by Acarya Vira
The Supathadesakaparikatha is a systematic treatise on the Buddhist threefold training — ethics (sīla), concentration (samādhi), and wisdom (prajñā) — attributed to Ācārya Vīra (Master Hero). It survives only in Tibetan translation, rendered by two of the most important figures in the history of Buddhism in Tibet: the great Indian master Atisa Dīpaṃkara Śrījñāna (982–1054) and the great translator Rinchen Zangpo (958–1055). The text combines verse homages with extensive philosophical prose, presenting three "excellences": the purification of ethics, the adornment of ascetic practice, and the purification of the limbs of concentration. No English translation of this text has previously existed. This is the first complete English translation. Tohoku Catalogue number D4175.
Homage
Homage to the Three Jewels.
Homage to the bodhisattva-mahasattva, the youthful Manjusri.
The Five Opening Verses
Who conquered Mara with his limitless hosts,
effortlessly, through teaching;
who, having attained the wondrous supreme state,
then devoted himself to the welfare of the world's sages;
endowed with great compassion,
supreme in striving to benefit others —
to that Buddha, treasury of all virtues,
I forever bow.
Which, once found, leaves no affliction
from the sorrows born of separation from the beloved;
where the suffering of meeting the hateful
does not easily arise;
where the sufferings of death, illness, aging, and decline
will never arise again —
to that Dharma, the path together with the utter cessation
of the aggregates without remainder, I bow.
Who, through the power of faith and other faculties,
utterly vanquished the mighty Mara;
whose minds, adorned with the aim of the ascetic's fruit,
have become truly transcendent;
the Sage's disciples, the Sangha,
to whom giving produces immeasurable fruit,
honoured by Brahma, Indra, and the rest,
that ocean of purified qualities — to them I bow.
For beings who practise yoga with minds of loving-kindness,
to fulfil their aims;
to illuminate the holy Dharma
and to show compassion to those who teach it;
to greatly please the noble ones
and that I myself may find the Dharma —
this good discourse, joined with the words
of the Lord of Sages, I shall now teach.
Those who delight in truth
and practise even a single word;
those who greatly delight
in the Conqueror's good teaching,
having gathered it with their own being
and drawn it near —
such persons should listen
with minds that are fresh and receptive.
I. The Good Path Defined
In this regard, the good path is ethics, concentration, and wisdom. Because it is the path that is good, it is called "the good path."
"Good" means "supremely praised." Because it is solely beneficial — quenching the three fires of suffering that arise from the kindling of karma and afflictions — it is nirvana.
"Path" means that which is sought in order to attain the desired aim — that by which one searches. It is the graduated method and ritual of realisation.
Alternatively, because it benefits definite emergence, it should be relied upon. And that is ethics, concentration, and wisdom — therefore ethics, concentration, and wisdom are "the good."
As the Blessed One taught: "Through cultivating concentration for the sake of realising the Dharma, supreme awakening is attained. Having conquered, know the evildoer for certain."
II. Ethics
What Is Ethics?
What is called "ethics" (tshul khrims, sila) — because one is free from blame and experiences happiness, it is called ethics.
Alternatively, because it provides the happiness of freedom from remorse and draws forth the praise of qualities transmitted one after another, it takes up ethics.
Again, from the etymological root, it becomes "ethics" — the proper restraint of the actions of body, speech, and mind.
Furthermore, one practises the Dharma through three kinds of good bodily conduct. As for speech, there are four kinds, as was taught.
Alternatively, because it brings coolness, it is called ethics. This cooling thoroughly pacifies the mind's anguish unto the point of death.
The Sandalwood Verse
Not sandalwood — not the finest ground —
nor garlands anointed with unguent,
nor clouds and wind from well-made waters,
nor a flawless pool blooming with white lotuses,
nor a jewelled surface spread with various lotus and utpala,
covered over with perfumed waters,
nor the tender tips of a beloved's fingers drawing near,
nor garlands of flowers, nor cooling canopies —
at the hour when death approaches,
none of these can soothe the fire-like terror of that time.
Yet even the mere recollection of ethics soothes the burning.
Therefore ethics is supreme among all that satisfies.
The Head Verse
Alternatively, because misconduct born of ignorance is absent and the ripening of happiness is unharmed and therefore peaceful, it is called ethics.
Again:
This is like one's head.
Therefore "ethics" is what is taught.
The loss of ethics leads to death,
just as cutting off one's head.
As it was taught: "Those monks who have abandoned the training and display weakness, falling into states where they wish for the inferior — this, in the noble Dharma and Vinaya, is called 'death.'"
Alternatively, it leads to a good destination — it should be relied upon by noble ones who wish for liberation and the welfare of the world. Therefore it is called "ethics."
Again, virtuous actions of body and speech are called ethics — engaging in what the Buddha taught should be done by body and speech and refraining from what should not.
Alternatively, ethics is the character of good conduct of body and speech that arises from a mind of non-harm, together with turning away from the character of unwholesome action. Again, ethics is the flourishing of benefit to others and non-harm through body and speech.
Again, it is right livelihood of body and speech, characterised by turning away from misconduct of body and speech, engaging in freedom from remorse, and abiding in the ground of guarding the sense faculties. Again, the character of restraint of body and speech — abiding near the state of absence of restraint, it is the foundation of the roots of virtue. Again, the very character of purity of body and speech — establishing one in the happiness free from defilements, it is the ground endowed with faith.
Taxonomy of Ethics
Ethics is of two kinds: deliberate and spontaneous. Deliberate ethics is the virtuous action of body and speech accompanied by the eye and ear. Spontaneous ethics is the restraint of body and speech known by the mental consciousness.
Again, two kinds: arising from exertion and not arising from exertion. That which arises from exertion is accumulated through the exertions of body and speech. That which does not arise from exertion is what is counted as accumulated even when the mind is directed elsewhere.
Again, two kinds: preceded by a commitment and obtained through the nature of things. Going forth simultaneously, or a householder's acceptance of the training vow, or renouncing wealth — this is ethics preceded by commitment of properly taking the vow. Generating the path through the eighth stage and so forth and obtaining the undefiled — this is obtained through the nature of things.
Again, two kinds: engaging and refraining. Engaging in actions of body and speech that are permitted by the Tathagata — this is the ethics of engagement. Not doing what is prohibited — this is the ethics of refraining.
Again, two kinds: abandoned and not-abandoned. Not performing misconduct of body and speech — this is the ethics of abandonment. Following good conduct of body and speech — this is the ethics of non-abandonment.
By the division of pure and impure, two kinds: Ethics free from craving, wrong views, pride, false conceptualisation, unmixed and complete — this is pure ethics. The opposite is impure.
Within the pure, two kinds: that purified through never transgressing — this is ethics purified through the absence of downfall. That purified through restoring a transgression — this is ethics purified through arising.
Again, two kinds: supreme through the absence of downfall, and supreme through purification. The ethics of stream-enterers and others, who do not deliberately transgress — this is supreme through the absence of downfall. That of arhats, buddhas, and perfectly complete buddhas — this is the ethics of purification.
Alternatively, based on learners, non-learners, and ordinary beings — three kinds of ethics: learners', non-learners', and neither-learners'-nor-non-learners'.
Again, by the power of the mind being virtuous, non-virtuous, and unspecified — three kinds. Unequally ripened, and unripened. Unequally ripened is that which depends on harming others. Equally ripened is that which depends on the beloved, the sense faculties, and the experience of objects. That which depends on what is not for the sake of ripening, and freedom from remorse — these are what they are.
The Three Grades
Again, three kinds: inferior, middling, and supreme.
That which is assailed by powerful proximate afflictions and whose splendour is diminished by not knowing the proper conduct — this is inferior.
That with subtle afflictions and endowed with contentment — this is middling.
That which is clear through the absence of afflictions and manifestly purified through contentment — this is supreme.
The Three Motivations
Again, three kinds through three types of authority. The person who is guided by the world has a sense of shame — abstaining from evil for the sake of the world — this is the ethics governed by the world. One who has respect for the Dharma, abstaining from evil for the sake of the Dharma — this is the ethics governed by the Dharma. One who holds oneself as primary, abstaining from evil through self-conscience and self-guarding — this is the ethics governed by the self.
The Three Levels
Again, three kinds: worldly, transcendent, and beyond the transcendent.
That of ordinary beings is worldly. That of noble ones abiding on the path and its fruits is transcendent. That of the blessed buddhas is beyond the transcendent.
The Four Bases
Again, ethics has four kinds: based on craving, based on views, based on pride, and without any basis.
