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 thinks that by giving gifts now
There will be a great result；
Receiving and giving are like trade
For the profit； which will be criticized。
121。 For such a one； even previously
Performed ill deeds will have no ＇effect＇。
There is nothing one with virtue
Considers should not be acplished。
122。 Even here nothing harms
One with a powerful mind； and thus
For such a one； worldly existence
And nirvana are no different。
123。 Why should anyone who takes birth
Through constant control of the mind
Not bee a ruler
Of the entire world？
124。 Even in this world among excellent things
Some are seen to be most excellent。
Thus realize that certainly also
Inconceivable power exists。
125。 Just as the ignorant feel afraid
Of the extremely profound teaching；
So the weak feel afraid
Of the marvelous teaching。
Having considered the faults of cyclic existence well；
Enter this profound and extensive Great Vehicle
Of which those with poor intelligence feel afraid；
And make bodhisattva deeds your quintessential practice。
This is the fifth chapter from the Four Hundred on the Yogic Deeds；
showing Bodhisattva seeds。
*Chapter 6： Abandoning Disturbing Emotions*
126。 If desire increases through pleasure
And anger increases through pain；
Why are those with pleasure not ascetics？
Why are the ascetics those with pain？
127。 Desire's activity is acquisition；
Anger's activity is conflict。
As wind is to all the elements；
Confusion's activity is nurture。
128。 Desire is painful because of not getting；
Anger is painful through lack of might；
And confusion through not understanding。
Because of this； these are not recognized。
129。 Just as it is seen that bile
Does not occur with phlegm；
One sees that desire； too；
Does not occur with anger。
130。 Desire should be driven like a slave
Because severity is its cure；
And anger looked upon as a lord
Because indulgence is its cure。
131。 First there is confusion；
In the middle there is anger；
And later there is desire；
In three stages d