1
Having developed enthusiasm in this way,
I should place my mind in concentration;
For the man whose mind is distracted
Dwells between the fangs of disturbing conceptions.
2
But through solitude of body and mind
No distractions will occur;
Therefore 1 should forsake the worldly life
And completely discard distorted conceptions.
3
Worldly life is not forsaken because of attachment (to people)
And due to craving for material gain and the like;
Therefore I should entirely forsake these things,
For this is the way in which the wise behave.
4
Having understood that disturbing conceptions are completely overcome
By superior insight endowed with calm abiding,
First of all I should search for calm abiding.
This is achieved through the genuine joy of these unattached to worldly life.
5
Because of the obsession one transient being
Has for other transient beings.
He will not see his beloved ones again
For many thousands of lives.
6
Not seeing them I am unhappy
And my mind cannot be settled in equipoise;
Even if I see them there is no satisfaction
And, as before, I am tormented by craving.
7
Through being, attached to living beings
I am completely obscured from the perfect reality,
My disillusion (with, cyclic existence) perishes
And in the end I am tortured by sorrow.
8
By thinking only of them,
This life will pass without any meaning.
(Furthermore) impermanent friends and relatives
Will even destroy the Dharma (which leads to) permanent (liberation).
9
If I behave in the same way as the childish
I shall certainly proceed to lower realms,
And if I am led there by those unequal (to the Noble Ones),
What is the use of entrusting myself to the childish?
10
One moment they are friends
And in the next instant they become enemies.
Since they become angry even in joyful situations,
It is difficult to please ordinary people.
11
They are angry when something of benefit is said
And they also turn me away from what is beneficial.
If I do not listen to what they say,
They become angry and hence proceed to lower realms.
12
They are envious of superiors, competitive with equals,
Arrogant towards inferiors, conceited when praised,
And if anything unpleasant is said they become angry:
Never is any benefit derived from the childish.
13
Through associating with the childish,
There will certainly ensure unwholesomeness
Such as praising myself and belittling others
And discussing the joys of cyclic existence.
14
Developing myself to others in this way
Will bring about nothing but misfortune,
Because they will not benefit me
And I shall not benefit them.
15
I should flee far away from childish people.
When they are encountered, though, I should please them by being happy,
I should behave well merely out of courtesy.
But not become greatly familiar.
16
In the same way as a bee takes honey from a flower,
I should take merely (what is necessary) for the practice of Dharma
But remain unfamiliar
As though I had never seen them before.
17
ʺI have much material wealth as well as honour,
And many people like me,ʺ
Nurturing self‐importance in this way
I shall be made terrified after death.
18
So, you thoroughly confused mind,
By the piling up of whatever objects
You are attached to,
Misery a thousandfold will ensue.
19
Hence the wise should not be attached,
(Because) fear is born from attachment.
With a firm mind understand well
That it is the nature of these things to be discarded!
20
Although I may have much material wealth,
Be famous and well spoken of,
Whatever fame and renown I have amassed
Has no power to accompany me (after death).
21
If there is someone who despises me
What pleasure can I have in being praised?
And if there is another who praises me
What displeasure can I have in being despised?
22
If even the Conqueror was unable to please
The various inclinations of different beings,
Then what need to mention an evil person such as I?
Therefore I should give up the intention (to associate with) the worldly.
23
They scorn those who have no material gain
And say bad things about those who do;
How can they who are by nature so hard to get along with
Ever derive any pleasure (from me)?
24
It has been said by the Tathagatas
That one should not befriend the childish,
Because unless they get their own way
These children are never happy.
25
When shall I come to dwell in forests
Amongst the deer, the birds and the trees,
That say nothing unpleasant
And are delightful to associate with?
26
When dwelling in caves,
In empty shrines and at the feet of trees,
Never look back—
Cultivate detachment
27
When shall I some to dwell
In places not clung to as ʺmineʺ
Which are by nature wide and open
And where I may behave as I wish without attachment?
28
When shall I come to live without fear
Having just a begging bowl and a few odd things,
Wearing clothes not wanted by anyone
And not even having to hide this body?
