Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ī Ñ Ś Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "The Patience of the Profound Dharma"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
(Created page with " Chapter 9 Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlighten...")
 
 
Line 5: Line 5:
  
  
Chapter 9
+
[[Chapter]] 9
  
  
Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.
+
Then the [[Bhagavān]] said to the youth [[Candraprabha]], [F.24.b] “Young man, [[bodhisattva]] [[mahāsattvas]] who wish to attain quickly the [[highest]], [[complete enlightenment]] of [[perfect buddhahood]] and {{Wiki|liberate}} all [[beings]] from the ocean of [[existence]] should hear this [[king]] of [[samādhis]], in which the equality of the [[nature]] of all [[phenomena]] is revealed, which is praised by all the [[buddhas]] and is the mother of the [[tathāgatas]]. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, [[chant]] it, [[meditate]] on it with unadulterated [[meditation]], promulgate it, and make it widely known to others.
  
 
9.­2
 
9.­2
“Why is that? Young man, this king of samādhis, the revealed equality of the nature of all phenomena, has given birth to all the tathāgatas, the arhats, the perfectly enlightened buddhas; all tathāgatas, śrāvakas, and pratyekabuddhas have come from it.
+
“Why is that? Young man, this [[king]] of [[samādhis]], the revealed equality of the [[nature]] of all [[phenomena]], has given [[birth]] to all the [[tathāgatas]], the [[arhats]], the [[perfectly enlightened]] [[buddhas]]; all [[tathāgatas]], [[śrāvakas]], and [[pratyekabuddhas]] have come from it.
  
 
9.­3
 
9.­3
“Therefore, young man, you also should obtain this king of samādhis, the revealed equality of the nature of all phenomena, which is praised by all the buddhas and is the mother of the tathāgatas.325 It has been said:
+
“Therefore, young man, you also should obtain this [[king]] of [[samādhis]], the revealed equality of the [[nature]] of all [[phenomena]], which is praised by all the [[buddhas]] and is the mother of the tathāgatas.325 It has been said:
  
 
<poem>
 
<poem>
 
9.­4
 
9.­4
“Therefore, those who wish for enlightenment and buddhahood,
+
“Therefore, those who wish for [[enlightenment]] and [[buddhahood]],
And to liberate beings from the ocean of existence,
+
And to {{Wiki|liberate}} [[beings]] from the ocean of [[existence]],
Should obtain this sūtra praised by the buddhas,
+
Should obtain this [[sūtra]] praised by the [[buddhas]],
And then sublime enlightenment will not be difficult to attain.”326
+
And then [[sublime]] [[enlightenment]] will not be difficult to attain.”326
 
</poem>
 
</poem>
 
9.­5
 
9.­5
Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish327 to attain quickly the highest, complete enlightenment of perfect buddhahood should become skilled328 in the patience of profound Dharma.329
+
Then the [[Bhagavān]] said to the youth [[Candraprabha]], “Young man, [[bodhisattva]] [[mahāsattvas]] who wish327 to attain quickly the [[highest]], [[complete enlightenment]] of [[perfect buddhahood]] should become skilled328 in the [[patience]] of profound Dharma.329
  
 
9.­6
 
9.­6
“Young man, how do bodhisattva mahāsattvas become skilled in the patience of profound Dharma?
+
“Young man, how do [[bodhisattva]] [[mahāsattvas]] become [[skilled]] in the [[patience]] of profound [[Dharma]]?
  
“Young man, bodhisattva mahāsattvas should know that all phenomena are like illusions. [F.25.a] They should know that all phenomena are like dreams, like mirages, like echoes, like optical illusions, like the moon on water, like hallucinations,330 like reflections, and like space.
+
“Young man, [[bodhisattva]] [[mahāsattvas]] should know that all [[phenomena]] are like [[illusions]]. [F.25.a] They should know that all [[phenomena]] are like [[dreams]], like mirages, like echoes, like optical [[illusions]], like the [[moon]] on [[water]], like hallucinations,330 like reflections, and like [[space]].
  
 
9.­7
 
9.­7
“Young man, when bodhisattva mahāsattvas know that all phenomena are like illusions,331 they are skilled in the patience of profound Dharma. Those who have the patience of profound Dharma have no desire for any phenomenon that causes desire, have no anger toward any phenomenon that causes anger, and have no ignorance regarding any phenomenon that causes ignorance. Why is that? It is because they do not see that phenomenon; they do not perceive that phenomenon.  
+
“Young man, when [[bodhisattva]] [[mahāsattvas]] know that all [[phenomena]] are like illusions,331 they are [[skilled]] in the [[patience]] of profound [[Dharma]]. Those who have the [[patience]] of profound [[Dharma]] have no [[desire]] for any [[phenomenon]] that [[causes]] [[desire]], have no [[anger]] toward any [[phenomenon]] that [[causes]] [[anger]], and have no [[ignorance]] regarding any [[phenomenon]] that [[causes]] [[ignorance]]. Why is that? It is because they do not see that [[phenomenon]]; they do not {{Wiki|perceive}} that [[phenomenon]].  
  
They do not see the phenomena and they do not perceive the phenomena of that which is desired, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant. Because they do not see and do not perceive those phenomena they have no desire, they have no anger, they have no ignorance, their minds do not regress, and they rest in meditation.  
+
They do not see the [[phenomena]] and they do not {{Wiki|perceive}} the [[phenomena]] of that which is [[desired]], the [[desire]], or the desirer; that which angers, the [[anger]], or one who is [[angry]]; nor that of which one is [[ignorant]], the [[ignorance]], or the one who is [[ignorant]]. Because they do not see and do not {{Wiki|perceive}} those [[phenomena]] they have no [[desire]], they have no [[anger]], they have no [[ignorance]], their [[minds]] do not regress, and they rest in [[meditation]].  
  
They are without conceptual elaboration. They have crossed over to the other side. They have reached dry land. They have reached safety. They have attained freedom from fear.332 They have correct conduct. They have knowledge. They have wisdom. They have merit. They have miraculous powers.  
+
They are without [[conceptual elaboration]]. They have crossed over to the other side. They have reached dry land. They have reached safety. They have [[attained]] freedom from fear.332 They have correct conduct. They have [[knowledge]]. They have [[wisdom]]. They have [[merit]]. They have [[miraculous powers]].  
  
They have memory.333 They have intelligence. They have realization.334 They have a sense of modesty. They have stability. They have bodhisattva conduct. They have the austerity of the disciplines of mendicancy. They are unblemished.335 [F.25.b] They have nothing. They are arhats.  
+
They have memory.333 They have [[intelligence]]. They have realization.334 They have a [[sense]] of modesty. They have stability. They have [[bodhisattva conduct]]. They have the austerity of the [[disciplines]] of mendicancy. They are unblemished.335 [F.25.b] They have nothing. They are [[arhats]].  
  
