菩提行經

The Bodhicitta Dhyāna Prajñāpāramitā

(Chapter 6)

The Buddha rejoices, adding diligence

Abiding in the mind of Dhyāna (meditative absorption)

With compassion for those of scattered mind

Who dwell within the afflictions

I now know that body and mind

Do not arise amid distraction

Therefore I distance myself from the world

Yet do not depart from doubt and feeling

I make benefit into loving-kindness

Yet craving does not depart from the world

The wise reflect together upon this

And therefore they abandon this matter

Relying upon Śamatha (calm abiding)

The waters of Vipassanā

Thus do they rise up again

Cutting off all the afflictions

First seeking Śamatha

Untainted by worldly affairs

Impermanence yet ever abiding

Since craving is the chief thing

If one sees a thousand births

Yet does not arouse craving and defilement

Taking no delight in Vipassanā

Nor dwelling in the place of concentration

Having seen, one does not rest content

As though opposed to the past

In accordance with reality, yet not seeing

At peace, having ended the afflictions

The mind relies upon the habit of craving

Scorched by the afflictions

Reflection falls into ruin

Life is short in the realm of Tuṣita

A good friend does not last long

The firm and steadfast Dharma is not accomplished

Acting the same as the deluded

Surely one falls into the evil destinies

How is folly and delusion alike?

Because of poison they are divided thus

Just like one who is intimate and familiar

In a moment spreads forth hatred

The nature of the ordinary being arises otherwise

Joy and anger together, without stability

Hatred is abundant and truly hard to leave

To be far removed is truly of benefit

Weak, the mind laments to itself

Bound up together with the fault of craving

That one does not abandon hatred and delusion

Surely falling into the evil paths

The deluded fool does not guard the mind

And thus has no merit

Lamenting to oneself in misery

Saṃsāra is now self-chosen

Holding fast to the deeds of folly

In that place there is no good

Not knowing, not in harmony

That matter spreads ever wider

This one body of mine delights and is intoxicated

Yet the mind does not crave or desire

Far removed from the place of folly

Continuing the work of loving-kindness

It is not the praise of the world

In what wholesome deed

It is again like the bee making honey

In stillness attainment is reached

I act in all places

Like one who has never been

Often drawing near to many people

Praised, and revered with affection

If deluded in place after place

Gaining the mind of joy, then there is joy

Therefore this world

Out of birth and death is afraid

Therefore that wise one

Is afraid amid birth and death

Knowing a thousand sufferings and afflictions

There, holding to resolve

If within an instant

One cultivates the work of diligence

Widespread, a good reputation

And also much gain and support

That one is like such a person

Here I have no merit

If one should add slander upon me

I again rejoice and praise

Only slander, without anger

Praised, yet without delight

Toward the Buddha and toward sentient beings

Each and every kind is thus

Praise gains merit

Slander brings suffering upon oneself

The world does not reflect

And therefore is called foolish

The nature of suffering dwells together

That birth—how can it be seen as joy?