29
Having departed to the cemeteries,
When shall I come to understand
That this body of mine and the skeletons of others
Are equal in being subject to decay?
30
Then, because of its odour,
Not even the foxes
Will come dose to this body of mine;
For this is what will become of it.
31
Although this body arose as one thing,
The bones and flesh with which it was created
Will break up and separate.
How much more so will friends and others?
32
At birth I was born alone
And at death too I shall die alone;
As this pain cannot be shared by others,
What use are obstacle‐making friends?
33
In the same way as travellers on a highway
(Leave one place) and reach, (another),
Likewise those travelling on the path of conditioned existence
(Leave.) one birth and reach (another).
34
Until the time comes for this body
To be supported by four pall‐bearers
While the worldly (stand around) stricken with grief,
Until then I shall retire to the forest.
35
Befriending no one and begrudging no one,
My body will dwell alone in solitude.
If I am already counted as a dead man,
When I die there will be no mourners.
36
And as there will be no one around
To disturb me with their mourning,
Thus there will be no one to distract me
From my recollection of the Buddha.
37
Therefore I shall dwell alone,
Happy and contented with few difficulties,
In very joyful and beautiful forests,
Pacifying all distractions.
38
Having given up all other intentions,
Being motivated by only one thought,
I shall strive to settle my mind in equipoise (by means of calm abiding)
And to subdue it (with superior insight).
39
Both in this world and the next
Desires give rise to great misfortune:
In this life killing, bondage and flaying,
And in the next the existence of the hells.
40
For the sake of (women) many requests
Are first of all made through go‐betweens,
All forms of evil and even notoriety
Are not avoided for their sake.
41
I engage in fearful deeds for them
And will even consume my wealth.
But these (very bodies of theirs)
That I greatly enjoy in the sexual embrace
42
Are nothing other than skeletons,
They are not autonomous and are identity less.
Rather than being so desirous and completely obsessed,
Why do I not go to the state beyond sorrow (instead)?
43. In the first place I made efforts to lift (her veil)
And when it was raised she bashfully looked down.
Previously whether anyone looked or not,
Her face was covered with a cloth.
44
But now why do I run away
Upon directly beholding
This face that disturbs the mind
As it is being revealed to me by the vultures?
45
(Previously) I completely protected (her body)
When others cast their eyes upon it.
Why, miser, do you not protect it now
While it is being devoured by these birds?
46
Since vultures and others are eating
This pile of meat that I behold,
Why did I offer flower garlands, sandalwood and ornaments
To that which is now the food of others?
47
If I am frightened by the skeletons I see,
Even though they do not move,
Why am I not frightened by walking corpses
Which are moved around by a few (impulses)?
48
Although I am attached to it when it is covered (with skin)
Why do I not desire it when it is uncovered?
Since I have no need for it then,
Why copulate with it when it is covered?
49
Since both excrement and saliva
Arise solely from food,
Why do I dislike excrement
And find joy in saliva?
50
Cotton too is soft to the touch,
But while I find no (sexual) delight in a pillow
I think that (a womanʹs body) does not emit a putrid odour,
Lustful One, you are confused as to what is unclean!
51
Thinking that they cannot sleep with this cotton
Although it is soft to the touch,
Confused, negative and lustful people
Become angry towards it (instead).
52
If I am not attached to what is unclean,
Then why do I copulate with the lower parts of othersʹ bodies
Which are merely cages of bones tied together with muscles,
Plastered over with the mud of flesh?
53
I myself contain many unclean things
Which I constantly have to experience;
So why, because of an obsession for uncleanliness,
Do I desire other bags of filth?
54
—But it is the flesh that I enjoy—
If this is what I wish to touch and behold.
Why do I not desire it in its natural state
Devoid of any mind?
55
Furthermore, any mind that I may desire
Is unable to be touched or behold,
And whatever I am able to touch will not be mental;
So why indulge in this meaningless copulation?
56
It is not so strange that I do not understand
The bodies of others to be of an unclean nature,
But it is indeed strange that I do not understand
My very own body to be by nature unclean.