Their defilements have ceased. They have no kleśas. They have power. Their minds are liberated. Their wisdom is liberated. They are thoroughbred stallions.336 They are great elephants.337 They have done what had to be done. They have accomplished what had to be accomplished.  
+
Their [[defilements]] have ceased. They have no [[kleśas]]. They have power. Their [[minds]] are {{Wiki|liberated}}. Their [[wisdom]] is {{Wiki|liberated}}. They are thoroughbred stallions.336 They are great elephants.337 They have done what had to be done. They have accomplished what had to be accomplished.  
  
They have put down their burden. They have reached their goals. They have ended engagement with existence. They have liberated their minds through true knowledge. They are mendicants who have attained all the perfect, highest, complete powers of the mind.  
+
They have put down their [[burden]]. They have reached their goals. They have ended engagement with [[existence]]. They have {{Wiki|liberated}} their [[minds]] through true [[knowledge]]. They are {{Wiki|mendicants}} who have [[attained]] all the {{Wiki|perfect}}, [[highest]], complete [[powers]] of the [[mind]].  
  
They are brahmins.338 They are snātakas.339 They are masters of the Vedas.340 They know the Vedas.341 They are śrotriyas.342 They are children of the buddhas. They are children of the Śākya.343 They have crushed the thorns.344 They have not left the law behind.345 They have left the trench barrier behind.346 They have crossed over the trench barrier.347 They have extracted the splinters.348 They have no illness.349 They are bhikṣus.  
+
They are brahmins.338 They are snātakas.339 They are [[masters]] of the Vedas.340 They know the Vedas.341 They are śrotriyas.342 They are children of the [[buddhas]]. They are children of the Śākya.343 They have crushed the thorns.344 They have not left the law behind.345 They have left the trench barrier behind.346 They have crossed over the trench barrier.347 They have extracted the splinters.348 They have no illness.349 They are [[bhikṣus]].  
  
They are free from all bondage. They have been born as humans. They are good humans. They are supreme humans. They are great humans. They are human lions.350 They are human elephants.351 They are human stallions.352 They are human carthorses.353 They are human heroes.354  
+
They are free from all bondage. They have been born as [[humans]]. They are good [[humans]]. They are supreme [[humans]]. They are great [[humans]]. They are [[human]] lions.350 They are [[human]] elephants.351 They are [[human]] stallions.352 They are [[human]] carthorses.353 They are [[human]] heroes.354  
  
They are human strongmen.355 They are human flowers.356 They are human lotuses.357 They are human white lotuses.358 They are human tamers.359 They are human moons.360 They are extraordinary humans. They are stainless humans.”361
+
They are [[human]] strongmen.355 They are [[human]] flowers.356 They are [[human]] lotuses.357 They are [[human]] white lotuses.358 They are [[human]] tamers.359 They are [[human]] moons.360 They are [[extraordinary]] [[humans]]. They are stainless humans.”361
  
 
9.­8
 
9.­8
Then the Bhagavān, in order to give this Dharma teaching on entering the patience of profound Dharma, recited these verses:
+
Then the [[Bhagavān]], in order to give this [[Dharma]] [[teaching]] on entering the [[patience]] of profound [[Dharma]], recited these verses:
  
 
9.­9
 
9.­9
“At one time a world appears,
+
“At one time a [[world]] appears,
And later the entire world becomes space.
+
And later the entire [[world]] becomes [[space]].
 
As it was before, so it is afterward.
 
As it was before, so it is afterward.
Know that all phenomena are like that. {1}
+
Know that all [[phenomena]] are like that. {1}
 
9.­10
 
9.­10
“All that there is in this world
+
“All that there is in this [[world]]
Later dissolves into the mass of water below.
+
Later dissolves into the {{Wiki|mass}} of [[water]] below.
 
As it is below, so it is above.
 
As it is below, so it is above.
Know that all phenomena are like that. {2} [F.26.a]
+
Know that all [[phenomena]] are like that. {2} [F.26.a]
 
9.­11
 
9.­11
 
“Just as in a completely cloudless sky
 
“Just as in a completely cloudless sky
In an instant a mass of clouds appears—
+
In an instant a {{Wiki|mass}} of clouds appears—
 
From where did they first originate?
 
From where did they first originate?
Know that all phenomena are like that. {3}
+
Know that all [[phenomena]] are like that. {3}
 
9.­12
 
9.­12
“If you think of a tathāgata who has passed into nirvāṇa,
+
“If you think of a [[tathāgata]] who has passed into [[nirvāṇa]],
His image will appear in your mind.
+
His image will appear in your [[mind]].
 
As he was before, so he is afterward.
 
As he was before, so he is afterward.
Know that all phenomena are like that. {4}
+
Know that all [[phenomena]] are like that. {4}
 
9.­13
 
9.­13
“When a person sees a mass of foam
+
“When a [[person]] sees a {{Wiki|mass}} of foam
That is carried along in a river
+
That is carried along in a [[river]]
And examines it, they see that it has no essence.
+
And examines it, they see that it has no [[essence]].
Know that all phenomena are like that. {5}
+
Know that all [[phenomena]] are like that. {5}
 
9.­14
 
9.­14
“When large drops of rain fall,
+
“When large drops of [[rain]] fall,
There appear separate bubbles of water.
+
There appear separate bubbles of [[water]].
They vanish as they appear; the bubbles have no existence.
+
They vanish as they appear; the bubbles have [[no existence]].
Know that all phenomena are like that. {6}
+
Know that all [[phenomena]] are like that. {6}
 
9.­15
 
9.­15
“When a letter is sent to another town
+
“When a [[letter]] is sent to another town
 
With news of the good or bad that has been done,
 
With news of the good or bad that has been done,
A voice does not accompany the letter.
+
A {{Wiki|voice}} does not accompany the [[letter]].
Know that all phenomena are like that. {7}
+
Know that all [[phenomena]] are like that. {7}
 
9.­16
 
9.­16
“When a man is intoxicated from alcohol,
+
“When a man is {{Wiki|intoxicated}} from [[alcohol]],
He perceives the ground to be spinning,
+
He [[perceives]] the ground to be spinning,
But the earth is not moving or shaking.
+
But the [[earth]] is not moving or shaking.
Know that all phenomena are like that. {8}
+
Know that all [[phenomena]] are like that. {8}
 
9.­17
 
9.­17
 
“A woman sees her beautified face
 
“A woman sees her beautified face
On the surface of a mirror or a bowl of oil.
+
On the surface of a [[mirror]] or a [[bowl]] of oil.
The fool feels passion for it
+
The fool [[feels]] [[passion]] for it
And runs in search for the desired. {9}
+
And runs in search for the [[desired]]. {9}
 
9.­18
 
9.­18
 
“The face was not transferred there.
 
