菩提資糧論

Question: When a Bodhisattva has attained power, how should he practice among sentient beings?

Answer:

The treatises and crafts

All manner of karmic occupations: sciences and arts,

For the benefit of the world

Are produced and established.

Among these, "writing" refers to the treatises on mathematics; the treatises on mineralogy; the medical treatises that can dispel demonic possession and poisoning; the treatises that can produce villages, towns, gardens, rivers, lakes, ponds, fruits, and medicinal forests; the treatises that reveal gold, silver, pearls, vaiḍūrya, conch-stone (a white stone like a clam shell), coral, and precious natures; the treatises that record and explain the sun, the moon, the stars, earthquakes, dreams, and omens; and the treatises that read the marks upon the various parts of the body.

Innumerable treatises such as these can bring benefit and ease to the world.

When the kalpa turns to destruction, they all perish completely; when the kalpa turns to arising, they are produced again and established among humankind. Such as the working of wood, iron, copper, and so forth—the occupations are not just one. They can dispel the torments of demonic possession, madness, poisoning, disorder, indigestion, and the like; and they perform all manner of sciences, arts, carving, painting, embroidery, and weaving. All manner of enterprises that can bring benefit and ease to the world—he produces them all and causes them to be established.

Whichever sentient beings can be liberated

Within the realms, the destinies, and the births,

As one intends, he is straightway born there;

By the power of his vow he should take birth.

The Mahāsattvas—in whatever world, in whatever destinies of birth, whether among gods, humans, or among brahmins, kṣatriyas, vaiśyas, and so forth—in all manner of such places, if there are sentient beings who can be transformed and liberated, because they arouse measureless mindful intentions, wishing to teach and transform those sentient beings, they accordingly conform to their bodily kind: long, short, broad, narrow, voice, and karmic recompense—doing whatever can cause sentient beings to receive teaching and transformation, they accordingly make their vow. They give rise to a karmic recompense of bodily kind—long, short, broad, narrow, and their voice—in order to cause sentient beings swiftly to be taught and transformed.

Toward all manner of evil deeds

And sentient beings of glamour and illusion,

He should don firm armor;

Let him neither be hindered nor disheartened.

If, with reviling and abuse, intimidation, resentment, beating and binding, reproach, and the like—evil deeds such as these—they are heaped upon me, and even though the measureless sentient beings of glamour and illusion are known to be incapable of being taught and transformed; because of these things, one should not on one's own delay the donning of armor, nor should one weary of the round of rebirth, nor be disheartened in seeking Bodhi.

Moreover, one should arouse this thought: "I do not don armor for the sake of sentient beings who are without glamour and without illusion; it is precisely for the sake of those sentient beings that I don armor. I shall perform such deeds and arouse vigor, in order to cause those sentient beings to be established in the state without glamour and without illusion." Thus should one don firm armor for oneself.

Question: This has spoken of the practice of a Bodhisattva who has attained power. How should a Bodhisattva who has not yet attained power practice?

Answer:

Endowed with a supremely pure intent,

Without glamour and without illusion,

He discloses his evil offenses

And conceals his good deeds.

"Endowed with a supremely pure intent" means a superior intent, and moreover a superior wholesomeness. "Intent" is mind. That is, when this mind is complete, it is called being endowed with the supreme and the pure.

"Without glamour and without illusion" means: Glamour signifies a divided mind. A divided mind is a mind that is not straightforward. Moreover, glamour is called a crooked, twisted mind. Illusion is deceitfulness. If the mind is not crooked and twisted, not deceitful, then this is without glamour, without illusion.

"Discloses his evil offenses" means: If there are evil offenses, he speaks them out and discloses them; this is called disclosing one's evil offenses.

"Conceals his good deeds" means: If there are good karmic deeds, he conceals them all the more. This is called concealing one's good deeds.

If a Bodhisattva wishes swiftly to realize Bodhi, he should be endowed with a pure intent, without glamour, without illusion, disclosing his evil offenses, and concealing his good deeds. Therefore the World-Honored One said: Glamour is not Bodhi; illusion is not Bodhi.

Purify the karma of body and speech,

And purify the karma of mind as well;

Cultivate the various points of moral training,

Let there be no deficiency or diminishing.

