1
Those who wish to guard their practice
Should very attentively guard their minds
For those who do not guard their minds
Will be unable to guard their practice.
2
In this (world) unsubdued and crazed elephants
Are incapable of causing such harms
As the miseries of the deepest hell
Which can be caused by the unleashed elephant of mind.
3
But if the elephant of my mind is firmly bound
On all sides by the rope of mindfulness,
All fears will cease to exist
And all virtues will come into my hand.
4
Tigers, lions, elephants, bears,
Snakes and all forms of enemies,
The guardians of the hell worlds,
Evil spirits and cannibals,
5
Will all be bound
By binding my mind alone,
And will all be subdued
By subduing my mind alone
6
The Perfect Teacher himself has shown
That in this way all fears
As well as all boundless miseries
Originate from the mind.
7
Who intentionally created
All the weapons for those in hell?
Who created the burning iron ground?
From where did all the women (in hell) ensure?
8
The mighty One has said that all such things
Are (the workings of) an evil mind,
Hence within the three world spheres
There is nothing to fear other than my mind.
9
If the perfection of generosity
Were the alleviation of the worldʹs poverty,
Then since beings are still starving now ʹ
In what manner did the previous Buddhas perfect it?
10
The perfection of generosity is said to be
The thought to give all beings everything,
Together with the fruit of such a thought
Hence it is simply a state of mind.
11
Nowhere has the killing
Of fish and other creatures been eradicated;
For the attainment of (merely) the thought to forsake (such things)
Is explained as the perfection of moral discipline.
12
Unruly beings are as (unlimited) as space:
They cannot possibly all be overcome,
But if I overcome thoughts of anger alone
This will be equivalent to vanquishing all foes.
13
Where would I possibly find enough leather
With which to cover the surface of the earth?
But (wearing) leather just on the soles of my shoes .
Is equivalent to covering the earth with it.
14
Likewise it is not possible for me
To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?
15
Although the development of merely a clear state of concentration
Can result in (taking birth in) Brahmaʹs realm,
Physical and vocal actions cannot so result
When (accompanied) by weak (mental) conduct.
16
The knower of reality has said
That even if recitation and physical hardships
Are practised for long periods of time,
They will be meaningless if the mind is distracted
elsewhere
17
Even those who wish to find happiness and overcome misery
Will wander with no aim nor meaning
If they do not comprehend the secret of the mind—
The paramount significance of Dharma.
18
This being so,
I shall hold and guard my mind well.
Without the discipline of guarding the mind,
What use are many other disciplines?
19
Just as I would be attentive and careful of a wound
When amidst a bustling uncontrolled crowd,
So I should always guard the wound of my mind
When dwelling among harmful people.
20
And if I am careful of a wound
Through fear of it being slightly hurt,
Then why do I not guard the wound of my mind
Through fear of being crushed by the mountains of hell?
21
Should I behave in such a way as this,
Then whether among harmful people
Or even in the midst of women,
The steady effort to control myself will not decline.
22
It is better to be without wealth,
Honour, body and livelihood;
And it is better to let other virtues deteriorate,
Rather than ever to let (the virtues of) the mind decline.
23
O you who wish to guard your minds,
I beseech you with folded hands;
Always exert yourselves to guard
Mindfulness and alertness!
24
People who are disturbed by sickness
Have no strength to do anything (useful),
Likewise those whose minds are disturbed by confusion
Have no strength to do anything (wholesome).
25
Whatever has been learnt, contemplated and meditated upon
By those whose minds lack alertness,
Just like water in a leaking vase,
Will not be retained in their memory.
26
Even those who have much learning,
Faith and willing perseverance
Will become defiled by a (moral) fall
Due to the mistake of lacking alertness.
27
The thieves of unalertness,
In following upon the decline of mindfulness,
Will steal even the merits I have firmly gathered
(So that) I shall then proceed to lower realms.
28
This host of thieves who are my own disturbing conceptions
Will search for a good opportunity,
Having found it they will steal my virtue
And destroy (the attainment of) life in a happy realm.
29
Therefore I shall never let mindfulness depart
From the doorway of my mind.
