龙树菩萨为禅陀迦王说法要偈宋 [1] 罽宾三藏求那跋摩译禅陀迦王应当知生死苦恼多众过悉为无明所覆障吾欲为彼兴利益譬如刻画造佛像智者见之宜恭敬我依如来说正法大王亦应深信受汝虽先闻牟尼言今若听受转分别犹如华池色清净月光 [2] 垂照逾晖显佛说六念当修习所谓三宝施戒天修行十善净三业离酒放逸及邪命观身

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1 Letter From a Friend (The Suhṛllekha) Edition One: The Guṇavarman Translation The Dharma Essentials Verses Composed by Nāgārjuna Bodhisattva for King Śatakarṇi Translated by the Kashmiri Tripiṭaka Master Guṇavarman During the Early Song Dynasty (circa 431 ce) English Translation by Bhikshu Dharmamitra

2 龙树菩萨为禅陀迦王说法要偈宋 [1] 罽宾三藏求那跋摩译禅陀迦王应当知生死苦恼多众过悉为无明所覆障吾欲为彼兴利益譬如刻画造佛像智者见之宜恭敬我依如来说正法大王亦应深信受汝虽先闻牟尼言今若听受转分别犹如华池色清净月光 [2] 垂照逾晖显佛说六念当修习所谓三宝施戒天修行十善净三业离酒放逸及邪命观身命财速危朽应施福田济穷乏施为坚牢无与等最为第一亲近者龍樹菩薩為禪陀迦王說法要偈宋 [1] 罽賓三藏求那跋摩譯禪陀迦王應當知生死苦惱多眾過悉為無明所覆障吾欲為彼興利益譬如刻畫造佛像智者見之宜恭敬我依如來說正法大王亦應深信受汝雖先聞牟尼言今若聽受轉分別猶如華池色清淨月光 [2] 垂照踰暉顯佛說六念當修習所謂三寶施戒天修行十善淨三業離酒放逸及邪命觀身命財速危朽應施福田濟窮乏施為堅牢無與等最為第一親近者简体字正體字

3 Letter from a Friend 1 The Dharma Essentials Verses Composed by Nāgārjuna Bodhisattva for King Śatakarṇī Translated by the Early Song Kashmiri Tripiṭaka Master Guṇavarman I. Introduction and Encouragement to Pay Due Attention 1 (T2) King Śatakarṇī should realize The many faults associated with birth-and-death s bitter afflictions. Everyone is covered over and obstructed by ignorance. I wish for their sakes to allow benefit to flourish. 2 Just as when an image of the Buddha made by carving or painting, Beheld by the wise, appropriately inspires them to reverence, Just so, as I rely on the Tathāgata to explain right Dharma, The Great King too should be inspired to deep faith and acceptance. 3 Although you may have previously heard the words of the Muni, 2 If you now listen and absorb them, your discernment shall increase. This is comparable to a lotus pool s appearance of purity When moonlight falls upon it, it shines forth ever more radiantly. II. The Main Doctrinal Section 01. Six Recollections, Ten Goods, Quitting Intoxicants and Wrong Livelihood 4 (T4-5) The Buddha declared that one should cultivate the six recollections, 3 Namely the Three Jewels, 4 giving, 5 moral virtue, and the heavens, While cultivating ten good deeds, 6 purifying three types of karma, 7 And abandoning intoxicants as well as wrong livelihood. 02. The Six Perfections 5 (T6) Observing that one s physical life and wealth swiftly deteriorate, One should give to fields of merit and rescue the poor and destitute. 8 Giving is unmatched in its durability. It is the foremost among all of one s close companions. 9 (T2) (T3)

