Guarding one's Mindfulness
Since mindfulness is becoming something of a buzz-word, I thought it would be appropriate to publish my own version of a translation of Shantideva's Bodhicaryavatara, Chapter 5, based on one from the Tibetan and Sanskrit by Vesna and Alan Wallace. In this version I have utilised Sangharakshita's teaching of Mind reactive and Creative, the full text of which you will see on another page of this website.
Utilising this teaching, I believe, makes the whole of Chapter 5 of the Bodhicaryavatara much more intelligible by bringing out the nature of the 'two minds'. Those wanting to follow up the original translation by Vesna and Alan Wallace can purchase it here: tinyurl.com/2sksouv4
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1. Those who wish to protect their practice should earnestly guard the mind. One’s practice cannot be protected without restraint of the reactive mind.
2. Mad elephants do not inflict as much harm in one’s world as does the unleashed elephant of the reactive mind in the hells.
3. But if the elephant of the reactive mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained.
4. Tigers, lions, elephants, bears, snakes, enemies, all the tormentors of hell, sex-crazed men and women and other banes are subdued simply by controlling the reactive mind.
5. Simply by subduing one’s reactive tendencies, all those demons lose their power over the mind.
6. He who communicated the Truth said that all one’s fears and immeasurable sufferings arise simply from the reactive mind.
7. Who diligently constructed the weapons of the hells? Who devised the floor of red-hot iron? And from where has the allure of those sirens come?
8. The Sage declared that all these things arise from the evil mind; there is nothing more intractable in the three worlds than the reactive mind.
9. If the perfection of generosity makes the world free of poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today?
10. The perfection of generosity is interpreted simply as the state of mind that arises from the intention to give away everything, together with the fruits of that, to everyone.
11. Where could I eat fish and meat where they were not [in effect] killed by me? It is the mind of renunciation of craving for these things that is actually the perfection of ethical discipline.
12. How many malicious people, their numbers as [unending] as space, can I kill? When the mind-state of anger is slain, then all enemies are slain.
13. Where could one find enough leather to cover the entire world? The earth is covered simply by the leather of my sandals.
14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own reactive mind. What need to restrain anything else?
15. However, even when accompanied by bodily and vocal action, feeble mental activity does not attain to spiritual genius, which only the firmly established creative mind can produce..
16. The Enlightened One taught that all recitation and austerities, even though performed for a long time, are actually useless if the mind is set on something else or is dull.
17. Those who have not cultivated the creative mind, which is the mystery and the very essence of Dharma, wander in vain trying to eliminate suffering and find happiness.
18. Therefore, I should completely restrain my reactivity by means of mindfulness.
19. Just as those standing in the midst of jostling people carefully guard their wounds, so those standing in the midst of evil people should always guard the wounds that are their own reactive minds.
20. Fearing the slightest pain from a wound, I guard it with great care. Why don't I, fearing being crushed by mountains in hell, guard the wound that is my reactive mind?
21. Living with this attitude even among evil people and among lascivious maidens, maintaining unfaltering effort, a sagacious person will not be overcome.
22. Let my possessions vanish of their own accord; let my honour, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.
23. I appeal to those wishing to protect their minds: always keep vividly awake your self-awareness and sense of purpose.
24. Just as a person smitten by disease is unfit for any work, so the mind lacking these two things is not fit for any work.
25. Not even what has been heard, pondered, and cultivated will remain in the memory of one who lacks mindfulness, leaking away like water in a cracked jar,
26. Even learned people who have faith and extraordinary perseverance may become defiled by vices due to their lack of complete, perfect, self-reflexive consciousness.
27. Even having accumulated virtues, those who have been robbed by the thief of forgetfulness of purpose, who comes after the loss of mindfulness, enter miserable states of existence.
28. This band of thieves, the mental afflictions, looks for an entrance. On finding an entrance, it plunders and destroys the life entering fortunate realms of existence.
29. Therefore, mindfulness should never be supplanted at the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell.
30. Mindfulness easily arises for those of good fortune, because of their association with a spiritual mentor, and for those who are respectful on account of the instruction of a preceptor and because of their concern.
31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them.
32. Meditating thus, one should remain filled with a sense of propriety, respect, and concern; one should recollect the Buddhas time and time again in this way.
33. When mindfulness stands guard at the gate of the mind, perfect self-awareness and recollection of purpose arrive; once they are established, it does not depart again.
