提婆_四百论英文版-第2节

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With　a　woman　to　match　your　attentiveness　to　her。
Why　keep　her　possessively　with　the　thought；
〃She　is　mine　and　no　one　else's。〃

62。　If　desire　were　pleasurable
There　would　be　no　need　for　women。
Pleasure　is　not　regarded　as
Something　to　get　rid　of。

63。　Even　in　intercourse　with　a　woman
Pleasure　arises　from　other　＇factors＇。
What　sensible　person　would　say
It　is　caused　just　by　his　lover？

64。　Blinded　by　desire　they　do　not　see
Sensuality's　fault；　like　a　leper　scratching。
Those　free　from　desire　see　the　infatuated
As　suffering　like　the　leper。

65。　During　a　famine　the　destitute；
Tormented　by　hunger；　＇bear＇　what　occurs。
This　is　how　all　the　infatuated
Behave　when　they　are　with　women。

66。　Through　arrogance　one　may　be
Attached　even　to　one's　privy。
Anyone　infatuated　with
A　woman　will　be　jealous　of　others。

67。　It　is　reasonable　for　confusion
And　anger　about　the　unclean　to　occur；
It　is　not　at　all　reasonable
For　desire　to　occur。

68。　If；　except　to　some　people；
A　pot　of　filth　is　objectionable；
Why　would　one　not　think　objectionable
That　from　which　the　filth　es？

69。　Clean　things　are　looked　upon
As　the　most　worthless　of　all。
What　intelligent　person
Would　say　that　it　is　clean？

70。　Whoever　has　lived　in　a　privy
And　without　it　would　not　have　survived；
In　such　a　dung…worm；　arrogance
Arises　only　through　stupidity。

71。　No　means　whatsoever　will　purify
The　inside　of　the　body。
The　efforts　you　make　toward　the　outside
Do　not　match　those　toward　the　inside。

72。　If；　like　leprosy；　being　full　of
Urine　were　not　mon　to　all；
Those　full　of　urine；　just　like　lepers；
Would　be　shunned　by　everyone。

73。　Just　as　someone　lacking　a　part
Is　delighted　with　a　substitute　nose；
Desire　holds　that　impurity　is
Remedied　by　flowers　and　so　forth。

74。　It　is　inappropriate　to　call　clean　that
Toward　which　freedom　from　desire　arises。
Nor　is　there　anything　which　is
A　definitive　cause　of　desire。

75。　In　summary；　all　four；　that　is
Impermanence；　uncleanness；　suffering；
And　selflessness　are　possible
With　regard　to　a　single　＇thing＇。

Understanding　that　sentient　beings　are　also　bound
Like　oneself　in　this　unclean　prison；
With　energy　generate　passion　observing　transmigrators；
And　make　effort　to　acplish　highest　enlightenment。

This　is　the　third　chapter　from　the　Four　Hundred　on　the　Yogic　Deeds；
showing　the　means　to　abandon　the　belief　in　cleanness。


*Chapter　4：　Abandoning　Pride*

76。　Who　that　is　wise　about　worldly　existence
Would　be　arrogant；　thinking　〃I〃　and　〃mine〃？
For　all　things　belong　equally
To　all　embodied　beings。

77。　Society's　servant；　paid　with　a　sixth　part；
Why　are　you　so　arrogant？
Your　being　the　agent　of　actions
Depends　on　being　placed　in　control

78。　When　those　in　his　care　receive　their　due；
They　think　of　their　master　as　the　giver。
When　the　master　gives　what　is　to　be　given；
He　thinks　with　conceit；　〃I　am　the　giver。〃

79。　That　which　you　wrongly　regard；
Others　＇consider＇　as　source　of　suffering。
Living　by　working　for　others；
What　causes　you　pleasure？

80。　When　a　ruler　seems　to　be　the　protector
Of　his　people；　as　well　as　protected；
Why　be　proud　because　of　the　one？
Why　not　be　free　from　pride　because　of　the　other？

81。　Those　in　each　caste　prefer　their　own　work；
Thus　a　living　is　hard　to　find。
If　you　bee　non…virtuous
Good　rebirths　will　be　scarce　for　you。

82。　Those　who　act　at　other's　insistence
Are　called　fools　on　this　earth。
There　is　no　one　else　at　all
So　dependent　on　others　as　you。

83。　Claiming　that　〃protection　depends　on　me；〃
You　take　payment　from　the　people；
But　if　you　perform　ill　deeds；
Who　is　equally　merciless？

84。　If　people　who　do　ill　deeds
Should　not　be　treated　with　mercy；
All　ordinary　childish　people
Would　also　not　need　to　be　protected。

85。　There　is　nothing　that　will　not　serve
As　a　reason　for　happiness。
Reasons　such　as　scriptural　statements
Will　not　destroy　demerit。

86。　If　giving　proper　protection　is
A　ruler's　religious　practice；
Why　would　the　toil　of　artisans　too
Not　be　religious　practice？

87。　This　example　shows　the　ruler　on　whom
The　people　rely　as　reprehensible。
The　excellent　see　attachment　to　existence
As　mother　of　all　those　in　the　world。

88。　The　sensible　do　not　acquire　kingship。
Since　fools　have　no　passion；
These　merciless　rulers　of　men；
Although　protectors；　are　irreligious。

89。　Sages'　activities　are　not　all
＇Actions＇　that　the　wise　perform；
For　there　are　inferior；
Mediocre　and　superior　ones。

90。　Virtuous　rulers　of　the　past
Protected　the　people　like　their　children。
Through　the　practices　of　this　time　of　strife
It　is　now　like　a　waste　without　wildlife。

