Shikshasamuccaya 104

104

yāvat sacet punar asya putre * atiriktataraṃ prema + utpadyate tathā + anyeṣu satveṣu tena tisṛbhiḥ paribhāṣaṇābhiḥ sva-cittaṃ paribhāṣitavyaṃ | katamābhis tisṛbhiḥ | samyak-prayuktasya sama-cittasya bodhi-satvasya bodhir na viṣama-cittasya bodhir na mithyā-prayuktasya | a-nānātva-cāriṇo bodhi-satvasya bodhir na nānātva-cāriṇaḥ | ābhis tisṛbhiḥ paribhāṣaṇābhiḥ sva-cittaṃ paribhāṣya + anyatre * a-mitra-saṃjñā + utpādayitavyā + a-mitraṃ hy etan mama | na maitraṃ | yo * aham asya + arthāya buddha-prajñaptā-śikṣāyā uddhuratād gatvā + asmin putre * atiriktataraṃ prema + utpādayāmi | na tathā + anyeṣu satveṣu | tena tathā tathā cittam utpādayitavyaṃ yathā yathā + asya sarva-satveṣu putra-prema-anugatā maitry utpadyate | ātma-kṣema-anu ... maitry utpadyate | evaṃ ca + anena yoniśaḥ pratyavekṣitavyaṃ | anyata eṣa āgata | anyato * ahaṃ | sarva-satvā api mama putrā abhūvan | ahaṃ ca sarva-satvānāṃ putro * abhūvam | na + iha saṃvidyate kaś-cit kasya-cit ... paro vā | yāvad evaṃ hi gṛha-pate | gṛhiṇā bodhi-satvena na kasmiṃś-cid vastuni mamatvaṃ parigraho vā kartavyaḥ | na + adhyavasānaṃ | na niyatiḥ na tṛṣṇā-anuśayaḥ kartavyaḥ | sacet punar gṛha-pate gṛhiṇaṃ bodhi-satvaṃ yācanaka upasaṃkramya kiñ-cid eva vastu yāceta | saced asya vastv a-parityaktaṃ bhavet | na + evaṃ cittaṃ nidhyāpayitavyaṃ | yady aham etad vastu parityajeyaṃ yadi vā na parityajeyam a-vaśyaṃ mama + etena vastunā vinā-bhāvo bhaviṣyati | a-kāmakena maraṇam upagantavyaṃ bhaviṣyati | etac ca vastu māṃ tyakṣyati ahaṃ ca + enaṃ tyakṣyāmi | etac ca vastu parityajya + ahaṃ ātta-sāraḥ kālaṃ kariṣyāmi etac ca parityaktaṃ na me maraṇa-kāle cittaṃ paryādāya sthāsyati | etac ca me maraṇa-kāle prītiṃ prāmodyam a-vipratisāritāṃ ca janayiṣyati | sacet punar evam api samanvāharan śaknuyāt tad vastu parityaktum | tena sa yācanakaś catasṛbhiḥ saṃjñaptibhiḥ saṃjñapayitavyaḥ | katamābhiś catasṛbhiḥ | dur-balas tāvad asmy a-paripakva-kuśala-mūlaḥ | ādi-karmiko mahā-yāne | na cittasya vaśī parityāgāya | sa-upādāna-dṛṣṭiko * asmi | ahaṃ-kāra-mama-kāra-sthitaḥ | kṣamasva sat-puruṣa | mā paritāpsīs tathā + ahaṃ kariṣyāmi tathā pratipatsye | tathā vīryam ārapsye | yathā + enaṃ ca tava + abhiprāyaṃ paripūrayiṣyāmi sarva-satvānāṃ ca + iti | evaṃ khalu gṛha-pate | tena yācanakaḥ saṃjñapayitavyaḥ | etac ca saṃjñapanam upari doṣa-parihārāya + uktaṃ | mā bhūd bodhi-satvasya tatra a-prasādo bodhi-satve vā yācanakasya + iti | na tu mātsaryam evaṃ an-avadyaṃ bhavati kutsitaṃ ca + idaṃ bhagavatā bodhi-satvānāṃ ||

Up to: 'Furthermore, if he generates greater affection for his son [than] for other beings in this manner, he must reprimand his own mind with three reprimands. With which three? "Awakening belongs to the bodhisattva who is properly applied, whose mind is equal; awakening does not belong to one of unequal mind, nor to one who is wrongly applied. Awakening belongs to the bodhisattva who fares in non-differentiation, not to one who fares in differentiation." Having reprimanded his own mind with these three reprimands, he must generate the notion of an enemy toward another: "For this is my enemy, not my friend, since for his sake, having cast aside the training prescribed by the Buddha, I generate greater affection for this son, and not so toward other sentient beings." He must cultivate the mind in such a way that loving-kindness accompanied by parental affection arises toward all sentient beings; loving-kindness arises accompanied by peace for oneself [...]. And in this way he should wisely reflect: "He has come from elsewhere; I from elsewhere. All sentient beings too have been my children, and I have been the son of all sentient beings. Here there is no one who is [...] or an outsider." Up to: "In this way, householder, the householder bodhisattva should not form a sense of mineness or possessiveness toward any object. He must not form attachment, tenacity, or dormant propensity for craving. But if, householder, a beggar approaches the householder bodhisattva and begs for some object, if that object cannot be relinquished by him, his mind should not be directed in this way: 'Whether I relinquish this object or do not relinquish it, my separation from this object will inevitably come to pass. I shall have to go to death unwillingly. And this object will abandon me, and I will abandon it. Having relinquished this object, I will pass away having extracted its essence, and this [object], having been relinquished, will not seize my mind and persist at the time of death. And at the time of death, this will produce delight, joyous elation, and remorse-free peace for me.' But if, reflecting even in this manner, he should be unable to relinquish that object, he must appease that beggar with four appeasements. With which four? 'First, I am weak, my roots of wholesome virtue are immature. I am a beginner in the Great Vehicle. I have no mastery over the mind for relinquishment. I hold views accompanied by grasping; I abide in I-making and mine-making. Forgive me, good sir! Do not be distressed; I will act so, I will practice so, I will apply vigor so that I will fulfill this wish of yours and of all sentient beings!' Thus indeed, householder, he should appease the beggar. And this appeasement has been spoken to avoid subsequent faults: lest there should be lack of serene trust in that case for the bodhisattva or toward the bodhisattva for the beggar. But stinginess does not thereby become blameless; rather, it has been reviled by the Blessed One for bodhisattvas.'