Some precious observations on the relations of the two Vehicles (89), and the reservation which the author expresses with regard to magic formulas (90).
1) The bodhisattva who would keep the rule must guard his thought with all his might: he cannot keep the rule if he does not guard his restless thought.
2) Released from their bonds, rutting elephants do less harm here below than, in hell, that furious monster, the unbridled thought.
3) Once the elephant of thought is enveloped in the bonds of mindfulness, all danger has vanished, all good is present.
4) But what of tigers, lions, elephants, bears, serpents, enemies of every kind, the guardians of the damned, the Dâkinîs and the Râksasas?
5) All are chained, if thought alone is chained; all are subdued, if it is subdued.
6) For it is from thought, from thought alone, that all dangers and the infinite sufferings of creatures proceed: the Truthful One hath declared it.
7) The infernal swords, the demons’ weapons [or the leaves of the infernal trees]—who hath carefully forged them? And the floors of glowing iron? And the women of the Çalmalî tree, torment of adulterers?
8) The Muni teaches that all suffering is born of the thought of sin: thought, thought alone, is fearful in the three worlds.
1) The bodhisattva who would keep the rule must guard his thought with all his might: he cannot keep the rule if he does not guard his restless thought.
2) Released from their bonds, rutting elephants do less harm here below than, in hell, that furious monster, the unbridled thought.
3) Once the elephant of thought is enveloped in the bonds of mindfulness, all danger has vanished, all good is present.
4) But what of tigers, lions, elephants, bears, serpents, enemies of every kind, the guardians of the damned, the Dâkinîs and the Râksasas?
5) All are chained, if thought alone is chained; all are subdued, if it is subdued.
6) For it is from thought, from thought alone, that all dangers and the infinite sufferings of creatures proceed: the Truthful One hath declared it.
7) The infernal swords, the demons’ weapons [or the leaves of the infernal trees]—who hath carefully forged them? And the floors of glowing iron? And the women of the Çalmalî tree, torment of adulterers?
8) The Muni teaches that all suffering is born of the thought of sin: thought, thought alone, is fearful in the three worlds.
9) If the perfection of giving [or of charity] consists in enriching the world,—the world is still poor today,—did it then fail the ancient Saviours?
10) By the perfection of charity is meant the thought of giving to all beings all that one possesses, [possessions and moral faculties], and even the fruit of charity: the perfection of charity is therefore nothing but thought.
11) Where shall I shelter all beings [who breathe], so as to avoid [with certainty] the sin of killing? To take the thought of renouncing killing, theft, etc., is the perfection of morality.
12) Patience too is nothing but thought: the number of my enemies is infinite; how many could I destroy? But when the thought of anger is dead, all enemies are dead!
13) Where can enough leather be found to cover all the earth, its thorns and rough places? A single leather sandal, and all the earth is covered.
14) So too with the virtue of courage: is it in my power to restrain the outer world? I shall restrain my own thought; the rest matters little.
15) If the thought is indolent, the aid of body and voice will gain it neither heaven nor the state of Brahmâ; but the energetic thought obtains both by its own strength.
10) By the perfection of charity is meant the thought of giving to all beings all that one possesses, [possessions and moral faculties], and even the fruit of charity: the perfection of charity is therefore nothing but thought.
11) Where shall I shelter all beings [who breathe], so as to avoid [with certainty] the sin of killing? To take the thought of renouncing killing, theft, etc., is the perfection of morality.
12) Patience too is nothing but thought: the number of my enemies is infinite; how many could I destroy? But when the thought of anger is dead, all enemies are dead!
13) Where can enough leather be found to cover all the earth, its thorns and rough places? A single leather sandal, and all the earth is covered.
14) So too with the virtue of courage: is it in my power to restrain the outer world? I shall restrain my own thought; the rest matters little.
15) If the thought is indolent, the aid of body and voice will gain it neither heaven nor the state of Brahmâ; but the energetic thought obtains both by its own strength.
16) The same is true of meditation: manifold and prolonged practices, formulas and prayers, austerities and penances, if the mind be elsewhere, if the mind be indolent, are labour lost: the Omniscient hath declared it.
17) The same is true of learning: like a flower borne away by the wind, in vain do they wander through births, seeking to flee from pain and to attain the bliss of nirvâna; for they have not fixed their thought upon that which is incomprehensible to ordinary men and the source of all holiness.