4 4 Ārya Nāgārjuna s Letter from a Friend 勤修净戒除瑕秽亦莫悕求愿诸有譬如大地 [3] 殖众物戒亦如是生诸善修忍柔和舍瞋恚佛说是行最无上如是精进及禅智具此六行超生死若能在家孝父母此即名为胜福田现世流布大名称未来福报转无量杀盗婬欺耽荒酒雕床高广及香熏讴歌倡伎过时食如斯众恶宜远离若少时 [4] 间修此戒必受天乐升涅盘悭嫉贪欲及谄伪诳惑颠倒与懈怠如此众恶不善法大王当观速弃舍端正尊豪及五欲当知危朽若泡沫莫恃若斯不坚法憍逸自恣生诸苦欲长诸善证甘露应当远离如弃毒勤修淨戒除瑕穢亦莫悕求願諸有譬如大地 [3] 殖眾物戒亦如是生諸善修忍柔和捨瞋恚佛說是行最無上如是精進及禪智具此六行超生死若能在家孝父母此即名為勝福田現世流布大名稱未來福報轉無量殺盜婬欺耽荒酒雕床高廣及香熏謳歌倡伎過時食如斯眾惡宜遠離若少時 [4] 間修此戒必受天樂昇涅槃慳嫉貪欲及諂偽誑惑顛倒與懈怠如此眾惡不善法大王當觀速棄捨端正尊豪及五欲當知危朽若泡沫莫恃若斯不堅法憍逸自恣生諸苦欲長諸善證甘露應當遠離如棄毒简体字正體字

5 Chapter 1: The Guṇavarman Suhṛllekha Translation 5 6 Diligently cultivate pure precepts to be rid of faults and defilements. Also, do not aspire to abide in any of the realms of existence. Just as the great earth supports the birth of the many creatures, So too, in like fashion, do moral precepts produce all forms of good. 7 (T8, 15) Cultivate gentle harmony with patience, relinquishing hatefulness. The Buddha proclaimed this practice as the most superior. 10 In like fashion, develop vigor as well as dhyāna and wisdom. By perfecting these six practices, one steps beyond birth and death. (T7) 03. Filial Respect for Parents 8 (T9) If one is able as a householder to show filial respect for one s parents, Then this in itself serves as a supreme field for the growth of merit. 11 In this present life, a great reputation will spread afar While future karmic rewards from this merit become incalculable The Layperson s Eight-Precept Upavāsa Abstinence Rite 9 (T10-11) Killing, stealing, sexual relations, 13 deception, indulging intoxicants Sleeping in ornate beds, high and broad, and using perfumes, Singing, attending performances, and eating past the correct time It is fitting to abandon the many such unwholesome actions. 14 If one cultivates these moral precepts even for a short time, 15 One is surely destined for celestial happiness and ascent to nirvāṇa Abandonment of Faults 10 (T12) Miserliness, hatefulness, covetousness, lust, flattery and falseness Deceptiveness, inverted views, and indolence The many sorts of evil and unwholesome dharmas such as these Are such as the Great King should reflect upon and swiftly cast off. 11 (T13) As for handsomeness, honorable caste, and the five objects of desire, 17 One should realize those things are as vulnerable to ruin as sea-foam. Don t rely on such nondurable dharmas as these, For arrogantly indulging them generates all manner of sufferings. If one wishes to develop goodness and gain the sweet dew ambrosia, One should abandon them just as one would cast aside poison.

6 6 Ārya Nāgārjuna s Letter from a Friend 有能精勤舍 [5] 瞋慢譬如除云显秋月犹如指鬘与难陀亦如差摩贤圣等如来说有三种语入意真实虚妄言入意如花实犹蜜虚 [6] 妄鄙恶若粪秽应当修习前二言速宜除断虚妄者从明入明四种法王当分别谛思惟二种入明是应修若就痴冥当速舍菴婆罗果四种变人难分别亦如是当以智慧深观察若实贤善宜亲近虽见女人极端严当作己母姊女想设起贪欲染爱心应当正修不净观是心躁动宜禁制如防身命及珍宝欲心若起应惊怖犹畏刀剑恶兽等有能精勤捨 [5] 瞋慢譬如除雲顯秋月猶如指鬘與難陀亦如差摩賢聖等如來說有三種語入意真實虛妄言入意如花實猶蜜虛 [6] 妄鄙惡若糞穢應當修習前二言速宜除斷虛妄者從明入明四種法王當分別諦思惟二種入明是應修若就癡冥當速捨菴婆羅果四種變人難分別亦如是當以智慧深觀察若實賢善宜親近雖見女人極端嚴當作己母姊女想設起貪欲染愛心應當正修不淨觀是心躁動宜禁制如防身命及珍寶欲心若起應驚怖猶畏刀劍惡獸等简体字正體字