If it goes, I should recall the misery of the lower realms
And firmly re‐establish it there.
30. Through staying in the company of spiritual masters,
Through the instructions of abbots and through fear,
Mindfulness will easily be generated
In fortunate people who practice with respect.
31
ʺI am ever dwelling in the presence
Of all the Buddhas and Bodhisattvas
Who are always endowed
With unobstructed vision.ʺ
32
By thinking in this way
I shall mindfully develop a sense of shame, respect and fear.
Also through doing this,
Recollection of the Buddha will repeatedly occur.
33
When mindfulness is set with the purpose
Of guarding the doorway of the mind,
Then alertness will come about
And even that which had gone will return.
34
When, just as I am about (to act).
I see that my mind is tainted (with defilement),
At such a time I should remain
Unmoveable, like a piece of wood.
35
Never should I look around
Distractedly for no purpose:
With a resolute mind
I should always keep my eyes cast downwards.
36
But in order to relax the gaze
For a short while I should look around,
And if someone appears in my field of vision
I should look at him and say, ʺWelcome.ʺ
37
To check if there is any danger on the path
I should look again and again in the four directions.
To rest, I should turn my head around
And then look behind me.
38
Having examined both ahead and behind
I should proceed to either come or go.
Being aware of the necessity (for such mindful alertness)
I should behave like this in all situations.
39
(Once) having prepared for an action with the thought,
ʺMy body will remain in such a way,ʺ
Then periodically I should look to see
How the body is being maintained.
40
With the utmost effort I should check
To see that the crazed elephant of my mind
Is not wandering off but is bound
To the great pillar of thinking about Dharma.
41
Those who strive by all means for concentration
Should not wander off even a moment;
By thinking, ʺHow is my mind behaving?ʺ—
They should closely analyse their mind.
42
But if I am unable to do this
When afraid or involved in celebrations, then I should relax.
Likewise it has been taught that at times of giving
One may be indifferent to (certain aspects of) moral discipline.
43
I should undertake whatever deed I have intended to do
And think of doing other than it.
With my mind applied to that task,
I should set about for the time being to accomplish it.
44
By acting in this way all will be done well,
But (by acting) otherwise neither (action) will be done.
Likewise there will be no increase in the proximate disturbing conceptions
That come from a lack of alertness.
45
If I happen to be present
While a senseless conversation is taking place
Or if I happen to see some kind of spectacular show,
I should abandon attachment towards it.
46
If for no reason I start digging the earth,
Picking at the grass or drawing patterns on the ground,
Then by recalling the advice of the Buddhas,
I should immediately step out of fear.
47
Whenever I have the desire
To move my body or to say something,
First of all I should examine my mind
And then, with steadiness, act in the proper way.
48
Whenever there is attachment in my mind
And whenever there is the desire to be angry,
I should not do anything nor say anything,
But remain like a piece of wood.
49
Whenever I have distracted thoughts, the wish to verbally belittle others,
Feelings of self‐importance or self‐satisfaction;
When I have the intention to describe the faults of others,
Pretension and the thought to deceive others;
50
Whenever I am eager for praise
Or have the desire to blame others;
Whenever I have the wish to speak harshly and cause dispute;
At (all) such times I should remain like a piece of wood.
51
Whenever I desire material gain, honour or fame;
Whenever I seek attendants or a circle of friends,
And when in my mind I wish to be served;
At (all) these times I should remain like a picece of wood.
52
Whenever I have the wish to decrease or to stop working for others
And the desire to pursue my welfare alone,
If (motivated by such thoughts), a wish to say something occurs,
At these times I should remain like a piece of wood.
53
Whenever I have impatience, laziness, cowardice,
Shamelessness or the desire to talk nonsense;
If thoughts of partiality arise,
At these times too I should remain like a piece of wood.
54
Having in this way examined his mind for disturbing conceptions
And for thoughts that strive for meaningless things,
The courageous (Bodhisattva) should hold his mind steady
Through (the application of) remedial forces.
55
Being very resolute and faithful,
Steady, respectful, polite,
With a sense of shame, apprehensive and peaceful,
I should strive to make others happy.