18) Therefore must my thought be governed by mindfulness, guarded by attention; if I forsake the essential practice, the guarding of the mind, what avails many practices?
19) A wounded man, amid a heedless crowd, thinks only to protect his aching limb; even so, if thou wouldst observe the rule, dwelling among foolish and wicked men, watch without ceasing over thy mind, which is as sensitive as a painful wound.
20) And how weak is this comparison! One suffers little from a bruised wound, and takes care of it; yet one ought indeed to dread the crushing of the infernal mountains, and keeps no watch over this sensitive wound that is the mind!
21) When he jealously guards his mind, even amid the wicked, even amid the fair, the steadfast ascetic stumbles not in the observance of the rule.
17) The same is true of learning: like a flower borne away by the wind, in vain do they wander through births, seeking to flee from pain and to attain the bliss of nirvâna; for they have not fixed their thought upon that which is incomprehensible to ordinary men and the source of all holiness.
18) Therefore must my thought be governed by mindfulness, guarded by attention; if I forsake the essential practice, the guarding of the mind, what avails many practices?
19) A wounded man, amid a heedless crowd, thinks only to protect his aching limb; even so, if thou wouldst observe the rule, dwelling among foolish and wicked men, watch without ceasing over thy mind, which is as sensitive as a painful wound.
20) And how weak is this comparison! One suffers little from a bruised wound, and takes care of it; yet one ought indeed to dread the crushing of the infernal mountains, and keeps no watch over this sensitive wound that is the mind!
21) When he jealously guards his mind, even amid the wicked, even amid the fair, the steadfast ascetic stumbles not in the observance of the rule.
22) Let what I possess perish, if it must! Let the honours paid me perish, and my body, and my life! Let every other good perish, but never my thought!
23) Honour to those who would keep the good thought! With all their might, let them preserve both mindfulness and vigilance.
24) A man weakened by sickness is fit for no action; even so, the thought is incapable of holy works when mindfulness and attention are lacking.
25) When the thought is devoid of attention, all the elements of wisdom, the fruits of teaching, reflection, and meditative insight, escape the mind: even so does water escape from a cracked vessel.
26) Among the learned, the faithful, and the energetic, many are defiled by sin for want of vigilance.
27) Non-vigilance, like a thief, watches for lapses in mindfulness; it steals the merits vainly accumulated, and men poor in merit go to evil destinies.
28) The passions, like a band of thieves, seek an opening; once they have found it, they steal our provisions of good works and destroy all hope of a good destiny.
29) Therefore mindfulness shall never depart from the gate of our soul; should it depart, we must think of the sufferings of hell and restore it to its post.
23) Honour to those who would keep the good thought! With all their might, let them preserve both mindfulness and vigilance.
24) A man weakened by sickness is fit for no action; even so, the thought is incapable of holy works when mindfulness and attention are lacking.
25) When the thought is devoid of attention, all the elements of wisdom, the fruits of teaching, reflection, and meditative insight, escape the mind: even so does water escape from a cracked vessel.
26) Among the learned, the faithful, and the energetic, many are defiled by sin for want of vigilance.
27) Non-vigilance, like a thief, watches for lapses in mindfulness; it steals the merits vainly accumulated, and men poor in merit go to evil destinies.
28) The passions, like a band of thieves, seek an opening; once they have found it, they steal our provisions of good works and destroy all hope of a good destiny.
29) Therefore mindfulness shall never depart from the gate of our soul; should it depart, we must think of the sufferings of hell and restore it to its post.
30) Happy is he who, full of reverence, dwells with gurus, with teachers, with good companions! The counsels they give and the fear they inspire cause mindfulness to blossom.
31) “The Buddhas and the Bodhisattvas ever bear their irresistible gaze in every place: all is before their eyes; I am in their presence.”
32) This thought gives the bodhisattva self-mastery, shame of sin, reverence for the Law, and fear [of every fault]; and the remembrance of the Buddha is renewed within him.
33) When mindfulness, the good guardian, watches at the gate of the soul, vigilance is henceforth attained and no longer slips away.
34) Therefore thought must ever be [governed by mindfulness, kept under guard by vigilance]; and I too, [though possessing senses], must be as one who has none, as though I were made of wood.
35) The gaze must not wander aimlessly; the eyes, [half-closed], are [fixed upon the tip of the nose or] turned toward the ground [nine spans before me].
