8th Chapter Meditation

1. After cultivating diligence, set your mind to concentrate. For those whose minds are slack and wandering are caught between the fangs of the afflictions.

2. In solitude, the mind and body are not troubled by distraction. Therefore, leave this worldly life and totally abandon mental wandering.

3. Because of loved ones and desire for gain, disgust with worldly life does not arise, These, then, are the first things to renounce. Such are the reflections of a prudent man.

4. Penetrative insight joined with calm abiding utterly eradicates afflicted states. Knowing this, first search for calm abiding, found by those who joyfully renounce the world.

5. Beings, brief, ephemeral, who fiercely cling to what is also passing, will catch no glimpse of happiness for many thousands of their future lives.

6. And thus their minds will have no joy and therefore will not rest in equanimity. But even if they taste it, they are not content – and as before, the pain of longing stays.

7. If I long and crave for other beings, a veil is cast upon the perfect truth. Wholesome disillusion melts away, and finally there comes the sting of pain.

8. My thoughts are all for them… and by degrees my life is frittered by. My family and friends all fade and pass, for whom the Doctrine is destroyed that leads to indestructibility.

9. For if I act like those who are like children, sure it is that I shall fall to lower states. So why keep company with infants and go with in ways so far from virtue?

10. One moment friends, the next, they’re bitter enemies. Even pleasant things arouse their discontent: worldly people – hard it is to please them!

11. A beneficial word and they resent it, while all they do is turn me from the good. And if to what they say I close my ears, their anger burns, the cause of lower states.

12. Jealous of superiors, they vie with equals, proud to those below, they strut when praised. Say something untoward, they seethe with rage: what good was ever had from childish folk?

13. Keep company with them and what will follow? Self-aggrandizement and scorn for others, talk about the ‘good things’ of samsara – every kind of vice is sure to come.

14. Only ruin can result from links like these, between yourself and others. For they will bring no benefit to you, and you in turn can bring them nothing good.

15. Therefore flee the company of childish people. Greet them, when you meet, with smiles. That keep on terms of pleasant courtesy, while not inviting close familiarity.

16. Like bees that get their honey from the flowers, take only what is consonant with Dharma. Treat them like first-time acquaintances, without encouraging a close relationship.

17. “Oh, I am rich, surrounded by attention, I have so much, and life is wonderful!” Nourish such complacency and later, after death, your fears will start!

18. Indeed, O foolish and afflicted mind, you want, you crave for everything. This “everything” will grow and turn to suffering increased a thousandfold.

19. Since this is so, the wise man does not crave, for from such craving fear and anguish come. And fix this firmly in your understanding: All that may be wished for will by nature fade to nothing.

20. For people may have gained a wealth of riches, enjoying reputation, sweet renown. But who can say where they have gone to now, with all the baggage of their gold and fame?

21. Why should I be pleased when people praise me? Others there will be who scorn and criticize. And why despondent when I’m blamed, since there’ll be others who think well of me?

22. So many are the wants and tendencies of beings, even Buddha could not please them all – of such an evil man as me no need to speak! Better to give up such worldly thoughts.

23. People scorn the poor who have no wealth. They also criticize the rich who have it. What pleasure can derive from keeping company with people such as these, so difficult to please?

24. Unless they have their way in everything. These children are bereft of happiness. And so, shun friendship with the childish, thus the Tathagata has declared.

25. In woodlands, haunt of stag and bird, among the trees where no dissension jars, it’s there I would keep pleasant company! When might I be off to make my dwelling there?

26. When shall I depart to make my home in cave or empty shrine or under spreading tree, with, in my breast, a free, unfettered heart, which never turns to cast a backward glance?

27. When might I abide in such a place. A place unclaimed, by nature ownerless. That’s wide and unconfined, a place where I might stay. At liberty without attachment?

28. When might I be free of fear, without the need to hide from anyone, with just a begging bowl and few belongings, dressed in garments coveted by none?

29. And going to the charnel ground, when shall I compare. My body with the dry bones there, so soon to fall to nothing, all alike?

30. This form of mine, this very flesh, is soon to give out such a stench. That even jackals won’t come close – for that indeed is all its destiny.

31. This body, now so whole and integral, this flesh and bone that life has knit together, will drift apart, disintegrate. And how much more will friend depart from friend?