56
I should not be disheartened by all the whims
Of the childish who are in discord with one another
I should know them to arise in their minds due to disturbing conceptions
And therefore be kind (towards them).
57
In doing that which by nature is not unwholesome
Both for the sake of myself and other sentient beings
I should always hold my mind fast,
(Acting) like an apparition, with no sense of self.
58
By thinking again and again
That after a long time I have won the greatest leisure,
Likewise I should hold my mind
As utterly unshakeable as the king of mountains.
59
If, mind, you are not made unhappy
When this body is dragged and tossed about
By vultures greedy for flesh,
Then why are you so concerned about it now
60. Holding this body as ʺmineʺ,
Why, mind, do you guard it so?
Since you and it are separate,
What use can it be to you?
61
Why, confused mind,
Do you not hold onto a clean, wooden form?
Just what is the point of guarding
This putrid, dirt‐filled machine?
62
First of all, mentally separate
The layers of skin (from the flesh)
And then with the scalpel of discrimination
Separate the flesh from the skeletal frame;
63
And having split open even the bones
Look right down into the marrow.
While examining this ask yourself,
ʺWhere is its essence?ʺ
64
If, even when searching with such effortʹ
You can apprehend no essence,
Then why with so much attachment
Are you still guarding this body now.
65
What use is this body to you
If its dirty insides are unfit for you to eat,
If its blood is not fit to drink
And if its intestines are not fit to be sucked?
66
At second best it is only fit to be guarded
In order to feed the vultures and jackals.
(Truly) this body of a human being
Should only be employed (in the practice of virtue).
67
But should you instead guard it ( with attachment),
Then what will you be able to do
When it is stolen by the unsympathetic lord of death
And given to the dogs and birds?
68
If servants are not given clothing and so forth
When they are unable to be employed,
Then why do you exhaust yourself looking after the flesh alone
When even though caring for the body, it goes elsewhere
69
Now having paid my body its wages,
I shall engage it in making my life meaningful.
But if my body is of no benefit.
Then I shall not give it anything.
70
I should conceive of my body as a boat,
A mere support for coming and going.
And in order to benefit all others
Transform it into a wish‐fulfilling body.
71. Now, while there is freedom to act,
I should always present a smiling face
And cease to frown and look angry:
I should be a friend and counsel of the world.
72
I should desist from inconsiderately and noisily
Moving around chairs and so forth,
As well as from violently opening doors:
I should always delight in humility.
73
The stork, the cat and the thief,
By moving silently and carefully,
Accomplish what they desire to do;
A Bodhisattva too should always behave in this way.
74
With respect I should gratefully accept
Unsought‐after words that are of benefit
And that wisely advise and admonish me:
At all times I should be the pupil of everyone.
75
I should say, ʺWell said,ʺ to all those
Who speak (Dharma) well,
And if I see someone doing good
I should praise him and be well pleased.
76
I should discreetly talk about the good qualities (of others)
And repeat those (that others) recount.
If my own good qualities are spoken about
I should just know and be aware that I have them.
77
All deeds (of others) are the source of a joy
That would be rare even if it could be bought with money.
Therefore I should be happy in finding this joy
In the good things that are done by others.
78
(Through doing this) I shall suffer no losses in this life
And in future lives shall find great happiness.
But the fault (of disliking their good qualities) will make me unhappy and miserable
And in future lives I shall find great suffering.
79
When talking I should speak from my heart and on what is relevant.
Making the meaning clear and the speech pleasing.
I should not speak out of desire or hatred
But in gentle tones and in moderation.
80
When beholding someone with my eyes,
Thinking, ʺI shall fully awaken
Through depending upon this being,ʺ
I should look at him with an open heart and love.
81
Always being motivated by great aspiration
Or being motivated by the remedial forces,
If I work in the fields of excellence, benefit and misery
Great virtues will come about.
82
Endowed with wisdom and joy17
I should undertake all that I do.
I (need) not depend upon anyone else
In any actions that I undertake.
83
The perfections such as generosity
Are progressively more exalted
But for a little (morality) I should not forsake a great (gift).
