of joy,

So delighted that the hairs on my body will stand up on end.

故令聞眾口，

齊頌吾勝德，

毛豎心歡喜，

渾然樂陶陶。

एवमात्मगुणाञ्श्रुत्वा कीर्त्यमानानितस्ततः

संजातपुलको हृष्टः परिभोक्ष्ये सुखोत्सवम्

(153) "Even if this one might somehow come to have material gain,

If he's doing work for us,

He's to be given merely enough to live on

And the rest is to be taken forcefully by us.

彼富吾奪取，

若為吾從仆，

唯予資生酬，

其餘悉霸取。

यद्यप्यस्य भवेल्लाभो ग्राह्यो ऽस्माभिरसौ बलात्

दत्वास्मै यापनामात्रमस्मत्कर्म करोति चेत्

(154) "This one is to be brought down from his (idle) state of ease

And invariably linked to the harms we've experienced.

For hundreds of times, all around,

We've been harmed in recurring samsara by this one."

令彼乏安樂，

恆常遇禍害。

我執於生死，

百般折損我。

सुखाच्च च्यावनीयो ऽयं योज्यो ऽस्मद्व्यथया सदा

अनेन शतशः सर्वे संसारव्यथिता वयम्

(155) O mind, countless eons have passed

In your obsessive quest for your own self-aims;

Yet, with such enormous exhaustion as that,

All you've procured is just suffering.

汝雖欲自利，

然經無數劫，

遍歷大劬勞，

執我唯增苦。

अप्रमेया गताः कल्पाः स्वार्थं जिज्ञासतस्तव

श्रमेण महतानेन दुःखमेव त्वयार्जितम्

(156) Please, definitely engage yourself like that

(Right now) for the aims of others;

Then you'll see the benefits of that in the future,

Since the words of the Sage are never wrong.

是故當盡心，

勤行眾生利。

牟尼無欺言，

奉行必獲益。

मद्विज्ञप्त्या तथात्रापि प्रवर्तस्वाविचारतः

द्रक्ष्यस्येतद्गुणान् पश्चाद्भूतं हि वचनं मुनेः

(157) If, in the past, it would have occurred

That you had taken this action,

Then a situation like this would never have occurred,

In which you've been freed (instead) of the bliss of success as a Buddha!

若汝自往昔，

素行利生事，

除獲正覺樂，

必不逢今苦。

अभविष्यदिदं कर्म कृतं पूर्वं यदि त्वया

बौद्धं संपत्सुखं मुक्त्वा नाभविष्यदियं दशा

(158) Therefore, just as you've placed the sense of a "me"

Onto drops of the semen and blood of others,

Likewise, make it a habit (of placing it)

Onto those of others as well.

故汝於父母，

一滴精血聚，

既可執為我，

於他亦當習。

तस्माद्यथान्यदीयेषु शुक्रशोणितबिन्दुषु

चकर्थ त्वमहंकारं तथान्येष्वपि भावय

(159) Having become a scout for others,

Whatever you see on this body of mine,

Rob each and every one of them

And use it for the benefit of others.

應為他密探，

見己有何物，

悉數盡盜取，

以彼利眾生。

अन्यदीयश्चरो भूत्वा काये ऽस्मिन् यद्यदीक्षसे

तत्तदेवापहृत्यर्थं परेभ्यो हितमाचर

(160) "This 'me' is happy, the others are unhappy;

This 'me' is lofty, the others are lowly;

This 'me' does what's of (self) benefit, others do not,"

Thinking (like that), why wouldn't you engender envy toward yourself?

我樂他不樂，

我高他卑下，

利己不顧人，

何不反自妒？

अयं सुस्थः परो दुःस्थो नीचैरन्यो ऽयमुच्चकैः

परः करोत्ययं नेति कुरुष्वेर्ष्यां त्वमात्मनि

(161) So, deprive yourself of your happiness

And take onto yourself the sufferings of others.

Investigate what's the fault of this "me," by asking,

"When does this one do anything (for others)?"

吾當離安樂，

甘代他人苦。

時觀念起處，

細察己過失。

सुखाच्च च्यावयात्मानं परदुःखे नियोजय

कदायं किं करोतीति छलमस्य निरूपय

(162) Any mistake that others might make,

Transform it (by seeing it) as the fault of this "me";

But any, even minor mistake that this "me" might make,

Openly admit it to many people.

他雖犯大過，

欣然吾頂替。

自過縱微小，

眾前誠懺悔。

अन्येनापि कृतं दोषं पातयास्यैव मस्तके

अल्पमप्यस्य दोषं च प्रकाशय महामुनेः

(163) With declarations that the renown of others is superior,

Let it outshine the renown of this "me";

And like the lowest of servants,

Set this "me" to (doing) what's of benefit for all.

