Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas (catuhsataka sastra karika nama) Aryadeva – 2

Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas (catuhsataka sastra karika nama) Aryadeva – 2

L1: [Section I – B : Explaining how to train in the deeds, having generated the practical altruistic intention [bodhicitta].]
L2: [Chapter 5 – Bodhisattva Deeds – What counts is the Bodhicitta motivation in all actions, using gradual adapted skilful means and knowledge, compassion, patience, these give incommensurable powers – P.133]
L3: [I. Showing the greatness of Buddhahood, the resultant attainment]
L4: [A. Distinctive features of a Buddha’s activities – 101]
.
\ 101.
\ Not a single movement of Buddhas
\ Is without reason; even their breathing
\ Is EXCLUSIVELY FOR
\ THE BENEFIT OF SENTIENT BEINGS.
.
L4: [B. Their effect – 102]
.
\ 102.
\ Just as ordinary people are
\ Terrified by the words “Lord of Death,”
\ So the words “Omniscient One”
\ Terrify the Lord of Death.
.
L4: [C. Not answering fourteen questions is no suitable proof for lack of omniscience – 103]
.
\ 103.
\ A Subduer has [perception of] that
\ Which should and should not be done or said.
\ What reason is there to say
\ That the Omniscient One is not all-knowing?
.
L3: [II. Explaining how to practice Bodhisattva deeds, the cause of Buddhahood]
L4: [A. Special features of the motivation for training in these deeds]
L5: [1. Showing mind as the principal of the three doors – 104]
.
\ 104.
\ Without INTENTION, actions like going
\ Are not seen to have merit and so forth.
\ In all actions, therefore, the mind
\ Should be understood as paramount.
.
L5: [2. Showing how even that which is non-virtuous in others becomes supremely virtuous in Bodhisattvas by the power of their attitude – 105]
.
\ 105.
\ In Bodhisattvas, through their INTENTION,
\ All actions, virtuous and non-virtuous,
\ Become perfect virtue because
\ They are in control of their minds.
.
L4: [B. Merit of generating the altruistic intention]
L5: [1. Merit of generating the first ultimate altruistic intention – 106]
.
\ 106.
\ The merit of Bodhisattvas with
\ THE FIRST INTENTION far exceeds
\ That which would make all beings on earth
\ Become universal monarchs.
.
L5: [2. Specific merit of causing others to generate the altruistic intention – 107]
.
\ 107.
\ Someone may build a precious
\ Reliquary, as high as the world;
\ It is said training others to generate
\ THE ALTRUISTIC INTENTION is more excellent.
.
L4: [C. Actual mode of training in the deeds]
L5: [1. Physical and verbal conduct in acting for others’ welfare – 108]
.
\ 108.
\ A spiritual guide who wishes to help
\ Must be attentive toward students.
\ They are called students because
\ Of not knowing what will benefit.
.
L6: [a. Analogy showing one must be compassionate towards a recalcitrant person – 109]
.
\ 109.
\ Just as a physician is not upset with
\ Someone who rages while possessed by a demon,
\ Subduers see disturbing emotions as
\ The enemy, not the person who has them.
.
L6: [b. Stages of guiding trainees – 110]
.
\ 110.
\ That for which someone has
\ Liking should first be assessed.
\ Those who are disinclined will not
\ Be vessels for the excellent teaching.
.
L6: [c. Being particularly compassionate towards those with very strong disturbing emotions – 111]
.
\ 111.
\ Just as a mother is especially
\ Anxious about a sick child,
\ Bodhisattvas are especially
\ Compassionate toward the unwise.
.
L6: [d. How to act for others’ welfare according to their capacities and inclinations – 112]
.
\ 112.
\ The become students of some
\ And become teachers of others,
\ THROUGH SKILLFUL MEANS AND KNOWLEDGE
\ Giving understanding to those who do not understand.
.
L6: [e. The effect of strongly developed compassion]
L7: [(1) When the strength of compassion is thoroughly developed, those who cannot be trained are rare – 113]
.
\ 113.
\ Just as for an experienced physician
\ A sickness that cannot be cured is rare,
\ Once Bodhisattvas have found their strength,
\ Those they cannot train are extremely few.
.
L7: [(2) Faults of not giving encouragement for others’ benefit – 114]
.
\ 114.