That based on craving is for the sake of existence and enjoyment. That based on views is corrupted by clinging to ethics and observances as supreme. That based on pride is corrupted by praising oneself and denigrating others. That without basis is free from the faults of the other bases, constituting an assembly free from defilements.
The Four Portions
Again, ethics has four kinds: the portion of decline, the portion of stability, the portion of distinction, and the portion of decisive separation.
One who has not abandoned the opposing side, who does not properly rely on those endowed with ethics, who associates with persons of broken ethics, who gives opportunity to evil thoughts, who transgresses knowingly, and who conceals downfalls — such a one becomes one whose portion is the decline of ethics.
One who is conscientious regarding ethics, who greatly cherishes the training, and who diligently applies oneself to calm abiding and insight — such a one becomes one whose portion is the stability of ethics.
One who is conscientious regarding the activities of ethics and concentration, and who greatly strives in the stages of insight — such ethics becomes that of distinguished portion.
One whose ethics and concentration are excellent and who diligently applies oneself to wisdom — such ethics is of the portion of decisive separation.
Vow-Holders
Again, four kinds by the distinction of monks, nuns, those who have not taken full ordination, and householders. The ethics of monks is the Pratimoksa vow of monks. The ethics of nuns is the Pratimoksa vow of nuns. The vow of novices under monastic authority has nine training points, and the training vow of one who can chase away a crow has eight training points — these are the ethics of those who have not taken full ordination. The eight training points of the posadha day and the foundation of the training — this is the ethics of the householder.
The Four Natures
Again, four kinds: natural, pertaining to the nature of things, of the vow, and of renunciation.
The ethics of the Uttarakurus is natural ethics. The ethics of the bodhisattva in the final existence, whose mother — that pertains to the nature of things. Firm and purified restraint of body and speech — this is the ethics of the vow. That which serves as the antidote to clinging to ethics and observances as supreme, and which eclipses the afflictions — this is the ethics of renunciation.
Transition Verse
Though many further divisions could be made,
their great elaboration would produce weariness.
The method of their purification shall now be taught:
from equipoise, the purification of ethics comes about.
III. The Purification of Ethics
In this regard, one should purify yogic practice, generate intense aspiration for the Pratimoksha vow, and — though livelihood dependent on others makes purification of the bounds of bodily and verbal action difficult, even when one abides separately from what is hard to purify — one should strive with utmost exertion to maintain the vow, and be mindful regarding the provisions of sustenance.
As it was taught: "Restrained by the Pratimoksha vow, one abides."
The Meaning of Pratimoksha
What is called "Pratimoksha" (so sor thar pa)? Because it liberates individually, it is "individual liberation." This path leads to individual liberation, therefore "individual liberation" — just as a road that goes to a city is called "the city road."
Alternatively, because one is individually liberated from evil, one trains in what is called "the vow" or "individual liberation" — meaning one is purified and freed; or it means one does not abandon devoted aspiration to the fullness of merit.
Again, because it protects and liberates, it is called "protector-liberator" — for it protects from misconduct, from afflictions, and from the lower realms. As it was taught: "Those who practise the Dharma are protected by the Dharma and gradually become liberated." And: "Monks, those endowed with ethics do not come to have minds filled with remorse." Furthermore: "Monks, this is the nature of things — ethics gradually produces the supreme fruit." Therefore it is called "protector-liberator."
Again, one without the vow is by nature subject to downfall — this one, rightly entered, is freed from proximate afflictions, and so is liberated from downfall. Or: because one is an ordinary being, one is by nature subject to downfall. Encircled by karma and afflictions, one wanders in the unfortunate lower realms. Because it protects from and liberates from that suffering, it is "protection from downfall" — which is to say, "liberation from suffering." The result is designated by the cause, like the saying: "The river of pleasant approach is pleasant."
Again, those who strive properly to benefit beings accomplish their own welfare. Those who have rightly entered are freed — hence "liberation from downfall."
Alternatively, it is the foremost — for it is the first vehicle on the path to liberation.
The Seven Classes of Transgression
The classes of transgression are sevenfold: parajika (defeat), samghavashesa (sangha remainder), sthulatyaya (heavy offenses pertaining to both), payantika (downfall), pratideshanya (individually confessed), duskrita (offenses to be confessed), and daustulya (offenses to be restrained).
Of these: one whose conduct leads to defeat through this transgression — that is a parajika offense. When this transgression has arisen, one partakes of bedding, food, and other provisions as a remainder after the senior, middle, and junior members of the sangha — that is a samghavashesa. Among all offenses requiring confession, this is the coarsest — a heavy offense. Because they are manifold and of various natures requiring abandonment, one who dwells striving to abandon them commits a downfall. Because it must necessarily be confessed individually, or because it is fitting to be confessed individually — it is individually confessed. Because it is an offense restored through confession — it is an offense to be confessed. Because one properly restrains by vowing "I shall not do so again," and thereby restores — it is to be restrained.
These are the seven classes of transgression.
Restraint by the Vow
"Restrained by the vow" means: covered and concealed by the rite of the praiseworthy concealment, protected and guarded. "Abiding" means: residing, having accepted, dwelling in accordance with the proper time.
Conduct and Domain
"Endowed with propriety of conduct and domain" — "conduct" (acara) refers to what should be practised, and "domain" (gocara) to the range of practice. "Endowed" means possessing these.
On conduct: Because one universally practises, it is conduct — practising according to one's own tradition. Or: because one practises within it, relying on it to attain one's own benefit. It is the antidote to wrong conduct. It is praised by noble persons. It is trained and practised by those who desire liberation. It is faultless in the estimation of those of peaceful mind who desire the training — conduct that is free from blame.
On improper conduct: A monk who gathers flowers, makes garlands, fashions ornaments, or gives these to laypeople; who sits with women on the same seat or chair; who eats from the same vessel; who touches their bodies or falls upon them; who dances, sings, plays music, or flirts; who applies unguents, perfumes, and garlands; who wears white clothing or ornamented clothing; who engages in household activities — such things constitute improper conduct.
As taught in the Vinaya called "The Sequence," and as others have explained, improper conduct is of two kinds: of body and of speech.
Improper bodily conduct: Though one belongs to the sangha, not rendering service to elders and senior monks; possessing a mind lacking affection and propriety, with an impure mental stream, being overbearing; when one's mental stream is coarsened and intoxicated by gain and honour, pushing past senior monks — even without such behaviour, going ahead of them or sitting on a higher seat; when they approach, not going to greet them, not rising from one's seat, not making prostrations; walking on higher, elevated ground while they walk on lower ground; harming them with one's seat; dwelling with contempt toward junior monks; at the bathing place, pushing past senior monks to enter the water first and emerge first; even when entering another's house, pushing past senior monks — or, even without such behaviour, going ahead of them out of contempt; entering the house or place of solitude where women or young ladies dwell unchecked; patting boys on the head. Such things are improper bodily conduct.
Improper verbal conduct: Some, without respect for senior monks, begin teaching the Dharma and giving answers without consulting them; teaching the Pratimoksha when there are many distractions; engaging in idle gossip. When entering another's household, addressing women and young ladies without respect: "Lady So-and-so of such-and-such family, will you give us something edible? What food will you prepare today? What shall we eat? What shall we drink? What will you give today?" — speaking thus, being wild, making demands. Such things are improper verbal conduct.
In sum, all conduct and speech connected with broken ethics is improper conduct. The antidote — proper conduct — should be understood as follows.
On proper conduct: Showing great respect and affection to senior, middle, and newly ordained monks; loving actions of body and speech; delight in peace; generating faith in others; adorned with a sense of shame and conscience; being straightforward; not corrupted by gain and honour; following the traditions of the Vinaya; endowed with mindfulness and awareness; properly bearing the robes, alms bowl, and Dharma garments; in going, standing, sitting, lying, and all activities — conducting oneself with the respect taught in the universal practice. This is proper conduct.
On domain: A domain is like a cow's pasture. Here "domain" is used by analogy: just as cows need a place endowed with good colour, health, comfort, and protection of life — free from flies, hornets, poisonous snakes, and fierce predators, abundant in various green grasses, clean water at the right time, and plentiful tree shade — so too, for a monk, whatever ethics, faith, diligence, mindfulness, concentration, wisdom, and so forth one definitely relies upon for benefit — that is one's domain.
What is not a proper domain: Prostitutes, eunuchs, young women, dangerous places, and wanderers and their dwelling-places; unfriendly kings and ministers; brahmins, householders, and various tirthikas; households not devoted to the path; that which tends toward fear for ascetics.