“The face was not transferred there.
The face will never be found in the reflection,
+
The face will never be found in the {{Wiki|reflection}},
And yet fools have desire for it.
+
And yet fools have [[desire]] for it.
Know that all phenomena are like that.362 {10}
+
Know that all [[phenomena]] are like that.362 {10}
 
9.­19
 
9.­19
“Just like optical illusions and fata morganas,
+
“Just like optical [[illusions]] and fata morganas,
Just like dreams and just like illusions,
+
Just like [[dreams]] and just like [[illusions]],
When their attributes are meditated on, their nature is empty.
+
When their [[attributes]] are [[meditated]] on, their [[nature]] is [[empty]].
Know that all phenomena are like that. {11}
+
Know that all [[phenomena]] are like that. {11}
 
9.­20
 
9.­20
“When the moon is in a clear sky,
+
“When the [[moon]] is in a clear sky,
Its reflection appears on the sea,
+
Its {{Wiki|reflection}} appears on the sea,
But the moon has not moved onto the water.
+
But the [[moon]] has not moved onto the [[water]].
Know that all phenomena are like that. {12}
+
Know that all [[phenomena]] are like that. {12}
 
9.­21
 
9.­21
 
“A man who is inside a canyon363
 
“A man who is inside a canyon363
 
Sees no one but hears the echoes
 
Sees no one but hears the echoes
Of singing, speaking, and laughter.
+
Of singing, {{Wiki|speaking}}, and laughter.
Know that all phenomena are like that. {13} [F.26.b]
+
Know that all [[phenomena]] are like that. {13} [F.26.b]
 
9.­22
 
9.­22
 
“Echoes are produced
 
“Echoes are produced
By songs, music, and weeping,
+
By songs, [[music]], and weeping,
But the song that is heard does not exist.
+
But the song that is heard does not [[exist]].
Know that all phenomena are like that.364 {14}
+
Know that all [[phenomena]] are like that.364 {14}
 
9.­23
 
9.­23
“Although pleasures are enjoyed in a dream,
+
“Although [[pleasures]] are enjoyed in a [[dream]],
When the person awakes they are not be seen.
+
When the [[person]] awakes they are not be seen.
The fool, though, becomes attached to those pleasures.
+
The fool, though, becomes [[attached]] to those [[pleasures]].
Know that all phenomena are like that. {15}
+
Know that all [[phenomena]] are like that. {15}
 
9.­24
 
9.­24
“A magician causes forms to appear,
+
“A [[Wikipedia:Magician(paranormal)|magician]] [[causes]] [[forms]] to appear,
Creating horses, elephants, chariots, and so on.
+
Creating [[horses]], [[elephants]], chariots, and so on.
But though they appear they do not exist at all.
+
But though they appear they do not [[exist]] at all.
Know that all phenomena are like that. {16}
+
Know that all [[phenomena]] are like that. {16}
 
9.­25
 
9.­25
“In a young woman’s dream
+
“In a young woman’s [[dream]]
She gives birth to a son and then sees him die.
+
She gives [[birth]] to a son and then sees him [[die]].
She is happy when he’s born and sad when he dies.
+
She is [[happy]] when he’s born and [[sad]] when he [[dies]].
Know that all phenomena are like that.365 {18}
+
Know that all [[phenomena]] are like that.365 {18}
 
9.­26
 
9.­26
“In the night the reflection of the moon
+
“In the night the {{Wiki|reflection}} of the [[moon]]
Appears on clear, undisturbed water,
+
Appears on clear, undisturbed [[water]],
But it is empty of a moon and there is nothing to grasp.
+
But it is [[empty]] of a [[moon]] and there is nothing to [[grasp]].
Know that all phenomena are like that. {19}
+
Know that all [[phenomena]] are like that. {19}
 
9.­27
 
9.­27
“A thirsty person traveling
+
“A thirsty [[person]] traveling
 
At noon during the summer
 
At noon during the summer
Sees a lake that is a mirage.
+
Sees a lake that is a [[mirage]].
Know that all phenomena are like that. {20}
+
Know that all [[phenomena]] are like that. {20}
 
9.­28
 
9.­28
“The water that is a mirage cannot be found.
+
“The [[water]] that is a [[mirage]] cannot be found.
Foolish beings want to drink it,
+
[[Foolish]] [[beings]] want to drink it,
But water that is not real cannot be drunk.
+
But [[water]] that is not real cannot be drunk.
Know that all phenomena are like that. {21}
+
Know that all [[phenomena]] are like that. {21}
 
9.­29
 
9.­29
“When a person in search of its essence
+
“When a [[person]] in search of its [[essence]]
Pulls apart the trunk of a green banana plant,
+
Pulls apart the trunk of a [[green]] banana plant,
They find no essence either inside or outside.
+
They find no [[essence]] either inside or outside.
Know that all phenomena are like that. {22}
+
Know that all [[phenomena]] are like that. {22}
 
9.­30
 
9.­30
“The eyes, the ears, and the nose are unreliable.
+
“The [[eyes]], the [[ears]], and the {{Wiki|nose}} are unreliable.
The tongue, the body, and the mind are unreliable.
+
The {{Wiki|tongue}}, the [[body]], and the [[mind]] are unreliable.
If the senses could be relied upon,
+
If the [[senses]] could be relied upon,
What need would there be for the path of the noble ones? {23}
+
What need would there be for the [[path]] of the [[noble ones]]? {23}
 
9.­31
 
9.­31
“These senses are unreliable.
+
“These [[senses]] are unreliable.
Their nature is material and neutral.
+
Their [[nature]] is material and [[neutral]].
Therefore those who wish for the path to nirvāṇa
+
Therefore those who wish for the [[path]] to [[nirvāṇa]]
Must follow the path of the noble ones. {24}
+
Must follow the [[path]] of the [[noble ones]]. {24}
 
9.­32
 
9.­32
“If one examines the body back into the past,
+
“If one examines the [[body]] back into the {{Wiki|past}},
There is no body and no conception of a body.
+
There is no [[body]] and no {{Wiki|conception}} of a [[body]].
When there is no body and no conception of a body
+
When there is no [[body]] and no {{Wiki|conception}} of a [[body]]
This is called the lineage of the noncomposite.366 {25}
+
This is called the [[lineage]] of the noncomposite.366 {25}
 
9.­33
 
9.­33
“There are no phenomena in the phenomena of nirvāṇa,
+
“There are no [[phenomena]] in the [[phenomena]] of [[nirvāṇa]],
For if it is nonexistent there could never be an existence. [F.27.a]
+
For if it is [[Wikipedia:Nothing|nonexistent]] there could never be an [[existence]]. [F.27.a]
Those who conceptualize teach existence and nonexistence,
+
Those who conceptualize teach [[existence]] and [[Wikipedia:Existence|nonexistence]],
But practicing in that way will not bring an end to suffering. {26}
+
But practicing in that way will not bring an [[end to suffering]]. {26}
 
9.­34
 
9.­34
‘Existing,’ ‘not existing,’ and both are extremes.
+
‘[[Existing]],’ ‘not [[existing]],’ and both are extremes.
‘Pure’ and ‘impure’ are also extremes.
+
‘[[Pure]]’ and ‘impure’ are also extremes.
 