34. Before going out, I should establish this mind in such a manner, and when going about the world my mind should remain still as if without sense faculties, like a piece of wood.
35. One should never cast one's eyes around without purpose. One should always direct one's gaze downward as if in meditation.
36. However, one may occasionally look around in order to relax the gaze; and if one notices a mere reflection of someone, one should look up to greet him.
37. In order to detect danger on the road and so forth, one should look to the four directions momentarily. Pausing, one should look into the distance, looking behind only after turning around.
38. Having seen in front of one and behind, one should either go ahead or turn back. Likewise, in all situations one should proceed only after realizing what needs to be done.
39. Thinking, "The body should remain like this," and then resorting to action again, one should periodically look afresh to determine the attitude of the body.
40. In this way the mad elephant of the reactive mind should be watched diligently so that it is not unleashed while tied to the great pillar of the thought of the Dharma.
41. One should examine the mind in this way—with what is my mind engaged?—so that it does not even for a moment leave the pole of concentration and integration.
42. If one is unable to behave in this way in the case of danger or on a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance.
43. Recognizing what needs to be undertaken and focusing one's mind on that, one should attend to nothing else until one accomplishes it.
44. For in this way everything is well done. Otherwise neither intention nor result will occur, and the mental affliction of unmindfulness will increase as well.
45. One should eliminate yearning for those idle conversations which so often take place, and for all kinds of trivial entertainment.
46. If one finds oneself mindlessly fidgeting with one's hands or feet, ripping up grass, or drawing in the dust, then recalling the teaching of the Tathagata with concern, one should instantly stop it.
47. When one intends to move or when one intends to speak, one should first examine one's own state of mind and then act appropriately and with composure.
48. If one sees one's own mind is attracted or repelled, then one should neither act nor speak, but remain still like a piece of wood.
49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, ....
50. ... when it is inclined to boast, or when it is contemptuous of others, abusive and irritable, then I should remain still like a piece of wood.
51. When my mind seeks material gain, honour, and fame, or when it seeks attendants and personal service, then I will remain still like a piece of wood.
52. When my mind is averse to the interests of others and seeks my own self-interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood.
53. When my mind is impatient, indolent, timid, impudent, garrulous, or biased in my own favour, then I will remain still like a piece of wood.
54. Seeing in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of the antidote to that.
55. Resolute, confident, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others,
56. ... undistressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions,
57. ... always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, even if it appears ghostly, like an apparition.
58. Remembering over and over again that after a long time the best moments of leisure have been obtained, I will keep this mind unshakable, like Mount Sumeru.
59. One does not object when a dead body is being dragged here and there by vultures coveting its flesh. Then why do so now?
60. Mind, why do you protect this body, regarding it as if it was exclusively your own? On the other hand, if it is really separate from you, what good is it to you?
61. O fool, if you do not consider as your own even a beautiful wooden statue, why are you so jealously guarding this foul biological machine composed of impurities?
62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton.
63. Breaking the bones, look inside at the marrow and examine for yourself, "Where is the essence here?"
64. If searching carefully in this way, you do not see an essence there, then say why you are still jealously and selfishly keeping your body aloof today.
65. If you would not eat it, impure as it is, and if you would not drink the blood nor suck out the entrails, then what do you propose to do with this body now?
66. However, it is proper to guard it for the sake of feeding those vultures and jackals. This wretched body of a human being is an instrument for action.
67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then?
68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste time on yourself?
69. Therefore, mind, on giving the body its wages, now serve your own needs, because it makes no sense to pay one’s labourer all the value he has created.
70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings.
71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world.
72. One should not inconsiderately and noisily throw around chairs and suchlike objects. One should not pound on doors; one should always delight in silence.
73. The crane, the cat and the thief, moving silently and covertly, achieve their desired goal. A sage should always move in such a way.
74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aid. One should always be the pupil of everyone.
75. One should express one's appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises.
76. One should speak of others' good qualities in their absence and relate them again and again with satisfaction; and when one's own virtue is discussed, one should consider it simply as an appreciation of good qualities.
77. All endeavours are for the sake of someone’s satisfaction, which is difficult to obtain even by means of wealth. So I will enjoy the pleasure of satisfaction with the good qualities diligently accomplished by others.