Rather: free from torment by the five sense pleasures, endowed with the happiness of relying on spiritual friends, possessing border dwellings and resting places. As it was taught: "Monks, to whatever extent monks properly dwell in monasteries, forest edges, and border dwellings — whether monks or nuns who aspire to virtue — their virtue increases and does not decline."
Abiding there, regarding the four foundations of mindfulness as one's own ancestral domain and field — thus being endowed with conduct and domain is to be endowed with propriety of conduct and domain.
Seeing Danger in the Slightest Misdeed
"Seeing danger even in generating the slightest unwholesome thought" means: even the most minute offenses that should be abandoned, and even the smallest misdeeds that noble ones would censure, should be properly restrained. One sees danger in even the generation of an unwholesome thought. As taught in the scripture on trusting the ripening of karma:
One should not think:
"This is a small evil —
I shall not encounter its consequences."
Purity of Body, Speech, Mind, and Livelihood
Purity of the bounds of bodily and verbal action: Through the habitual character of Pratimoksha abandonment, endowed with the conduct and domain of proper application — the three kinds of action that are free from blame purify the actions of body, speech, and mind.
Purity of mental action: Because one sees danger in even the slightest fault, one does not mentally engage in evil, unwholesome actions, wrong conduct, or harmful thoughts — thus mental action becomes pure.
Purity of livelihood: Here, livelihood is purified — having abandoned wrong livelihood, it is pure, unstained by that fault. "Livelihood" means: one subsists by relying on this; or, one properly abides and subsists.
Wrong livelihood: Healing, augury, performing rites of pacification and the like, mantric practices, reading omens, astrology, fortune-telling, hypocrisy, and similar practices. Others explain: whatever unwholesome action one lives by — crafts, sending messages, giving flowers, fruits, roots, leaves, and toothpicks. Still others: whatever livelihood one pursues through an afflicted mind, trading for gain, teaching the Dharma for profit. These are like poison and like impurity — one who wanders free from all such faults, unstained by these defects, has purity of livelihood.
How is this accomplished? It shall be stated:
Bandaging the body's wounds and such,
subsisting on what knowledge provides to relieve suffering,
with a mind of contentment toward what is gained —
one is not harmed by the faults of wrong livelihood.
The proper way is: making oneself a fit vessel, not corrupted by the intention to gain, not stained by worldly concerns, not accomplishing by fawning and deception, not displaying false qualities and not concealing genuine ones, endowed with a sense of shame and conscience, engaging in the life of the alms-round. This is the proper way.
Even if one does not obtain by this proper entry, one reflects: "My livelihood depends on others." One does not generate expectations. One does not praise oneself. One remembers even the Blessed One's not-obtaining, and follows the principle that karma is one's own. Seeing the dangers of gain, one thinks: "That I am far from the mind of gain — that is well!" And one does not grieve.
Gain and honour come to forest-dwelling ascetics
as enemies through the gate of friendship.
Just as moonlight makes the lotus droop,
they destroy good qualities and loosen austerities.
If one does properly obtain through rightful means, one does not become elated or proud. One takes with moderation, without falling into the fault of pride. Even when little is given, one does not despise the donor but establishes loving-kindness toward them, thinking: "May this donor's merit of giving be complete. May the stains of their miserliness and jealousy be thinned. May their commitment to virtuous action not decline. May those who rejoice in or assist this also be connected to virtue. And if they dedicate toward unsurpassed, perfect awakening, may they become allies of those who have entered the world for its benefit."
Having received, one consumes as the donor intended — not hoarding, not wasting, not giving to improper recipients. Thus, through purity of searching, receiving, and consuming, livelihood is thoroughly purified.
Summary Verses
Well-restrained by the Pratimoksha vow,
endowed with propriety of conduct and domain,
seeing great danger in even the slightest fault —
the disciplines of body, speech, and mind are pure.
Livelihood unblemished — this is purity of livelihood.
Delighting in study of the training bases and their like,
whatever constitutes the foundation of the training,
whatever is discordant — that, one clearly abandons.
From the sutras it was taught that the obstacle to ethics is the unwholesome spiritual friend — the source of all ruin. That is to say: lack of faith, lack of shame, lack of conscience, laziness, faulty wisdom, unguarded sense faculties, gluttony, not knowing the measure of food, not practising wakefulness in the first and last portions of the night, recollecting past laughter, speech, and amusement, not striving in wholesome dharmas, disrespect toward senior monks and lack of affection, improper mental engagement, harsh speech, lack of patience, delight in activity and gossip and socialising, mingling with householders, repeatedly gazing at women, anger and resentment — these too are obstacles to ethics.
One who abides in the obstacles to ethics will either fail to complete ethics or will come to ruin. Therefore, to protect one's ethics, one should rely on the antidotal side — wholesome spiritual friends and so forth.
The cause of ethics is taught to be sense-restraint.
Through its excellence, one becomes possessed of stainless ethics.
Therefore, having determined the nature of what is heard,
one should guard against casting one's own sense faculties at their objects.
Therefore one should guard. The causes of evil, the grasping at signs, the recollection of those signs, the mental engagement in their forms, and subsequent reflection — these should be abandoned. Seeing the danger in sense objects, and having seen the danger, one should physically distance oneself, abandoning the mental engagement in what is pleasant. One should overcome the conditions of livelihood that have become like tree bark and leather — turning back from intense attachment through proper mental engagement, abandoning grasping, and remaining unattached to the various things of the world.
The Five Sense Verses
Better to anoint the eyes with a blazing iron pin
than to gaze with attachment and aversion at forms
that open one's own path to the lower realms.
Better to fill the ears with molten metal
than to hear the pleasing sounds and sweet songs
that breed heedlessness, attachment, and pride.
Better to scrape the nose with a sharp razor,
uprooting the disease of purity,
than to let the clinging fragrance-enemy proliferate,
which multiplies one's own manifold sufferings.
Better to cut the tongue with a blazing blade
than to commit the evil of craving for taste,
which generates the path of suffering through birth.
Better for the wise to utterly destroy the body
with a sharp, hostile weapon
than, tormented by craving for various touches,
to be born for a long time in the lower realms.
Because the mind, left to roam as it wishes,
generates endless suffering and evil,
there is no restraint of the remaining senses
without restraining the mind itself.
Therefore the wise should guard it.
The wise should practise the unattractive as antidote to desire,
loving-kindness and compassion as antidote to hatred,
and for delusion, the perception of impermanence,
the recollection of death, and mindfulness with care.
Thus, having seen the danger in non-restraint, one should strive to restrain the senses. And because craving arises from sense objects, one should be mindful regarding the conditions of consumption.
Mindful Consumption of the Four Requisites
The requisites of livelihood — like the food of others, like vomit, like the image in a tree, like spittle — are things that generate fear.
Therefore, by the power of individual examination, one should properly examine and consume them — free from the arising of desire, hatred, and delusion; without excessive attachment, without entanglement, without clinging; seeing the danger; and endowed with the wisdom of definite emergence.
Not for the sake of sport. Not for intoxication. Not for adornment. Not for beautifying the complexion. Not for ornamentation.
Rather, as necessity requires, one consumes robes to protect from the touch of flies, hornets, heat, cold, and poisonous snakes, and to cover what shame conceals — in conformity with the manner of the renunciant, one should consume the alms properly.
To sustain this body and maintain life — like greasing an axle, without attachment; like applying ointment to relieve the pain of a wound; like cooling the burning of fever, without subsequent clinging, for the sake of sustaining life; and for abiding long in the holy life — like eating one's own child's flesh for the sake of crossing the wilderness, without attachment — thus one should individually destroy old feelings and not generate new ones.
Knowing the measure of food, like medicine taken in measured doses, one should sustain this body with just the right measure of food, for the sake of abiding long. Since this itself is illness, one should consume what is free from blame, what accords with yogic practice, what allows the body to abide at ease, and what touches the happiness free from the noose of craving. Having eaten in proper measure, one does not experience displeasure, thirst, sluggishness, heaviness of body from food, drowsiness, or torpor, but abides well in one's conduct and touches the happiness that benefits yogic practice.
This is not for the sake of conceptualisation. Not for intoxication. Not for ornamentation. One should individually examine what is to be abandoned, reflecting thus: "This body is to be sustained. Life is to be maintained. Hunger is to be dispelled. The holy life is to be benefited." Individually reflecting, one should abandon old feelings and not generate new ones, thinking: "This is the measure." Having eaten just the measure, one individually examines and lives a livelihood free from blame, abiding in the happiness of the measure.