\ If some within a Bodhisattva’s sphere
\ Lacking encouragement, go
\ To bad rebirths, that one will be
\ Criticized by others with intelligence.
.
L5: [3. Faults of deficient compassion – 115]
.
\ 115.
\ How can one unwilling to say
\ That compassion for the oppressed is good,
\ Later out of compassion
\ Give to the protectorless?
.
L5: [4. Faults of not appreciating Bodhisattvas and suitability of cultivating appreciation]
L6: [a. Faults of not appreciating Bodhisattvas – 116]
.
\ 116.
\ When those [beings] suffer loss
\ Who are indifferent toward
\ One who stays in the world to help transmigrators,
\ What doubt about those who are hostile?
.
L6: [b. Suitability of cultivating appreciation]
L7: [(1) Suitability of appreciating deeds difficult to perform – 117]
.
\ 117.
\ One who in all lives has the five
\ Super-knowledges [appears] as inferior
\ With a nature like the inferior —
\ This is extremely hard to do.
.
L7: [(2) Considering their limitless qualities, one should appreciate them – 118]
.
\ 118.
\ The Tathagata said that the merit
\ Gathered constantly through skillful means
\ For a very long time is immeasurable
\ Even for the omniscient.
.
L5: [5. Why they can complete their deeds]
L6: [a. Why they take special delight in giving – 119]
.
\ 119.
\ The word “giving” (dana) indicates
\ Death, practice (of the six paramitas) and other (desirable) existences.
\ That is why the word “giving” always
\ Is of interest to Bodhisattvas.
.
L6: [b. Criticism of inferior generosity – 120]
.
\ 120.
\ When one thinks that by giving gifts now
\ There will be a great result,
\ Receiving and giving are like trade
\ For the profit, which will be criticized.
.
L6: [c. Why they can accomplish all deeds – 121]
.
\ 121.
\ For such a one, even previously
\ Performed ill deeds will have no [effect].
\ There is nothing one with virtue
\ Considers should not be accomplished.
.
L6: [d. Why they do not strive just for their own happiness – 122]
.
\ 122.
\ Even here nothing harms
\ One with a powerful mind, and thus
\ For such a one, WORLDLY EXISTENCE
\ AND NIRVANA ARE NO DIFFERENT.
.
L6: [e. Why they can take special physical forms – 123]
.
\ 123.
\ Why should anyone who takes birth
\ Through constant control of the mind
\ Not become a ruler
\ Of the entire world?
.
L3: [III. Proof of resultant omniscience – 124]
.
\ 124.
\ Even in this world among excellent things
\ Some are seen to be most excellent.
\ Thus realize that certainly also
\ INCONCEIVABLE POWER exists.
.
L3: [IV. Showing why those with poor intelligence fear the Great Vehicle – 125]
.
\ 125.
\ Just as the ignorant feel afraid
\ Of the extremely profound teaching,
\ So the weak feel afraid
\ Of the marvelous teaching.
.
L3: [The summarizing stanza:]
.
\ Having considered the faults of cyclic existence well,
\ Enter this profound and extensive Great Vehicle
\ Of which those with poor intelligence feel afraid,
\ And MAKE BODHISATTVA DEEDS YOUR QUINTESSENTIAL PRACTICE.
.
\ This is the fifth chapter from the Four Hundred on the Yogic Deeds, showing Bodhisattva seeds.
.
.
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L2: [Chapter 6 – Abandoning Disturbing Emotions – The Middle Way – the two accumulations : methods based on dependent origination (antidotes to the three poisons, patience, compassion, bodhicitta) and the wisdom realizing emptiness (the ultimate antidote) – The Two Truths – P.151]
L3: [I. Refuting the contention that contaminated actions and disturbing attitudes and emotions are eliminated by tormenting the body with ascetic practices – 126]
.
\ 126.
\ If desire increases through pleasure
\ And anger increases through pain,
\ Why are those with pleasure not ascetics?
\ Why are the ascetics those with pain?
.
L3: [II. Explaining the means to abandon disturbing emotions]
L4: [A. The way to abandon manifest disturbing emotions]
L5: [1. General explanation of how to abandon the three poisons]
L6: [a. Functions of the three poisons must be understood – 127]
.
\ 127.
\ Desire’s activity is acquisition;
\ Anger’s activity is conflict.
\ As wind is to all the elements,
\ Confusion’s activity is nurture.