78. In this way there will be no loss for me in this life, and there will be great happiness henceforth. But if I give way to animosities, there is the suffering of aversion, and miserable states follow.
79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion.
80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "Relying on them alone, I shall attain Buddhahood."
81. Great blessings arise from continuous yearning for the fields of virtue and of kindness, and from applying an antidote with regard to those who are suffering.
82. Skilful and vigorous, one should always do the work oneself. With respect to all work, one should not leave the opportunity to someone else.
83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better practice for the sake of a lesser, unless it is in accordance with the bridge of the Bodhisattva way of life.[32]
84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit.
85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately, in small portions. Except for the three robes, one should give away everything.
86. For the sake of an insignificant benefit, one should not harm the body that practices the sublime Dharma, for only with this can one quickly fulfil the hopes of sentient beings.
87. Therefore, so long as the thought of compassion is impure, one should not sacrifice one's life; it should be sacrificed only when one's thought is unbiased. Thus, life must not be wasted.
88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled,
89. ....to those who are inadequate, or to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas.
90. One should not teach an inferior Dharma to a mind accustomed to the vast Dharma. One should not seduce them with sutras and mantras, putting aside the Bodhisattva way of life.
91. Flagrantly discarding a tooth-stick or spitting is undesirable, and urinating and so forth into water or on land that is usable is contemptible.[37]
92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with one's legs offensively outstretched; and one should not rub one's hands together pointlessly.
93. One should not travel, lie, or sit alone with someone else's spouse. After observing and inquiring, one should forsake everything that does not please people.
94. One should not point out things by jabbing with one's finger but should respectfully direct attention with one's whole right hand.
95. One should not call out to someone and wave one's arms when there is little urgency; instead, one may gently snap one's fingers or the like. Otherwise, one would lose composure.
96. One should lie down in the preferred direction in the lion's posture of the Lord's nirvana. One should get up quickly, with vigilance and remembering one’s resolve.
97. The conduct of Bodhisattvas is described as immeasurable. So one should first surely engage in practices that purify the mind.[41]
98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because one comes to rely solely on the Jinas and the Spirit of Awakening.
99. One should diligently apply oneself to the trainings that pertain to those situations in which one actually finds oneself, either of one's own accord or with the benefit of others’ influence.
100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous.
101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening.
102. Never, even at the cost of one's life, should one forsake a spiritual friend who observes the vows of a Bodhisattva and who is well versed in the matters of the Mahayana.
103. One should learn from the Srisambhavavimoksa, respectful behaviour toward spiritual mentors. This and other advice of the Buddha should be known through reciting the sutras.
104. The practices are found in the sutras; therefore one should recite them, and one should study the primary downfalls in the Akasagarbhasutra.
105. One should definitely study the Siksasamuccaya again and again, because good conduct is explained there in detail.
106. Alternatively, one should first look at it briefly, and then carefully read the Sutrasamuccaya composed by Arya Nagarjuna.
107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people's minds.
108. In brief, this alone is the definition of introspection: the repeated examination of the state of one's body and mind.
109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?
Utilising this teaching, I believe, makes the whole of Chapter 5 of the Bodhicaryavatara much more intelligible by bringing out the nature of the 'two minds'. Those wanting to follow up the original translation by Vesna and Alan Wallace can purchase it here: tinyurl.com/2sksouv4
_____________________________
1. Those who wish to protect their practice should earnestly guard the mind. One’s practice cannot be protected without restraint of the reactive mind.
2. Mad elephants do not inflict as much harm in one’s world as does the unleashed elephant of the reactive mind in the hells.
3. But if the elephant of the reactive mind is completely restrained by the rope of mindfulness, then all perils vanish and complete well-being is obtained.
4. Tigers, lions, elephants, bears, snakes, enemies, all the tormentors of hell, sex-crazed men and women and other banes are subdued simply by controlling the reactive mind.
5. Simply by subduing one’s reactive tendencies, all those demons lose their power over the mind.
6. He who communicated the Truth said that all one’s fears and immeasurable sufferings arise simply from the reactive mind.
7. Who diligently constructed the weapons of the hells? Who devised the floor of red-hot iron? And from where has the allure of those sirens come?
8. The Sage declared that all these things arise from the evil mind; there is nothing more intractable in the three worlds than the reactive mind.
9. If the perfection of generosity makes the world free of poverty, how is it possible that the Protectors of the past acquired it, when the world is still impoverished today?