The deluded fool is no friend

This the Tathāgata declares

If on account of folly and delusion

One does not love private gain

If one enters the gate of other benefit

Thus is one's own love

Not lost among sentient beings

Not single-mindedly serving in worship

Harming the doing of beneficial deeds

Like the afflictions that harm the good

Like the palaces of the devas

Together with trees, scenery, and dwellings

According to that joyful mind

Following the will, one attains the lofty

The nature makes itself grow great

Only because of the place without obstruction

That place has never been seen

Nor can it be beheld

Wealth like an earthen cup

Though present, it is not certain

Enjoyment is truly free

Suffering and affliction depart afar

Like stealing another's garment

And wearing it upon one's own body

Going and standing, one is not at ease

Suffering and affliction one wishes to leave

Entrusted entirely to one's own body

That law is truly miserable

I am like this very body

Having a body, there must be decay

Observing this body

The nature and the body part from each other

That nature cannot be destroyed

This body must be fed

Having birth, there must be death

Living in the realm of sentient beings

That one again sees this matter

All things are parted asunder

Like a person far upon the road

Wishing to stay at home

That sorrow and worry cannot be had

Only seeking, there is obstruction

Saṃsāra is just like this

Perhaps receiving this body again

Truly among all four persons

That one wishes to depart afar

Thus, body after body

The enemy does not lament and weep

Thus is attainment accomplished

Not concealing from the world

At the time the world is past

Birth and death without regret

Deeds done, done without nearness

Able to leave the suffering of the world

Mindful of the Buddha, the dreaming mind is full

There is no one who slanders

Thus harmonizing body and mind

At peace and joy without vexation

Thus have I once acted

Cutting away all the afflictions

Liberated in one's own mind

And liberating all as well

Attaining this mind of equality

In this life and the next

Far removed from the bonds of suffering and affliction

Even unto the hells

If both men and women

With joined palms together, reverently

Beneficial goodness not spoken with

Without offense one may speak

Having goodness, using pure gold

Far removed from fear

This deed, if one can do it

One attains supreme peace

That one attains this deed

I too attain it, no different

Clearly acting in this way

How could one not delight at ease?

Single-mindedly holding to craving and desire

This is born into the lower realm

Karma summons the gate of Yama

Having seen, one is immediately afraid

That gate is beset by the resentful

These afflictions are not alike

Clearly dividing, holding to greed

Now seeing, how does one get out?

Once past, one stores it up for oneself

Each and every one of them sees and knows

That one now at eating and drinking

Jealous, yielding not

Not ceasing in greed

Only craving this flesh and skin

And also fair blood and gore

Eating and drinking taken as weighty

As if seeing the whole soul

Withered dry, and the deeds done

The appearance is likewise so

Seeing it, fright and fear arise

Breathing of the mouth and chewing of the teeth

All places of impurity

Impurity is without limit

In eating and drinking, what is there to enjoy?

Seeing the heaping up of much giving

Privately delighting in every trifle

Is the stench not penetrating?

The one of desire, the mind deludes itself

This greed is in essence the root of suffering

The deluded one clings to joy

Not clinging, then there is nothing

How then can one not depart?

The marks of age and decline arise

Flesh and mire add their defilement

Not understanding it is illusion and dream

And so again delights without ceasing

Like this, filled with impurity

The deluded person does not reflect

Impurity so abundant as this

In that, what joy is there?

The corpse-flesh is all unclean

Fool and wise both see it fully

The nature itself is fundamentally mindless

How can one love that corpse?

If there is no mind to love that

Then one sees clearly indeed

If one can be without this and that

Truly there is no seeing of harm, is there?

There is privately no impurity

Yet itself is not rare

Thus not being pure oneself

Compared to that, not rare

The deluded one, the mind impure

Sees the body like a lotus flower

The light of the sun rises

Impure—how can one love the body?

Impurity is now impermanent

To defile with craving is improper

Wishing to bring forth a body upright and correct

Why through craving and defilement?

How can it be like that?

Through greed it becomes impure

In that impure ground

The seeds and sprouts grow forth

That one receives an impure body

This body is wholly worms

This body is not clean

Not clean, then there is no love

Impurity is not just one

Yet a person does not suspect it himself

No different from an impure vessel

This vessel holds much craving

Camphor fragrant together with rice

Eating and drinking taken as pleasing

Entering the mouth, it seems truly delicious

Combined with a place of purity

If one knows this clearly

That impurity does not depart

Foul like a poisonous forest

This body is likewise so

Skin and flesh together with saliva

Seeing this, one ought to fear

Then one can know this and that

Why again give rise to craving and delight?

Sandalwood fragrance is again pure

The body is not as fine as that

How can its fragrance be supreme?

Using the mind to love it privately

The nature is foul; if one craves

There is no joy in tranquil stillness

And toward the dharmas of all fragrances

All are defiled

If again that hair is long

The teeth and mouth are also dirty and dark

Filthy worms are in that place

An evil nature makes the body suffer

Mad and confused, deluded with itself

Wishing to make of it a great earth

And bearing knives and staves

Single-mindedly awaiting one's own death

In the cold forest, the body gaunt and dry

Again seeing and hearing, evil arises

In that forest the bones are disturbed

The deluded person abandons love and joy

Impurity is just like this

This suffering makes that craving

As if falling and tumbling within

No suffering, no receiving

The young crave and receive joy

Not seeking the strength of supreme delight

If the young do not seek

When age comes, what would they do?