32. Alone we’re born, alone we come into the world, and when we die, alone we pass away. For no one shares our fate, and none our suffering. So what are they to me, such “friends” and all their hindrances?

33. Like those who journey on the road, who halt and make a pause along the way. Beings on the pathways of the world, all halt, and pause, and take their birth.

34. Until the time comes round when four men carry me away. Amid the tears and sighs of worldly folk – till then, I will away and go into the forest.

35. There, with no befriending or begrudging, I will stay alone in solitude. Considered from the outset as already dead, thus, when I die, a source of pain to none.

36. And likewise, staying all alone, the sound of mourning will not hinder me. And no one will be there distracting me from thinking of the Buddha and the practice.

37. Therefore in these lovely gleaming woods, with joy that’s marred by few afflictions, I shall pacify all mental wandering, and there remain in blissful solitude.

38. Relinguishing all other aspirations, focusing myself on one intent alone. I’ll strive to still my mind, and, calming it, to bring it to subjection.

39. In this and every other world, desire’s the fertile parent of all conflict. Here in this world, bonds, and wounds and death, and in the next, a hell is all prepared.

40. You send your go-betweens, both boy and maid, with many invitations for the prize, avoiding, in the quest, no sin, no deed that brings an ill renown.

41. Nor acts of frightful risk, not loss and ruin of both goods and wealth – and all for pleasure and the perfect bliss, that utmost penetrating kiss.

42. Of what in truth is nothing but a heap of bones, devoid of self, without its own existence! Is this the only object of desire and lust? Sooner pass beyond all suffering and grief?

43. Oh what pains you went through just to draw the veil, and lift the face that modestly looked down. That face which, looked upon or not, was always carefully concealed.

44. That face for which you languished so…. well, here it is, now nakedly exposed. The crows have done their work for you to see. What’s this? You run away so soon?

45. That body that you guarded jealously and shielded from the eyes of other men. What, miser that you are, you don’t protect it, now that it’s the food of graveyard birds?

46. Look, this mass of human flesh, soon to be the fare of carrion beasts. You deck with flowers, sandalwood and jewels, and yet it is the provender of others!

47. Look again, these heaps, of bones – inert and dead. Why, what are you so scared of? Why did you not fear them when they walked around and moved with ease, like deadly revenants?

48. You loved them once, when clothed and draped they were. Well, now they’re naked, why do you not want them? Ah, you say, your lust is no more there, but why did you embrace them, all bedecked and covered?

49. From food, a single source, come equally. Their bodies’ filth, the honey-nectar of their mouths. So why are you delighted by saliva, and yet revolted by their excrement?

50. Taking no delight in pillows, soft though they may be to touch and stroke, you claim the human form emits no evil stench; you don’t know what is clean, befooled by lust!

51. Lustful ones, befuddled by desire, because you cannot copulate with them. You angrily find fault with pillows, even though they’re smooth and soft to touch!

52. And if you have no love for filth, how can you coddle on your lap. A cage of bones tied fast with sinews, plastered over with the mud of flesh?

53. The reason is you’re full of filth yourself, and wallow in it constantly. It is indeed just dirt that you desire, and therefore long for other sacks of filth!

54. “But it’s the skin and flesh I love to touch and look upon.” Then why do you not wish for flesh alone, inanimate and in its natural state?

55. The mind of the beloved you so much desire. Eludes your touch; this mind you cannot see. Nothing that the sense perceives is mind, so why indulge in pointless copulation?

56. To fail to understand the unclean nature of another’s flesh is not perhaps so strange. But not to see the filthy nature of oneself is very strange indeed!

57. Why does the mind, intent on filthiness, neglect the fresh young lotus blossom, opened in the sunlight of a cloudless sky, to take joy rather in a sack of dirt?

58. And since you’re disinclined to touch a place or object grimed with excrement, why wish to touch the body whence such excrement has come?

59. And if you have no craving for impurity, why will you now embrace and kiss, what comes from such an unclean place, engendered likewise from an unclean seed?

60. The fetid worms that live in filth – you have no love for them, not even little ones. And yet, you’re lasting for a human form, from filth arisen and replete with it!

61. Toward your own impurity, disgust you do not feel; but what is more, attracted to the ordure of an unclean sack, you long to touch the body of another!

62. Pleasant substances like camphor, rice and fresh green herbs – put them in your mouth and spit them out: the ground itself is rendered foul with it!