57
Having forsaken the young lotus flower
Unfolded by beams of sunlight free from cloud,
Why, with a mind craving for what is unclean,
Do I revel in a cage of filth?
58
Since I do not wish to touch
A place that is smeared with excrement,
Then why do I wish to touch the body
From which that (excrement) arose?
59
If I am not attached to what is unclean,
Why do I copulate with the lower parts of otherʹ bodies
Which arise from the unclean field (of a womb)
And are produced by the seeds within it?
60
I have no wish for a small dirty maggot
Which has come from a pile of filth,
So why do I desire this body which by nature is grossly unclean,
For it too was produced by filth?
61
Not only do I not disparage
The uncleanliness of my own body,
But because of an obsession for what is unclean
I desire other bags of filth as well.
62
Even attractive things such as savoury foods,
Cooked rice and vegetables,
Make the ground dirty and unclean
Should they be spat out after being in the mouth.
63
Although such uncleanliness is obvious,
If I still have doubts I should go to the cemeteries
And look at the unclean bodies (of others)
That have been thrown away there.
64
Having realised that when their skin is rent open
They give rise to a great deal of fear,
How will such things as these
Ever again give rise to joy?
65
The scents with which someoneʹs body is anointed
Are sandalwood and the like, but not that of the otherʹs body.
So why am I attached to othersʹ (bodies)
Because of scents that are other (than theirs)?
66
Since the body has a naturally foul odour,
Isnʹt it good to be unattached to it?
Why do those who crave for the meaningless things of the world
Anoint this body with pleasant scents?
67
And furthermore, if it is the pleasant scent of sandalwood,
How can it come from the body?
So why am I attached to othersʹ (bodies)
Because of scents that are other (than theirs)?
68
Since the naked body (left) in its natural state
Is very frightening due to its long hair and nails,
Its yellowish foul‐smelling teeth
And its being coated with the odour of dirt,
69
Why do I make such an effort to polish it
Like (cleaning) a weapon that will cause me harm?
Hence this entire world is disturbed with insanity
Due to the exertions of those who are confused about themselves.
70
When my mind rises (above worldly concerns),
Through having beheld nothing but skeletons in the cemetery,
Will there be any joy in graveyard cities
Which are rilled with moving skeletons?
71
Furthermore, these unclean (female bodies)
Are not found without paying a price:
In order to obtain them I exhaust myself
And (in future) will be injured in the hells.
72
As a child I am unable to increase my wealth,
And as a youth what can I do (being unable to afford a wife)?
At the end of my life when I have the wealth.
Being an old man, what good will sex be then?
73
Some evil and lustful people
Wear themselves out by working all day
And when they return home (in the evening)
Their exhausted bodies lie prostrate like corpses.
74
Some have the suffering of being disturbed with travel.
And having to go a long way from home.
Although they long for their spouses,
They do not see them for years at a time.
75
And some who wish for benefit
Due to confusion, even sell themselves for the sake of (women and the like);
But not attaining what they wish,
They are aimlessly driven by the winds of othersʹ actions.
76
Some sell their own bodies
And without any power are employed by others.
Even when their wives give birth
Their children fall at the feet of trees and in lonely places.
77
Some fools who are deceived by desire,
Wishing for a livelihood think, ʺI shall earn my living (as a soldier);ʺ
Then, although afraid of losing their lives, they go to war
Others become slaves for the sake of profit.
78
Some lustful people even cut their bodies,
Others impale themselves on the points of sticks,
Some stab themselves with daggers,
And others burn themselves—such things as these are quite apparent.
79
Due to the torment involved in collecting it, protecting and finally losing it,
I should realize wealth to be fraught with infinite problems.
Those who are distracted by their attachment to it
Have no opportunity to gain freedom from the misery of conditioned existence.
80
In the same way as animals drawing carriages
Are only able to eat a few mouthfuls of grass,
Likewise desirous people
Have many disadvantages such as these and little (profit).
81
And since even animals can obtain this (little profit),
Those who are pained by their (previous) actions
Waste these leisures and endowments so difficult to find
For the sake of something trivial that is not so scarce.