顯揚他令譽，

以此匿己名。

役自如下仆，

勤謀眾人利。

अन्याधिकयशोवादैर्यशो ऽस्य मलिनीकुरु

निकृष्टदासवच्चैनं सत्त्वकार्येषु वाहय

(164) Don't praise this naturally fault-ridden one

For some (tiny) share of temporary good qualities;

(Rather) act such that none will ever know, somehow,

Of any good qualities that this one might have.

此身過本多，

德寡奚足誇？

故當隱己德，

莫令他人知。

नागन्तुकगुणांशेन स्तुत्यो दोषमयो ह्ययम्

यथा कश्चिन्न जानीयाद्गुणमस्य तथा कुरु

(165) In short, any harmful act you've done to others

For the sake of your own self-aims,

Let that (very same) harm descend on yourself,

For the sake of the aims of limited beings.

往昔為自利，

所行盡害他。

今為他謀利，

願害悉歸我！

संक्षेपाद् यद्यदात्मार्थे परेष्वपकृतं त्वया

तत्तदात्मनि सत्त्वार्थे व्यसनं विनिपातय

(166) Never give any strengthening to this one

So that he would become boisterous;

Make him, (instead,) behave like a newlywed bride,

Bashful, timid, and restrained.

莫令汝此身，

猛現頑強相，

令如初嫁媳，

羞畏極謹慎。

नैवोत्साहो ऽस्य दातव्यो येनायं मुखरो भवेत्

स्थाप्यो नवबधूवृत्तौ ह्रीतो भीतो ऽथ संवृतः

(167) "Do that! Remain like that!

Don't you ever act like that!"

This one's to be brought under control like that

And knocked down, if he ever transgresses beyond that.

堅持利他行，

切莫傷眾生。

妄動應制止，

逾矩當治罰。

एवं कुरुष्व तिष्ठैवं न कर्तव्यमिदं त्वया

एवमेषः वशः कार्यो निग्राह्यस्तदतिक्रमे

(168) But even when being instructed like that,

If you don't act in that way, O mind,

Then since all wrongs depend on you,

It's exactly you whom I shall knock down.

縱已如是誨，

汝猶不行善，

眾過終歸汝，

屆時唯受罰。

अथैवमुच्यमाने ऽपि चित्तं नेदं करिष्यसि

त्वामेव निग्रहीष्यामि सर्वदोषास्तदाश्रिताः

(169) That time before was different,

When I was being ruined by you.

But (now) I see you; so where can you go?

I'm going to knock all the arrogance out of you.

昔時受汝制，

今日吾已覺。

無論至何處，

悉摧汝驕慢。

क्व यास्यसि मया दृष्टः सर्वदर्पान्निहन्मि ते

अन्यो ऽसौ पूर्वकः कालस्त्वया यत्रास्मि नाशितः

(170) Throw away, now, any hope,

"I still have my own self-interest."

I've sold you to others, so don't think of your weariness;

I've offered your energies (to them).

今當棄此念：

尚享自權益。

汝已售他人，

莫哀應儘力！

अद्याप्यस्ति मम स्वार्थ इत्याशां त्यज सांप्रतम्

त्वं विक्रीतो मयान्येषु बहुखेदमचिन्तयन्

(171) If, because of not caring,

I don't hand you over to limited beings,

Then, for sure, you'll hand me over

To the guards of the joyless realms.

若吾稍放逸，

未施汝於眾，

則汝定將我，

販與諸獄卒。

त्वां सत्त्वेषु न दास्यामि यदि नाम प्रमादतः

त्वं मां नरकपालेषु प्रदास्यसि न संशयः

(172) I've been handed over, like that,

Many times by you and long tormented;

But now, recalling those grudges,

I shall smash you, you creature of self-interest.

如是汝屢屢，

棄我令久苦。

今憶宿仇怨，

摧汝自利心！

एवं चानेकधा दत्वा त्वयाहं व्यथितश्चिरम्

निहन्मि स्वार्थचेटं त्वां तानि वैराण्यनुस्मरन्

(173) If you want self-happiness,

Don't work for happiness in yourself;

If you want self-protection,

Protect always others.

若汝欲自惜，

不應自愛執。

若汝欲自護，

則當常護他。

न कर्तव्यात्मनि प्रीतिर्यद्यात्मप्रीतिरस्ति ते

यद्यात्मा रक्षितव्यो ऽयं रक्षितव्यो न युज्यते

(174) To whatever degree

This body is pampered,

To that degree it degenerates

To a state of becoming ever more dainty.

汝愈獻殷殷，

護此不凈身，

彼愈趨退墮，

衰朽極脆弱。

यथा यथास्य कायस्य क्रियते परिपालनम्

सुकुमारतरो भूत्वा पतत्येव तथा तथा

(175) And when it's degenerated like that,

Not even this entire (wealth-bearing) earth

Has the ability to fulfill its longings;

So, who will be able to grant its desires?