10. The perfection of generosity is interpreted simply as the state of mind that arises from the intention to give away everything, together with the fruits of that, to everyone.
11. Where could I eat fish and meat where they were not [in effect] killed by me? It is the mind of renunciation of craving for these things that is actually the perfection of ethical discipline.
12. How many malicious people, their numbers as [unending] as space, can I kill? When the mind-state of anger is slain, then all enemies are slain.
13. Where could one find enough leather to cover the entire world? The earth is covered simply by the leather of my sandals.
14. Likewise, I am unable to restrain external phenomena, but I shall restrain my own reactive mind. What need to restrain anything else?
15. However, even when accompanied by bodily and vocal action, feeble mental activity does not attain to spiritual genius, which only the firmly established creative mind can produce..
16. The Enlightened One taught that all recitation and austerities, even though performed for a long time, are actually useless if the mind is set on something else or is dull.
17. Those who have not cultivated the creative mind, which is the mystery and the very essence of Dharma, wander in vain trying to eliminate suffering and find happiness.
18. Therefore, I should completely restrain my reactivity by means of mindfulness.
19. Just as those standing in the midst of jostling people carefully guard their wounds, so those standing in the midst of evil people should always guard the wounds that are their own reactive minds.
20. Fearing the slightest pain from a wound, I guard it with great care. Why don't I, fearing being crushed by mountains in hell, guard the wound that is my reactive mind?
21. Living with this attitude even among evil people and among lascivious maidens, maintaining unfaltering effort, a sagacious person will not be overcome.
22. Let my possessions vanish of their own accord; let my honour, my body, livelihood, and everything else pass away. But may my virtuous mind never be lost.
23. I appeal to those wishing to protect their minds: always keep vividly awake your self-awareness and sense of purpose.
24. Just as a person smitten by disease is unfit for any work, so the mind lacking these two things is not fit for any work.
25. Not even what has been heard, pondered, and cultivated will remain in the memory of one who lacks mindfulness, leaking away like water in a cracked jar,
26. Even learned people who have faith and extraordinary perseverance may become defiled by vices due to their lack of complete, perfect, self-reflexive consciousness.
27. Even having accumulated virtues, those who have been robbed by the thief of forgetfulness of purpose, who comes after the loss of mindfulness, enter miserable states of existence.
28. This band of thieves, the mental afflictions, looks for an entrance. On finding an entrance, it plunders and destroys the life entering fortunate realms of existence.
29. Therefore, mindfulness should never be supplanted at the gate of the mind. If it is gone, it should be reinstated while recalling the anguish of hell.
30. Mindfulness easily arises for those of good fortune, because of their association with a spiritual mentor, and for those who are respectful on account of the instruction of a preceptor and because of their concern.
31. The Buddhas and Bodhisattvas have unobstructed vision in all directions. Everything is in their presence; and I stand in front of them.
32. Meditating thus, one should remain filled with a sense of propriety, respect, and concern; one should recollect the Buddhas time and time again in this way.
33. When mindfulness stands guard at the gate of the mind, perfect self-awareness and recollection of purpose arrive; once they are established, it does not depart again.
34. Before going out, I should establish this mind in such a manner, and when going about the world my mind should remain still as if without sense faculties, like a piece of wood.
35. One should never cast one's eyes around without purpose. One should always direct one's gaze downward as if in meditation.
36. However, one may occasionally look around in order to relax the gaze; and if one notices a mere reflection of someone, one should look up to greet him.
37. In order to detect danger on the road and so forth, one should look to the four directions momentarily. Pausing, one should look into the distance, looking behind only after turning around.
38. Having seen in front of one and behind, one should either go ahead or turn back. Likewise, in all situations one should proceed only after realizing what needs to be done.
39. Thinking, "The body should remain like this," and then resorting to action again, one should periodically look afresh to determine the attitude of the body.
40. In this way the mad elephant of the reactive mind should be watched diligently so that it is not unleashed while tied to the great pillar of the thought of the Dharma.
41. One should examine the mind in this way—with what is my mind engaged?—so that it does not even for a moment leave the pole of concentration and integration.
42. If one is unable to behave in this way in the case of danger or on a festive occasion, then one should be at ease. It is said that at the time of giving, ethical discipline may be held in abeyance.
43. Recognizing what needs to be undertaken and focusing one's mind on that, one should attend to nothing else until one accomplishes it.