One should individually examine what is to be abandoned, and not clinging to the pleasure of desire, one does not rely upon it but enters to dispel hunger, to abandon feelings already arisen, and not to generate new ones — not relying on one's own exhaustion. The remaining words indicate what accords with and is consistent with the intermediate level.
Thus, regarding bedding and seats as well, one should individually examine with proper mental engagement and consume them. One should properly examine bedding and seats with correct mental engagement and consume them — so that one dispels the touch of flies, wind, heat, poisonous snakes, rain, and leeches; removes the afflictions that have manifestly arisen; accords with inner composure; and diminishes distraction from sounds and the like.
Regarding medicine for illness: to remove the feelings that generate harm, and to attain supreme happiness, one should reflect on the body's many dangers and consume accordingly.
Thus, when engaging through the power of individual examination in what is needed to sustain life, one's ethics are thoroughly purified without previously arising faults. And as for when individual examination should occur — it shall be stated: at the time of receiving alms and medicine; at the time of first obtaining food, Dharma robes, and bedding. Others say it should be done at the time of consuming what is to be consumed. Some maintain it should be done once daily. Still others say that by individually examining once daily, thinking "I am sustained by conditions," all is thereby individually examined.
These four requisites, by the division of persons, are consumed in different ways according to their type: those of broken ethics consume by theft. Those who possess ethics but do not strive in mental engagement consume shamelessly. Those who possess ethics and strive in the higher mind consume by permission. Learners consume by their portion. Arhats consume by sovereignty.
In this regard, the purity of livelihood is the retinue of the Pratimoksha vow — turning away from the exertion of livelihood means through afflictions is the easy restraint of body and speech. Sense restraint belongs to both — for by guarding the mind, the actions of body and speech are thereby guarded. The blameless requisites are the retinue of sense restraint, for through knowledge one individually examines and sustains them in measured quantity as conditions for affliction.
The Pratimoksha vow itself is to be completed through the power of faith. For if separated from it, one will deliberately transgress the training and become afflicted. As was taught in the sutra: "Monks, to whatever extent faith in wholesome dharmas is present, to that extent the Pratimoksha vow and purity of livelihood and the power of diligence will be displayed."
That too is afflicted by laziness and by pursuing what is discordant. Sense restraint is to be completed through abiding in the power of conscience and mindfulness. If separated from it, one will become defiled by the afflictions of whichever sense base. The consumption of requisite conditions is to be completed through abiding in the power of wisdom. For those engaged in proper individual examination, it becomes purification.
Therefore, the wise one who abides in the power of the training
will attain the thorough purity of ethics.
Through that purity, the mind's suffering
is led to complete concentration, without remainder.
Seeing the many faults that arise from broken ethics,
having properly reflected, one should strive
in the practice of abiding without relying on broken ethics,
for one sees the many qualities born of ethics.
The Dangers of Broken Ethics
In this regard, one whose ethics are broken — the fire of remorse blazes forth. And remorse is the source of improper mental engagement, sorrow, and the stain of despondency. It is the unambiguous path to the lower realms. It is the object that must be healed. It is the birthplace of ill repute. It is the ground of harm. It is the obscuration of good conduct. It is the pit of mingling with evil persons. It is the forgetting of qualities. It is what demoralises the mind. It is the ground of shame for one's teachers, students, and companions who uphold the side of qualities. It is the ground of immeasurable hundreds of thousands of sufferings.
The person who clings to it diminishes the lustre of the Dharma. Like a vessel from which the good flavour has been poured away, one becomes unfit as a vessel for the precious qualities. One becomes a vessel for faults. One becomes an associate of the destitute. One has gone to the side of the ignoble. One is not to be traversed by the noble. One shares the lot of those who do evil stained by sin. One is unlike the noble persons of purified action. One is of distinguished portion. One is without fortune. One has no hope of attaining the fruit of the ascetic.
Since the actions of body, speech, and mind are accompanied by blame — like a garment stained with black — one's appearance is unpleasant. Those who follow in the wake of one's misconduct will for a long time obtain suffering, and so one causes suffering to be experienced. By diminishing the fruit even from fields of merit, one is of little worth. Possessing the dharmas of impurity, like a charnel ground, one is impure. Pervaded by the foul odour of ill repute, one is like that. Since one should be abandoned by those who possess ethics, one should be abandoned like that. Since one is fit to dwell with persons of similar lot, one is like a serpent-man.
The wise who practise the holy life should not look upon such a one as natural — like a charnel ground, one should generate revulsion before the great assembly of those born. Like an animal, dim and stained, with women of debased character, one enters as the cause of a mass of fire through touch, and abiding on a blazing bed while embracing, one will enter the suffering of hungry ghosts. Guarded by ropes of hair, with a blazing short spear thrust fiercely into the heart again and again, one experiences sharp and burning suffering.
The curses of sons and daughters of good family are close at hand, and one is daily tormented. One wears Dharma robes that burn like blazing iron plates, experiencing extreme suffering. One partakes of food that is blazing iron balls, intensely hot — such is the ripening of merit for such a one. Dwelling inside a blazing iron pot, with unbearable suffering, the ripening of bedding consumed — daily destroyed, one becomes the object of supreme compassion for noble persons.
Like a skull from a cremation, useless and fallen from the purpose of both, one dwells. Among the assembly of noble persons, one is fearful. One is not to be trusted by the world. One cannot be relied upon. One is displeasing even to the gods. Hearing the talk of broken ethics, one becomes sorrowful. Hearing the talk of excellent ethics, one becomes regretful. One does not become fit to hold qualities such as learning and confidence — one is like a charnel fire. Dying in delusion, after death one takes birth in the hells and among the hungry ghosts.
After many hundreds of years have passed, even if one is freed from that, the residual ripening remains: in this life one has short life, few possessions, rivals who oppress, many accusations, and hears unpleasant sounds. One is bereft of friends and relatives. One's retinue is disharmonious. One's words are unworthy of trust. The ripening of poverty of ethics and views brings the taking on of suffering.
Through broken ethics, small merit and the rest —
that ripening too will reach its limit.
One will obtain birth in a lowly family,
and, knowing that, will experience many sufferings.
By evil karma, thrown into that place,
by the action of becoming of lowly family,
one enters what is ignoble, untrained in ethics —
falling endlessly into the fires of hell.
The Benefits of Keeping Ethics
One should properly contemplate these and other faults of broken ethics, in order to generate firm abiding in ethics. The qualities of abiding in ethics should be understood as the reverse of these.
When ethics are properly guarded,
the fire of remorse is pacified.
Through the cause of awakening joy and deep respect,
virtues of body and speech are generated.
It is the very path of entering the city of liberation,
and the unrivalled road to attaining sovereignty over humans and gods.
Through the cause of generating fame, good repute, and happiness,
one cannot be assailed by blame in this life.
One's teachers, students, and friends do not change their countenance.
Having not been disparaged, one becomes a gateway to happiness.
It leads to mingling with noble persons
and becomes the rite of generating qualities.
Possessing this, one becomes a vessel
for the great qualities of the wise.
Whatever poverty of broken ethics exists —
those faults, one and all, are abandoned.
One is counted among the noble Dharma,
and comes to understand delight in qualities.
Possessing the fortune of distinguished understanding,
one becomes worthy of praise through one's own qualities.
Having the same fortune as noble persons,
and one's own great expanse of qualities with the lesser —
one is not stained by the faults of broken ethics
and will not obtain the suffering born thereof.
Lord of the Thirty-Three, ruler of humans —
if one desires, even the exhaustion of existence itself
is obtained through that pure ethics.
And the root of fulfilling aspirations is ethics too.
Thus, having properly seen the qualities and faults of possessing ethics and broken ethics, one's mind contracts with great aversion from broken ethics and does not enter it, while toward ethics, one's mental enthusiasm increases, and one cherishes it greatly, with increasing delight and cherishing, guarding it with devotion.
Like a wish-fulfilling jewel, it grants aims through the power of aspiration.
Like a good family, it accomplishes the substance of what is desired.
Like a poor person finding a fine vase from the gods,
one should guard the praiseworthy body like no other.
Like a capable friend who strives for benefit in accord,
like a wise person's beloved only child who delights in qualities.
Like a great treasure arising in the home,
like life itself, free from the suffering of illness and old age.
Like a city lord, excellent in the fullness of qualities.
Like a field of excellent grain within the household.
Like the supreme medicine that removes all illness without remainder —
ethics should be guarded with devotion greater than all else.
From the Discourse Showing the Good Path, the first excellence, called "The Purification of Ethics," is complete.
IV. The Ascetic Practices
Thus, having thoroughly purified ethics through yogic practice, one should properly take up the ascetic qualities (dhutanga) that are the chief limbs for the excellence of concentration.