Therefore, rejecting both extremes,
 
Therefore, rejecting both extremes,
The wise do not even remain in the middle. {27}
+
The [[wise]] do not even remain in the middle. {27}
 
9.­35
 
9.­35
‘Existing’ and ‘not existing’ are in conflict.
+
‘[[Existing]]’ and ‘not [[existing]]’ are in conflict.
‘Pure’ and ‘impure’ are also in conflict.
+
‘[[Pure]]’ and ‘impure’ are also in conflict.
When there is conflict, suffering cannot be ended.
+
When there is conflict, [[suffering]] cannot be ended.
When there is no conflict, suffering ceases.367 {28}
+
When there is no conflict, [[suffering]] ceases.367 {28}
 
9.­36
 
9.­36
 
“When fools speak about remaining in mindfulness368
 
“When fools speak about remaining in mindfulness368
 
They become proud, saying, ‘I have witnessed it in my body.’369
 
They become proud, saying, ‘I have witnessed it in my body.’369
But those who have witnessed it in their body have no pride;
+
But those who have witnessed it in their [[body]] have no [[pride]];
 
They are those who are freed from all such pride.370 {29}
 
They are those who are freed from all such pride.370 {29}
 
9.­37
 
9.­37
“When speaking of the four dhyānas,
+
“When {{Wiki|speaking}} of the [[four dhyānas]],
The foolish claim they can experience dhyāna.
+
The [[foolish]] claim they can [[experience]] [[dhyāna]].
But those who know and realize that dhyāna
+
But those who know and realize that [[dhyāna]]
Is without kleśas or pride reject such arrogance. {30}
+
Is without [[kleśas]] or [[pride]] reject such [[arrogance]]. {30}
 
9.­38
 
9.­38
“When speaking of the four truths,
+
“When {{Wiki|speaking}} of the [[four truths]],
The foolish say that they see the truth.
+
The [[foolish]] say that they see the [[truth]].
But there is no pride when the truth is seen.
+
But there is no [[pride]] when the [[truth]] is seen.
The Jina taught the truth that is without pride. {31}
+
The [[Jina]] [[taught]] the [[truth]] that is without [[pride]]. {31}
 
9.­39
 
9.­39
 
“Do not be proud of maintaining correct conduct.
 
“Do not be proud of maintaining correct conduct.
Do not become proud through listening to the Dharma.
+
Do not become proud through listening to the [[Dharma]].
When those with little wisdom become proud,
+
When those with little [[wisdom]] become proud,
That is the root of increasing suffering. {32}
+
That is the [[root]] of increasing [[suffering]]. {32}
 
9.­40
 
9.­40
“The world’s guide, the omniscient one,
+
“The world’s guide, the [[omniscient one]],
Taught that pride is the root of suffering.
+
[[Taught]] that [[pride]] is the [[root of suffering]].
To be puffed up with pride makes suffering grow;
+
To be puffed up with [[pride]] makes [[suffering]] grow;
To have no pride brings suffering to an end. {33}
+
To have no [[pride]] brings [[suffering]] to an end. {33}
 
9.­41
 
9.­41
“However much Dharma you have learned,
+
“However much [[Dharma]] you have learned,
If you feel proud of your learning and let your proper conduct lapse,
+
If you [[feel]] proud of your {{Wiki|learning}} and let your [[proper conduct]] lapse,
Your misconduct will take you to the lower realms
+
Your {{Wiki|misconduct}} will take you to the [[lower realms]]
And all that great learning will not protect you. {34}
+
And all that great {{Wiki|learning}} will not {{Wiki|protect}} you. {34}
 
9.­42
 
9.­42
“If you feel proud of being renowned for correct conduct
+
“If you [[feel]] proud of being renowned for correct conduct
 
And do not dedicate yourself to listening to many teachings,
 
And do not dedicate yourself to listening to many teachings,
 
When the results of your correct conduct have been used up
 
When the results of your correct conduct have been used up
You will afterward experience suffering.371 {35}
+
You will afterward [[experience]] suffering.371 {35}
 
9.­43
 
9.­43
“If you meditate on a worldly samādhi
+
“If you [[meditate]] on a [[worldly]] [[samādhi]]
And do not eliminate the conception of a self,
+
And do not eliminate the {{Wiki|conception}} of a [[self]],
Then the kleśas will arise once more,
+
Then the [[kleśas]] will arise once more,
As happened in the samādhi practice of Udraka.372 {36} [F.27.b]
+
As happened in the [[samādhi]] practice of Udraka.372 {36} [F.27.b]
 
9.­44
 
9.­44
“If one examines the Dharma of selflessness,
+
“If one examines the [[Dharma]] of [[selflessness]],
And if after examining, one meditates,
+
And if after examining, one [[meditates]],
That will be the cause resulting in the attainment of nirvāṇa.
+
That will be the [[cause]] resulting in the [[attainment]] of [[nirvāṇa]].
It is impossible for peace to come from any other cause. {37}
+
It is impossible for [[peace]] to come from any other [[cause]]. {37}
 
9.­45
 
9.­45
 
“If a man is being attacked by bandits
 
“If a man is being attacked by bandits
And, wishing to save his life, he tries to run away
+
And, wishing to save his [[life]], he tries to run away
But his legs will not move and he cannot run,
+
But his {{Wiki|legs}} will not move and he cannot run,
 
He will be captured and killed373 by the bandits. {38}
 
He will be captured and killed373 by the bandits. {38}
 
9.­46
 
9.­46
“In the same way, a stupid person without correct conduct
+
“In the same way, a stupid [[person]] without correct conduct
May try to escape from composite phenomena.
+
May try to escape from composite [[phenomena]].
 
But without correct conduct he is not able to flee,
 
But without correct conduct he is not able to flee,
And will be killed by old age, illness, and death. {39}
+
And will be killed by [[old age]], {{Wiki|illness}}, and [[death]]. {39}
 
9.­47
 
9.­47
 
“Just as many thousands of savages374
 
“Just as many thousands of savages374
 
Do you harm in various ways,
 
Do you harm in various ways,
The kleśas will in many ways,
+
The [[kleśas]] will in many ways,
 
Like savages, destroy that which is good. {40}
 
Like savages, destroy that which is good. {40}
 
9.­48
 
9.­48
“Those who have understood the skandhas to be without a self,
+
“Those who have understood the [[skandhas]] to be without a [[self]],
 
Even if insulted or beaten, will not be dismayed.
 