.
L6: [b. Reason for the need to eliminate the three poisons – 128]
.
\ 128.
\ Desire is painful because of not getting,
\ Anger is painful through lack of might,
\ And confusion through not understanding.
\ Because of this, these are not recognized.
.
L6: [c. Antidotes to anger and desire must be applied individually – 129]
.
\ 129.
\ Just as it is seen that bile
\ Does not occur with phlegm,
\ One sees that desire, too,
\ Does not occur with anger.
.
L6: [d. How to treat students having desire and anger – 130]
.
\ 130.
\ Desire should be driven like a slave
\ Because severity is its cure,
\ And anger looked upon as a lord
\ Because indulgence is its cure.
.
L6: [e. How to apply the antidotes on understanding the sequence in which disturbing emotions arise – 131]
.
\ 131.
\ First there is confusion,
\ In the middle there is anger,
\ And later there is desire,
\ In three stages during the day.
.
L5: [2. Individual explanation]
L6: [a. How to abandon desire]
L7: [(1) Desire being hard to recognize as something to discard, exertion is required to abandon it – 132]
.
\ 132.
\ Desire is no friend, but seems like one,
\ Which is why you do not fear it.
\ But shouldn’t people particularly
\ Rid themselves of a harmful friend?
.
L7: [(2) Having understood the differences regarding causes and conditions, it should be abandoned – 133]
.
\ 133.
\ Desire arises from causes and
\ Also arises through circumstance.
\ Desire arising through circumstance
\ Is easy to deal with; not the other.
.
L6: [b. How to abandon hatred – 134]
.
\ 134.
\ Anger is lasting and certainly
\ Makes one do grave non-virtue.
\ Thus constant awareness of their distinctions
\ Will bring to an end disturbing emotions.
.
L6: [c. How to abandon confusion]
L7: [(1) Recognizing the root of disturbing emotions – 135]
.
\ 135.
\ As the tactile sense [pervades] the body
\ Confusion is present in them all.
\ BY OVERCOMING CONFUSION ONE WILL ALSO
\ OVERCOME ALL DISTURBING EMOTIONS.
.
L7: [(2) Recognizing the antidote which eliminates it – 136]
.
\ 136.
\ WHEN DEPENDENT ARISING (… EMPTINESS) IS SEEN
\ CONFUSION WILL NOT OCCUR.
\ Thus every effort has been made here
\ To explain precisely this subject.
.
L5: [3. Detailed explanation of how to abandon anger and desire]
L6: [a. How to abandon desire]
L7: [(1) Characteristics of a person habituated to desire – 137]
.
\ 137.
\ They always like “Claiming the Earth,”
\ Are extravagant, greedy and fastidious.
\ Characteristics such as these
\ Are seen in people with desire.
.
L7: [(2) Means of caring for such a person – 138]
.
\ 138.
\ Buddhas told those with desire
\ That food, clothes and dwellings are all
\ To be avoided and to remain
\ Close to their spiritual guides.
.
L6: [b. Explaining extensively how to abandon anger]
L7: [(1) Considering the disadvantages of anger – 139]
.
\ 139.
\ Through anger, those who are powerless
\ Only make themselves look ugly;
\ But one who has power and is merciless
\ Is said to be the worst.
.
L7: [(2) Explaining extensively how to apply antidotes to anger
L8: [(a) Inappropriateness of anger at the circumstances which terminate the effects of ill deeds – 140]
.
\ 140.
\ It is said unpleasant words
\ End previously done ill deeds.
\ The ignorant and unwise do not
\ Want to purify themselves.
.
L8: [(b) Inappropriateness of anger because unpleasant words are designated as harmful by oneself and are not inherently harmful – 141]
.
\ 141.
\ Though unpleasant to hear
\ They are not intrinsically harmful.
\ Thus it is fantasy to think that
\ What comes from preconception comes from elsewhere.
.
L8: [(c) Advice to punish the abuser in treatises on social conventions is wrong – 142]
.
\ 142.
\ Just as it plainly says
\ The abuser should be punished,
\ Likewise why not should one who speaks
\ Pleasantly not be rewarded?
.
L8: [(d) Inappropriateness of anger at those who make others aware of one’s faults – 143]
.
\ 143.
\ If that for which you are reviled
\ Is known to others though they are not told,
\ And anger at the speaker is unreasonable,
\ How much more so toward those who lie.