Having properly taken up the ascetic qualities through yogic practice, one will become: of few desires, content, thoroughly secluded, abandoning afflictions, generating diligence, easy to sustain, easy to satisfy, and abiding in the happiness of contact.
Through having few activities, one guards ethics — this is the accumulation for achieving concentration, and it accords with the body of the ancient noble lineage and generates confident faith.
The Twelve Practices
From this, the twelve ascetic qualities are these: (1) forest dwelling, (2) rag-robe wearing, (3) alms-round, (4) single-seat eating, (5) sitting practice, (6) not taking food afterward, (7) the three robes only, (8) the felt mat, (9) sleeping wherever placed, (10) charnel-ground dwelling, (11) tree-root dwelling, and (12) dwelling without shelter.
In each, a vow precedes the practice, and one abandons the opposing side.
1. Forest Dwelling (dgon pa pa)
Because the vow precedes it — abiding in the forest, the ascetic manner is present — one is a forest dweller. Its essence is forest-dwelling itself. The vow is: "From this point, I shall abandon dwelling at the edge of a town and shall dwell in the forest."
For the remaining ascetic qualities, one likewise abandons the opposing side in sequence.
The qualities of forest dwelling:
Dwelling in the forest, delighting — one can attain
or fully protect concentration.
Those who dwell in towns, through the fault of distraction,
will not attain the peace of a mind fully conquered.
There, dwelling in rag-robes
and the remaining practices adorned by asceticism,
one is like a warrior going to battle
wearing armour, shield, and complete weaponry.
Even sleeping in the forest, dwelling in solitude,
one pleases the Sugatas.
Though in the town one practises perfect composure,
there one cannot easily guard the happiness of concentration.
Without regard for friends, for one's own life,
or for the beloved body —
dwelling in the forest at the borders, generating diligence,
what distinguished quality will one not attain?
The sounds of various instruments, songs,
and the various distractions that cause disturbance —
these are absent in the forest. Therefore those
who benefit yoga and engage in practice should rely on it.
2. Rag-Robe Wearing (phyag dar khrod pa)
Likewise, with a vow preceding it — wearing rag-robes, the manner is present — one is a rag-robe wearer. Its essence is rag-robe wearing itself.
The rag-robes are gathered from fields, charnel grounds, neighbours, and the spaces between — dwelling as equal to or higher than these, one is a rag-robe wearer. Or: since rag-robes are scorned by worldly persons, one is "among the scorned." Having abandoned householder-given robes by the rite of the vow, collecting rag-robes, thoroughly peaceful and possessing the glory of contentment — one is a rag-robe wearer.
Dwelling in the forest with a contented mind,
wearing the lowest of the low in garments —
intense craving does not arise in such a one,
nor is one confused by fear and agitation.
One makes others understand the quality of contentment
and makes the mind itself supremely clear.
The mind turns back from the craving for finery,
and having obtained it, one does not generate suffering.
If lost, one does not grieve afterward,
for rag-robes are not difficult to find.
Through familiarity with householders for the sake of robes,
one does not decline from one's own Dharma activities.
Thieves harbour no suspicion toward such a one.
One is not oppressed by the effort of guarding.
From this, no harm from any direction arises.
Such a one is not diminished by wrong livelihood.
This ascetic practice is one that even
the sages of former times followed.
For those who strive to conquer the forces of Mara,
it becomes like a warrior's armour.
Blazing with golden radiance, marked by the swan, white,
possessed of lustre — when renounced, it was worn by the Conquerors.
Therefore, who would not make the vow
of rag-robes, honoured by gods and humans?
Wearing the mean, yet with moon-like lustre,
possessing attractive and beautiful garments as well —
whoever wears rag-robes,
they do not carry the excellence of that peace.
Worn by many thousands of arhats,
easily found, this one is blameless.
Relied upon by the praiseworthy ones who possess the glory of peace —
who would not delight in rag-robes?
3. The Alms-Round (bsod snyoms pa)
By the vow, one abandons being invited as a guest and goes on the alms-round. Because the manner of going on the alms-round is present in such a one — one is an alms-goer. "Alms" means begging for food — that is its etymology. The alms-round goes to the houses of the low, the middling, and the excellent — that is its meaning.
One abandons pride and endures contempt.
One endures the weariness of one's own body.
The suffering of being bound by a guest-invitation —
this does not exist for one who has entered the life of begging.
The great treasure of giving, extensive in happiness,
silently guides beings toward it.
The definite training of entering the household —
by this practice, the monk is supremely adorned.
The monk's manner is self-sustaining livelihood,
and one practises happily with what is obtained by one's own effort.
One is not oppressed by the faults of wrong livelihood,
and no objection arises from any direction.
Having gone forth, one who abides in this
and practises accordingly is beautifully adorned.
One does not suffer for the sake of food
and follows the manner of the noble ones.
Having abandoned wealth, the beloved, kin, home,
and various delicious foods —
turning back from craving for food,
the contented monk illuminates reality.
4. Single-Seat Eating (stan gcig pa)
By the power of the vow, one abandons food at a second sitting. Because the manner of eating food at a single seat is present — one is a single-seat eater. Some maintain this means not rising from one's seat until finished. Others say it means finishing at the washing: having eaten without rising from the seat, once the washing water for the bowl is taken, one does not eat again. Having individually received the food, once the last morsel is eaten, one does not eat again — this is described as the limit of food.
Through the faults of eating again and again,
at a single seat one does not abandon one's own practice.
Few illnesses, little harm, lightness of body —
the arising of yoga becomes light through this.
Abiding in proper conduct, walking at ease,
following the manner of the Lord of Sages,
in accord with the qualities of contentment and easy sustenance —
one is not soiled by the mud of food's pleasure.
This one's mind does not burn for tastes
but delights in the practice of meditation.
Delighting in that, peace requires but a single effort —
the side of affliction is abandoned with ease.
5. The Sitting Practice (cog pu pa)
By the vow preceding it, one abandons reclining and abides in sitting — one is a sitter. It is the proper accomplishment of the vow for beings committed to virtue.
Not suppressed by the thick darkness of sleep,
the mind does not fall under the power of a comfortable bed.
Grasping at the body grows thin in such a one,
and from this, composure abides at ease.
Generating the power that abandons the substance of laziness,
one does not neglect accomplishing one's own Dharma activities.
Gradually relying on lightness again,
one scarcely experiences the fault of weariness.
With crossed legs, the body abiding straight,
striving in meditation, whatever the body holds —
whether walking, standing, lying, or sitting,
a monk will not hold the glory of peace like this.
6. Not Taking Food Afterward (zas phyis mi len pa)
One who has the manner of not eating food afterward is a non-later-taker. With the vow preceding it, one turns away from eating extra food and discards it — thus one is a non-later-taker. Its essence is non-later-taking itself.
Having abandoned eating afterward
and taken the vow —
free from greed, with contentment
and in accord with the manner of faith.
Having abandoned the weariness
of searching for food again —
content with just that much, marvellous —
the quality-glory of equanimity.
Free from the rite of eating what is left over,
having abandoned the manner of craving for attention,
one becomes easy to sustain,
at ease, and the body becomes light.
7. The Three Robes Only (chos gos gsum pa)
Because one possesses three Dharma robes — the upper robe, the outer robe, and the lower garment — with the vow preceding it, one abandons extra robes and bears only three Dharma robes. The manner is present in such a one — one is a three-robe holder. Its essence is three-robe holding itself.
With just three Dharma robes,
one enters the lightness of contentment.
Having abandoned robes and the like
accompanied by craving for many things.
Like a bird, having taken up
one goes wherever one delights.
Free from the fault of abandonment,
the monk is free from affliction in this.
The downfall of exceeding ten days
does not arise for this one who holds Dharma robes.
The task of examining robes
does not exist for such a one.
Entering the noble manner, bearing the load,
adorned with the qualities of few desires —
by the task of Dharma robes,
one does not become greatly wearied.
Through this pure faith,
one honours the Teacher himself.
Therefore, robes and the like
increase with devotion.
8. The Felt Mat (phying pa)
That which is called "felt" — wool that is matted rather than woven into cloth — is known in the world as felt. With the vow preceding it, the manner of bearing a felt mat is present in such a one — one is a felt-mat holder. Its essence is felt-mat holding itself.
The quality of the purely renounced:
a garment made from gathered wool,
without seams, with contentment —
free from the affliction of searching
for something fine.
Wearing the inferior, bearing the manner
that renounces the fine — blazing and beautiful,
the monk of thorough peace and delight
is beautiful like the Teacher himself.