82
The objects of desire will certainly perish
And then I shall fall into hellish states.
But Buddhahood itself is attained
With just one million of the difficulty
83
Involved in continually exhausting myself
For the sake of what is not very great.
(Hence) the desirous experience greater misery than (those following) the Awakening way of life—
But (for them) there is no Awakening.
84
When having contemplated the miseries of hell,
(It will be clear that) there is nothing comparable
To the harm caused to desirous beings
By weapons, poison, fire, ravines and foes.
85
Having in this way developed disillusion with desire,
I should generate joy for solitude.
The fortunate ones stroll in peaceful forests,
Devoid of disputes and disturbing conceptions
86
(They live) in joyful houses of vast flat stones,
Cooled by the sandal‐scented moonlight,
Fanned by the peaceful, silent forest breeze,
Thinking of what is of benefit for others.
87
They dwell for as long as they wish
In empty houses, at the feet of trees and in caves,
Having abandoned the pain of clinging to and guarding (possessions),
They abide independent, free of care,
88
Living as they choose, desireless,
Having no ties with anyone—
Even the powerful have difficulty finding
A life as happy and content as this.
89
Having in such ways as these
Thought about the excellences of solitude,
I should completely pacify distorted conceptions
And meditate on the Awakening Mind.
90
First of all I should make an effort
To meditate upon the equality between self and others:
I should protect all beings as I do myself
Because we are all equal in (wanting) pleasure and (not wanting) pain.
91
Although there are many different parts and aspects such as the hands;
As a body that is to be protected they are one.
Likewise all the different sentient beings in their pleasure and their pain
Have a wish to be happy that is the same as mine.
92
The suffering that I experience
Does not cause any harm to others.
But that suffering (is mine) because of my conceiving of (myself as) ʺIʺ;
Thereby it becomes unbearable
93
Likewise the misery of others
Does not befall me.
Nevertheless, by conceiving of (others as) ʺIʺ their suffering becomes mine;
Therefore it too should be hard to bear.
94
Hence I should dispel the misery of others
Because it is suffering, just like my own,
And I should benefit others
Because they are sentient beings, just like myself.
95
When both myself and others
Are similar in that we wish to be happy,
What is so special about me?
Why do I strive for my happiness alone?
96
And when both myself and others
Are similar in that we do not wish to suffer,
What is so special about me?
Why do I protect myself and not others?
97
—But why should I protect them
If their suffering does not cause me any harm?—
Then why protect myself against future suffering
If it causes me no harm now?
98
It is a mistaken conception to think ‐
That I shall experience (the sufferingʺ of my next life),
For it is another person who dies
And another that will be reborn.
99
—Surely whenever there is suffering
The (sufferer) must protect himself from it—
But the suffering of the foot is not that of the hand,
Why then does it protect it?
100
—Although this may not be justified,
It is done because of grasping at a self—
But surely whatever is not justified for myself or others
Should at all costs be rejected.
101
Such things as a continuum and an aggregation
Are false in the same way as a rosary and an army,
There is no (real) owner of suffering,
Therefore who has control over it?
102
Being no (inherent) owner of suffering,
There can be no distinction at all between (that of myself and others).
Thus I shall dispel it because it hurts:
Why am I so certain (that I shouldnʹt eliminate the suffering of others)?
103. —But, (since neither the suffering nor the sufferer truly exist,) why should I turn away the misery of all?—This is no ground for argument,
For if I prevent my own (sufferings), surely
I should prevent the (sufferings) of all.
If not, since I am just like (other) sentient beings, (I should not prevent my own suffering either).
104
—But since this compassion will bring me much misery,
Why should I exert myself to develop it?—
Should I contemplate the suffering of living creatures,
How could the misery of compassion be more?
105
If by one personʹ suffering
The suffering of many would be destroyed,
Surely kind‐hearted people would accept it
For the sake of themselves and others?
106
Thus the Bodhisattva Supusha‐chandra,
Although aware of the harm the king would cause him,
Accepted his own suffering
In order to eradicate the miseries of many.
