16 (330). It is better to live a lonely life than to have companionship with the fool; casting off all taxation of mind, one lives alone, like the elephant of the Mâtanga forest.1 Chapter on Hatred, the Fourteenth. XV. REFLECTION (SMRITI). I. IT is the teaching of the Buddha, that whoever (commences by) reflecting on the operation of breathing, and who goes on through the different stages 1 (of meditation), his mind well composed, will reach perfection, as the sun and moon, when free from clouds, illuminate the whole. world. 2. He who, standing, sitting, and sleeping, keeps both body and mind under control, such a thoughtful and well-controlled Bhixu will find the above-mentioned and other blessings; 2 and if he has obtained the above-mentioned and the other blessings, he will not go to where is the lord of death. 3. He who continually reflects on what appertains3 to the body, and has well under control the six senses (âyatanas), and who is always well composed, knows the extinction of sorrow. 1 The six stages (rnam-pa drug) are the different steps by which one becomes free from all the imperfections of mankind. See, on this mode of meditation, Giri Ananda Sûtra, Mdo, xxx. ff. 447, 448. 2 Snga phyii khyad-par-rnams ni thob-par-hgyur. The Commentary says snga refers to the perfection mentioned in the first verse, and phyi to "the discovery of the knowledge of birth and destruction, of impermanency," &c. The "other blessings," or literally "the following," are mentioned in ver. 3. The text of the Bkah-hgyur has rtogs in this and the next verse, but it is evidently a mistake for gtogs. E 4. He who continually reflects on what appertains to the body in all its different shapes, on being without self, without attachment for the "mine," will not care for self; he will have no attachment for the "mine:" in this manner will the Bhixu swiftly cross over from the regions of desire. 5. He who is thoughtful, wise, well composed, happy,1 and pure, and who attends carefully at all times 2 to this law, will, I declare, cross over from birth and old age. 6. Thus learning to be always on his guard, the wise, thoughtful, and diligent Bhixu, after having cast off all bonds, finds by this means the destruction of sorrow (nirvâņa). 7. They who are awake can watch better than they who sleep, I tell you; it is better to watch than to sleep, for he who watches has no fear.3 8. He who is watchful and diligent is safe day and night, and he will find the end of pain (kleçâ) in the longed-for cessation of death (nirvâņa). 9. They who day and night are reflecting on the Buddha, 1 "Happy," for he who is perfectly virtuous, knowing no repentance, is always happy.-P. 2 Dus dus su. This word is interpreted in the dictionaries by "frequently, now and then;" but these terms cannot, I think, be used in the present case. The Commentary says, Dus-dus-su dses bya-ba ni mthar-gyis mngon-par rtogs-par hbyung-ba phyir-ro." 66 3 Cf. v. 16. 4 According to one account, vers. 9, 10, II, were spoken of a man of Virâta, who having heard of the Buddha, had taken refuge in the three precious ones. According to another authority, they were spoken of a dêvaputra who had been born at Râjagriha as a pig.-P. and who go to the Buddha for a refuge, these men have the profits of mankind. 1 IO. They who day and night are reflecting on the law (dharma), and who go to the law for a refuge, these men have the profits of mankind. II. They who day and night are reflecting on the church (sangha), and who go to the church for a refuge, these men have the profits of mankind. 12 (296). The disciple of Gautama is always well awake, day and night reflecting on the Buddha. 13 (297). The disciple of Gautama is always well awake, day and night reflecting on the law. 14 (298). The disciple of Gautama is always well awake, day and night reflecting on the church. 15. The disciple of Gautama is always well awake, day and night reflecting on the laws of morality (çîla). 16. The disciple of Gautama is always well awake, day and night reflecting on renunciation.2 17. The disciple of Gautama is always well awake, day and night reflecting on the way.3 1 See note to Vasubhandhu's first gâtha, in the Appendix. 2 Gtong-ba appears to be the accomplishment of the paramitas. 3 Seeking to free himself of the region of desire and of passions.-P. 18 (299). The disciple of Gautama is always well awake, day and night reflecting on what appertains to the body. 19. The disciple of Gautama is always well awake, day and night keeping in mind the four kinds of meditation (samâdhi).1 20. The disciple of Gautama is always well awake, day and night delighting in the cessation of death. 21 (300). The disciple of Gautama is always well awake, day and night delighting in kindness of heart. 22 (301). The disciple of Gautama is always well awake, day and night delighting in meditation. 23. The disciple of Gautama is always well awake, day and night delighting in the unconditioned.2 24. The disciple of Gautama is always well awake, day and night delighting in the uncharacteristic.3 25. The disciple of Gautama is always well awake, day and night delighting in solitude. 1 Divided into two classes-(1.) dhyâna; (2.) indifference (sñoms-par hdjug-pa).-P. Cf. xii. 18. Perhaps "basis (gdsi) of meditation" is the correct reading. 2 Stong-pa ñid, sunyata, lit. void, emptiness. 3 Mtsan-ma-med. See Wassilieff, Buddh., pp. 293, 298 (French trans.) |