91。　If　a　king　who　seizes　the　occasion
To　harm　is　not　doing　wrong；
Then　others；　too；　such　as　thieves
Have　not　done　so　in　the　first　place。

92。　If　giving　all　one　has　for　liquor
And　so　on　is　not　an　offering；
Why　consider　it　an　offering
To　give　oneself　in　battle？

93。　You；　the　king；　guardian　of　the　people；
Have　no　guardian　yourself。
Since　your　guardianship　does　not
Release　you；　who　would　be　happy？

94。　Though　a　king　is　famous　after　his　death
It　will　bring　no　benefit。
Do　you；　being　worthless；　and　those　who
Cook　dogs　not　have　notoriety？

95。　When　all　power　and　wealth
Are　produced　by　merit；
It　cannot　be　said　that　this　one
Will　not　be　a　basis　for　power　and　wealth。

96。　In　the　world　caste　is　determined
With　regard　to　the　main　means　of　livelihood。
Thus　there　is　no　division　among
All　sentient　beings　by　way　of　caste。

97。　Since　it　was　very　long　ago
And　women's　minds　are　fickle；
There　is　no　one　from　the　caste
Known　as　the　royal　caste。

98。　If　even　of　mon　caste
Through　his　work　could　bee　royal　caste；
One　might　wonder　why　even　a　moner
Should　not　bee　Brahim　through　his　work。

99。　A　king's　ill　deeds　cannot　be
Distributed　like　his　wealth。
What　wise　person　ever　destroys
Their　future　for　another's　sake？

100。　Pride　caused　by　power　and　wealth
Does　not　remain　in　the　hearts　of　the　wise；
Once　one　has　looked　at　others
With　equal　or　superior　power。

Thinking　about　the　impermanence　and　uncleanness　of　the　body；
Understand　the　faults　of　attachment　to　it。
Make　effort　to　achieve　unsurpassable　enlightenment
And　give　up　pride　in　both　〃I〃　and　〃mine。〃

This　is　the　fourth　chapter　from　the　Four　Hundred　on　the　Yogic　Deeds；
showing　the　means　to　abandon　the　conception　of　a　self。


*Chapter　5：　Bodhisattva　Deeds*

101。　Not　a　single　movement　of　Buddhas
Is　without　reason；　even　their　breathing
Is　exclusively　for
The　benefit　of　sentient　beings。

102。　Just　as　ordinary　people　are
Terrified　by　the　words　〃Lord　of　Death；〃
So　the　words　〃Omniscient　One〃
Terrify　the　Lord　of　Death。

103。　A　Subduer　has　＇perception　of＇　that
Which　should　and　should　not　be　done　or　said。
What　reason　is　there　to　say
That　the　Omniscient　One　is　not　all…knowing？

104。　Without　intention；　actions　like　going
Are　not　seen　to　have　merit　and　so　forth。
In　all　actions；　therefore；　the　mind
Should　be　understood　as　paramount。

105。　In　Bodhisattvas；　through　their　intention；
All　actions；　virtuous　and　non…virtuous；
Bee　perfect　virtue　because
They　are　in　control　of　their　minds。

106。　The　merit　of　Bodhisattvas　with
The　first　intention　far　exceeds
That　which　would　make　all　beings　on　earth
Bee　universal　monarchs。

107。　Someone　may　build　a　precious
Reliquary；　as　high　as　the　world；
It　is　said　training　others　to　generate
The　altruistic　intention　is　more　excellent。

108。　A　spiritual　guide　who　wishes　to　help
Must　be　attentive　toward　students。
They　are　called　students　because
Of　not　knowing　what　will　benefit。

109。　Just　as　a　physician　is　not　upset　with
Someone　who　rages　while　possessed　by　a　demon；
Subduers　see　disturbing　emotions　as
The　enemy；　not　the　person　who　has　them。

110。　That　for　which　someone　has
Liking　should　first　be　assessed。
Those　who　are　disinclined　will　not
Be　vessels　for　the　excellent　teaching。

111。　Just　as　a　mother　is　especially
Anxious　about　a　sick　child；
Bodhisattvas　are　especially
passionate　toward　the　unwise。

112。　The　bee　students　of　some
And　bee　teachers　of　others；
Through　skillful　means　and　knowledge
Giving　understanding　to　those　who　do　not　understand。

113。　Just　as　for　an　experienced　physician
A　sickness　that　cannot　be　cured　is　rare；
Once　Bodhisattvas　have　found　their　strength；
Those　they　cannot　train　are　extremely　few。

114。　If　some　within　a　Bodhisattva's　sphere
Lacking　encouragement；　go
To　bad　rebirths；　that　one　will　be
Criticized　by　others　with　intelligence。

115。　How　can　one　unwilling　to　say
That　passion　for　the　oppressed　is　good；
Later　out　of　passion
Give　to　the　protectorless？

116。　When　those　＇beings＇　suffer　loss
Who　are　indifferent　toward
One　who　stays　in　the　world　to　help　transmigrators；
What　doubt　about　those　who　are　hostile？

117。　One　who　in　all　lives　has　the　five
Super…knowledges　＇appears＇　as　inferior
With　a　nature　like　the　inferior　
This　is　extremely　hard　to　do。

118。　The　Tathagata　said　that　the　merit
Gathered　constantly　through　skillful　means
For　a　very　long　time　is　immeasurable
Even　for　the　omniscient。

119。　The　word　〃giving〃　（dana）　indicates
Death；　practice　（of　the　six　paramitas）　and　other　（desirable）　existences。
That　is　why　the　word　〃giving〃　always
Is　of　interest　to　Bodhisattvas。

120。　When　one