These Bodhisattvas, because they wish to cultivate the mindfulness that is in accord, must first purify the karma of body, speech, and mind. Therein the impure conduct of the body—such as killing, taking what is not given, and so forth—should be purified. The three kinds of good conduct of body, speech, and mind that are the opposite of these should be undertaken and upheld.

False speech, divisive speech, harsh speech, and frivolous speech—the four kinds of evil conduct of speech—should be purified. The four kinds of good conduct of speech that are the opposite of these should be undertaken and upheld.

Greed, anger, and wrong view—the three kinds of evil conduct of mind—should be purified. The three kinds of good conduct of mind that are the opposite of these should be undertaken and upheld.

The points of training of the Prātimokṣa should likewise be undertaken, upheld, and followed accordingly. As for those points of training that one cannot know, do not deliberately break them. If the precepts are deficient, then in the cultivation of mindfulness the mind will surely not be settled.

Abiding in right mindfulness,

Gathering the conditions, in solitary contemplation,

Using mindfulness to guard oneself,

The mind attains the mind without hindrance.

Thus, when the precepts have been truly and rightly purified, he cuts off the five hindrances. Departing from crowds of people, he dwells in a pure, quiet place—with few sounds, little clamor, few flies, mosquitoes, bees, tigers, and bandits—neither too cold nor too hot, and not laying down a bed.

Whether standing, or walking back and forth, or sitting cross-legged; whether at the tip of the nose or the bridge of the nose, he turns his mindfulness toward abiding. Having skillfully gathered mindfulness upon some single object, if toward the realm of objects the mind becomes agitated, he uses mindfulness as a gatekeeper. Having thus guarded himself, departing far from the bandit of mental hindrance, his intent rests in one place, and without distraction he cultivates contemplation.

When discrimination arises,

He should know: wholesome or unwholesome;

He should abandon the unwholesome

And cultivate abundantly the wholesome portions.

When contemplating, if discrimination arises, at the very moment it arises he knows this discrimination; if it is unwholesome he should at once abandon it, not letting it increase. If it is a wholesome portion, he should practice it all the more. He should not be distracted—like a lamp in a room when the door is not shut against the wind.

If, taking an object as condition, the mind stirs,

He should be single-mindedly aware,

And turning back into the object,

Whenever it stirs, he should make it abide.

Therein, the bhikṣu cultivating concentration, when the mind is contemplating, is single-minded in intent and not disordered. If the mind departs from the object, he should at once be aware, and not let it stray far from the object; he gathers the mind back to abide in the object—like a rope binding a monkey to a post, so that it can only go around the post and cannot go elsewhere. Thus, with the rope of mindfulness he should bind the monkey of the mind to the post of the object, so that it can only ever go around the post of the object and cannot go elsewhere.

He should not be lax, nor grasp wrongly,

But cultivate together with vigor;

Because one cannot maintain concentration,

Therefore he must constantly cultivate.

Laxity is departing from exhortation and urging on; grasping wrongly is not skillfully taking hold (that is, being too hurried). If one wishes to accomplish samādhi, one should not, in being vigorous, either delay or grasp wrongly (that is, neither delaying nor being too hurried), for delay and wrongly grasped vigor cannot maintain samādhi. Therefore one who cultivates concentration must constantly cultivate rightly.

If one mounts the Śrāvaka vehicle

Or mounts the Pratyekabuddha vehicle—

Though this is but practice for one's own benefit—

One does not relinquish, but is firm in vigor.

If one wishes to mount the Śrāvaka vehicle or the Pratyekabuddha vehicle, then though it is only for one's own benefit, for the sake of one's own Nirvāṇa one still day and night is vigorous, urging oneself onward in cultivation.

How much more should a great hero,

Who liberates himself and liberates others,

Fail to arouse

A vigor a thousand times greater!

But this Bodhisattva must, within the river of birth and death, liberate sentient beings, and must also liberate himself—how could he not arouse a vigor surpassing that of the Śrāvaka and the Pratyekabuddha, exceeding them both a thousandfold! Just as he liberates himself across the river of the round of rebirth, so too does he liberate others.

For half the time engaging in one thing

And at one time walking another path—

In cultivating concentration one should not be thus,

But should take a single realm as object.

Now within this single day, one should not for half the time cultivate one concentration and at another time walk a different path; but in a single concentration one should skillfully take the object as condition, the mind following one object, not turning toward another.