.
L8: [(e) Inappropriateness of anger when inferiors use abusive language – 144]
.
\ 144.
\ Abuse from inferiors
\ Does not ensure escape.
\ Abuse from inferiors thus should be
\ Seen as isolated and trivial.
.
L7: [(3) Refuting that it is not wrong to punish the slanderer of an innocent person – 145]
.
\ 145.
\ If harming others is not even
\ Of the slightest use to you,
\ Your approval of useless aggression
\ Is just an addiction.
.
L7: [(4) Preventing anger by considering the benefits of patience]
L8: [(a) Appropriateness of patience towards abuse – 146]
.
\ 146.
\ If through PATIENCE enormous merit
\ Is acquired effortlessly,
\ Who is a foolish as
\ One who obstructs this?
.
L8: [(b) Inappropriateness of approving of aggression which defeats only the weak – 147]
.
\ 147.
\ Aggression especially
\ Does not arise toward the powerful.
\ Why then do you approve of
\ Aggression which defeats the weak?
.
L8: [(c) Appropriateness of rejoicing since patience towards [a cause of] anger is the source of all accomplishments – 148]
.
\ 148.
\ Whoever is patient with the source
\ Of anger develops meditation.
\ Saying you fear the source of
\ Good qualities is just foolish of you.
.
L7: [(5) Appropriateness of cultivating patience when disparaged by others – 149]
.
\ 149.
\ Who has gone to the next world
\ Having ended all disparagement?
\ Therefore consider contempt
\ Preferable to ill deeds.
.
L4: [B. How to cultivate the antidote which totally destroys the see – 150]
.
\ 150.
\ Disturbing emotions will never
\ Remain in the mind of ONE
\ WHO UNDERSTAND THE REALITY of
\ The abiding and so forth of consciousness.
.
L3: [The summarizing stanza: (we need both method and wisdom)]
.
\ Transmigrators governed by disturbing emotions like desire,
\ Which prevent activities for the attainment of enlightenment,
\ Are conveyed to the happiness of liberation by teaching them
\ To become familiar with (the Two Truths:) love and repulsiveness (i.e. temporary methods / antidotes) and by teaching them suchness (i.e. wisdom realizing the real nature of our own mind and of everything – non-duality).
.
\ This is the sixth chapter from the Four Hundred on the Yogic Deeds, showing the means to abandon disturbing emotions.
.
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L2: [Chapter 7 – Abandoning Attachment to Sense Objects – Perfecting the practices of virtues by combining them with wisdom – P.169]
L3: [I. Considering the disadvantages of cyclic existence]
L4: [A. Considering the general faults of cyclic existence]
L5: [1. Why it is necessary to cultivate fear of cyclic existence – 151]
.
\ 151.
\ When there is no end at all
\ To THIS OCEAN OF SUFFERING,
\ Why are you childish people
\ Not afraid of drowning in it?
.
L5: [2. How to generate aversion to it]
L6: [a. Inappropriateness of attachment to youth – 152]
.
\ 152.
\ Youth lies behind and then
\ Once more it is ahead.
\ Though [one imagines] it will last,
\ In this world it is like a race.
.
L6: [b. Appropriateness of fear, because of being governed by contaminated actions and
.
\ 153.
\ In worldly existence there is never
\ Rebirth of one’s own free will.
\ Being under other’s control,
\ Who with intelligence would be fearless?
.
L6: [c. Advice to make effort to abandon the causes for rebirth in cyclic existence – 154]
.
\ 154.
\ The future is endless and
\ You were always a common being.
\ Act so that it will never again
\ Be as it was in the past.
.
L6: [d. Refuting that effort to abandon cyclic existence is purposeless and ineffectual]
L7: [(1) Actual meaning – 155]
.
\ 155.
\ The conjunction of a listener,
\ What is to be heard and an exponent
\ Is very rare. In brief, the cycle of
\ Rebirths neither has nor has not an end.
.
L7: [(2) Repudiating hope for the future without effort in this life – 156]
.
\ 156.
\ Most people cling to
\ An unwholesome direction.
\ Thus most common beings
\ Certainly go to bad rebirths.
.
L4: [B. Specifically abandoning attachment to happy rebirths]
L5: [1. Aversion should be cultivated even to happy rebirths – 157]
.
