Property:SanskritTranslation
From Bodhicitta
This is a property of type Text.
T
I myself during my past lives brought similar torments upon other beings. Therefore it is only fitting that this same tribulation should fall upon me, who am the cause of injury to other living beings. +
His sword and my body are the twofold cause of my pain. He bears the sword, I, the body, with which one should I feel angry? +
In the shape of a body I adopted this open sore, sensitive to the slightest touch. If I myself, blinded by thirst, bring upon it further affliction, what should be the object of my anger? +
I do not desire suffering, yet I foolishly seek the causes of suffering. Since sorrow comes from my own offenses, why should I become angry at anything else? +
The sword-leaf forest,<span class="smw-highlighter" data-type="8" data-state="inline" data-title="Note 2" title="2" tabindex="0"><span class="smwtticon bca-note note">2</span><span class="smwttcontent">One of the Buddhist hells.</span></span> the birds of hell, they all arise from my own actions, and so does my present suffering; where should I direct my anger? +
Moved by my own actions, there arise those who cause me injury. Because of this they will go to the hells. Is it not the case, then, that it is I who do them harm? +
Because of them, by patiently accepting their offenses, many of my sins will vanish. On the other hand, it is because of me that they will end up in the hells, where they will suffer for a long time. +
It is I who bring harm to them, they are my benefactors. Why do I turn things around, and, with a violent heart, give rise to anger? +
His own friends fear him; though he gives generously he receives no recognition or favors. In brief, there is nothing that can bring well-being to a wrathful man. +
If I do not end up in the hells it will be due to the qualities of my own disposition. What is there for these enemies to gain if I guard myself from impatience? +
If I were to respond to their offense in this way, they would not be protected, I would lose my conduct, and these wretches would perish. +
No one can destroy the mind anywhere and by any means whatsoever, for it is immaterial; yet, by clinging to it the body comes to suffer physical pain. +
Humiliation, offensive words, and disgrace—these bandits cannot oppress the body. What makes you angry then, oh my mind? +
Is it because the dislike of others will consume me in this or another birth that I try to avoid it so much? +
Is it that I try to avoid it because it is an obstacle to the acquisition of my fortune? My fortune will turn to nothing in this very life, but evil will remain the same constantly. +
It would be better to die today than to carry for so long this life of falsehood; for, even if I were to live for long, the agony of death would be the same. +
In dreams a man will enjoy a hundred years of pleasure, only to awaken later; another one enjoys only an instant and then awakens. +
Doesn't the joy of both end in the same manner upon awakening? It is the same at the time of dying, whether you have lived long or not. +
Even if you gain numberless acquisitions for a long [time] and enjoy many pleasures for a long time, I will leave with empty hands, naked, as if everything had been suddenly stolen from me.<span class="smw-highlighter pagebreaks" data-type="8" data-state="inline" data-title="Page number from:" title="416" tabindex="0"><span class="smwtticon pagebreak note text-80">[p.416]</span><span class="smwttcontent"><big>[[How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (The Bodhicaryāvatāra)]]</big> <br> <span class="muted">Gómez, Luis O., trans. "How to Be a Bodhisattva: Introduction to the Practice of the Bodhisattva Path (''The Bodhicaryāvatāra'')." In ''Norton Anthology of World Religions: Buddhism'', edited by Donald S. Lopez Jr., 395–441. New York: Norton, 2017.</span></span></span> +
Whoever sees that anger is the one enemy that brings upon him these and other evils, and attacks it tenaciously, will be happy in this and the next life. +