Even if insulted or beaten, will not be dismayed.
They will not fall under the power of the kleśa demons.
+
They will not fall under the power of the [[kleśa]] {{Wiki|demons}}.
Those who know emptiness will never become agitated. {41}
+
Those who know [[emptiness]] will never become agitated. {41}
 
9.­49
 
9.­49
“Many people teach the emptiness of the skandhas
+
“Many [[people]] teach the [[emptiness]] of the [[skandhas]]
But have not understood that selflessness;
+
But have not understood that [[selflessness]];
 
When those who have not understood are contradicted by others,
 
When those who have not understood are contradicted by others,
They will be overpowered by anger and speak harsh words. {42}
+
They will be overpowered by [[anger]] and speak harsh words. {42}
 
9.­50
 
9.­50
“There was a man375 who was ill and suffering physically.
+
“There was a man375 who was ill and [[suffering]] {{Wiki|physically}}.
For many years he could not attain freedom from his illness.
+
For many years he could not attain freedom from his {{Wiki|illness}}.
For a long time he was tormented by his illness,
+
For a long time he was tormented by his {{Wiki|illness}},
And in order to be cured he went in search of a physician. {43}
+
And in order to be cured he went in search of a [[physician]]. {43}
 
9.­51
 
9.­51
 
“Searching and searching, again and again,
 
“Searching and searching, again and again,
He found a skilled and wise physician
+
He found a [[skilled]] and [[wise]] [[physician]]
Who had compassion for him
+
Who had [[compassion]] for him
And said, ‘Take this medicine.’ {44}
+
And said, ‘Take this [[medicine]].’ {44}
 
9.­52
 
9.­52
“He gave him much excellent medicine,
+
“He gave him much {{Wiki|excellent}} [[medicine]],
But the sick man didn’t take the healing medicine.
+
But the sick man didn’t take the [[healing]] [[medicine]].
That was not the fault of the physician or the medicine;
+
That was not the fault of the [[physician]] or the [[medicine]];
It was the fault of the sick person. {45}
+
It was the fault of the sick [[person]]. {45}
 
9.­53
 
9.­53
“In the same way, those who have entered homelessness in this teaching,
+
“In the same way, those who have entered homelessness in this [[teaching]],
Who know of the strengths, the dhyānas, and the powers
+
Who know of the strengths, the [[dhyānas]], and the [[powers]]
But do not dedicate themselves to meditation,
+
But do not dedicate themselves to [[meditation]],
Are not endeavouring in what is correct, so how could they attain nirvāṇa? {46}
+
Are not endeavouring in what is correct, so how could they attain [[nirvāṇa]]? {46}
 
9.­54
 
9.­54
“All phenomena are always empty by nature.
+
“All [[phenomena]] are always [[empty]] by [[nature]].
 
The heirs of the jinas have eliminated all things.
 
The heirs of the jinas have eliminated all things.
The entirety of existence has always been empty.
+
The entirety of [[existence]] has always been [[empty]].
The emptiness of the tīrthikas is limited. {47}
+
The [[emptiness]] of the tīrthikas is limited. {47}
 
9.­55
 
9.­55
“The wise do not argue with fools,
+
“The [[wise]] do not argue with fools,
 
They politely avoid them; [F.28.a]
 
They politely avoid them; [F.28.a]
Thinking, ‘They come to me with malicious intent,’
+
[[Thinking]], ‘They come to me with malicious intent,’
They do not engage with the Dharma of fools. {48}
+
They do not engage with the [[Dharma]] of fools. {48}
 
9.­56
 
9.­56
“Knowing the nature and dispositions of fools,
+
“[[Knowing]] the [[nature]] and dispositions of fools,
The wise do not associate with fools.
+
The [[wise]] do not associate with fools.
 
Whenever they associate well with them
 
Whenever they associate well with them
 
Those fools eventually turn into enemies. {49}
 
Those fools eventually turn into enemies. {49}
 
9.­57
 
9.­57
“The wise do not depend upon the foolish.
+
“The [[wise]] do not depend upon the [[foolish]].
The wise and the foolish have different natures.
+
The [[wise]] and the [[foolish]] have different natures.
The nature of the foolish is naturally contrary,
+
The [[nature]] of the [[foolish]] is naturally contrary,
So the wise do not have ordinary people as friends. {50}
+
So the [[wise]] do not have [[ordinary people]] as friends. {50}
 
9.­58
 
9.­58
“They may speak with words about the Dharma
+
“They may speak with words about the [[Dharma]]
But do not believe it, showing their anger and aggression.
+
But do not believe it, showing their [[anger]] and [[aggression]].
Such is the Dharma of fools, and knowing this to be so
+
Such is the [[Dharma]] of fools, and [[knowing]] this to be so
The wise do not rely on it. {51}
+
The [[wise]] do not rely on it. {51}
 
9.­59
 
9.­59
“The foolish are in accord with other fools
+
“The [[foolish]] are in accord with other fools
Like impurity with other impurities.
+
Like [[impurity]] with other [[impurities]].
The wise are in accord with other wise people
+
The [[wise]] are in accord with other [[wise]] [[people]]
 
Like butter376 is with ghee. {52}
 
Like butter376 is with ghee. {52}
 
9.­60
 
9.­60
“They do not examine the faults of saṃsāra;
+
“They do not examine the faults of [[saṃsāra]];
They pay no attention to the ripening of karma;
+
They pay no [[attention]] to the ripening of [[karma]];
They have no faith in the words of the buddhas:
+
They have no [[faith]] in the words of the [[buddhas]]:
 
Those fools will be sliced and cut into pieces. {53}
 
Those fools will be sliced and cut into pieces. {53}
 
9.­61
 
9.­61
“They have obtained a human life that is difficult to obtain,
+
“They have obtained a [[Wikipedia:Human life|human life]] that is difficult to obtain,
But they have not become skilled in any craft.
+
But they have not become [[skilled]] in any craft.
They have become poor without any wealth.
+
They have become poor without any [[wealth]].
In order to have a livelihood they become mendicants. {54}
+
In order to have a [[livelihood]] they become {{Wiki|mendicants}}. {54}
 
9.­62
 
9.­62
“Having become mendicants in this teaching of the Buddha,
+
“Having become {{Wiki|mendicants}} in this [[teaching of the Buddha]],
They become attached to their robes and alms bowls.
+
They become [[attached]] to their [[robes]] and [[alms bowls]].
 
They fall under the influence of bad companions,
 
They fall under the influence of bad companions,
And they do not practice the teaching of the Sugata. {55}
+
And they do not practice the [[teaching]] of the [[Sugata]]. {55}
 
9.­63
 
9.­63
“They are not observant of their own conduct.
+
“They are not observant of their [[own]] conduct.
Such fools do not perceive the states of their minds.
+
Such fools do not {{Wiki|perceive}} the states of their [[minds]].
Day and night they do not follow the discipline,
+
Day and night they do not follow the [[discipline]],
And they do not abhor the path of bad actions. {56}
+
And they do not abhor the [[path]] of bad [[actions]]. {56}
 
9.­64
 
9.­64
“They do not restrain their body and mind.
+
“They do not restrain their [[body]] and [[mind]].
 