For the body have no craving,

For one's life have no regret;

This body, though guarded,

Is in the end a thing that perishes.

One should establish the mind thus: "In this body of mine there is only thin skin, thick skin, blood, flesh, sinew, bone, marrow, and the rest—in the end it too will dry up and waste away, and this lifespan of mine will likewise come to an end. That hero of vigor, that hero of power, that hero of vigorous cultivation—I too can attain. If I have not yet attained thus, I must be vigorous and should not dawdle. Though I were to guard this rotting, perishing body for a hundred years, it is certainly bound to be a thing of destruction."

Gain, reverence, and fame—

Be utterly unattached to them;

One should act as though clothes and head were ablaze,

Acting so as to accomplish one's vow.

Now here, dwelling in an open and spacious place, do not, out of craving for body and life, go and dwell therein. If a time of gain, reverence, and fame arises, one should not be attached to it; for the sake of accomplishing one's own vow, one should exhort oneself to cultivate as though clothes and head were ablaze.

Resolving, one straightway arouses the supreme practice,

One cannot wait until the morrow;

The morrow is too far away—

By what condition can life be sustained?

When that one acts as though clothes and head were ablaze, the morrow is too far away; he does not wait for the morrow. "If there is some excellent benefit for this body of mine, then I resolve and straightway arouse it." One should establish the mind thus: "By what condition can life be sustained in the time between opening and closing the eyes? I now straightway arouse the excellent benefit; the morrow is too far away—do not wait for the morrow!"

Abiding in right livelihood,

Like eating the flesh of a beloved child,

Toward the food that is to be eaten

Neither craving it nor disdaining it.

Thus the bhikṣu cultivating concentration, whether in the village or in the monastic quarters, accordingly, in a manner that accords with the Dharma and gives no occasion for reproach, having obtained food, should not arouse a mind of craving and attachment, nor should he disdain it. He should abide in right mindfulness as though eating the flesh of a beloved child, only in order to cause the body to abide undecayed throughout its lifespan, so as to protect pure conduct: just as was said of old, that a husband and wife traveling through a wilderness had to eat together the flesh of their beloved child.

For what aim did I go forth from home?

What I should do—have I done it yet?

Now, am I doing it or not?

As the Daśadharma Sūtra explains.

One should contemplate thus: "For what aim did I go forth from home? Was it out of fear of not surviving? Was it to seek the state of a śramaṇa?" If it was to seek the state of a śramaṇa, one should think thus: "In the work of the śramaṇa, have I done it, not done it, or am I now doing it? If I have not done it and am now doing it, then in order to accomplish its causes and conditions I must be diligent. Having left home, I am surely called 'one without a home'; I should always reflect: My life depends on others, and I must conduct myself according to a different code of conduct. Have I, regarding my own precepts, attained freedom from reproach and doubt? Do the wise who share pure conduct have any reproach or doubt regarding my precepts?"

"I have already become distinct from all the bonds of affection, no longer sharing with them. I belong to karma, am born of karma, partake of karma; karma is my kin, and following karma I go on; the karma I have made, whether good or evil, I shall myself undergo. How do I pass the days and nights? Do I delight in solitude? Do I possess the Dharma of a Superior Person? Am I able to attain the noble victorious knowledge and vision of the saints? If hereafter, when my companions in pure conduct ask me, what shall I say without shame?" One should always reflect upon these ten dharmas. This is called the bhikṣu cultivating concentration who must constantly reflect.

Contemplate the conditioned as impermanent;

Since there is no I and no mine,

However many demonic deeds there are,

One should know them and abandon them.

The conditioned is born from the union of causes and conditions; because it is born from the union of causes and conditions, it is not mine. Because it is conditioned, it is impermanent. If impermanent, it is oppressed by other things and so is suffering. If suffering, it does not turn of its own freedom, and so is without self. Toward conditioned dharmas one should contemplate thus.

As for the demonic deeds that one should know and abandon: as the Ṣaṭpāramitā Sūtra associated with the Bodhi-mind says—not making the causes and conditions of sensual pleasure, the causes and conditions of distraction, the causes and conditions of delay, the causes and conditions of hindrance, whether arising from oneself or from another—all should be known and abandoned. Toward all these demonic, evil deeds one should be aware and abandon them, not letting them run rampant and unrestrained.