63. If still you doubt such filthiness, though it is very plain for all to see, go off into the charnel grounds, observe. The fetid bodies there abandoned.

64. If when their skins are peeled away, they make you feel great horror and revulsion. How, having seen this, later on, can you desire and crave for such an object?

65. The scent that now perfumes the skin is sandalwood and nothing else. Yet how is it that one thing’s fragrance causes you to long for something else?

66. Surely it is best to cease to long for what by nature gives off evil smells. Yet worldly people’s lusts are all confused – to what end do they daub the flesh with perfumes?

67. For if this scent in fact is sandalwood, how will we now describe the body’s orders? And how it is that one thing’s fragrance cause you to long for something else?

68. With lanky hair, with long nails overgrown, with dirty teeth, and reeking with the stink of slime, this body, naked, as it is, untended, is indeed a nightmare to behold!

69. Why go to such excess to clean and polish, what is but a weapon that will injure us? The cares that people squander on themselves in ignorance, convulse the universe with madness.

70. Did you see the heaps of human bones, and feel fevulsion in the charnel ground? Then why such pleasure in your cities of the dead, frequented by such skeletons that live and move?

71. What’s more, possession of another’s filth is not to be acquired free of charge. All is at a price: exhaustion in this life, and in the next, the sufferings of hell!

72. To pay the bride-price young men are unable. So while they’re young, what joy is there for them? Their lives are spent to gain sufficient wealth, by then they’re old – too old to satisfy their lust!

73. Some are miserable as well as lustful. For worn out by their day-long work, they go home broken with fatigue, to sleep the slumbers of a corpse!

74. Some, obliged to travel far abroad, must suffer separation from their wives, from children whom they love and long to see. They do not meet with them for years on end.

75. Some, ambitious for advancement, not known how to get it, sell themselves. Happiness eludes their grasp, and pointlessly they live, in bondage to their masters.

76. Some completely sell themselves, no longer free, in slavery to others. And destitute, their wives give birth with only trees for shelter, in the wilderness.

77. Fools ensnared by craving for a livelihood. Decide that they will make their fortune in the wars, though fearful for their lives, and seeking gain, it’s slavery they get.

78. Some, as fruits of their ambition, have their bodies slashed, impaled on pointed stakes. Some are wounded, run through by the lance, while some are put to death by fire.

79. The trouble guarding what we have, the pain of losing all! Set the endless hardships brought on us by wealth! Those distracted by their love of riches never have a moment’s rest from sorrows of existence.

80. They indeed, possessed of many wants, will suffer many troubles, all for very little: mouthfuls of the hay the oxen get as recompense for having pulled the cart!

81. The cattle’s fodder! – not so very rare – and for the sake of such a petty thing, tormented by their karma they destroy. This precious human life so hard to find.

82. All that we desire is sure to perish, and afterwards we fall to hellish torment. The constant, minor troubles we endure are all for what amounts to very little!

83. But with a millionth part of such vexation, enlightenment itself could be attained! The pains the lustful take exceed by far the trials encountered on the path, and at the end the fruit is very far from buddhahood!

84. Reflect upon the horrors of the states of sorrow! Weapons, poisons, fires, and yawning chasms, hostile foes – these worldly pains are slight, compared with what we get as fruit of our desire!

85. And so, revolted by our lust and wanting, Let us now rejoice in solitude. In places where all strife and conflict cease, the peace and stillness of the greenwood.

86. In pleasant dwellings formed of massive stone, and cooled by sandal trees beneath the moon, in woodlands wafted by the gentle breeze, our minds intent on bringing good to others.

87. In caves, beneath the trees, in houses left abandoned, may we linger long as we might wish. Relinquishing the pain of guarding our possessions, let us live in freedom, unconfined by cares.

88. To have such liberty unmarred by craving, and loosed from every bond and tie – a life of such contentment and such bliss, the gods like Indra would be pressed to find!

89. Reflecting in such ways as these, upon the excellence of solitude, pacify completely all discursiveness and cultivate the mind of bodhicitta.

90. Strive at first to meditate upon the sameness of yourself and others. In joy and sorrow all are equal. Thus be guardian of all, as of yourself.

91. The hand and other limbs are many and distinct, but all are one – one body to be kept and guarded. Likewise, different beings in their joys and sorrows, are, like me, all one in wanting happiness.