In the charnel ground, without shelter,
and dwelling at the root of a tree —
through relying on it, rain
and heat and cold and the like are dispelled.
Through this, one is not harmed
by the touch of clinging to the fine.
Whether many or few activities, one's own purpose
and contentment are not diminished.
9. Sleeping Wherever Placed (gzhi ji bzhin pa)
With the vow preceding it, the manner of abiding wherever placed is present — one is a wherever-placed sleeper. One is content with whatever bedding is found wherever it is found, and having abandoned the craving-driven desire stirred by a fine bed obtained by a newcomer — therefore:
Content with whatever is spread, for that reason
the restrained one is supremely beautiful.
The newly arrived monk on a bed —
one protects their comfortable abiding.
Though sitting on an inferior bed,
no attachment to the fine arises.
One does not become a ground of harm
for the sides of attachment and aversion.
Not drawn by attachment to a bed
in one direction or another,
one's own practice does not decline,
and even if separated, the sky does not shake.
Sleeping on strewn grass or the bare ground —
the happiness that comes from wherever-placed
is not found even atop a blazing jewelled palace
in a mind without contentment.
10. Charnel-Ground Dwelling (dur khrod pa)
With the vow preceding it, the manner of dwelling in a charnel ground is present — one is a charnel-ground dweller. Its essence is charnel-ground dwelling itself. Its qualities:
In the charnel ground, by the constant recollection of death,
one becomes disenchanted — from that, heedlessness does not arise.
Having seen the various signs of impurity,
desire for pleasures does not increase in such a one.
Here, non-human beings become respectful,
and one's regard for one's own life grows small.
Through relying on that, pride is abandoned —
therefore one attains many dharmas.
Because the mind inclines toward peace — without regard
for one's own life, happiness, or body —
from the terrors of poisonous snakes and non-human beings,
one who dwells there is even less frightened than before.
11. Tree-Root Dwelling (shing drung pa)
By the vow, one abandons sheltered places and dwells at the root of a tree — one is a tree-root dweller. Its essence is tree-root dwelling itself. The qualities of having vowed:
Whoever, at the fine roots of a tree,
possesses the wealth of bedding that satisfies the mind,
going without obstruction in all directions —
this is the path of the excellence of the holy Dharma.
The Dharma too will increase in such a one,
and one turns back the pride of Mara's forces.
The mind of such a one does not decline
from the happiness that is the cause of accomplishing composure.
Easy to find, with few requisites,
the obscuration of busyness's suffering —
at one's own place, relying on a vast expanse of qualities —
who would not delight in dwelling at tree-roots?
When new leaves have appeared and then
the changed-colour leaves, beaten down, are blown by wind
from the tree to the restrained one dwelling at its root —
they are like a teacher showing the perception of impermanence.
12. Dwelling Without Shelter (bla gab med pa)
By the rite of the vow, one abandons the tree-root and dwells in any open place without shelter — one is a dweller without shelter. The essence of no shelter is shelter-less dwelling itself. The qualities of having properly taken it up:
Not being a ground for lying down
through searching, guarding, and shaking out bedding —
having pledged to dwell without shelter,
one is supremely beautiful through the absence of fuss.
Going wherever one wishes in all directions,
without obstruction — like a wild deer.
One will possess the supreme quality of contentment,
and the mind is freed from the activities of dwelling-places.
Little sleep, in accord with mental engagement,
relying on the noble manner and holding the side of qualities,
abandoning even slight attachment to bodily comfort —
these qualities are obtained by dwelling without shelter.
The blazing radiance of the jewelled stars,
the canopy of sky above adorned with the lamps of sun and moon,
many worlds together with their mountains,
with fine houses — this is the great temple.
Classification and Summary
Through the accumulation of such collections of qualities, they are called "ascetic qualities," and because they purify faults, they are called "purifying qualities" — just as when an elephant drinks water, one says "drinking, drinking," or when it eats food, one says "eating" — repeating the first word. They purify discontent, excessive socialising, laziness, sleep, drowsiness, and the faults of busyness — therefore they are called "purifications."
These vows are the opposing side of those faults — therefore they are called "purifications," and they are differentiated by the particulars of the basis of the vow.
They are praised and upheld by the foremost hearers — and because they are supreme in accomplishing the purpose, they should be properly taken up. Likewise, they are not shared by those who cling to evil, whose minds are distracted, who are inferior, and who are thoroughly confused. They individually abandon the evils of discontent, attachment, and the like. They are shared by all, and they are to be carried to completion.
Furthermore, like offering to the Buddha, Dharma, and Sangha, they are virtuous dharmas that purify the absence of desire and delusion.
Of these twelve ascetic qualities, six — forest dwelling, sitting practice, sleeping wherever placed, charnel-ground dwelling, tree-root dwelling, and dwelling without shelter — are primarily connected with bedding. Three — rag-robe wearing, three robes only, and felt-mat — are primarily connected with Dharma robes. Three — alms-round, single-seat eating, and not taking food afterward — are primarily connected with alms.
From all of these, because they pacify the craving that arises in connection with alms, Dharma robes, and bedding, and because they accord with the noble lineage, they should be properly taken up. Abiding in them, through delight in renunciation itself, one who severs the cause of the existence that would arise becomes one who possesses happiness.
One should not praise oneself or disparage others
for having taken up the ascetic qualities,
nor follow the path of the ignoble.
These are chief requisites, not collections of pride.
One should not taste the gain, honour,
and verse obtained through them —
one should remember that Devadatta fell
through gain, honour, and verse.
From the Discourse Showing the Good Path, the second excellence, called "Adorned with the Qualities of Ascetic Practice," is complete.
The Third Excellence: The Purification of the Limbs of Concentration
Having properly taken up the ascetic qualities,
properly abiding in meaningful mindfulness,
the yogin endowed with mindful awareness —
all actions become purposeful.
Mindful Awareness
As has been explained, in rising and sitting, one should act only with mindful awareness. In this, all actions of body, speech, and mind should be individually and well examined through mindful awareness, and then performed. Thinking: “This should be accomplished as the cause for this result; this should be practiced as the cause for this result” — one should not perform even purposeless actions, let alone unwholesome ones. This is mindful awareness endowed with purpose.
As stated in the Noble Instructions to Rāhula:
Rāhula, therefore one who wishes to perform bodily action should regard this body as an assemblage of three hundred bones, bound together by sinews, covered with many hundreds of portions of flesh, wrapped in skin. Moved by the power of mind. Set in motion by fire and wind. When earth and water predominate, one takes to bed and seat. Because it depends on conditions, it is unstable, and therefore suffering. For that very reason, there is neither self nor belonging to self.
And as it was taught: “Monks, this body does not belong to you alone, nor does it belong to another. To know this truly is to know its own characteristic.”
Having fully completed what needs to be accomplished, one sits. Action that arises through activities desired in accordance with habituation will certainly come about. The foundations of mindfulness, which incline toward action, and that which inclines toward accordance — these should be attended to. This is knowing one’s own domain.
Among these things to be done with mindful awareness, whatever should be accomplished at whatever time — that should be accomplished at the proper time. This is the mindful awareness that is undeluded. As it was taught: “How is it that a monk comes to know the proper time?” — and so forth.
The Purification of Body, Speech, and Mind
Thus, the complete purification of the actions of body, speech, and mind through authentic mindful awareness and the like is what accomplishes the preparation for samādhi.
When the middling faults of body and speech
and the subtle mental events are pacified,
like gold washed free of fine dust,
only virtuous discernment remains.
This is what is called “establishing the mind by gathering it,” obtained from the active cultivation of samādhi.
As stated in the Sūtra of the Rag Wiper:
Abiding well in the proper sign,
when the mind becomes equal — neither agitated nor sunken —
in the state of equanimity, peaceful, and stable,
apply diligent effort to the mind in equipoise.
Gold dust cleansed of earthy impurities,
when one wishes to cast it in a crucible:
balanced fire — neither too fierce nor too weak —
corresponds to equanimity, melting, and stoking.
The yogin engaged in practice should contemplate the benefits of equipoise in the face of distraction.
The Benefits of Samādhi
Having attained the samādhi of yogic practice, there is no fault. Relying on the taste of joy and happiness arising from the samādhi that is free from flaw, one experiences a pleasant joy that surpasses that of humans. As it was taught: “A monk who has entered an empty dwelling attains a joy beyond the human.”
Likewise, the joy and happiness born from the solitude of this very body, and the mind made pliant and workable through complete purification of samādhi, free from the turbidity of obscurations, will easily see the nature of the aggregates, elements, and sense bases.