107
Thus, because he loves to pacify the pains of others,
He whose mind is attuned in this way
Would enter even the deepest hell
Just as a wild goose plunges into a lotus pool.
108
Will not the ocean of joy
That shall exist when all beings are free
Be sufficient for me?
What am I doing wishing for my liberation alone?
109
Therefore, although working for the benefit of others,
I should not be conceited or (consider myself) wonderful.
And because of the joy there is in solely doing this,
I should have no hope for any ripening‐effect.
110
Therefore just as I protect myself
From unpleasant things however small,
In the same way I should act towards others
With a compassionate and caring mind.
111
Although the basis is quite impersonal,
Through (constant) familiarity
I have come to regard ‐
The drops of sperm and blood of others as ʺI.ʺ
112
So in the same way, why should I be unable
To regard the bodies of others as ʺIʺ?
Hence it is not difficult to see
That my body is also that of others.
113
Having seen the mistakes in (cherishing) myself
And the ocean of good in (cherishing) others,
I shall completely reject all selfishness
And accustom myself to accepting others.
114
In the same way as the hands and so forth
Are regarded as limbs of the body,
Likewise why are embodied creatures
Not regarded as limbs of life?
115
Through acquaintance has the thought of ʺIʺ arisen
Towards this impersonal body;
So in a similar way, why should it not arise
Towards other living beings?
116
When I work in this way for the sake of others,
I should not let conceit or (the feeling that I am) wonderful arise.
It is just like feeding myself—
I hope for nothing in return.
117
Therefore, just as I protect myself
From unpleasant things however slight,
In the same way I should habituate myself
To have a compassionate and caring mind for others.
118
It is out of his great compassion
That the Lord Avalokiteshvara has (even) blessed his name
To dispel the nervousness
Of being among other people.
119
I should not turn away from what is difficult;
For by the power of familiarity
I may be made unhappy even when someone
Whose name once frightened me is not around.
120
Thus whoever wishes to quickly afford protection
To both himself and other beings
Should practise that holy secret:
The exchanging of self for others.
121
Because of attachment to my body,
Even a small object of fear frightens me.
So who would not revile as an enemy
This body that gives rise to fear?
122
By wishing for a means to remedy
The hunger, thirst and sickness of the body,
I might kill birds, fish and deer
And loiter by the sides of roads (to rob others).
123
If for the sake of its profit and comfort
I would kill even my father and mother
And steel the property of the Triple Gem,
Then I would undoubtedly proceed to burn in the flames of the deepest hell.
124
Therefore what wise man would desire,
Protect and venerate this body?
Who would not scorn it
And regard it as an enemy?
125
ʺIf I give this, what shall I (have left to) enjoy?ʺ—
Such selfish thinking is the way of ghosts;
ʺIf I enjoy this, what shall I (have left to) give?ʺ—
Such selfless thinking is a quality of the gods.
126
If, for my own sake, I cause harm to others,
I shall be tormented in hellish realms;
But if for the sake of others I cause harm to myself,
I shall acquire all that is magnificent.
127
By holding myself in high esteem
I shall find myself in unpleasant realms, ugly and stupid;
But should this (attitude) be shifted to others
I shall acquire honours in a joyful realm.
128
If I employ others for my own purposes
I myself shall experience servitude,
But if I use myself for the sake of others
I shall experience only lordliness.
129
Whatever joy there is in this world
All comes from desiring others to be happy,
And whatever suffering there is in this world
All comes from desiring myself to be happy.
130
But what need is there to say much more?
The childish work for their own benefit,
The Buddhas work for the benefit of others.
Just look at the difference between them!
131
If I do not actually exchange my happiness
For the, sufferings of others,
I shall not attain the state of Buddhahood
And even in cyclic existence shall have no joy.
132
Let alone what is beyond this world—
Because of my servants doing no work
And because of my masters giving me no pay,
Even the needs of this life will not be fulfilled.