\ 157.
\ On earth the maturation of ill deeds
\ Is seen to be only deleterious.
\ Thus to the wise the world appears
\ Similar to a slaughterhouse.
.
L5: [2. Showing that to remain in cyclic existence out of attachment is like insanity – 158]
.
\ 158.
\ If “insane” means
\ That one’s mind is unstable,
\ What wise person would say that those
\ In worldly existence are not insane?
.
L3: [II. Abandoning contaminated actions, the cause for birth there]
L4: [A. Advice to abandon actions projecting rebirth there – 159]
.
\ 159.
\ The pain of walking, one sees,
\ Decreases when doing the opposite.
\ THUS THE INTELLIGENT GENERATE
\ THE INTENTION TO END ALL ACTION.
.
L4: [B. Why it is necessary to abandon them]
L5: [1. Since cyclic existence is a source of fear, it should be abandoned by way of its cause, contaminated actions – 160]
.
\ 160.
\ When a single effect’s original cause
\ Is not seen, and one sees the extensiveness
\ Regarding even a single effect,
\ Who would not be afraid?
.
L5: [2. Cultivation of fear considering the effects of contaminated actions – 161]
.
\ 161.
\ Since all results will not definitely
\ Be achieved, and those that are
\ Will certainly come to an end,
\ Why exhaust yourself for their sake?
.
L5: [3. Considering the nature of contaminated actions, effort should be made to abandon them – 162]
.
\ 162.
\ Once it is done, work done with effort
\ Effortlessly disintegrates.
\ Though this is so, still you are not
\ At all free from attachment to actions (or a path).
.
L5: [4. Inappropriateness of attachment to contaminated actions on the grounds that they cause pleasure – 163]
.
\ 163.
\ There is no pleasure in relation to
\ Either the past or the future.
\ That which occurs now, too, is passing.
\ Why do you weary yourself?
.
L4: [C. Actual way to abandon them]
L5: [1. Repudiating attachment to meritorious actions]
L6: [a. Generally repudiating accumulation of actions for the sake of high rebirth out of attachment]
L7: [(1) Appropriateness of fear since the Exalted see even high rebirths as [being] like hells – 164]
.
\ 164.
\ The wise feel the same fear for even
\ A high rebirth as for the hells.
\ It is rare indeed for a worldly state
\ Not to produce fear in them.
.
L7: [(2) If ordinary people ever perceived it like this, they would immediately faint – 165]
.
\ 165.
\ If childish people ever perceived
\ The suffering of cyclic existence,
\ At that moment both their mind
\ [And body] would completely fail.
.
L6: [b. Rarity of going from happiness to happiness]
L7: [(1) Actual meaning – 166]
.
\ 166.
\ People without pride are rare,
\ And the proud have no compassion.
\ Thus it is said to be very rare
\ To go from light to light.
.
L7: [(2) Repudiating attachment to high rebirths attained through abstaining from ill deeds – 167]
.
\ 167.
\ Whoever renounces them now
\ Will, it is said, obtain sense objects.
\ For what reason would such perverse
\ Practice to be considered correct?
.
L6: [c. Detailed repudiation of accumulating actions for the sake of high rebirths]
L7: [(1) Repudiating accumulation of actions for the sake of possessions – 168]
.
\ 168.
\ Wealth, the result of merit,
\ Must be thoroughly protected from others.
\ How can that which must be constantly
\ Protected from others be one’s own?
.
L7: [(2) Repudiating their accumulation out of attachment to worldly practices – 169]
.
\ 169.
\ Different social customs
\ Are termed “religious practices.”
\ Thus it seems as if society has
\ More influence than religious practices.
.
L7: [(3) Repudiating their accumulation for the sake of attractive objects – 170]
.
\ 170.
\ Through virtue there are attractive objects,
\ But such objects too are considered bad.
\ By giving them up, one will be happy.
\ What need is there to acquire them?
.
L7: [(4) Repudiating their accumulation for the sake of power and wealth – 171]
.
\ 171.
\ For one in need of authority,
\ Practices for that [end] are meaningless.
\ Whoever strives for authority
\ Is called a fool among men.
.
L7: [(5) Repudiating the accumulation of actions out of attachment to subsequent wealth – 172]
.
\ 172.
\ With a view to future effects
\ You grasp at practices out of greed.
\ When you see the future outcome
\ Why are you not afraid?