92. My pain does not in fact afflict or cause discomfort to another’s body. Through clinging to my “I”, this suffering is mine. And being mine, is very hard to bear.

93. And other being’s pain, I do not feel, and yet because I take them for my own, their suffering is likewise hard to bear.

94. And therefore I’ll dispel the pain of others, for it is simply pain, just like my own. And others I will aid and benefit, for they are living beings, just like me.

95. Since I and other beings both, in wanting happiness, are equal and alike, what difference is there to distinguish us, that I should strive to have my bliss alone?

96. Since I and other beings both, in fleeing suffering, are equal and alike, what difference is there to distinguish us, that I should save myself and not to other?

97. Since pains of others do not harm to me, what reason do I have to shield myself? But why to guard against “my” future pain which, does not harm to this, my present “me”?

98. To think that “I will have to suffer it”, in fact is but a false conception – in the present moment, “I” will perish; at a later time, another will be born.

99. It’s for the sufferer himself, you’ll say, to shield from injuries that come! The pain felt in my foot is not my hand’s, so why, in fact, does one protect the other?

100. “This may be irrational,” you’ll say, “It happens simply through the force of ego-clinging.” But that which is illogical for both of us, should be refuted and dispensed with utterly!

101. Labeled continuities and aggregates, like strings of beads and armies, are like mirages. Likewise, there is no one hurt by suffering, for who is there to be oppressed by it?

102. And if there is no subject suffering, mine and other’s pain – how are they different? Simply, then, since pain is pain, I will dispel it. What grounds have you for all your strong distinctions?

103. Thus the suffering of everyone, should be dispelled, and here there’s no debate. To free myself from pain means freeing all; contrariwise, I suffer with the pain of beings.

104. “The sorrow felt in pity aggregates”, you say, “The pain already felt, so why engender it?” But can the sting of pity be compared with all that other beings have to suffer?

105. And if through such a single pain, a multitude of sorrows can be remedied, such pain as this a loving being, strives to foster in himself and others.

106. Even thus, Susushpachandra knowing how the king would cause him harm. Did nothing to escape from tribulation, that the pains of many should be overthrown.

107. Those whose minds are practices in this way, whose happiness it is to soothe the pain of others, will venture in the hell of unremitting agony, as swans sweep down upon a lotus lake.

108. The oceanlike immensity of joy, arising when all beings will be freed, will this not be enough? Will this not satisfy? The wish for my own freedom, what is that to me?

109. The work of bringing benefit to beings, will not, then make me proud and self-admiring. The happiness of others is itself my satisfaction; I do not expect another recompense.

110. Just as I defend myself from all unpleasant happenings, however small, likewise I shall act for others’ sake to guard and shield them with compassion.

111. Although the drop of sperm and blood is alien and in itself devoid of entity, Yet because of strong habituation, I recognize and claim it as my “I”.

112. Why, then, not identity. Another’s body, calling it my “I”? And vice versa, why should it be hard, to think of this my body as another’s?

113. Seeing then the faults that come from cherishing myself, the oceanic qualities that come from loving others, I shall lay aside all love of self, and gain the habit of adopting others.

114. Hands and other limbs are thought of as the members of a body, shall we not consider others likewise – limbs and members of a living whole?

115. Just as in this form, devoid of “I”, the thought of self arose through long habituation, why, upon the aggregate of living beings, should not the thought of “I”, through habit, be imputed?

116. Thus when I work for others’ sake, no reason can there be for boasting or amazement, for it is just as when I feed myself – I don’t expect to be rewarded.

117. Just as I defend myself, therefore, from all unpleasant happenings however small, likewise I shall act for others’ sake to guard and to protect them with compassion.

118. This is why the Lord Avalokita, out of great compassion blessed his name, that those caught in the midst of multitudes, might be released and freed from every fear.

119. And so we should be undeterred by hardships, for by influence of use and habit, people even come to grieve for one, whose very name strikes terror in their hearts!

120. Those desiring speedly to be, a refuge for themselves and other beings. Should interchange the terms of “I” and “other”, and thus embrace a sacred mystery.

121. Because of our attachment to our bodies, we’re terrified by even little things. This body, then, this source of so much fear – who would not revile it as the worst of enemies?

122. Wishing to relieve our bodies’ ills, our hungry mouths, the dryness of our throats, we lie in wait along the road and steal the lives of fishes, birds, and deer.