44. For in this way everything is well done. Otherwise neither intention nor result will occur, and the mental affliction of unmindfulness will increase as well.
45. One should eliminate yearning for those idle conversations which so often take place, and for all kinds of trivial entertainment.
46. If one finds oneself mindlessly fidgeting with one's hands or feet, ripping up grass, or drawing in the dust, then recalling the teaching of the Tathagata with concern, one should instantly stop it.
47. When one intends to move or when one intends to speak, one should first examine one's own state of mind and then act appropriately and with composure.
48. If one sees one's own mind is attracted or repelled, then one should neither act nor speak, but remain still like a piece of wood.
49. When my mind is haughty, sarcastic, full of conceit and arrogance, ridiculing, evasive, and deceitful, ....
50. ... when it is inclined to boast, or when it is contemptuous of others, abusive and irritable, then I should remain still like a piece of wood.
51. When my mind seeks material gain, honour, and fame, or when it seeks attendants and personal service, then I will remain still like a piece of wood.
52. When my mind is averse to the interests of others and seeks my own self-interest, or when it wishes to speak out of a desire for an audience, then I will remain still like a piece of wood.
53. When my mind is impatient, indolent, timid, impudent, garrulous, or biased in my own favour, then I will remain still like a piece of wood.
54. Seeing in this way that the mind is afflicted or engaged in fruitless activities, the hero should always firmly control it by means of the antidote to that.
55. Resolute, confident, steadfast, respectful and courteous, modest, meek, calm, devoted to pleasing others,
56. ... undistressed by the mutually incompatible desires of foolish people, endowed with compassion, knowing that they are like this as a consequence of the arising of their mental afflictions,
57. ... always resorting to irreproachable things for the sake of myself and others, I will maintain my mind free of pride, even if it appears ghostly, like an apparition.
58. Remembering over and over again that after a long time the best moments of leisure have been obtained, I will keep this mind unshakable, like Mount Sumeru.
59. One does not object when a dead body is being dragged here and there by vultures coveting its flesh. Then why do so now?
60. Mind, why do you protect this body, regarding it as if it was exclusively your own? On the other hand, if it is really separate from you, what good is it to you?
61. O fool, if you do not consider as your own even a beautiful wooden statue, why are you so jealously guarding this foul biological machine composed of impurities?
62. First, with your own intellect, peel off this sheath of skin, and with the knife of wisdom loosen the flesh from the skeleton.
63. Breaking the bones, look inside at the marrow and examine for yourself, "Where is the essence here?"
64. If searching carefully in this way, you do not see an essence there, then say why you are still jealously and selfishly keeping your body aloof today.
65. If you would not eat it, impure as it is, and if you would not drink the blood nor suck out the entrails, then what do you propose to do with this body now?
66. However, it is proper to guard it for the sake of feeding those vultures and jackals. This wretched body of a human being is an instrument for action.
67. Even though you protect it so, merciless death will snatch the body away and give it to the vultures. What will you do then?
68. You do not give clothing and such to a servant if you think he will not stay. The body will eat and pass away. Then why do you waste time on yourself?
69. Therefore, mind, on giving the body its wages, now serve your own needs, because it makes no sense to pay one’s labourer all the value he has created.
70. Consider the body as a ship because it is the basis of coming and going. Set the body in motion at your will in order to accomplish the welfare of sentient beings.
71. One who has become self-controlled in that way should always have a smiling face. One should give up frowning and grimacing, be the first to greet, and be a friend to the world.
72. One should not inconsiderately and noisily throw around chairs and suchlike objects. One should not pound on doors; one should always delight in silence.
73. The crane, the cat and the thief, moving silently and covertly, achieve their desired goal. A sage should always move in such a way.
74. One must respectfully accept the advice of those skilled in directing others and providing unsolicited aid. One should always be the pupil of everyone.
75. One should express one's appreciation for all good words. Having seen someone engaging in virtue, one should cheer him on with praises.
76. One should speak of others' good qualities in their absence and relate them again and again with satisfaction; and when one's own virtue is discussed, one should consider it simply as an appreciation of good qualities.
77. All endeavours are for the sake of someone’s satisfaction, which is difficult to obtain even by means of wealth. So I will enjoy the pleasure of satisfaction with the good qualities diligently accomplished by others.