.
L5: [2. Repudiating accumulation of demeritorious actions – 173]
.
\ 173.
\ Merit is in every way
\ Just like a wage for a wage earner.
\ How could those who do not want
\ [Even] virtue do what is non-virtuous?
.
L3: [III. Explaining the need to abandon contaminated actions]
L4: [A. The wise, who understand reality, abandon attachment and reach liberation – 174]
.
\ 174.
\ Whoever SEES PHENOMENA AS LIKE
\ A COLLECTION OF MECHANICAL DEVICES
\ AND LIKE ILLUSORY BEINGS,
\ Most clearly reaches the excellent state.
.
L4: [B. When the wise do not enjoy even a high rebirth out of attachment, their enjoyment of states consistent with aversion is impossible – 175]
.
\ 175.
\ For those who do not enjoy
\ Any objects in cyclic existence
\ It is altogether impossible
\ To take pleasure in this [world].
.
L3: [The summarizing stanza:]
.
\ Thinking thoroughly about impermanence and suffering
\ Give up craving for objects such as visual form [i.e. or higher rebirths],
\ The cause for this bottomless boundless ocean of suffering,
\ And strive to attain unsurpassable enlightenment.
.
\ This is the seventh chapter from the Four Hundred on the Yogic Deeds, showing the means to give up clinging to objects of enjoyment which humans desire.
.
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L2: [Chapter 8 – Thoroughly Preparing the Student – The progressive, adapted development of wisdom without falling to the other extremes – P.185]
L3: [I. Why disturbing emotions can be abandoned]
L4: [A. Actual meaning – 176]
.
\ 176.
\ Just as friendship between people
\ Who disagree does not last long,
\ Desire does not last long
\ When all things’ faults are recognized.
.
L4: [B. Showing how it is possible to abandon disturbing emotions]
L5: [1. Disturbing emotions can be abandoned because their focal basis is not definitive – 177]
.
\ 177.
\ Some are attracted to it,
\ Some are averse to it,
\ Some feel confused by it:
\ Thus desire has no object.
.
L5: [2. Causes giving rise to disturbing emotions do not exist truly – 178]
.
\ 178.
\ Apart from CONCEPTUALITY,
\ Desire and so forth have no existence.
\ Who with intelligence would hold [that there are]
\ Real things [imputed by] conceptuality?
.
L5: [3. Refuting proof that disturbing emotions cannot be abandoned – 179]
.
\ 179.
\ None is, as it were,
\ Bound to another.
\ It is unfeasible to separate
\ That which is bound together.
.
L5: [4. Lack of contradiction in seeing many who have not abandoned disturbing emotions – 180]
.
\ 180.
\ Those with little merit
\ Do not even doubt this teaching.
.
\ Entertaining just a doubt
\ Tears to tatters worldly existence.
.
L3: [II. Explaining extensively how to abandon disturbing emotions]
L4: [A. Advice to understand the meaning of emptiness]
L5: [1. Advice to take an interest in the meaning of the fundamental mode of existence – 181]
.
\ 181.
\ The Subduer said of this teaching
\ There will be increase until liberation.
\ Anyone who lacks interest in it
\ Clearly has no sense.
.
L5: [2. Showing the need to understand emptiness in order to attain liberation – 182]
.
\ 182.
\ One does not regard that which is not empty
\ As empty, thinking [thereby] to gain nirvana.
\ Tathagatas say that nirvana
\ Will not be attained through wrong views.
.
L5: [3. Showing the means to turn away from cyclic existence – 183]
.
\ 183.
\ Whatever contains teaching
\ About the world speaks of engagement.
\ Whatever contains elucidation
\ Of the ultimate speaks of disengagement.
.
L5: [4. Giving up fear of emptiness – 184]
.
\ 184.
\ Thinking, “Nothing exists, what is the use?”
\ You may be afraid.
\ But if actions did exist,
\ This teaching would not be a prevention.
.
L5: [5. Giving up strong attachment to one’s own position – 185]
.
\ 185.
\ While attached to your own position
\ And disliking others’ positions
\ You will not approach nirvana.
\ Neither [kind of] conduct will bring peace.
.
L4: [B. Advice to strive for liberation]
L5: [1. With effort liberation is easy to attain – 186]
.
\ 186.
\ Not acting brings about nirvana;
\ Acting again brings worldly existence.