The Faculties, the Powers, and the Factors of Awakening,

The Bases of Supernormal Power, the Path, the Right Exertions,

Together with the Four Foundations of Mindfulness—

For the sake of cultivating these, give rise to diligence.

Faith, Vigor, Mindfulness, Concentration, and Wisdom are the five Faculties.

The powers of Faith, Vigor, Mindfulness, Concentration, and Wisdom are the five Powers.

Mindfulness, Discernment of dharmas, Vigor, Joy, Tranquility, Concentration, and Equanimity are the seven Factors of Awakening.

The concentration of zeal, the concentration of vigor, the concentration of mind, the concentration of contemplation are the four Bases of Supernormal Power.

Causing unarisen evil, unwholesome dharmas not to arise; causing arisen evil, unwholesome dharmas to be cut off; causing unarisen wholesome dharmas to arise; causing arisen wholesome dharmas to abide—these are the four Right Exertions.

Giving rise to zeal, arousing diligence, gathering the mind, arousing the vow—these are the four Right Endeavors.

Right View, Right Discrimination, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration are the eight parts of the Noble Path.

These thirty-seven dharmas that aid Bodhi—for the sake of cultivating them, give rise to diligence.

The mind, as that which gives rise

To wholesome benefit and ease through diligent application,

And the evil, defiled faculties—

One should skillfully contemplate them.

If the mind is tamed, guarded, and restrained, then it gives rise to causes for wholesome benefit, ease, and joy through diligent application; if it is untamed, unguarded, and unrestrained, then it makes evil and defilement the root of what is without benefit. Knowing this, one should contemplate them most thoroughly. Because of the characteristics of arising, abiding, and ceasing; because they abide in neither of the two intervals, inner and outer; because they are present in neither past, present, nor future; because they come from nowhere; because they go nowhere; because they do not abide for a kṣaṇa, a lava, a nimeṣa, or a muhūrta—for the sake of cultivation, one should contemplate them.

How does my store of wholesome dharmas

Increase each day,

And is there any loss or decrease?

One should contemplate them most thoroughly.

If, as the Buddha the World-Honored One has said, wholesome dharmas such as giving and the rest can produce Bodhi, then is there any increase, is there any loss or decrease, in my wholesome dharmas? One should always single-mindedly contemplate thus. Each and every day it arises and arises again.

Seeing others gain an increase

Of gain, reverence, and fame,

Even the subtlest mind of stinginess and envy

One should likewise never give rise to.

If one sees a companion in pure conduct, or a śramaṇa, increasing in gain, reverence, and fame, one should not let the mind abide in stinginess and envy, even the subtlest. Moreover, one should give rise to this thought: "I too delight in obtaining beneficial things such as clothing, food and drink, and the various medicines in time of illness; I too delight in obtaining the reverence of the laity and the renunciants; I too delight in obtaining the dharma of full praise."

Toward realms of objects that are not beautiful,

Practicing as if foolish, blind, mute, and deaf;

Yet when the time comes, the lion's roar

Makes the deer of the heterodox afraid.

If, when one sees others increasing in gain, reverence, and fame, then within realms of objects such as forms and the rest, one should not in the least regard them as beautiful; toward forms, sounds, scents, and tastes, whether dear or not dear, though one is not foolish, blind, mute, or deaf, one practices as if foolish, blind, mute, and deaf. If one has the capacity, do not always abide as though mute; for the sake of the true Dharma one should remove confusion and break bondage; if the time comes, in order to frighten the deer of the heterodox, and in order to uphold the true teaching, one should again roar the lion's roar that shakes all.

I have explained the cultivation of the mind; now I shall explain the cultivation of the marks, that is to say:

Welcoming and seeing off,

One should be reverent and respectful;

In all the affairs of the Dharma,

Accordingly and harmoniously, render aid.

Toward those worthy of respect, one welcomes them and sees them off. When hearing the Dharma, one offers flowers. In affairs of the Dharma such as repairing and tending the caitya, because of reverence, one will obtain the mark of palms and soles bearing wheels of a thousand spokes. This is also a foretoken of having a great retinue.

Rescuing one who is to be killed,

It naturally increases and does not decrease;

Skillfully cultivate the occupations of sciences and crafts—

Study them oneself and also teach others.