133
(By rejecting the method that) establishes both foreseeable and unforeseeable joy,
I cast magnificent delight completely aside
And then, because of inflicting misery on others,
In confusion I seize hold of unbearable pain.
134
If all the injury,
Fear and pain in this world
Arise from grasping at a self,
Then what use is that great ghost to me?
135
If I do not completely forsake it
I shall be unable to put an end to suffering,
Just as I cannot avoid being burnt
If I do not cast aside the fire (I hold).
136
Therefore, in order to allay the harms inflicted upon me
And in order to pacify the sufferings of others,
I shall give myself up to others
And cherish them as I do my very self.
137
ʺI am under the control of others,ʺ
Of this, mind, you must be certain;
Now, except for benefitting every creature,
You must not think of anything else.
138
For my own sake, I should not do anything
With these eyes and so forth that I have left at the disposal of others.
It is quite incorrect to do anything with them
Which is contrary to the benefit (of others).
139
Thus sentient beings should be my main (concern).
Whatever I behold upon my body
I should rob and use
For the benefit of others.
140
Considering lesser beings and so forth as myself,
And considering myself as the other,
(In the following way) I should meditate upon envy, competitiveness and self importance.
With a mind free of distorted concepts:
141
ʺHe is honoured, but I am not;
I have not found wealth such as he.
He is praised, but I am despised;
He is happy, but I suffer.
142
ʺI have to do all the work
While he remains comfortably at rest.
He is renowned as great in this world, but I as inferior
With no good qualities at all.
143
ʺBut what do you mean I have no good qualities?—
I have all good qualities:
Compared to many he is inferior,
And compared to many I am high.
144
ʺThe deteriorated state of my morals and views
Is not due to me but due to my disturbing conceptions;
In whatever way he is able he should heal me,
Willingly I shall accept any discomfort involved.
145
ʺBut I am not being healed by him,
So why does he belittle me?
What use are his good qualities to me?
(Although) he has good qualities, (he does not benefit me).
146
ʺWith no compassion for the beings
Who dwell in the poisonous mouth of evil realms,
Externally he is proud of his good qualities
And wishes to put down the wise.
147
ʺIn order that I may excel
He who is regarded as equal with me,
I shall definitely strive to attain material gain and honour myself,
Even (by such means as) verbal dispute.
148
ʺBy all means I shall make clear to the entire world
All the good qualities I have,
But I shall not let anyone hear
Of any good qualities he may have.
149
ʺAlso I shall hide all my faults,
I will be venerated, but not he;
I will find a great deal of material gain;
I will be honoured, but he shall not.
150
ʺFor a long time I shall look with pleasure
At his being made inferior,
He will become the laughing stock of all,
Regarded among everyone as an object of scorn and derision.
151
ʺIt is said that this deluded one
Is trying to compete with me,
But how can he be equal with me
In learning, intelligence, form, class or wealth?
152
ʺThus, upon hearing of my good qualities
That have been made well‐known to all,
I shall thoroughly enjoy the satisfaction
Of the pleasant tingling‐sensation that occurs.
153
ʺEven though he has some possessions,
If he is working for me,
I shall give him just enough to live on
And by force Iʹll take (the rest).
154
ʺHis happiness and comfort will decline
And I shall always cause him harm,
For hundreds of times in this cycle of rebirth
He has caused harm to me.ʺ
155
Because of desiring to benefit yourself, O mind,
All the weariness you have gone through
Over countless past aeons
Has only succeeded in achieving misery.
156
Therefore I shall definitely engage myself
In working for the benefit of others:
For since the words of the Mighty One are infallible,
I shall behold its advantages in the future.
157
If in the past I had practiced
This act (of exchanging self for others),
A situation such as this, devoid of the magnificence and bliss of a Buddha,
Could not possibly have come about.
158
Therefore, just as I have come to hold as ʺIʺ
These drops of sperm and blood of others,
Likewise through acquaintance
I should also come to regard all others.
159
Having thoroughly examined myself (to see
Whether I am really working for) others (or not),
I shall steal whatever appears on my body
and use it for the benefit of others.
160
ʺI am happy but others are sad,
I am high though others are low.