\ Thus, without complication, nirvana
\ Is easy to attain, but not the latter.
.
L5: [2. Impossibility of attaining liberation without cultivating aversion to cyclic existence – 187]
.
\ 187.
\ How can anyone who has no aversion
\ To this take an interest in pacification?
\ Like [leaving] home, it is also hard
\ To leave worldly existence behind.
.
L5: [3. Appropriateness of striving for liberation because of the very great disadvantages of cyclic existence – 188]
.
\ 188.
\ One sees that some who are overwhelmed
\ By suffering long for death,
\ Yet entirely due to their confusion
\ They will not reach the excellent state.
.
L5: [4. Meaning of the fundamental mode of existence should not be taught from the outset – 189]
.
\ 189.
\ Giving is taught to the lowest
\ And ethics to the middling.
\ Pacification is taught to the best;
\ Therefore, always do the best.
.
L5: [5. Stages by which to lead – 190]
.
\ 190.
\ First prevent the demeritorious,
\ Next prevent [ideas of a coarse] self.
\ Later prevent views of all kinds.
\ Whoever knows of this is wise.
.
L5: [6. Indistinguishability in entity with regard to the final mode of existence of things – 191]
.
\ 191.
\ Whoever sees one thing
\ Is said to see all.
\ THAT WHICH IS THE EMPTINESS OF ONE
\ IS THE EMPTINESS OF ALL.
.
L5: [7. Lack of contradiction in teaching the necessity of accumulating merit through giving and so forth – 192]
.
\ 192.
\ Tathagatas speak of attachment to practices
\ To those who want a high rebirth.
\ That is disparaged for those who want freedom —
\ What need to mention other [attachments]?
.
L4: [C. Stages leading to the meaning of the fundamental mode of existence]
L5: [1. Suchness should not be taught to the unreceptive – 193]
.
\ 193.
\ Those who want merit should not
\ Always speak (or be taugh) of emptiness.
\ Doesn’t a medicinal compound
\ Turn to poison in the wrong case?
.
L5: [2. Means to understand suchness – 194]
.
\ 194.
\ Just as a barbarian cannot be
\ Guided in a foreign language,
\ Ordinary people cannot be guided
\ Except by way of the ordinary.
.
L5: [3. Necessity of teaching it through various approaches – 195]
.
\ 195.
\ TEACHING EXISTENCE, NON-EXISTENCE,
\ BOTH EXISTENCE AND NON-EXISTENCE, AND NEITHER
\ SURELY ARE MEDICINES FOR ALL
\ THAT ARE INFLUENCED BY THE SICKNESS.
.
L5: [4. Advice to strive to understand suchness – 196]
.
\ 196.
\ Correct perception [leads to] the supreme state,
\ Some perception to good rebirths.
\ The wise thus always expand their intelligence
\ To think about the inner nature.
.
L5: [5. Through familiarization in this way, nirvana can definitely be attained]
L6: [a. Actual meaning – 197]
.
\ 197.
\ Through knowing reality, even if now
\ One does not attain nirvana,
\ One will certainly gain it effortlessly
\ In a later life, as it is with actions.
.
L6: [b. Why some do not gain release although release is gained by understanding suchness – 198]
.
\ 198.
\ Accomplishment of all intended
\ Actions is extremely uncommon.
\ It is not that nirvana is absent here
\ But conjunction and the released are rare.
.
L4: [D. Advice that disturbing attitudes and emotions can certainly be brought to an end – 199]
.
\ 199.
\ On hearing that the body lacks good qualities,
\ Attachment does not last long.
\ Will not all disturbing attitudes
\ End by means of this very path?
.
L3: [III. Showing by analogy that though birth connecting one with the next existence is beginningless, it has an end – 200]
.
\ 200.
\ Just as the end of a seed is seen
\ Though it has no beginning,
\ When the causes are incomplete
\ Birth, too, will not occur.
.
L3: [The summarizing stanza:]
.
\ Develop recognition that through contaminated action,
\ Even to attain the best states as gods and humans is imprisonment.
\ Through familiarity with MEDITATION ON DEPENDENT ARISING FREE FROM EXTREMES,
\ Make yourself a suitable vessel for the Great Vehicle.
.
\ This is the eighth chapter from the Four Hundred on the Yogic Deeds, on training the student.

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