36) Nevertheless, for rest, [the beginner bodhisattva] may sometimes look into the distance; [if someone approaches], as soon as he perceives him, he looks at him and welcomes him.
37) To take note of the dangers he may encounter, especially on a journey, he looks around him; but to do so, he takes care to stop and turn back.
31) “The Buddhas and the Bodhisattvas ever bear their irresistible gaze in every place: all is before their eyes; I am in their presence.”
32) This thought gives the bodhisattva self-mastery, shame of sin, reverence for the Law, and fear [of every fault]; and the remembrance of the Buddha is renewed within him.
33) When mindfulness, the good guardian, watches at the gate of the soul, vigilance is henceforth attained and no longer slips away.
34) Therefore thought must ever be [governed by mindfulness, kept under guard by vigilance]; and I too, [though possessing senses], must be as one who has none, as though I were made of wood.
35) The gaze must not wander aimlessly; the eyes, [half-closed], are [fixed upon the tip of the nose or] turned toward the ground [nine spans before me].
36) Nevertheless, for rest, [the beginner bodhisattva] may sometimes look into the distance; [if someone approaches], as soon as he perceives him, he looks at him and welcomes him.
37) To take note of the dangers he may encounter, especially on a journey, he looks around him; but to do so, he takes care to stop and turn back.
38) Thus, he may rightly advance or retreat, and, in every case, do what ought to be done.
39) He undertakes nothing, [reading or meditation], without determining the posture suited to the body; from time to time he makes sure that it has not changed.
40) He watches with great care the raging elephant of thought, so that it remains bound to the great post of the thought of the law.
41) “Where is my thought?”: he follows it [and brings it back], so that it never abandons, even for a moment, the yoke of recollection.
42) Nevertheless, in case of danger, on the occasion of a religious festival, [or when another is in urgent need], the bodhisattva must follow his impulse. [If he is unable to remain recollected, there is no fault]; for, as [the Books] teach us, one may neglect morality when it is time to practise charity.
43) [But this excuse does not justify laxity:] the work [holy, meditation, reading, etc.], prudently undertaken [on the counsel of reason, according to the instructions of Scripture or the advice of a spiritual friend], must first be completed, devoting oneself wholly to it.
44) In this way, both actions will be well done; otherwise, both are lost, and the fault of heedlessness takes flight.
39) He undertakes nothing, [reading or meditation], without determining the posture suited to the body; from time to time he makes sure that it has not changed.
40) He watches with great care the raging elephant of thought, so that it remains bound to the great post of the thought of the law.
41) “Where is my thought?”: he follows it [and brings it back], so that it never abandons, even for a moment, the yoke of recollection.
42) Nevertheless, in case of danger, on the occasion of a religious festival, [or when another is in urgent need], the bodhisattva must follow his impulse. [If he is unable to remain recollected, there is no fault]; for, as [the Books] teach us, one may neglect morality when it is time to practise charity.
43) [But this excuse does not justify laxity:] the work [holy, meditation, reading, etc.], prudently undertaken [on the counsel of reason, according to the instructions of Scripture or the advice of a spiritual friend], must first be completed, devoting oneself wholly to it.
44) In this way, both actions will be well done; otherwise, both are lost, and the fault of heedlessness takes flight.
45) The bodhisattva combats the agitation caused by frivolous and confused conversations, so frequent, and the agitation caused by wondrous things.
46) Crushing earth, cutting grass, drawing lines are useless actions from which the bodhisattva refrains without hesitation and in terror, because the Tathâgata has forbidden them.
47) When he wishes to move or speak, the bodhisattva first examines his thought; he restores it, [if need be], to the proper serenity.
48) If thought is under the influence of desire or aversion, one must neither act nor speak, as though one were made of wood.
49) Likewise, if it is distracted, arrogant, proud, self-centred, harsh, crooked, cunning;
50) inclined to boastfulness, contempt for others, disdain, or quarrelling; one must remain motionless as though one were made of wood.
51) “My thought dreams only of riches, honours, glory, a large retinue, and every kind of homage: therefore I remain motionless as though I were made of wood.”
52) “It is hostile to the welfare of others, passionate for its own, greedy for company, eager to overflow in words: therefore I remain motionless as though I were made of wood.”
53) “It is without endurance, without energy, fearful, arrogant, quick to utter insulting and improper words, partial to my [disciples and my relatives]: therefore I remain motionless as though I were made of wood.”