78. In this way there will be no loss for me in this life, and there will be great happiness henceforth. But if I give way to animosities, there is the suffering of aversion, and miserable states follow.
79. In a soft and gentle voice one should speak sincere, coherent words that have clear meaning and are agreeable, pleasant to the ear, and rooted in compassion.
80. One should always look straight at sentient beings as if drinking them in with the eyes, thinking, "Relying on them alone, I shall attain Buddhahood."
81. Great blessings arise from continuous yearning for the fields of virtue and of kindness, and from applying an antidote with regard to those who are suffering.
82. Skilful and vigorous, one should always do the work oneself. With respect to all work, one should not leave the opportunity to someone else.
83. The perfections of generosity and so forth are progressively more and more lofty. One should not forsake a better practice for the sake of a lesser, unless it is in accordance with the bridge of the Bodhisattva way of life.[32]
84. Realizing this, one should always strive for the benefit of others. Even that which is prohibited has been permitted for the compassionate one who foresees benefit.
85. Sharing with those who have fallen into miserable states of existence, with those who have no protector, and with mendicants, one should eat moderately, in small portions. Except for the three robes, one should give away everything.
86. For the sake of an insignificant benefit, one should not harm the body that practices the sublime Dharma, for only with this can one quickly fulfil the hopes of sentient beings.
87. Therefore, so long as the thought of compassion is impure, one should not sacrifice one's life; it should be sacrificed only when one's thought is unbiased. Thus, life must not be wasted.
88. One should not teach the profound and vast Dharma to the disrespectful, to a healthy person wearing a headdress, to a person with an umbrella, a stick, or a weapon, to one whose head is veiled,
89. ....to those who are inadequate, or to women in the absence of a man. One should pay equal respect to inferior and superior Dharmas.
90. One should not teach an inferior Dharma to a mind accustomed to the vast Dharma. One should not seduce them with sutras and mantras, putting aside the Bodhisattva way of life.
91. Flagrantly discarding a tooth-stick or spitting is undesirable, and urinating and so forth into water or on land that is usable is contemptible.[37]
92. One should not eat with a full mouth, noisily, or with the mouth wide open. One should not sit with one's legs offensively outstretched; and one should not rub one's hands together pointlessly.
93. One should not travel, lie, or sit alone with someone else's spouse. After observing and inquiring, one should forsake everything that does not please people.
94. One should not point out things by jabbing with one's finger but should respectfully direct attention with one's whole right hand.
95. One should not call out to someone and wave one's arms when there is little urgency; instead, one may gently snap one's fingers or the like. Otherwise, one would lose composure.
96. One should lie down in the preferred direction in the lion's posture of the Lord's nirvana. One should get up quickly, with vigilance and remembering one’s resolve.
97. The conduct of Bodhisattvas is described as immeasurable. So one should first surely engage in practices that purify the mind.[41]
98. Three times by day and three times by night one should recite the Triskandha. By that means one alleviates the remaining downfalls because one comes to rely solely on the Jinas and the Spirit of Awakening.
99. One should diligently apply oneself to the trainings that pertain to those situations in which one actually finds oneself, either of one's own accord or with the benefit of others’ influence.
100. For there is nothing that the Children of the Jina should not learn. For the good person who behaves in this way, there is nothing that is non-virtuous.
101. One should do nothing other than benefit sentient beings either directly or indirectly; and for the sake of sentient beings alone, one should subordinate everything to Awakening.
102. Never, even at the cost of one's life, should one forsake a spiritual friend who observes the vows of a Bodhisattva and who is well versed in the matters of the Mahayana.
103. One should learn from the Srisambhavavimoksa, respectful behaviour toward spiritual mentors. This and other advice of the Buddha should be known through reciting the sutras.
104. The practices are found in the sutras; therefore one should recite them, and one should study the primary downfalls in the Akasagarbhasutra.
105. One should definitely study the Siksasamuccaya again and again, because good conduct is explained there in detail.
106. Alternatively, one should first look at it briefly, and then carefully read the Sutrasamuccaya composed by Arya Nagarjuna.
107. Seeing what is forbidden and what is prescribed, one should implement those teachings for the sake of protecting people's minds.
108. In brief, this alone is the definition of introspection: the repeated examination of the state of one's body and mind.
109. I shall practice it with my body. What is the use of merely reading the words? Will a sick person have any benefit merely by reading about medical treatments?