Therefore the Blessed One said: “Monks, cultivate samādhi and make samādhi abundant. With heedfulness, free from wrongdoing, and with internal composure, practice equipoise in yoga and pacify the mind within.”
Relying on samādhi, one attains the five superknowledges and various distinctions. As it was taught: “Thus with the mind in equipoise, through directly perceiving the rite of the mind’s magical display, one gains mastery over the mind, and experiences immeasurable acts of supernatural powers.”
Having attained samādhi, if one passes away without declining and without attaining the stage of no-more-learning, one attains the excellences of form and formless samādhi accordingly. As stated in the Discernment of Birth: “Through the conduct based on samādhi, by closely accumulated karma, one becomes a lord of the gods, a wheel-turning monarch, and so forth in excellences.”
As it is said: “Monks, thirty-six times one becomes Indra, lord of the gods. How much more a king of the warrior class, anointed at the crown!”
Therefore: the mind becomes diligent for the accomplishment of samādhi.
Seeing its true qualities,
and through the accomplishment of what is intended regarding qualities,
the mind comes to rest upon delight.
The Definition of Samādhi
Now, what is called “samādhi” (ting nge ’dzin): for the purpose of abandoning sinking, depression, distraction, and unevenness, it is the placing of mind and mental factors upon a single object. Hence it is called samādhi. Or: because it perfectly gathers mind and mental factors upon a single object, it is samādhi. Or: because it is unerring, it is samādhi. When placing and settling in this, for the purpose of generating the distinctive excellences of wisdom and vision, it is samādhi.
Furthermore, it is when the purified mind abides with diligent effort upon a single object, undistracted, through the quality of proximate tranquility. Or: like a butter lamp inside a house, unmoved by the wind of proximate afflictions, the mind enters single-pointed concentration — this is called samādhi. As was taught: “mental abiding and perfect abiding,” and so forth. Or: the perfect settling of the mind upon a single aspect, a single practice, a single door, and a single object.
This is the characteristic of one-pointed mind: proximate abiding for the purpose of thoroughly pacifying the torment of afflictions. It is the basis for generating freedom from remorse, great delight, satisfaction, and complete purification — the grounds of arousal.
The Taxonomy of Samādhi
By the characteristic of one-pointed mind, it is of one type.
By the division of worldly and supramundane, it is of two types. That which is fully endowed with the factors of awakening is supramundane. The others are worldly.
Furthermore, correct samādhi is of two types. One-pointed mind toward the wholesome is correct samādhi. One-pointed mind toward the unwholesome is wrong samādhi.
Furthermore, there are two types: declared and undeclared. The declared is the wholesome; the undeclared is the unwholesome. The reverse of both is the unspecified.
Others explain samādhi as two types: approximate samādhi and actual samādhi. The preliminary and proximate parts of those various samādhis are the approximate samādhi. The dharma-conforming cognition of the noble family is the actual samādhi.
Furthermore, two types: with joy and without joy. With joy: the first and second dhyānas, their neighboring states, and the absorptions sustained by their power. Without joy: the dhyānas above those, their neighboring states, and those sustained by their power.
Furthermore, two types: operating in form and operating in the formless. Operating in form: for learners and ordinary beings, the four dhyānas, their neighboring states, and the absorptions sustained by their power. The formless: those operating in the formless.
Furthermore, two types: with aspiration and without aspiration. That which lacks the factors of awakening and accomplishes cyclic existence is with aspiration. That which has the factors of awakening and abandons cyclic existence is without aspiration.
Furthermore, three types: with both applied thought and discursive thought, without applied thought but with only discursive thought, and without either. Among these: with both — the first dhyāna and the absorptions sustained by its power. Without applied thought but with only discursive thought — the special dhyāna of the first dhyāna and the absorptions sustained by its power. Without either — from the second dhyāna upward, their neighboring states, and the absorptions sustained by their power.
Furthermore, samādhi is of four types: declining, abiding, distinction, and one endowed with the portion of decisive discernment. And four in terms of: aspiration, diligence, mind, and investigation. These same, divided by object, aspect, small, medium, and great — there are many types of samādhi.
Presenting these in condensed form, without elaboration, abiding in the highest order, just this much is set forth: the four dhyānas, their three neighboring states, the four formless absorptions, the six recollections, the four immeasurables, the mindfulness of breathing in and out, the ten perceptions, the ten totality bases, the eight bases of mastery, the eight liberations, mastery, the absorption without perception, the three samādhis of emptiness and signlessness and the like, the absorption of concordant perception and the like, the three emptinesses, the five limbs, and the samādhi endowed with the five knowledges.
The Spiritual Friend
Having thus correctly understood these collections of samādhi through the gates of scripture and meaning, the yogin — for the purpose of perfecting them — should rely upon a spiritual friend endowed with the excellences of fourteen qualities, or a preceptor, or a teacher, or one who practices the holy life.
One by relying upon whom what has been heard becomes heard, what has been heard becomes completely purified, doubts are abandoned, views are straightened, the meaning of profound words is individually realized through wisdom, and by training under whom one’s qualities of morality, learning, wisdom, and so forth increase — such a one should be relied upon.
One who is dear, venerable,
worthy of reverence, skilled in speech, able to speak,
who teaches profound discourse,
and does not apply what is improper.
If one finds such a one, faultless and wise —
And: “Ānanda, this is the complete purification of the holy life” — and so forth as was taught.
Among these: “dear” is one whose body, speech, and mind are endowed with love born of excellent morality and learning. Or: through generosity, pleasant speech, meaningful conduct, and practicing the purpose — one becomes dear. Through familiarity with inner peace, possessing unconfused speech, and contentment — one is “venerable.” Through knowledge, excellence of qualities, and possessing conduct worthy of distinction — one is “worthy of reverence.”
One who is respectful toward the Dharma and has an intelligence devoted to benefiting others, skilled in speaking words that are true, timely, gentle, and meaningful, and knowing one’s own measure — such is one “skilled in speech.” Through having a good nature, knowing one’s own and others’ doctrinal systems, and being skilled in the art of discourse — one is “able to speak.” Through knowing the stages of engagement and withdrawal, and possessing the intention toward definite emergence — one “teaches profound discourse.” Acting after careful examination, knowing the characteristics of conduct, the trainings, and the opposing factors — one “does not apply what is improper.” Or: because one does not engage in words and deeds that cause the wholesome side to decline.
The Six Temperaments
Since beings for the most part conduct themselves in various faults, and since there are those inclined to faith, intelligence, and discursive thought, these are taught as: those who conduct themselves in desire, those who conduct themselves in hatred, and those who conduct themselves in delusion. Those who conduct themselves in faith and the like are also included within these three, because desire, hatred, and delusion are the chief afflictions, and because faith, intelligence, and discursive thought share their family’s lot.
Desire has the nature of binding. Through improper attachment to present objects, it is called desire. Through seeking afflicted objects of the future, it is called craving. The person of that same nature, when properly directed toward wholesome objects, is called one who conducts themselves in faith. Therefore, desire, craving, and faith are said to be one, because they arise from a single source and share the nature of clinging.
Hatred has the nature of separation. Because through the gate of hatred it separates, it is called hatred. That which separates through praising oneself is called pride. The person of that nature has many births. Because it separates from the three realms, through the gate of wisdom, it is called intelligence. Therefore, these too are one.
Delusion has the nature of thoughtlessness. Because it lacks thought in all aspects, it is called bewilderment. Because it thinks wrongly, it is called wrong view. The person of that nature, even when engaging with proper attention, becomes one of many discursive thoughts and uncertain mind. Therefore, these too are one.
Alternatively: desire, craving, and faith all share the nature of seeking and not abandoning. Desire and craving seek the qualities of sensual existence; faith seeks the wholesome. The characteristic of not abandoning what is not beneficial is desire and craving; the characteristic of not abandoning what is beneficial is faith. Therefore, these too are one.
Conversely, the general characteristic of hatred, pride, and the intelligence temperament: having the nature of compassionlessness, fault-seeking, and abandoning. The person of the hatred and pride temperament has the nature of being without compassion. Hatred and pride are of the nature that seeks faults in persons. Intelligence is of the nature that seeks faults in conditioned things. Hatred and pride abandon persons. Intelligence knows the abandonment of conditioned things. Therefore, by the marking of their characteristics, those who conduct themselves in hatred, pride, and intelligence share a single characteristic.