46) Crushing earth, cutting grass, drawing lines are useless actions from which the bodhisattva refrains without hesitation and in terror, because the Tathâgata has forbidden them.
47) When he wishes to move or speak, the bodhisattva first examines his thought; he restores it, [if need be], to the proper serenity.
48) If thought is under the influence of desire or aversion, one must neither act nor speak, as though one were made of wood.
49) Likewise, if it is distracted, arrogant, proud, self-centred, harsh, crooked, cunning;
50) inclined to boastfulness, contempt for others, disdain, or quarrelling; one must remain motionless as though one were made of wood.
51) “My thought dreams only of riches, honours, glory, a large retinue, and every kind of homage: therefore I remain motionless as though I were made of wood.”
52) “It is hostile to the welfare of others, passionate for its own, greedy for company, eager to overflow in words: therefore I remain motionless as though I were made of wood.”
53) “It is without endurance, without energy, fearful, arrogant, quick to utter insulting and improper words, partial to my [disciples and my relatives]: therefore I remain motionless as though I were made of wood.”
54) When he recognises that his thought is subject to the passions, devoted to vain works, [the bodhisattva], this hero, tames it, and for ever: he combats each passion with the fitting weapon.
“Free from doubt and error, full of benevolence, steadfast, respectful of the rule and of the gurus, ashamed [of sin], afraid [of its consequences], master of the senses, wholly intent on winning over creatures;
“not entering into conflict with the contrary desires of fools, but rather overflowing with pity, for it is under the influence of the passions that these wretched ones act;
“ever at my command and at the command of creatures, like a magical apparition—but scrupulously obedient to the law—such would I keep my thought, free from every sense of self.”
“Such do I keep my thought, ever remembering how long it took to obtain this privileged moment [of human existence], such do I keep it steadfast as Mount Meru.”
Torn to pieces by vultures eager for flesh, why does the corpse do nothing to defend itself?
Why, O my soul, watch over this machine as though it were thine own self? If the body is distinct from thee, what loss canst thou suffer in it?
“But my body is myself!” Strange confusion: if only the body were as pure as a wooden doll!—But no, what thou guardest is an unclean machine, made for decay.
“Free from doubt and error, full of benevolence, steadfast, respectful of the rule and of the gurus, ashamed [of sin], afraid [of its consequences], master of the senses, wholly intent on winning over creatures;
“not entering into conflict with the contrary desires of fools, but rather overflowing with pity, for it is under the influence of the passions that these wretched ones act;
“ever at my command and at the command of creatures, like a magical apparition—but scrupulously obedient to the law—such would I keep my thought, free from every sense of self.”
“Such do I keep my thought, ever remembering how long it took to obtain this privileged moment [of human existence], such do I keep it steadfast as Mount Meru.”
Torn to pieces by vultures eager for flesh, why does the corpse do nothing to defend itself?
Why, O my soul, watch over this machine as though it were thine own self? If the body is distinct from thee, what loss canst thou suffer in it?
“But my body is myself!” Strange confusion: if only the body were as pure as a wooden doll!—But no, what thou guardest is an unclean machine, made for decay.
First, remove in imagination this covering which is the skin; then, with thought for a scalpel, detach the flesh from the cage of bones;
break the bones one by one and examine the marrow they contain. Then reflect within thyself: “Is there anything in all this that is of any worth?”
No, thou must admit it, no matter how thoroughly thou searchest. Tell us, then, why thou continuest to cherish the body.
[What use can it be to thee?] Neither the impurities [it contains] nor the entrails are fit to eat; and one does not drink the blood! What dost thou intend to do with the body?
[Ah! I understand and] approve! : if thou carest for the body, it is because thou reservest it for the jackals and vultures! — Let us speak more wisely: however despicable it may be, the body is useful for action as an instrument; [but that is no reason to treat it so well].
Pitiless death shall snatch away this body that thou guardest jealously and that the vultures claim; and thou shalt be powerless to prevent it.
Now, is it customary to be so generous to a servant who is about to leave the house? The body, which thou cherishest, is going to leave thee: why spend so much on it?
Pay it its wages, [and nothing more]; and attend, O my soul, to thine own affairs: for one does not give a hired servant all that he earns.
break the bones one by one and examine the marrow they contain. Then reflect within thyself: “Is there anything in all this that is of any worth?”