When there is one to be killed, one rescues him, causing him to be set free. Because of the cause and condition of protecting life, departing from killing, cultivating these karmic deeds long and firmly, one will obtain the mark of long fingers, the mark of level soles, and the mark of an upright body. This is also a foretoken of long life.

Because one undertakes the wholesome dharmas oneself, and because one has increased them and let them not be lost or diminished, one will obtain the mark of insteps full as a conch shell and the mark of body-hairs turned upward. These two dharmas are also marks of the Dharma that does not diminish.

Because one skillfully cultivates the occupations of the sciences and treatises and of fine crafts, studying them oneself and teaching others, one will obtain the mark of thighs like those of the king of deer. This is a foretoken of Swift Gathering (gathering everything swiftly).

Toward the supreme wholesome dharmas,

Firmly undertaking and upholding them,

Cultivating the four means of gathering—

Giving clothing, drink, and food.

Because, toward the supremely wholesome dharmas, one firmly undertakes, upholds, and cultivates them abundantly, one will obtain the mark of feet Well-Established (standing firm, skillful, at ease). This is a foretoken of Being Able to Accomplish Enterprises (able to accomplish endeavors).

Because one cultivates the four means of gathering—giving, kind speech, beneficial conduct, and shared work—constantly cultivating them, one will obtain the mark of webbed hands and feet. This is also a foretoken of Swift Gathering.

Because one gives drink, food, and supremely fine clothing, constantly cultivating this, one will obtain the mark of soft and supple hands and feet, and the mark of the seven places being full. These two marks are foretokens of Obtaining Supremely Fine Food, Drink, and Clothing.

Not going against those who beg,

Reconciling all one's kin,

So that the retinue does not turn away or part—

Giving away house and possessions.

According to the things one has, if someone comes and begs, one straightway gives them, not going against them; one will obtain the mark of rounded arms and thighs. This is a foretoken of Sovereign Taming (taming with sovereign ease).

Because one reconciles kin and friends to dwell together, causing each not to turn against the others, and if they turn against one another causing them to be reconciled, one will obtain the mark of the concealed organ. This is a foretoken of Many Children.

Because one gives houses, possessions, and gives bedding, supremely fine clothing, halls, palaces, and chambers, one will obtain the mark of thin, smooth skin of the color of pure gold. These two are foretokens of Obtaining Supremely Fine Bedding, Clothing, Halls, Palaces, and Chambers.

Father, mother, and dear friends,

Settling them in fitting places—

In a fittingly settled place,

The unsurpassed sovereign hand.

The upādhyāya (variously translated as "the one close by whom one recites"; in the old translation, "preceptor"), the ācārya (instructor; variously translated as "Right Conduct," in the old translation "ācārya"), and father, mother, brothers, and the rest—those worthy of respect—one settles in fitting places, in order to abide in unsurpassed sovereignty; one will obtain the mark of one hair in each pore and the mark of the white tuft adorning the face. These two are foretokens of Equanimity.

Even though they be servants,

If they speak well, one also accepts it;

One should give rise to the highest respect,

Giving medicine to cure all illnesses.

Giving medicine to cure all illnesses means: toward the sick, one gives medicine and provides for their rest, food, and drink. Because of nursing them and providing rest, and so forth, illness is swiftly cured; one will obtain the mark of even, full shoulders, and the mark of the supreme taste within the taste. These two are foretokens of Few Illnesses.

Performing wholesome deeds as the foremost,

Speaking well and gently,

Skillfully speaking words of right intent,

To those before and after, leaving none without offering.

"Performing wholesome deeds as the foremost" means: gardens and groves, assembly halls, wells, flowers, ponds, drink and food, building bridges in places hard to travel, and constructing monastic quarters and thoroughfares—encouraging others to do so while oneself doing it as a pioneer. Because one gives surpassing others, one will obtain the mark of the nyagrodha body (the body of golden color) full and complete everywhere, and the mark of the uṣṇīṣa upon the crown. These two are foretokens of Being a Supreme Lord.

"Speaking well and gently" means: because throughout the long night (of birth and death) one always uses words that are truthful, subtle, and flexible, one will obtain the mark of the broad, long tongue, and the mark of the voice of Brahmā. These two are foretokens of Obtaining the Voice Endowed with the Five-and-Five Modes of the Way of Speech.