I benefit myself but not othersʺ
Why am I not envious of myself?
161
I must separate myself from happiness
And take upon myself the sufferings of others.
ʺWhy am I doing this now?ʺ
In this way I should examine myself for faults.
162
Although others may do something wrong,
I should transform it into a fault of my own;
But should I do something even slightly wrong,
I shall openly admit it to many people.
163
By further describing the renown of others,
I should make it outshine my own.
Just like the lowest kind of servant,
I should employ myself for the benefit of all.
164
I should not praise my naturally fault‐ridden self
For some temporary good quality it may have,
I shall never let even a few people know
Of any good qualities I may possess.
165
In brief, for the sake of living creatures,
May all the harms
I have selfishly caused to others
Descend upon me myself.
166
I should not be dominating and aggressive,
Acting in a self‐righteous, arrogant way;
Instead, like a newly married bride,
I should be bashful, timid and restrained.
167
Thus, O mind, you should (think) and abide in this way
And not act (selfishly) as (before).
If, under the control (of self‐cherishing), you transgress (this code),
Your (selfishness) will be your end.
168
However, mind, although you have been advised,
If you do not act in a like manner,
Then since all misfortunes will entrust themselves to you,
You will only be destined to destruction.
169
That previous time when you could overcome me
Is now past;
Now I see (your nature and your faults)
And wherever you go I shall destroy your arrogance.
170
I should immediately cast aside all thoughts
To work for my own sake.
By having sold you to others,
I shall not become discouraged, but shall‐offer up all your strength (to others).
171. If, having become unconscientious,
I do not give you to all living beings,
It is certain that you will deliver me
To the guardians of the hells.
172
For ages have you dealt with me like this
And I have suffered long;
But now, recalling all my grudges,
I shall overcome your selfish thoughts.
173
Likewise if I wish to be happy
I should not be happy with myself,
And similarly if I wish to be protected
I should constantly protect all others.
174
To whatever degree
I take great care of this body,
To that degree I shall fall
Into a state of extreme helplessness.
175
Having fallen in this way, if my desires
Are unable to be fulfilled
Even by everything upon this earth,
What else will be able to satisfy them?
176
(Being) unable (to fulfil them, though) desiring (to do so),
Disturbing conceptions and a dissatisfied mind will ensue.
But if I do not depend on any (material) things,
The exhaustion of my good fortune will be unknown.
177
Therefore, I shall never create an opportunity
For the desires of the body to increase.
For whatever I do not grasp as attractive.
These are the best of all possessions.
178
In the end (my body) will turn to dust,
Unable to move (by itself), it will be propelled by other (forces).
Why do I grasp this unbearable
And unclean form as ʺIʺ?
179
Whether it lives or whether it dies,
What use is this machine to me?
How is it different from a clod of earth?
O why do I not dispel this pride (of it being ʺIʺ and ʺmineʺ)!
180
Having accumulated suffering for no purpose
Because of my honouring and serving this body,
What use is attachment and anger
For this thing that is similar to a piece of wood?
181
Whether I am caring for my body in this way,
Or whether it is being eaten by vultures,
It has no attachment or hatred towards these things‐
Why then am I so attached to it?
182
If (my body) knows no anger when derided
And no pleasure when praised,
For what reason
Am I wearing myself out like this?
183
—But I want this body of mine,
Both it and I are‐ friends—
But since all beings want their bodies,
Why do I not find joy in theirs?
184
Therefore, in order to benefit all beings
I shall give up this body without an attachment,
But although it may have many faults
I should look after it while experiencing (the results of my previous) actions.
185
So enough of this childish behaviour!
I shall follow in the steps of the wise,
And having recalled the advice concerning conscientiousness,
I shall turn away sleep and mental dullness.
186
Just like the compassionate Sons of the Conqueror,
I shall patiently accept what I have to do;
For if I do not make a constant effort day and night,
When will my misery ever come to an end?
187
Therefore, in order to dispel the obscurations
I shall withdraw my mind from mistaken ways
And constantly place it in equipoise
Upon the perfect object.