No, thou must admit it, no matter how thoroughly thou searchest. Tell us, then, why thou continuest to cherish the body.
[What use can it be to thee?] Neither the impurities [it contains] nor the entrails are fit to eat; and one does not drink the blood! What dost thou intend to do with the body?
[Ah! I understand and] approve! : if thou carest for the body, it is because thou reservest it for the jackals and vultures! — Let us speak more wisely: however despicable it may be, the body is useful for action as an instrument; [but that is no reason to treat it so well].
Pitiless death shall snatch away this body that thou guardest jealously and that the vultures claim; and thou shalt be powerless to prevent it.
Now, is it customary to be so generous to a servant who is about to leave the house? The body, which thou cherishest, is going to leave thee: why spend so much on it?
Pay it its wages, [and nothing more]; and attend, O my soul, to thine own affairs: for one does not give a hired servant all that he earns.
Know well that the body must be a vessel, going and coming as one wills: make the body obey thee, that thou mayest save creatures.
Thus master of himself, the bodhisattva is ever gracious and smiling; he avoids frowning and knitting his brow; he is the first to speak words of welcome; to everyone he is as a friend.
He does not strike furniture, benches, and the like, hastily and noisily; he does not bang on doors [with fist or staff]; he delights in making no noise.
The heron, the cat, the thief advance calmly and in silence: they attain their ends. Let the ascetic take them for his example.
From men skilled in guiding others, benefactors who await no entreaty, he listens respectfully to the word; toward all creatures he has the respect of a disciple.
If he hears the merits of another praised, he joins in the praise: “Good! Good! Very good!”; if he himself witnesses a virtuous deed, he encourages with praise.
But it is in private that he points out the virtues of others; [so as to avoid any suspicion of gossip]; [but if they are spoken of in public], he applauds with joy, [for he would be accused of malice]. If his own merits are spoken of, he reflects, [to combat pride,] upon the love of virtue felt by the one who praises them,
Thus master of himself, the bodhisattva is ever gracious and smiling; he avoids frowning and knitting his brow; he is the first to speak words of welcome; to everyone he is as a friend.
He does not strike furniture, benches, and the like, hastily and noisily; he does not bang on doors [with fist or staff]; he delights in making no noise.
The heron, the cat, the thief advance calmly and in silence: they attain their ends. Let the ascetic take them for his example.
From men skilled in guiding others, benefactors who await no entreaty, he listens respectfully to the word; toward all creatures he has the respect of a disciple.
If he hears the merits of another praised, he joins in the praise: “Good! Good! Very good!”; if he himself witnesses a virtuous deed, he encourages with praise.
But it is in private that he points out the virtues of others; [so as to avoid any suspicion of gossip]; [but if they are spoken of in public], he applauds with joy, [for he would be accused of malice]. If his own merits are spoken of, he reflects, [to combat pride,] upon the love of virtue felt by the one who praises them,
All satisfaction here below is purchased by toil, and money itself—far from it—does not bring happiness! Why not enjoy [freely] the virtues acquired at great cost by others?
Thereby, losing nothing here below, I secure for myself great bliss in the life to come. And what fruits do jealousies bear? Here below, the torments of envy; soon, all the pains [of hell].
[The bodhisattva’s] speech is correct, well ordered, clear, pleasing to the mind, agreeable to the ear, fragrant with charity, free from all harshness, measured.
[The bodhisattva] ever regards creatures with a direct [and loving] gaze, as though drinking [refreshing water]. For he thinks: “If I may one day attain the state of Buddha, is it not thanks to [creatures]?”
Great merit arises from intense and unceasing devotion, [the practice] of the [virtues] opposed [to the passions to be uprooted], the “field of qualities,” the “field of benefactors,” and the unfortunate.
[The bodhisattva] is skilful and energetic; he does everything by himself: in no matter does he rely upon another.
The perfections, charity, [morality, patience, etc.], are, in their order, ever more excellent: the bodhisattva does not abandon the better in favour of the lesser;—except, however, in favour of [charity], which is his [essential] practice and the dyke that holds back the waters of merit.
Thereby, losing nothing here below, I secure for myself great bliss in the life to come. And what fruits do jealousies bear? Here below, the torments of envy; soon, all the pains [of hell].
[The bodhisattva’s] speech is correct, well ordered, clear, pleasing to the mind, agreeable to the ear, fragrant with charity, free from all harshness, measured.