The Voice Endowed with the Five-and-Five Modes of the Way of Speech: first, it can be understood; second, it is easy to comprehend; third, it is pleasant to hear; fourth, it is not contradictory; fifth, it is profound; sixth, it is far-reaching; seventh, it is free of reproach; eighth, it is delightful to the ear; ninth, it discerns rightly; tenth, it is unmixed (since there are two sets of five, there should be ten).

"Skillfully speaking words of right intent" means: throughout the long night of birth and death always speaking truthful words and words of right intent, one will obtain the mark of lion's teeth. This is a foretoken of Pleasing Speech.

"To those before and after, leaving none without offering" means: although there are others before and after, one makes offerings to them all, with none left without offering. Because of deportment in accord with the Dharma and equal deportment, one will obtain the mark of even, upright teeth, and the mark of smooth, glossy teeth. These two are foretokens of a Well-Pure Retinue.

Not destroying the retinues of others,

With the eye of loving-kindness contemplating sentient beings,

Not using a mind of reproach or doubt,

Toward all as intimate friends.

Toward sentient beings, using a mind that cherishes, comforts, and gathers them in, because one does not use an eye of greed, anger, or delusion to contemplate, one will obtain the mark of blue eyes and the mark of eyes like those of the king of bulls. These two are foretokens of the Contemplation with Loving Eyes.

I have spoken of the karma that produces the thirty-two marks of the Great Hero; there are also all manner of practices of the Bodhisattva, which I shall now explain.

One should, according to what one says,

Straightway act exactly so;

If one acts exactly as one says,

Others will surely give rise to faith.

One should act exactly in accord with what one says; if one acts exactly as one says, others will surely give rise to faith, and whatever instruction one gives, they will believe and accept.

One should uphold and protect the Dharma,

Awakening and examining all heedlessness,

And making nets of gold and jewels

To drape and cover the caitya.

Within this Dharma one should protect oneself; if there are sentient beings who, contrary to the Dharma, are heedless and the like, one should also, with skillful means, awaken and examine them, causing them to turn toward the Dharma. And upon the caitya of the Tathāgata, one should use all manner of jeweled nets to drape and cover it, in order to fulfill the excellent marks.

If someone begs for a courtesan,

One adorns her and gives her to him;

One also speaks the merits of the Buddha,

And gives jeweled garlands of radiance.

If there is one who begs for a courtesan, one straightway adorns the courtesan and gives her; these courtesans are all upright and proper. Giving in this way, in order to fulfill their seeking mind. Moreover, using measureless and varied kinds, one speaks of the dharma of the merits of the Buddha. One should, in the assembly, utter a great and wondrous voice that causes the mind to delight, and for their sake expound it. Furthermore, using all manner of garlands and ornaments that emit radiances, delighting the eye of their mind, one gives them, in order to fulfill the excellent marks and the secondary characteristics.

Making images of the Buddha

Seated upright upon a supreme lotus,

And among the six kinds of dharmas

Cultivating together with joy and ease.

Using gold, silver, pearls, stone, and so forth, one makes images of the Buddha seated upon a supreme jeweled lotus. In order to attain birth by transformation and in order to attain the body of a Buddha.

The six kinds of dharmas of shared joy are: among one's companions in the same pure conduct, sharing bodily karma, verbal karma, and mental karma; the undivided enjoyment of goods; full endowment with precepts; full endowment with view—among these six kinds of dharmas of shared joy, one should always cultivate, in order to attain a following that is not destroyed by the treatises of the heterodox.

Toward those worthy of offering, none without offering;

Even for the sake of one's life, not slandering

The Dharma that the Buddha has spoken,

Together with those who speak the Dharma.

"Toward those worthy of offering, none without offering" means: therein, those worthy of offerings are the preceptor, the ācārya, father, mother, brothers, and the rest—there is none to whom one does not make offerings, and there is nothing toward which one is without reverent fear. Although it be for the sake of one's life, in the end one does not slander the Dharma of the Buddha or those who speak the Dharma; one should neither slander nor disdain them. In order to protect one's own wholesomeness.

Scattering gold and jewels upon one's teacher,

And upon the caitya of one's teacher;

If there is anything in recitation that is forgotten,

By mindfulness one causes it not to be lost.