123. And for the body’s service and advantage, some there are who even kill their parents, or steal what has been offered to the Triple Gem, because of which, they’ll burn in deepest hell.

124. Where then is the prudent man, who wants to pamper and protect his body? Who will not ignore and treat with scorn, what is for him a dangerous enemy?

125. “If U give this, what will be left for me?” Thinking of oneself – the way of evil ghosts. “If I keep this, what will be left to give?” Concern for others is the way of heaven.

126. If to serve myself I harm another, I’ll suffer later in the realms of hell. If for others’ sake I harm myself, every excellence will be my heritage.

127. Wanting what is best for me – stupidity and lower realms result! Let this be changed, applied to others – honors and the realms of bliss will come!

128. Enslaving others, forcing them to serve me, I will come to know the state of servitude. But if I labor for the good of others, mastery and leadership will come to me.

129. All the joy the world contains, has come through wishing happiness for others. All the misery the world contains has come through wanting pleasure for oneself.

130. Is there need for lengthy explanation? Childish beings look out for themselves, while Buddhas labor for the good of others: see the difference that divides them!

131. If I do not give away, my happiness for others’ pain, enlightenment will never be attained, and even in samsara, joy will fly from me.

132. Leaving future lives outside the reckoning, even this life’s needs are not fulfilled – when servants do not do their work, and masters do not pay the wages earned.

133. Casting far away abundant joys that may be gained in this or future lives, because of bringing harm to other beings, I ignorantly bring myself intolerable pain.

134. All the harm with which this world is rife, all fear and suffering that there is, clinging to the “I” has caused it! What am I to do with this great demon?

135. If this “I” is not relinquished wholly, sorrow likewise cannot be avoided. For if he does not keep away from fire, a man cannot escape from being burned.

136. To free myself from harm, and others from their sufferings, let me give myself away, and cherish others as I love myself.

137. “For I am now beneath the rule of others,” of this you must be certain, O my mind. And now no longer shall you have a thought that does not wish the benefit of beings.

138. My sight and other senses, now the property of others – to use them for myself would be illicit. How much more so is it disallowed to use, my faculties against their rightful owners?

139. Thus others will be now my chief concern. And everything I see my body has will all be seized and given for the use and service of all other beings.

140. Take others – lower, higher, equal – as yourself, identity yourself as “other”. Then, without another thought, experience envy, pride and rivalry.

141. He’s the center of attention; I am nothing, and unlike him, I’m poor without possessions. Everyone looks up to him, despising me; all goes well for him, for me there’s only bitterness!

142. All I have is sweat and drudgery, while he’s there, sitting at his ease. He’s great, respected in the world, while I’m the underdog, a well-known nobody.

143. What! A nobody without distinction? Not true! I do have some good qualities. He’s not the best, he’s lower down than some; while, when compared with some, I do excel!

144. My discipline, my understanding have declined, but I am helpless, ruled by my defilements. As much as he is able, he should cure me, and I should be submissive even to his punishments.

145. The fact is he does nothing of the sort! By what right, then, does he despise me? What use, then, are his qualities to me, those qualities of which he’s so possessed?

146. Indifferent to the plight of living beings, who tread the brink of evil destinies. He makes an outward show of virtues, even sets himself among the perfect!

147. That I might excel, outstripping him. Him, regarded as my peer and equal! In contests I will certainly secure, my fame and fortune, public renown.

148. By every means I’ll advertise, my gifts to all the world, ensuring that his qualities. Remain unknown, ignored by everyone.

149. My faults I will conceal, dissimulate. For I, not he, will be the object of devotion; I, not he, will gain possessions and renown; I will be the center of attention.

150. I will take such satisfaction, in his shame and degradation. I will render him despicable, the butt and laughingstock of everyone.

151. People say this pitiful nonentity is trying to compete with me! But how can he resemble me, they ask, in learning, beauty, wealth, or predigree?

152. Just to hear them talk about my qualities, my reputation on the lips of all, the thrill of it sends shivers down my spine, the pleasure that I bask and revel in!

153. Granted, even if he does have something, I’m the one he’s working for! He can keep enough just to survive, but with my strength I’ll steal away the rest.

154. I will wear his happiness away, I will always hurt and injure him. He’s the one who in samsara, did me mischiefs by the hundreds!

155. O my mind, what countless ages have you spent in working for yourself? And what great weariness it was, while your reward was only misery?