Likewise, those who conduct themselves in delusion, wrong view, and discursive thought: because they have the nature of instability and wavering. Delusion is unstable because it has the nature of transforming bewilderment. Wrong view is unstable because it has the nature of error. Discursive thought is unstable because it rushes toward many objects of thought. Delusion wavers because it does not comprehend the characteristics of dharmas. Wrong view wavers because it is distracted toward wrong dharmas. Discursive thought wavers because it is light. Therefore, those who conduct themselves in delusion, wrong view, and discursive thought share a single general characteristic, being unstable and wavering.
These are differentiated from each other by their actions. As it was taught: “Monks, by the characteristic of action one is a fool, and by the characteristic of action one is wise.” Therefore, one should know this principle.
From walking, looking, conduct, and speech,
sleeping, eating, and dressing preferences:
the gentle, the harsh, and the everywhere-wavering person
are taught as those of desire, hatred, and delusion.
Those who follow the nature of faults,
in this and future lives, under their power,
become of various conducts — therefore,
the antidotes are applied in reverse order.
Thus knowing the application, the characteristics, and the opposing factors of what is to be undertaken, one should not apply what is improper.
The Rhinoceros
Because the yogin who wishes to increase this very practice should rely upon such a teacher, a preceptor, or a master — but if one endowed with such qualities is not found, one should go to wherever a teacher of such qualities exists.
The noble one, by the power of his own qualities,
shines even from a great distance —
like the beautiful cloudless region
in the distant autumn sky.
If going there involves many afflictions and obstacles, or if one is unable, or if one has not heard of anyone anywhere possessing such qualities, then one should rely upon the Dharma-Vinaya taught by the Tathāgata itself as the supreme teacher. By its power, benefit for oneself will arise. As stated in the sūtras: what the Teacher taught is what the sūtras teach, and what the sūtras teach is what the Teacher taught, for the teacher also teaches these in accordance.
The Blessed One also said:
If one does not find a steadfast companion
free from wrong and endowed with wisdom,
like a king who has conquered and abandoned his kingdom,
one should wander alone, like an elephant in the wilderness.
And likewise by the Pratyekabuddha:
Rely well on a noble one endowed with wisdom.
The excellence of companionship is highly praised.
But if one does not find such a faultless one,
one should wander alone, like a rhinoceros.
Solitary Practice and Attainment
Dwelling alone, one will correctly accomplish the work of samādhi as taught, with heedfulness. One should not become attached to the power of the sign of samādhi, for a mind relying on that will not become supremely good. Therefore, one should definitely apply oneself to the supreme Dharma.
This precious human life passes even more swiftly than the lifespan of a son of the gods. Therefore, repeatedly engaging in the conduct worthy of abandoning the afflictions, becoming a support for the powerful exhaustion of defilements — or having mastered the samādhi of the path, with the causes for other samādhis having arisen — one should also attend to pacifying faults that have arisen and those not yet arisen.
Antidotes to Afflictions
Even those of the desire temperament will engage in the afflictions of hatred and delusion. Those of the hatred temperament will be overcome by desire, delusion, and the like. And in those of the delusion temperament, desire, hatred, and the like will arise.
Therefore the Blessed One said: “Monks, if desire for sensual objects should arise, attend properly to the sign of the unattractive” — and so forth.
A monk diligently striving for the higher mind should repeatedly attend to the five grounds and repeatedly attend to the third sign. All should be endowed with heedfulness. In this way, samādhi will be completely perfected.
As it was taught: “Through the cause of heedfulness, the cause of diligence, the cause of constant practice, the cause of subsequent application, and the cause of proper attention — one will touch such samādhi.”
One should become skilled in entering, abiding in, and rising from the absorption of the mind. Through respectful practice and concordant practice, one should correctly know which object, aspect, and sign pacifies the afflictions of the mind. As taught in the Sūtra Likened to a Quail: “By grasping the sign well, one becomes skilled in generating the mind.” And: “By grasping the sign well, even walking meditation leads one to enter the absorption of samādhi.” And: “By grasping poorly, one declines” — as the Elder explained.
Through non-elaboration of the sign, one quickly comes to abide in absorption. Because of grasping the sign well, absorption is taught.
Mindfulness
Mindfulness is also a dharma of great power for yogic practitioners, because it goes everywhere. By its power, one does not decline from past, future, and present signs. Therefore, in all situations, one should possess the mindfulness that is well spoken of. As stated in the sūtra: “This equipoise belongs to those who abide in mindfulness. This dharma is not for those whose mindfulness has declined.”
One should deeply contemplate the many disadvantages of being distracted from samādhi, and strive to see the qualities of samādhi as before. In this way, the mind will come to genuinely delight in samādhi.
As taught, addressing the householder Gagopa: “Having attained samādhi and mastered it, without becoming arrogant, silently, for the purpose of attaining what is higher — one should engage the mind.” As taught with the simile of the mountain stream: the dharmas that cherish the yogin — such as speaking little — should not be abandoned. One should rely upon hearing the Dharma at the proper time. One should engage in much examination of one’s own mind.
Thus, if one possesses the purification of the limbs of concentration and a mind applied to whatever correct practice, one will without obstruction attain the treasury of samādhi, supernatural powers, and the like.
Through heedlessness and decline of the limbs,
samādhi was never formerly accomplished.
Therefore, for such samādhi,
one should strive diligently in the limbs.
From the Discourse Showing the Good Path, the third excellence, called “The Purification of the Limbs of Concentration,” is complete.
The Discourse Showing the Good Path, composed by Ācārya Vīra, is complete.
Translated, revised, and finalized by the great Indian paṇḍita Dīpaṃkara Śrījñāna and the great translator, the monk Rinchen Zangpo.
Three and a half bampo.
Colophon
Good Works Translation from Classical Tibetan (Degē Tengyur edition, Tohoku D4175).
Part 1 (opening verses and ethics taxonomy, folios 5a–8a) translated by Drakpa, Tibetan Translator of the Good Work Library.
Part 2 (purification of ethics, the Pratimoksha, proper conduct, domain, sense restraint, folios 8a–13b) translated by Lotsawa, Tibetan Translator of the Good Work Library.
Part 3 (mindful consumption of the four requisites, dangers of broken ethics, benefits of ethics, and the twelve ascetic practices, folios 13b–24a) translated by Rinchen, Tibetan Translator of the Good Work Library.
Part 4 (the purification of the limbs of concentration: mindful awareness, definition and taxonomy of samādhi, the spiritual friend, the six temperaments, solitary practice, and closing, folios 24a–29b) translated by Lodrö, Tibetan Translator of the Good Work Library.
No existing English of this text was consulted — this is the first English translation. No reference translation exists; the English is independently derived from the Tibetan throughout. Four translators across four sessions, each reading the Tibetan directly.
The original Sanskrit title is Supathadeśakaparikathā (“Discourse Showing the Good Path”). The text is attributed to Ācārya Vīra (Tib. slob dpon dpa’ bo). It was translated into Tibetan by the great Indian paṇḍita Dīpaṃkara Śrījñāna (Atiśa, 982–1054) and the great translator (lo tsā ba chen po) the monk Rinchen Zangpo (958–1055).
This is a complete translation of the text, covering all three excellences: the Purification of Ethics (Part 1–2), the Adornment of Ascetic Practice (Part 3), and the Purification of the Limbs of Concentration (Part 4). The text is three and a half bampo in length, spanning folios 5a–29b of the Degē Tengyur edition.
New Tianmu Anglican Church / Good Work Library, April 2026.
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Source Text
Classical Tibetan source text from the Esukhia Digital Degē Tengyur (github.com/Esukhia/derge-tengyur), file 173, lines 55–449. CC0 license. The complete D4175 spans folios 5a–29b. Presented for reference and verification.
The full Tibetan source text of D4175 is preserved in the Esukhia Digital Degē Tengyur. Due to the length of the complete text (~395 lines of Tibetan), the source text should be compiled from Esukhia file 173 (lines 55–449) at the time of publication. The source has been verified by all four translators. Each translator read the Tibetan directly; the Esukhia etext served as the primary source throughout.
Source Colophon
Source: Esukhia Digital Degē Tengyur, file 173 (github.com/Esukhia/derge-tengyur). CC0 license. Unicode Tibetan etext of the Degē xylograph edition of the Tengyur, from the collection preserved at the Degē Printing House in Degē, Kham.
Tohoku Catalogue: D4175
Sanskrit title: Supathadeśakaparikathā
Tibetan title: legs pa’i lam bstan pa’i gtam
Author: Ācārya Vīra (slob dpon dpa’ bo)
Translators: Dīpaṃkara Śrījñāna (Atiśa) and Rinchen Zangpo
Length: 3.5 bampo (folios 5a–29b of the Degē Tengyur)
Section: Epistles (spring yig) of the Tengyur
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