There is nothing that they will not say.
 
There is nothing that they will not say.
 
They are always looking for faults in others,
 
They are always looking for faults in others,
 
And criticize any mistake they make. {57}
 
And criticize any mistake they make. {57}
 
9.­65
 
9.­65
“Such fools have attachment to food.
+
“Such fools have [[attachment]] to [[food]].
 
They know no limit to their eating.
 
They know no limit to their eating.
They obtain their food through the Buddha’s merit,
+
They obtain their [[food]] through the [[Buddha’s]] [[merit]],
But these fools do not keep that in mind. {58}
+
But these fools do not keep that in [[mind]]. {58}
 
9.­66
 
9.­66
“When they find food that is delicious and pleasing,
+
“When they find [[food]] that is delicious and [[pleasing]],
They consume377 it without engaging in the discipline.
+
They consume377 it without engaging in the [[discipline]].
For them that food becomes poison, [F.28.b]
+
For them that [[food]] becomes [[poison]], [F.28.b]
Like an unclean lotus stem378 for an elephant calf.379 {59}
+
Like an unclean [[lotus]] stem378 for an [[elephant]] calf.379 {59}
 
9.­67
 
9.­67
“The wise, the sagacious, the realized
+
“The [[wise]], the sagacious, the [[realized]]
Also eat food that is pure and pleasing,
+
Also eat [[food]] that is [[pure]] and [[pleasing]],
But they have no attachment to it.
+
But they have no [[attachment]] to it.
They eat without clinging, maintaining the discipline. {60}
+
They eat without [[clinging]], maintaining the [[discipline]]. {60}
 
9.­68
 
9.­68
“The wise, sagacious, and realized
+
“The [[wise]], sagacious, and [[realized]]
Say ‘welcome’ when the foolish come,
+
Say ‘welcome’ when the [[foolish]] come,
Bringing them closer with pleasant words,
+
Bringing them closer with [[pleasant]] words,
And maintaining compassion for them; {61}
+
And maintaining [[compassion]] for them; {61}
 
9.­69
 
9.­69
 
“They are kind and helpful to them.
 
“They are kind and helpful to them.
But the foolish are happy when harm comes to the wise.
+
But the [[foolish]] are [[happy]] when harm comes to the [[wise]].
Because of such faults, the wise avoid the foolish
+
Because of such faults, the [[wise]] avoid the [[foolish]]
And live alone like deer in the forest. {62}
+
And live alone like {{Wiki|deer}} in the [[forest]]. {62}
 
9.­70
 
9.­70
“The wise, knowing these kinds of defects,
+
“The [[wise]], [[knowing]] these kinds of defects,
 
Do not associate with fools.
 
Do not associate with fools.
They think, ‘If I depend on those who have no wisdom,
+
They think, ‘If I depend on those who have no [[wisdom]],
There will be no higher rebirth, let alone the attainment of enlightenment.’ {63}
+
There will be no higher [[rebirth]], let alone the [[attainment]] of [[enlightenment]].’ {63}
 
9.­71
 
9.­71
“The wise reach enlightenment by putting into practice
+
“The [[wise]] reach [[enlightenment]] by putting into practice
The samādhi of dwelling in love,
+
The [[samādhi]] of dwelling in [[love]],
Of dwelling in compassion, of acting with joy,
+
Of dwelling in [[compassion]], of acting with [[joy]],
And with constant equanimity toward all existences. {64}
+
And with [[constant]] [[equanimity]] toward all [[existences]]. {64}
 
9.­72
 
9.­72
“They attain the enlightenment that is peace, free of misery.
+
“They attain the [[enlightenment]] that is [[peace]], free of [[misery]].
They perceive beings afflicted by illness and aging.380
+
They {{Wiki|perceive}} [[beings]] afflicted by {{Wiki|illness}} and aging.380
They have compassion toward them,
+
They have [[compassion]] toward them,
And give them the teachings of ultimate truth. {65}
+
And give them the teachings of [[ultimate truth]]. {65}
 
9.­73
 
9.­73
“Who can know the true nature of the jinas
+
“Who can know the [[true nature]] of the jinas
And the truth of the sugatas, which is beyond description?381
+
And the [[truth]] of the [[sugatas]], which is beyond description?381
It is they who hear this kind of Dharma
+
It is they who hear this kind of [[Dharma]]
And attain the immaterial patience of the noble ones.” {66}
+
And attain the {{Wiki|immaterial}} [[patience]] of the [[noble ones]].” {66}
 
9.­74
 
9.­74
Conclusion of the ninth chapter, “The Patience of the Profound Dharma.”
+
Conclusion of the ninth [[chapter]], “The [[Patience]] of the Profound [[Dharma]].”
  
 
</poem>
 
</poem>

Latest revision as of 13:29, 8 February 2020




Chapter 9


Then the Bhagavān said to the youth Candraprabha, [F.24.b] “Young man, bodhisattva mahāsattvas who wish to attain quickly the highest, complete enlightenment of perfect buddhahood and liberate all beings from the ocean of existence should hear this king of samādhis, in which the equality of the nature of all phenomena is revealed, which is praised by all the buddhas and is the mother of the tathāgatas. They should obtain it, preserve it, understand it, recite it to others, promote it, proclaim it, chant it, meditate on it with unadulterated meditation, promulgate it, and make it widely known to others.

9.­2 “Why is that? Young man, this king of samādhis, the revealed equality of the nature of all phenomena, has given birth to all the tathāgatas, the arhats, the perfectly enlightened buddhas; all tathāgatas, śrāvakas, and pratyekabuddhas have come from it.

9.­3 “Therefore, young man, you also should obtain this king of samādhis, the revealed equality of the nature of all phenomena, which is praised by all the buddhas and is the mother of the tathāgatas.325 It has been said:

9.­4
“Therefore, those who wish for enlightenment and buddhahood,
And to liberate beings from the ocean of existence,
Should obtain this sūtra praised by the buddhas,
And then sublime enlightenment will not be difficult to attain.”326

9.­5 Then the Bhagavān said to the youth Candraprabha, “Young man, bodhisattva mahāsattvas who wish327 to attain quickly the highest, complete enlightenment of perfect buddhahood should become skilled328 in the patience of profound Dharma.329

9.­6 “Young man, how do bodhisattva mahāsattvas become skilled in the patience of profound Dharma?

“Young man, bodhisattva mahāsattvas should know that all phenomena are like illusions. [F.25.a] They should know that all phenomena are like dreams, like mirages, like echoes, like optical illusions, like the moon on water, like hallucinations,330 like reflections, and like space.