Like the setting of that sun

Making suffering, not accomplished

And like that herd of deer

At dusk they do not return again

The pilgrim's staff together with the alms bowl

Upon the road meet with hardship

Like having lost one's mother

Without refuge, just so

If one is deluded with oneself

Selling oneself as a slave

That one gains no freedom

And can be dragged along by karma

Like a woman giving birth

Like a war that is hard to hold

The deluded wish to go mad

Seeing oneself a servant

The one who departs wishes a pure mind

Through suffering, able to observe

Seeing that desire scorches and burns

Again like a poison indeed

The deluded person desires the realm of desire

Joy spread wide, holding fast and guarding

No benefit, the matter without end

Purity is all destroyed

The world is of empty gardens

The foolish person thus craves on

Saṃsāra, coming and going in suffering

When will liberation be attained?

Thus the taste of craving and desire

The one who wishes to receive is not few

Like an ox dragging a heavy load

Coming there, there is no grass

The taste of desire is likewise no less

Seeing this, a person does not assent

Having seen, one breaks right and wrong

In an instant understanding clearly

In this body acting

All is wrapped up together

The supreme concentration's karma not cultivated

Surely one falls into the hells

There for a hundred thousand kalpas

Receiving suffering without awareness

That one is made to suffer in misery

Not seeking awakening

No staff, knife, fire, or poison

No mountain of resentment, no forest of swords

The one freed from desire, if so

Is said to leave the suffering of the hells

Departing from desire in this way

Birth, craving and joy are discriminated

Craving and joy in emptiness upon emptiness

Yet quarreling over fine and foul

The fine and good, the bright moonlight

The sandalwood fragrance sweet

Spacious towers and pavilions

Going and dwelling truly at ease

The empty forest, hearing no clamor

The cool breeze gently carries afar

That place is truly pure

Reflecting, the mind benefits and is glad

If one draws near to that place

An empty house beneath the roots of a tree

Abandoning craving, leaving the afflictions

At ease, guarding the ear and eye

In that place there is no sovereign master

At ease in going, standing, and sitting

Joyful and delighting in bliss

It is not Indra the Lord of Heaven

Contemplating the wisdom of merit

Thus, in all the dharmas

Increasing and adding to Bodhi

Dispelling all doubt and delusion

If one contemplates in such a way

Both self and other are not two

I myself do all things

Attaining joy, and again equality

The hand accomplishes many tasks

Guarding and keeping as one body

The age decays, the Dharma does not decay

Joy is likewise so

As I come forth out of suffering

Each and every one is dispelled

Thus do I guard and keep

Making a refuge for sentient beings

If I am able to love them

Making them joyful and equal

When they have attained joy

This is to have conquered oneself

If I do not love them

They will fear suffering and misery

That suffering of theirs is not escaped

Over them, what have I conquered?

If the two sufferings are now attained

Both are due to not grasping at craving

Afterward, the suffering harms the body

How then can it be guarded?

If I hold to wrong views

And again arouse pride and arrogance

Thus again one is born

Thus again one dies

Committing offense, not committing offense

Like the hands and feet of another

If the hands and feet are not together

Why is it called speech?

This—one knows it is not alike

The mind dwells in pride and arrogance

Together they are wholly severed

That one doubts, following his strength

The seeds together, before and after

Going and standing together with the troops

If this is not suffering and misery

How could that one come to know?

If the root has no sovereign master

The world in all things does not conquer

If one dwells within the precepts

This suffering cannot come to be

If one keeps the precepts purely

One can remove all suffering

All suffering is without cause

And again the sufferings are not

Compassion for suffering, so abundant

That strength can give rise to it

Reflecting upon the world

Therefore compassion for suffering is great

A single suffering, yet not many

Seeing sentient beings encounter it

Compassion for suffering thus arises

Toward self and other, equal

One's own suffering is not dispelled

Wishing to dispel that suffering

Therefore the one of clear insight

Speaks those words of the sentient

The good one contemplates in this way

That suffering is made equal

Again in the Avīci hell

Like a duck swimming in the lotus pond

For the liberation of sentient beings

That one attains the ocean of joy

Thus ever insufficient

Like that taste of liberation

Bringing about the benefit of others

Selflessness, again without doubt

Benefiting others, again without seeking

The fruit and reward—who can love it?

Therefore I am thus

Without virtue, yet self-satisfied

The mind of compassion together with the mind of protection

For their sake arise

The wise person knows clearly

Just like blood and gore

The wise one understanding clearly

Observes that things are not real

This body acts no differently

Why then does one not know?