[The bodhisattva] ever regards creatures with a direct [and loving] gaze, as though drinking [refreshing water]. For he thinks: “If I may one day attain the state of Buddha, is it not thanks to [creatures]?”
Great merit arises from intense and unceasing devotion, [the practice] of the [virtues] opposed [to the passions to be uprooted], the “field of qualities,” the “field of benefactors,” and the unfortunate.
[The bodhisattva] is skilful and energetic; he does everything by himself: in no matter does he rely upon another.
The perfections, charity, [morality, patience, etc.], are, in their order, ever more excellent: the bodhisattva does not abandon the better in favour of the lesser;—except, however, in favour of [charity], which is his [essential] practice and the dyke that holds back the waters of merit.
Instructed in this law, [the bodhisattva] applies himself without ceasing to the welfare of others; compassionate, he must even commit a sin if he perceives therein [, with the eye of wisdom,] some benefit [for beings].
[The first three quarters of his alms], the bodhisattva gives to the wretched, the forsaken, and the religious; he eats neither too much nor too little; he gives everything [when the occasion arises], except the three robes [ordained by the Buddha and his alms-bowl].
He does not make the body that practises the Good Law suffer for some slight advantage [to another]; treated with moderation, this body will soon fulfil the hopes of beings.
For the same reason, he must not sacrifice his life
for someone whose disposition to charity is imperfect;
he must sacrifice it for someone as charitable as himself:
in this way, nothing is lost.
88) [The bodhisattva] does not teach the law to a healthy listener
if he is in a disrespectful posture;
if his head is wrapped in a turban; if he carries a parasol,
a staff, or a sword; if his head is covered.
89) He does not teach the profound and sublime law to
mediocre beings; he does not teach women if a
man is not present; he shows equal respect for
the law of the Lesser and the Greater [Vehicle].
[The first three quarters of his alms], the bodhisattva gives to the wretched, the forsaken, and the religious; he eats neither too much nor too little; he gives everything [when the occasion arises], except the three robes [ordained by the Buddha and his alms-bowl].
He does not make the body that practises the Good Law suffer for some slight advantage [to another]; treated with moderation, this body will soon fulfil the hopes of beings.
For the same reason, he must not sacrifice his life
for someone whose disposition to charity is imperfect;
he must sacrifice it for someone as charitable as himself:
in this way, nothing is lost.
88) [The bodhisattva] does not teach the law to a healthy listener
if he is in a disrespectful posture;
if his head is wrapped in a turban; if he carries a parasol,
a staff, or a sword; if his head is covered.
89) He does not teach the profound and sublime law to
mediocre beings; he does not teach women if a
man is not present; he shows equal respect for
the law of the Lesser and the Greater [Vehicle].
90) He does not introduce into the Lesser Law one whom he knows worthy of the Sublime Law; but never does he give the vain hope [of attaining purity], while abandoning the rules of conduct through [mere] reading of the Books [of the Great Vehicle] and magical formulas.
91) [When he is in good health], he does not spit, nor cast away the tooth-stick in public; still less does he defile water or earth on which vegetables grow.
92) He does not eat with his mouth full, nor noisily, nor with his mouth wide open; he does not sit with his feet dangling; he does not rub both arms at the same time.
93) He does not travel or spend the night with another man’s wife when she is alone. — [In a word,] he studies [the books and customary usage], questions [those who are learned], and avoids every action liable to cause scandal.
94) He gives no command [by beckoning] with a finger: but, full of deference, even to indicate the way, he uses his whole right hand.
95) He does not summon anyone by waving his arms, — except in the greatest urgency; he claps his hands, for instance; otherwise [by an uncollected manner], he would break his rule.
96) He lies down as the Buddha did upon the bed of nirvâna: [with his head turned] in the direction [of the North and resting upon his right arm, his feet placed one above the other, his left arm extended over his leg, well wrapped in his robe]; he is attentive; he rises promptly and without delay, in accordance with the strict rule.
91) [When he is in good health], he does not spit, nor cast away the tooth-stick in public; still less does he defile water or earth on which vegetables grow.
92) He does not eat with his mouth full, nor noisily, nor with his mouth wide open; he does not sit with his feet dangling; he does not rub both arms at the same time.