One should use gold and silver to scatter upon one's teacher, and one should also use gold and the various jewels to scatter upon the jeweled caitya of one's teacher. The Bodhisattva has a samādhi called Facing the Buddhas of the Present; abiding in this samādhi, cultivating it in the presence of all the kalpas, in order to attain retention of what is heard. Moreover, there are sentient beings who forget what they have recited in the scriptures that benefit the world; toward those sentient beings, one causes them to remember, in order not to forget Bodhi, and in order to remember and manifest knowledge.

Until one has finished considering what is to be done,

Do not be hasty, do not follow others;

The heterodox, gods, nāgas, and humans—

In these, do not place trust.

As for the karmic conduct one undertakes, whether of body, speech, or mind, in all such matters, if one has not yet considered what is to be done, do not be hasty and hurried, nor follow others; one should act in this way. If one does otherwise, there will surely arise fevered distress, which is also a cause for regret. Toward the wandering renunciants such as the Nirgranthas and the rest, the heterodox, and the gods, nāgas, yakṣas, gandharvas, and the rest—one should place trust in none of them.

The mind should be like a diamond,

Capable of bearing the recitation of all dharmas;

The mind should also be like a mountain,

That no matter cannot move.

One should establish the mind like a diamond, because with the bearing-power of wisdom-knowledge, toward all worldly and supramundane dharmas, one penetrates their own-nature as it truly is. In all matters, one should also establish the mind like a mountain, which the eight worldly dharmas cannot move.

Let the mind delight in supramundane speech,

Do not delight in worldly speech;

Undertake the various merits oneself,

And also cause others to undertake them.

If there is any speech that can lead to the supramundane—if it accords with the Buddha, the Dharma, and the Saṅgha; if it accords with the Six Perfections; if it accords with the stages of the Bodhisattva; if it accords with the stages of the Śrāvaka and Pratyekabuddha—therein one should give rise to a delighting mind. If there is any speech that causes reliance on the world, increases the world, accords with greed, anger, and delusion, therein one should not delight.

If there are any who undertake the points of moral training, the dhūta practices, and so forth—merits worthy of praise in what is undertaken and upheld—one should undertake and uphold all such things, and also cause others to undertake these merits.

Cultivate entry into the Five Liberations,

Cultivate the ten contemplations of impurity,

The eight realizations of the Great Hero—

These too one should discerningly cultivate.

Therein, the entries into liberation are: first, speaking the Dharma for others; second, speaking the Dharma oneself; third, reciting the Dharma oneself; fourth, in the Dharma, following with awareness and following with contemplation; fifth, taking up whatever marks of samādhi there may be. These are the five entries into liberation; one should be mindful of them and cultivate them.

The ten contemplations of impurity are: the contemplation of bloating, the contemplation of bluish discoloration, the contemplation of decay, the contemplation of oozing blood and pus, the contemplation of bursting open, the contemplation of breaking apart into pieces, the contemplation of scattering, the contemplation of blood and gore strewn about, the contemplation of remaining flesh, and the contemplation of bones. These are the ten contemplations of impurity; when craving arises, one should be mindful of them and cultivate them, since they are fundamentally for cutting off sensual craving.

The eight realizations of the Great Hero should also be discerningly cultivated: therein are the eight realizations of the Great Hero, that is to say:

Having few desires is the Dharma; having many desires is contrary to the Dharma—this is the first realization.

Contentment is the Dharma; lack of contentment is contrary to the Dharma—this is the second.

Seclusion is the Dharma; lack of seclusion is contrary to the Dharma—this is the third.

Arousing vigor is the Dharma; indolence is contrary to the Dharma—this is the fourth.

Abiding in mindfulness is the Dharma; loss of mindfulness is contrary to the Dharma—this is the fifth.

Entering concentration is the Dharma; not entering concentration is contrary to the Dharma—this is the sixth.

Wisdom is the Dharma; the absence of wisdom is contrary to the Dharma—this is the seventh.

Not delighting in frivolous talk is the Dharma; delighting in frivolous talk is contrary to the Dharma—this is the eighth realization.

These eight realizations of the Great Hero one should realize; the eight things that aid the unwholesome, such as many desires and the rest, one should cut off.

The divine ear and the divine eye,

Supernormal power and others' minds,

Together with abiding in recollection of past lives—

One should cultivate the five pure superknowledges.

Therein: the divine eye, the divine ear, the recollection of past lives, knowing the minds of others, and supernormal power—these five kinds of superknowledge one should cultivate.