身弱欲愛增，

大地一切物，

尚且不饜足，

誰復愜彼欲？

अस्यैवं पतितस्यापि सर्वापीयं वसुन्धरा

नालं पूरयितुं वाञ्छां तत्को ऽस्येच्छां करिष्यति

(176) For someone desiring the impossible,

Disturbing emotion and the dashing of hopes come about;

But for someone having no hopes for anything,

His fulfillment never knows an end.

逐欲未得足，

生惱復失意。

若人無所求，

彼福無窮盡。

अशक्यमिच्छतः क्लेश आशाभङ्गश्च जायते

निराशो यस्तु सर्वत्र तस्य संपदजीर्णिका

(177) Therefore, don't leave the chance open

For an increase in desire concerning the body.

That object is best, which isn't taken

Because of its being desirable.

樂長身貪故，

莫令有機趁。

不執悅意物，

厥為真妙財。

तस्मान्न प्रसरो देयः कायस्येच्छाभिवृद्धये

भद्रकं नाम तद्वस्तु यदिष्टत्वान्न गृह्यते

(178) It winds up as ashes in the end

And, (even when alive,) being inert, it's set into motion by something else -

This filthy form is (truly) ghastly.

Why grasp to it as "mine?"

可怖不凈身，

不動待他牽，

火化終成灰，

何故執為我？

भस्मनिष्ठावसानो ऽयं निश्चेष्टान्येन चाल्यते

अशुचिप्रतिमा घोरा कस्मादत्र ममाग्रहः

(179) Whether it's alive or dead,

What use is this device to me?

What difference does it have from a lump of clay and such things?

But, oh no, you're not removing your pride (of identifying with it)!

無論生與死，

朽身何所為？

豈異木石等？

怎不除我慢？

किं ममानेन यन्त्रेण जीविना वा मृतेन वा

लोष्ट्रादेः को विशेषो ऽस्य हाहंकारं न नश्यसि

(180) Suffering accumulates pointlessly

Through being partial toward the body;

So what use is being fawning or angry

Over this thing that resembles a block of wood?

奉承此身故，

無義集諸苦。

於此似樹身，

何勞貪與嗔？

शरीरपक्षपातेन वृथा दुःखमुपार्ज्यते

किमस्य काष्ठतुल्यस्य द्वेषेणानुनयेन वा

(181) Whether nurtured by me in this way

Or devoured by vultures and such,

It doesn't have sticky attachment or anger,

So why do I have sticky attachment to it?

細心極愛護，

或棄鷲獸食，

身既無貪嗔，

何苦愛此身？

मया वा पालितस्यैवं गृध्राद्यैर्भक्षितस्य वा

न च स्नेहो न च द्वेषस्तस्मात् स्नेहं करोमि किम्

(182) Something getting furious at being belittled

Or something getting pleased at being praised -

If it doesn't know to be either of these,

For whom am I exhausting myself?

何毀引身嗔？

何贊令身喜？

身既無所知，

殷勤何所為？

रोषो यस्य खलीकारात्तोषो यस्य च पूजया

स एव चेन्न जानाति श्रमः कस्य कृतेन मे

(183) "But those who desire this body -

They and I are friends."

Well, since everyone desires the body of oneself,

Why aren't they as dear to me too?

若人喜我身，

則彼為吾友。

眾皆愛己身，

何不愛眾生？

इमं ये कायमिच्छन्ति ते ऽपि मे सुहृदः किल

सर्वे स्वकायमिच्छन्ति ते ऽपि कस्मान्न मे प्रियाः

(184) Therefore, without partiality, this body's been given over by me

For the benefit of wandering beings.

Nevertheless, though it has many faults,

It needs to be held like a tool for the job.

故應離貪執，

為眾舍己身。

此身雖多患，

善用如寶筏。

तस्मान्मयानपेक्षेण कायस्त्यक्तो जगद्धिते

अतो ऽयं बहुदोषो ऽपि धार्यते कर्मभाण्डवत्

(185) So enough of behaving like an infant,

I'm following in the footsteps of the wise!

(Thus,) recalling the teaching on taking care,

I shall turn back sleepiness and being muddleheaded.

愚行足堪厭，

今當隨聖賢。

憶教不放逸，

奮退昏與眠。

-

(186) Like the compassionate offspring of the Triumphant,

I shall bear the rigors of what's appropriate (to do);

For if I don't make a constant effort, day and night,

When will my suffering ever come to an end?

如佛大悲子，

安忍所當行。

若不恆勤修，

何日得出苦？

तेनालं लोकचरितैः पण्डिताननुयाम्यहम्

अप्रमादकथां स्मृत्वा स्त्यानमिद्धं निवारयन्

(187) Therefore, withdrawing my mind from distorted pathways,

I shall continuously set it in absorbed concentration

On the perfect object,

In order for its obscurations to be gone.

為除諸障故，

回心避邪途。

並於正所緣，

恆常修三昧。

तस्मादावरणं हन्तुं समाधानं करोम्यहम्

विमार्गाच्चित्तमाकृष्य स्वालम्बननिरन्तरम्