Knowing oneself, one knows that body

And thus does not depart

Knowing oneself in this way

One does not know that merit

The nature does not delight in letting go

And again observes that one's relinquishing

This body is a coming-together

Causes and conditions like clasping hands

This is the condition of the world

How do sentient beings not know it?

Why study the unborn?

As one studies, one must know oneself

The self-body that is not so

This very thing like that body

Thus benefiting others

Having done, one does not doubt

The ripened fruit one receives oneself

One will realize the fruit of the unborn

Thus studying the world

The mind of loving-kindness and the mind of protection

This loving mind binds itself

Profound like the afflictions

The insight of sentient beings is afraid

For the Teacher's sake one studies

If one can study in this way

Though departing, one does not retreat

The śramaṇa, seeing, is afraid

That one cannot be guarded and kept

If oneself together with that other

Swiftly rescues and protects

Hatred is like much resentment

Loveless, fear is great or small

This is the supreme secret

Self and other exchange benefit

Water and earth together soaring high

Together with those who kill and harm

A parable as at that time

Rescuing those who hunger and thirst

If a person, for the sake of wealth and gain

Kills his father, defames the Three Jewels

Seeing the evil world as fair and beautiful

Dies and enters into Avīci

Not so the one who has wisdom

Seeing, he delights to make offering

Seeing resentment, he does not wish for much

Of offering, what is there to say?

The soul departs, yet benefits itself

Having relinquished, what is there to keep?

Benefit of others again does not arise

How does one relinquish enjoyment?

This self-benefit harms the other

Born separately into the hells

Harming oneself yet benefiting others

The merits are complete and full

Intending good, one sees the attainment

Thus acting in another place

The inferior does not love itself

The fool enters the evil destinies

Knowing self-benefit clearly

Now one must become a servant

The benefit of others, known subtly and finely

One must know the master at ease

This life has much suffering and affliction

Of old, self-deluded by craving and love

The world has many who crave joy

For their sake, of old, benefit and gladness

The needful has been much spoken already

In the midst, having seen

The deluded delight, acting for themselves

Muni benefits others thus

Not seeking the fruit of awakening

In saṃsāra, what joy is there?

One's own suffering together with theirs

The turning back cannot be had

Observing in the life to come

Wholesome benefit is not accomplished

Toward the servant, arousing karma

The master in turn receives it back

Mutual benefit and gladness

The deluded one sees departure

On the contrary, mutual suffering

And so receives the evil and bitter retribution

If one meets with calamity in the world

Even unto immeasurable suffering

That is all self-made

Why is it done so here?

One cannot abandon one's own body

In suffering one cannot depart

Like one not departing from fire

Cannot be far from the harm of burning

If one's own suffering can be cut off

It can dispel that suffering

Afterward that one receives it for himself

Therefore one deliberately holds to it

That one now does not think privately

The benefit of all sentient beings

That one resolves the will to act

The karma of persons has its distinctions

The eye is able to see

The contemplation is not the eye

The hand is for grasping implements

The grasping is that hand

Also for the sake of all sentient beings

And again not seen in the body

Departing from sight together with the Sugata

Ever acting for benefit in this way

Seeing that inferior person

And arousing the view of self and other

Only seeing that, increasing craving

My mind does not doubt or suspect

Doing this wholesomeness without self

Then one attains the special selflessness

Slander and praise

Neither suffering nor joy

The notion of "mine" is the karma of persons

Doing that, the good dwells in peace

Humility is good in the world

Without virtue, yet again has virtue

That one's virtue is unfitting

All virtue is one's own

Humble and lowly, if like this

Surpassing me through being relinquished

Departing from precepts, seeing the afflictions

Through attaining the power of selflessness

Like the Teacher together with the sick person

According to strength, the medicine differs

As I rescue and cure

Seeing oneself, how is it?

Naturally there is merit

That virtue I do not dwell in

The hell's gate of evil

In that place sorrow does not arise

This is to attain merit

Having relinquished, one becomes the wise

If one observes oneself with equality

Benefit increases and grows

Self-benefit divides into order

Through striving, attainment is reached

All this world

Who can see the merit?