9.­7 “Young man, when bodhisattva mahāsattvas know that all phenomena are like illusions,331 they are skilled in the patience of profound Dharma. Those who have the patience of profound Dharma have no desire for any phenomenon that causes desire, have no anger toward any phenomenon that causes anger, and have no ignorance regarding any phenomenon that causes ignorance. Why is that? It is because they do not see that phenomenon; they do not perceive that phenomenon.

They do not see the phenomena and they do not perceive the phenomena of that which is desired, the desire, or the desirer; that which angers, the anger, or one who is angry; nor that of which one is ignorant, the ignorance, or the one who is ignorant. Because they do not see and do not perceive those phenomena they have no desire, they have no anger, they have no ignorance, their minds do not regress, and they rest in meditation.

They are without conceptual elaboration. They have crossed over to the other side. They have reached dry land. They have reached safety. They have attained freedom from fear.332 They have correct conduct. They have knowledge. They have wisdom. They have merit. They have miraculous powers.

They have memory.333 They have intelligence. They have realization.334 They have a sense of modesty. They have stability. They have bodhisattva conduct. They have the austerity of the disciplines of mendicancy. They are unblemished.335 [F.25.b] They have nothing. They are arhats.

Their defilements have ceased. They have no kleśas. They have power. Their minds are liberated. Their wisdom is liberated. They are thoroughbred stallions.336 They are great elephants.337 They have done what had to be done. They have accomplished what had to be accomplished.

They have put down their burden. They have reached their goals. They have ended engagement with existence. They have liberated their minds through true knowledge. They are mendicants who have attained all the perfect, highest, complete powers of the mind.

They are brahmins.338 They are snātakas.339 They are masters of the Vedas.340 They know the Vedas.341 They are śrotriyas.342 They are children of the buddhas. They are children of the Śākya.343 They have crushed the thorns.344 They have not left the law behind.345 They have left the trench barrier behind.346 They have crossed over the trench barrier.347 They have extracted the splinters.348 They have no illness.349 They are bhikṣus.

They are free from all bondage. They have been born as humans. They are good humans. They are supreme humans. They are great humans. They are human lions.350 They are human elephants.351 They are human stallions.352 They are human carthorses.353 They are human heroes.354

They are human strongmen.355 They are human flowers.356 They are human lotuses.357 They are human white lotuses.358 They are human tamers.359 They are human moons.360 They are extraordinary humans. They are stainless humans.”361

9.­8 Then the Bhagavān, in order to give this Dharma teaching on entering the patience of profound Dharma, recited these verses:

9.­9 “At one time a world appears, And later the entire world becomes space. As it was before, so it is afterward. Know that all phenomena are like that. {1} 9.­10 “All that there is in this world Later dissolves into the mass of water below. As it is below, so it is above. Know that all phenomena are like that. {2} [F.26.a] 9.­11 “Just as in a completely cloudless sky In an instant a mass of clouds appears— From where did they first originate? Know that all phenomena are like that. {3} 9.­12 “If you think of a tathāgata who has passed into nirvāṇa, His image will appear in your mind. As he was before, so he is afterward. Know that all phenomena are like that. {4} 9.­13 “When a person sees a mass of foam That is carried along in a river And examines it, they see that it has no essence. Know that all phenomena are like that. {5} 9.­14 “When large drops of rain fall, There appear separate bubbles of water. They vanish as they appear; the bubbles have no existence. Know that all phenomena are like that. {6} 9.­15 “When a letter is sent to another town With news of the good or bad that has been done, A voice does not accompany the letter. Know that all phenomena are like that. {7} 9.­16 “When a man is intoxicated from alcohol, He perceives the ground to be spinning, But the earth is not moving or shaking. Know that all phenomena are like that. {8} 9.­17 “A woman sees her beautified face On the surface of a mirror or a bowl of oil. The fool feels passion for it And runs in search for the desired. {9} 9.­18 “The face was not transferred there. The face will never be found in the reflection, And yet fools have desire for it. Know that all phenomena are like that.362 {10} 9.­19 “Just like optical illusions and fata morganas, Just like dreams and just like illusions, When their attributes are meditated on, their nature is empty. Know that all phenomena are like that. {11} 9.­20 “When the moon is in a clear sky, Its reflection appears on the sea, But the moon has not moved onto the water. Know that all phenomena are like that. {12} 9.­21 “A man who is inside a canyon363 Sees no one but hears the echoes Of singing, speaking, and laughter. Know that all phenomena are like that. {13} [F.26.b] 9.­22 “Echoes are produced By songs, music, and weeping, But the song that is heard does not exist. Know that all phenomena are like that.364 {14} 9.­23 “Although pleasures are enjoyed in a dream, When the person awakes they are not be seen. The fool, though, becomes attached to those pleasures. Know that all phenomena are like that. {15} 9.­24 “A magician causes forms to appear, Creating horses, elephants, chariots, and so on. But though they appear they do not exist at all. Know that all phenomena are like that. {16} 9.­25 “In a young woman’s dream She gives birth to a son and then sees him die. She is happy when he’s born and sad when he dies. Know that all phenomena are like that.365 {18} 9.­26 “In the night the reflection of the moon Appears on clear, undisturbed water, But it is empty of a moon and there is nothing to grasp. Know that all phenomena are like that. {19} 9.­27 “A thirsty person traveling At noon during the summer Sees a lake that is a mirage. Know that all phenomena are like that. {20} 9.­28 “The water that is a mirage cannot be found. Foolish beings want to drink it, But water that is not real cannot be drunk. Know that all phenomena are like that. {21} 9.­29 “When a person in search of its essence Pulls apart the trunk of a green banana plant, They find no essence either inside or outside. Know that all phenomena are like that. {22} 9.­30 “The eyes, the ears, and the nose are unreliable. The tongue, the body, and the mind are unreliable. If the senses could be relied upon, What need would there be for the path of the noble ones? {23} 9.­31 “These senses are unreliable. Their nature is material and neutral. Therefore those who wish for the path to nirvāṇa Must follow the path of the noble ones. {24} 9.­32 “If one examines the body back into the past, There is no body and no conception of a body. When there is no body and no conception of a body This is called the lineage of the noncomposite.366 {25} 9.­33 “There are no phenomena in the phenomena of nirvāṇa, For if it is nonexistent there could never be an existence. [F.27.a] Those who conceptualize teach existence and nonexistence, But practicing in that way will not bring an end to suffering. {26} 9.­34 “ ‘Existing,’ ‘not existing,’ and both are extremes. ‘Pure’ and ‘impure’ are also extremes. Therefore, rejecting both extremes, The wise do not even remain in the middle. {27} 9.­35 “ ‘Existing’ and ‘not existing’ are in conflict. ‘Pure’ and ‘impure’ are also in conflict. When there is conflict, suffering cannot be ended. When there is no conflict, suffering ceases.367 {28} 9.­36 “When fools speak about remaining in mindfulness368 They become proud, saying, ‘I have witnessed it in my body.’369 But those who have witnessed it in their body have no pride; They are those who are freed from all such pride.370 {29} 9.­37 “When speaking of the four dhyānas, The foolish claim they can experience dhyāna. But those who know and realize that dhyāna Is without kleśas or pride reject such arrogance. {30} 9.­38 “When speaking of the four truths, The foolish say that they see the truth. But there is no pride when the truth is seen. The Jina taught the truth that is without pride. {31} 9.­39 “Do not be proud of maintaining correct conduct. Do not become proud through listening to the Dharma. When those with little wisdom become proud, That is the root of increasing suffering. {32} 9.­40 “The world’s guide, the omniscient one, Taught that pride is the root of suffering. To be puffed up with pride makes suffering grow; To have no pride brings suffering to an end. {33} 9.­41 “However much Dharma you have learned, If you feel proud of your learning and let your proper conduct lapse, Your misconduct will take you to the lower realms And all that great learning will not protect you. {34} 9.­42 “If you feel proud of being renowned for correct conduct And do not dedicate yourself to listening to many teachings, When the results of your correct conduct have been used up You will afterward experience suffering.371 {35} 9.­43 “If you meditate on a worldly samādhi And do not eliminate the conception of a self, Then the kleśas will arise once more, As happened in the samādhi practice of Udraka.372 {36} [F.27.b] 9.­44 “If one examines the Dharma of selflessness, And if after examining, one meditates, That will be the cause resulting in the attainment of nirvāṇa. It is impossible for peace to come from any other cause. {37} 9.­45 “If a man is being attacked by bandits And, wishing to save his life, he tries to run away But his legs will not move and he cannot run, He will be captured and killed373 by the bandits. {38} 9.­46 “In the same way, a stupid person without correct conduct May try to escape from composite phenomena. But without correct conduct he is not able to flee, And will be killed by old age, illness, and death. {39} 9.­47 “Just as many thousands of savages374 Do you harm in various ways, The kleśas will in many ways, Like savages, destroy that which is good. {40} 9.­48 “Those who have understood the skandhas to be without a self, Even if insulted or beaten, will not be dismayed. They will not fall under the power of the kleśa demons. Those who know emptiness will never become agitated. {41} 9.­49 “Many people teach the emptiness of the skandhas But have not understood that selflessness; When those who have not understood are contradicted by others, They will be overpowered by anger and speak harsh words. {42} 9.­50 “There was a man375 who was ill and suffering physically. For many years he could not attain freedom from his illness. For a long time he was tormented by his illness, And in order to be cured he went in search of a physician. {43} 9.­51 “Searching and searching, again and again, He found a skilled and wise physician Who had compassion for him And said, ‘Take this medicine.’ {44} 9.­52 “He gave him much excellent medicine, But the sick man didn’t take the healing medicine. That was not the fault of the physician or the medicine; It was the fault of the sick person. {45} 9.­53 “In the same way, those who have entered homelessness in this teaching, Who know of the strengths, the dhyānas, and the powers But do not dedicate themselves to meditation, Are not endeavouring in what is correct, so how could they attain nirvāṇa? {46} 9.­54 “All phenomena are always empty by nature. The heirs of the jinas have eliminated all things. The entirety of existence has always been empty. The emptiness of the tīrthikas is limited. {47} 9.­55 “The wise do not argue with fools, They politely avoid them; [F.28.a] Thinking, ‘They come to me with malicious intent,’ They do not engage with the Dharma of fools. {48} 9.­56 “Knowing the nature and dispositions of fools, The wise do not associate with fools. Whenever they associate well with them Those fools eventually turn into enemies. {49} 9.­57 “The wise do not depend upon the foolish. The wise and the foolish have different natures. The nature of the foolish is naturally contrary, So the wise do not have ordinary people as friends. {50} 9.­58 “They may speak with words about the Dharma But do not believe it, showing their anger and aggression. Such is the Dharma of fools, and knowing this to be so The wise do not rely on it. {51} 9.­59 “The foolish are in accord with other fools Like impurity with other impurities. The wise are in accord with other wise people Like butter376 is with ghee. {52} 9.­60 “They do not examine the faults of saṃsāra; They pay no attention to the ripening of karma; They have no faith in the words of the buddhas: Those fools will be sliced and cut into pieces. {53} 9.­61 “They have obtained a human life that is difficult to obtain, But they have not become skilled in any craft. They have become poor without any wealth. In order to have a livelihood they become mendicants. {54} 9.­62 “Having become mendicants in this teaching of the Buddha, They become attached to their robes and alms bowls. They fall under the influence of bad companions, And they do not practice the teaching of the Sugata. {55} 9.­63 “They are not observant of their own conduct. Such fools do not perceive the states of their minds. Day and night they do not follow the discipline, And they do not abhor the path of bad actions. {56} 9.­64 “They do not restrain their body and mind. There is nothing that they will not say. They are always looking for faults in others, And criticize any mistake they make. {57} 9.­65 “Such fools have attachment to food. They know no limit to their eating. They obtain their food through the Buddha’s merit, But these fools do not keep that in mind. {58} 9.­66 “When they find food that is delicious and pleasing, They consume377 it without engaging in the discipline. For them that food becomes poison, [F.28.b] Like an unclean lotus stem378 for an elephant calf.379 {59} 9.­67 “The wise, the sagacious, the realized Also eat food that is pure and pleasing, But they have no attachment to it. They eat without clinging, maintaining the discipline. {60} 9.­68 “The wise, sagacious, and realized Say ‘welcome’ when the foolish come, Bringing them closer with pleasant words, And maintaining compassion for them; {61} 9.­69 “They are kind and helpful to them. But the foolish are happy when harm comes to the wise. Because of such faults, the wise avoid the foolish And live alone like deer in the forest. {62} 9.­70 “The wise, knowing these kinds of defects, Do not associate with fools. They think, ‘If I depend on those who have no wisdom, There will be no higher rebirth, let alone the attainment of enlightenment.’ {63} 9.­71 “The wise reach enlightenment by putting into practice The samādhi of dwelling in love, Of dwelling in compassion, of acting with joy, And with constant equanimity toward all existences. {64} 9.­72 “They attain the enlightenment that is peace, free of misery. They perceive beings afflicted by illness and aging.380 They have compassion toward them, And give them the teachings of ultimate truth. {65} 9.­73 “Who can know the true nature of the jinas And the truth of the sugatas, which is beyond description?381 It is they who hear this kind of Dharma And attain the immaterial patience of the noble ones.” {66} 9.­74 Conclusion of the ninth chapter, “The Patience of the Profound Dharma.”

</poem>



Source

http://read.84000.co/translation/UT22084-055-001.html