93) He does not travel or spend the night with another man’s wife when she is alone. — [In a word,] he studies [the books and customary usage], questions [those who are learned], and avoids every action liable to cause scandal.
94) He gives no command [by beckoning] with a finger: but, full of deference, even to indicate the way, he uses his whole right hand.
95) He does not summon anyone by waving his arms, — except in the greatest urgency; he claps his hands, for instance; otherwise [by an uncollected manner], he would break his rule.
96) He lies down as the Buddha did upon the bed of nirvâna: [with his head turned] in the direction [of the North and resting upon his right arm, his feet placed one above the other, his left arm extended over his leg, well wrapped in his robe]; he is attentive; he rises promptly and without delay, in accordance with the strict rule.
97) The practices of the bodhisattvas promulgated [in our books] are innumerable. One must, of necessity, observe the practice of purifying the thought [which sums up all the others]:
98) Three times by night and three times by day, [the bodhisattva] sets in motion [confession of sins, delight in merit, and application to Bodhi, which are] the three elements [of the Path]: by this [threefold good work], and by taking refuge in the thought of Bodhi and in the Victors, he effaces sins that would otherwise not be effaced.
99) In whatever situation he may find himself, whether through his own act or that of another, [the bodhisattva] diligently applies himself to the rules appropriate to his state.
100) For there is nothing that the son of the Victor ought not to learn and practise [in order to bring about the happiness of all beings]; there is nothing that is not meritorious if he acts thus.
101) Whatever the bodhisattva does, it is for the immediate or mediate benefit of creatures; and it is for the benefit of creatures that he applies [the merit of] all his actions to the attainment of Bodhi.
102) Never does he abandon, even at the cost of his life, a spiritual friend steadfast in the practice of the bodhisattvas and instructed in the doctrines of the Great Vehicle.
103) One must learn from the Grïsambhavavimoksa how one ought to conduct oneself towards the gurus; and, [in general], by reading the sûtras, one must learn the rules we have recalled here and all the other rules taught by the Buddha.
98) Three times by night and three times by day, [the bodhisattva] sets in motion [confession of sins, delight in merit, and application to Bodhi, which are] the three elements [of the Path]: by this [threefold good work], and by taking refuge in the thought of Bodhi and in the Victors, he effaces sins that would otherwise not be effaced.
99) In whatever situation he may find himself, whether through his own act or that of another, [the bodhisattva] diligently applies himself to the rules appropriate to his state.
100) For there is nothing that the son of the Victor ought not to learn and practise [in order to bring about the happiness of all beings]; there is nothing that is not meritorious if he acts thus.
101) Whatever the bodhisattva does, it is for the immediate or mediate benefit of creatures; and it is for the benefit of creatures that he applies [the merit of] all his actions to the attainment of Bodhi.
102) Never does he abandon, even at the cost of his life, a spiritual friend steadfast in the practice of the bodhisattvas and instructed in the doctrines of the Great Vehicle.
103) One must learn from the Grïsambhavavimoksa how one ought to conduct oneself towards the gurus; and, [in general], by reading the sûtras, one must learn the rules we have recalled here and all the other rules taught by the Buddha.
103) The rules of the bodhisattvas are taught in the sûtras of the Great Vehicle: one must therefore read the sûtras, especially the Akâçagarbhasûtra on grave sins.
105) It is necessary to read and reread our Çiksâsamuccaya, for the practice of the bodhisattvas is explained therein in detail;
106) or else our Sûtrasamuccaya, which is a compendium,
as well as the works of the same name composed by Nâgârjuna.
107) In these works, the bodhisattva shall see what must be avoided, what must be done. Knowing the rule, he shall be able to guard the thoughts of living beings.
108) In a word, vigilance is the careful and continual examination of the state of body and mind.
109) With heart and body shall I read the Law: what good is it to read it with the lips? What use are medical treatises to the sick man?
105) It is necessary to read and reread our Çiksâsamuccaya, for the practice of the bodhisattvas is explained therein in detail;
106) or else our Sûtrasamuccaya, which is a compendium,
as well as the works of the same name composed by Nâgârjuna.
107) In these works, the bodhisattva shall see what must be avoided, what must be done. Knowing the rule, he shall be able to guard the thoughts of living beings.
108) In a word, vigilance is the careful and continual examination of the state of body and mind.
109) With heart and body shall I read the Law: what good is it to read it with the lips? What use are medical treatises to the sick man?