Principally I should consider what will be of the most benefit for others.
84
When this is well understood,
I should always strive for the welfare of others.
The Far‐Seeing Merciful Ones have allowed (a Bodhisattva)
To do some actions that (for others) were forbidden.
85
I should divide my food amongst those who have fallen to lower realms,
Those without protection, and practitioners,
And eat merely what is sufficient for myself.
Except for the three robes I may give away all.
86
This body which is being used for the sacred Dharma
Should not be harmed for only slight benefit.
By my behaving in this way
The wishes of all beings will be quickly fulfilled.
87
Those who lack the pure intention of compassion
Should not give their body away.
Instead, both in this and future lives,
They should give it to the cause of fulfilling the great purpose.
88
The Dharma should not be explained to those who lack respect,
To those who, like sick men, wear cloth around their heads,
To those holding umbrellas, sticks or weapons,
To those with covered heads,
89
Nor to a woman unaccompanied by a man.
The vast and profound should not be taught to lesser beings,
(Although)! should always pay equal respect
To the Dharmas of the lesser and higher beings.
90
I should not communicate the Dharma of a lesser being
To one who is a vessel for the vast Dharma.
I must not forsake the (Bodhisattva) way of life,
Nor mislead others by means of sutras or mantras.
91
When I spit or throw away the stick for (cleaning) my teeth,
I should cover it up (with earth).
Also it is shameful to urinate and so forth
In water or on land used by others.
92
When eating I should not fill my mouth,
Eat noisily or with my mouth wide open.
I should not sit with my legs outstretched
Nor rub my hands together.
93
I should not sit alone in vehicles, upon beds
Nor in the same room with the women of others.
(In brief), having observed or inquired about what is proper,
I should not do anything that would be disliked by the people of the world.
94
I should not give directions with one finger,
But instead indicate the way
Respectfully with my right arm
With all my fingers fully outstretched.
95
Nor should I wildly wave my arms about,
But should make my point
With slight gestures and a snap of the fingers‐
Otherwise I shall lose control.
96
Just as the Buddha lay down to pass away
So should I lie in the desired direction (when going to sleep),
And first of all with alertness
Make the firm decision to quickly rise again.
97
(Although I am unable to practice all)
The limitless varieties of Bodhisattva conduct,
I should certainly practice as much as (has been mentioned here)
Of this conduct that trains the mind.
98
Three times by day and three times by night
I should recite The Sutra of the Three Heaps;
For by relying upon the Buddhas and the Awakening Mind
My remaining downfalls will be purified.
99
Whatever I am doing in any situation,
Whether for myself or for the benefit of others,
I should strive to put into practice
Whatever has been taught for that situation.
100
There is no such thing as something
That is not learned by a Conquerorʹs Son,
Thus if I am skilled in living in this way
Nothing will be non‐meritorious.
101
Whether directly or indirectly, I should not do anything
That is not for the benefit of others.
And solely for the sake of sentient beings
I should dedicate everything towards Awakening.
102
Never, even at the cost of my life,
Should I forsake a spiritual friend
Who is wise in the meaning of the great vehicle
And who is a great Bodhisattva practitioner.
103
I should practice entrusting myself to my spiritual master
In the manner taught in The Biography of Shrisambhava
This and other advice spoken by the Buddha
I can understand through reading the sutras.
104
I should read the sutras
Because it is from them that the practices appear.
To begin with, I should look at
The Sutra of Akashagarba.
105
In addition I should definitely read
The Compendium of all Practices20 again and again,
Because what is to be constantly practised
Is very well and extensively shown there.
106
Also I should sometimes look at
The condensed Compendium of All Sutras.
And I should make an effort to study
The works by the same two (titles) composed by the exalted Nagarjuna.
107
I should do whatever is not forbidden in those (works),
And when I see a practice there,
I should impeccably put it into action
In order to guard the minds of worldly people.
108
The defining characteristic of guarding alertness
In brief is only this:
To examine again and again
The condition of my body and mind.
109
Therefore I shall put this way of life into actual practice,
For what can be achieved by merely talking about it?
Will a sick man be benefitted
Merely by reading the medical texts?