156. The truth, therefore, is this: that you must wholly give yourself and take the other’s place. The Buddha did not lie in what he said – You’ll see the benefits that come from it.

157. If, indeed, you had in former times, embraced this work and undertaken it, you could not still be lacking in the perfect bliss of buddhahood.

158. Just as you identify, a drop of other’s blood and sperm, and cling to it as though it were yourself, now take sentient beings – others – as your self.

159. Now be covetous for others’ sake, of everything you see that you possess. Steal it, take it all away, and use it for the benefit of others.

160. I indeed am happy, others sad: I am high and mighty, others low; I am helped while others are abandoned: why am I not jealous of myself?

161. Happiness, fulfillment: these I leave aside, the pain of others: this I will embrace, inquiring of myself repeatedly, I will become aware of all my faults.

162. When others are at fault, I’ll take and turn the blame upon myself. And all my sins, however slight, confess and make them known to many.

163. The fame of others I will magnify, that it might thus outshine my own. Among them I will be as one who serves, my lowly labor for their benefit.

164. This ego is by nature rife with defects, its accidental talents I should hide, not praise. Whatever qualities it has I will conceal, that they remain unknown to everyone.

165. All the harm, in short, my ego does, to its advantage and to others’ cost, my all of it descend upon itself, to its own hurt – to others’s benefit.

166. Do not let it strut about the place, so arrogant so overbearing. But like a newly wedded bride, let it be demure and blushing, timorous and shy!

167. That’s how it should be and stay! And if it lapses, bring it forcibly to heel, with antidotes, and if these fail, well then, apply the lash!

168. And so, O mind, if still you will refuse, though you have been so lengthily advised, since every evil has its roots in you, you are indeed now ripe for punishment!

169. The time when you could do me harm, is in the past, and now is here no more. Now I see you! Where will you escape? I’ll bring you down, and all your haughty insolence.

170. Every thought of working for myself, is utterly rejected, cast aside. “Now that you’ve been sold to others, stop your whining, be of service!”

171. For if, through being inattentive, I do not deliver you to others, you will hand me over, it is certain, to the dreadful guardians of hell.

172. For this is how so many times, you have betrayed me, and how long I’ve suffered! Now my memory is full of rancor; I will crush your selfish schemes!

173. And so it is that if I want contentment, I should never seek to please myself, And likewise, if I wish to save myself, I’ll always be the guardian of others.

174. To the extent this human form is cosseted and saved from hurt, just so, just so, to that degree, it grows so sensitive and peevish.

175. For those who fall to such a state, the earth itself and all it holds are powerless to satisfy. For who can give them all they crave?

176. Their hopeless craving brings them misery, and evil policies invade their minds. While those with free, untrammeled hearts, will never know an end of excellence.

177. Therefore, for the increase of my body’s wants, I’ll give no space, no opportunity. And of possessions, those things are the best, that do not captivate by their attractiveness.

178. Dust and ashes are the body’s final state. This body which, inert, is moved by other forces. This insupportable and unclean form – why do I regard it as my “I”, my “self”?

179. Alive or dead, what difference does it make? What good to me is this machinery? What difference will divide it from a clod of earth? Oh why not rid myself of this conceit of “self”?

180. Through lavishing attention on this body, such sorrow have I brought myself so senselessly. What use is all my wanting, all my hating – for what indeed is like a log of wood?

181. Whether I protect and pamper it, or whether it is torn by beaks of carrion birds. This body feels no pleasure, no aversion – why then do I cherish it so much?

182. Resentment when it is reviled, or pleasure when it is esteemed, neither of these two the body feels – so why do I exhaust myself?

183. Because of the appreciation, you will say, that others, all my friends, will have of it. They all appreciate the bodies that they have, so why do I not like them as my own?

184. Therefore, free from all attachment, I will give this body for the benefit of beings. Thus, though many blemishes afflict it, I shall take it as my necessary tool.

185. And so, enough of all my childish ways. I’ll follow in the footsteps of the wise, recalling their advice on vigilance, I’ll shun all sleep and mental dullness.

186. Like the buddhas’ heirs, in their compassion, I will take the burden, all that should be borne. For if I do not labor night and day, when will all my sorrows have an end?

187. Thus to banish all obscuring veils, I’ll bend my mind from the mistaken path; and constantly upon this perfect object. I shall rest my mind in even meditation.

~ The Way of the Bodhisattva ~