If this name of merit

This person does not get to hear

The root of offense is stored in the mind

And again one does not make offering to oneself

In the portion of benefit

Yet in the end one does not gain it broadly

There are those who see and rejoice

For long, surely not satisfied

Thus all people

Mock and ridicule, slandering and transgressing

Inferior, the mind of pride and arrogance

Self-conquering resembles humility

Wisdom cloaked in fine appearance

Lineage together with wealth

This is a private virtue

Always wishing to hear praise

Hearing praise, the conquering mind arises

Joyful, one gains gladness

In this one gains benefit

The power of merit of one's own meaning

Of old one made the binding cords

Bound by this, no right karma

Coming here, the retribution is now slight

Ever dwelling in saṃsāra

Thus, in saṃsāra

Receiving its hundred thousand sufferings

Passing through boundless kalpas

Not knowing when one will get out

Beset by suffering, ever much distressed

That offending mind does not know

Thus, not understanding

For long sprouting the seed of goodness

Afterward, seeing the words of the Tathāgata

Truly one attains merit

If that one sees the past

Not receiving that evil karma

Bodhi is truly peaceful joy

This joy one ought not leave

Thus does one hold to it

That one comes even to the throat

How does that one attain it again?

Pride and arrogance and the unwholesome

The formations and this body

Viewing them thus, one does not see

Broadly attaining such departure

Benefit of others, that one will do

Self-joy yet that suffering

Doing this together with the inferior

That one rouses single-mindedness

In that one nourishes craving and defilement

In the midst, patiently reflecting

When does one do this?

And again relinquishes one's own bliss

That suffering, one again does not do

One must oneself let the head fall

And again make no separate distinction

Even unto the smallest thing

This the Muni declares

Through distinction, conquering goodness indeed

In that place, the supreme praise

Like the servant becoming master

One will do the work of sentient beings

That one, in the place of loss

Unstable, without merit

As if not knowing the person

Doing this merit

If that one again clings to action

Doing for oneself and doing for that other

That doing and this here

Surely suffering and affliction retreat of themselves

This cultivation is number one

Yet one has not gained this strength

Like a person newly dignified in bearing

Toward possessions, afraid

Thus receiving this body

Guarding the mind without distraction

That one ought to dwell thus

This and that, doing nothing

Yet able to ever observe

Do not let the deluded mind arise

As though subduing the self

Then all is lost

Seeing—where does that self go?

Ignorance, all is destroyed

Together with that, the time of the past

Like that, the self dissolved away

Self-benefit, the self now has

This—departing afar, yet not far

Like a person who buys that thing

Much suffering, not at ease

That sentient being is not the same

Only the name, without distraction

Therefore, like that person

Helping the jailer, no different

In the prison there are many kinds

Harmed, and again for a long time

This, made into self-benefit

That resentful thought does not arise

Not acting, yet loving oneself

Yet self-love is attained

If one sees, guarding oneself

Protecting and upholding is not truly so

This body is again thus-as-thus

Yet one acts to protect it

Attaining the supreme grade, light and at ease

Coming here is likewise so

If one comes and attains this

Like earth gathering all things

If it cannot be made full and round

Who would hope to apply intention?

The loving mind is the root of the afflictions

Yet it cannot be thus broken

Like that wealth held long

One cannot seek out all things

If one craves other objects

One does not receive the name of the worthy

Therefore one seeks increase and growth

Body and mind not let loose

When that craving is wholly extinguished

This moving, this one does not know

The various evils, the body impure

This self—how does one cling to it?

What belongs to this body?

Only living, yet not dying

Together with the earth, also no different

I see there is nothing to break

For this is not the body

Falsely received, truly suffering and affliction

How toward the insentient

Does one again arouse hatred?

I now seek to nourish life

In the end given to the birds to eat

Coming here, no hatred or love

That craving—how does it remain?

If that one holds to hatred

One ought to joyfully make offering

If that one thus does not know

How does it know suffering and joy?

I now love this body

Because it is my body

All love this body

Why do I not love it?

Therefore I relinquish the body

To abandon the whole world

Seeing here much suffering and hardship

Like bearing a vessel of karma

That karma of the world

I go bearing along together

Quiet and still, without distraction

One must sever ignorance

Therefore breaking the afflictions

In my dwelling in Dhyāna

The deviant path does not enter the mind

There is a name: the noble living

The Sutra of the Bodhi Conduct

(End of fascicle 3)