7 Chapter 1: The Guṇavarman Suhṛllekha Translation Diligence in Dispensing with Hate and Arrogance 12 (T14) When able to diligently dispensing with hatefulness and arrogance, This compares to when clouds disperse, revealing the autumn moon. Such changes are like those of Aṅgulimāla 18 and Sundarananda, 19 Or like that of Śamā, 20 who rivaled even the Worthies and Āryas The Three Kinds of Speech 13 (T18) The Tathāgata stated that there are three types of discourse: That appealing to the mind, the truthful, and that which is false. Speech appealing to the mind is like flowers, the true is like honey, And the false is base, evil, and comparable to fecal filth. One should cultivate the first two kinds of speech And, as is fitting, quickly cut off whatever is false. 08. Criteria for Evaluating Both Self and Prospective Associates A. Four Types of Personal Destinies Linked to Brilliance or Darkness 14 (T19) The four dharmas involving leaving or proceeding into brilliance Are such as the King should distinguish and carefully contemplate. One should cultivate the two leading forth into brilliance. Those leading into delusion s darkness should be swiftly abandoned. B. Four Types of Persons Compared to a Mango s Ripeness 15 (T20) Just as with the four states found in the ripening of a mango, The difficulty of making distinctions among people is much the same. One should resort to wisdom and deep contemplative investigation. It may be fitting to draw near the genuinely worthy and good. 09. On Dealing with Desire A. On Guarding the Mind 16 (T21) Although one may behold an extremely beautiful and stately woman, One should reflect on her as with one s mother, sister, or daughter. If one generates lustful and defiled thoughts, One should cultivate correctly the contemplation of impurity. 17 If such thoughts become restive, it is fitting to control them Just as one would do in guarding one s life or one s precious jewels. If desire-ridden thoughts arise, one should be alarmed Just as one feels fear encountering drawn swords or dreadful beasts. (T22)

8 8 Ārya Nāgārjuna s Letter from a Friend 欲为无利如怨毒如此之言牟尼说生死轮迴过狱缚应当勤修求解脱六入躁动驰诸境应当摄持莫放逸若能如是摄诸根胜于勇将摧强敌是身不净九孔流无有穷已若河海薄皮覆蔽似清净犹假璎珞自庄严诸有智人乃分别知其虚诳便弃舍譬如疥者近猛焰初虽暂悦后增苦贪欲之想亦复然始虽乐着终多患见身实相皆不净即是观于空无我若能修习斯观者于利益中最无上虽有色族及多闻若无戒智犹禽兽虽处丑贱少闻见能修戒智名胜 [1] 士欲為無利如怨毒如此之言牟尼說生死輪迴過獄縛應當勤修求解脫六入躁動馳諸境應當攝持莫放逸若能如是攝諸根勝於勇將摧強敵是身不淨九孔流無有窮已若河海薄皮覆蔽似清淨猶假瓔珞自莊嚴諸有智人乃分別知其虛誑便棄捨譬如疥者近猛焰初雖暫悅後增苦貪欲之想亦復然始雖樂著終多患見身實相皆不淨即是觀於空無我若能修習斯觀者於利益中最無上雖有色族及多聞若無戒智猶禽獸雖處醜賤少聞見能修戒智名勝 [1] 士简体字正體字

9 Chapter 1: The Guṇavarman Suhṛllekha Translation 9 18 B. On the Hazards Inherent in Desire (T23) Desire is as devoid of beneficial aspects as an enemy or poison. Such a declaration was uttered by the Muni himself. Entrapment in cyclic birth-and-death is worse than being imprisoned. Thus one should diligently cultivate the practices, seeking liberation. 19 C. On the Superior Valor in Controlling Desire The six sense bases become restive and run to their objective realms. One should restrain them. One must not be negligent in this. If one is able to restrain the sense faculties in this manner, This is superior to a valiant general s crushing of a strong enemy. 20 D. On the Unloveliness of the Body This body s impurities flow forth from nine openings, Doing so ceaselessly like rivers flowing out to the sea. A thin skin hides this, providing the appearance of purity, Just as when someone puts on necklaces for personal adornment. The wise even then nonetheless distinguish clearly And, realizing its deceptiveness, bring forth renunciation. 21 (T24) (T25) (T26) As when one with an itching disease approaches flames for relief, 22 Although there is an initial brief pleasure, suffering later increases. So too it is with lust-ridden thoughts: Though one is first blissfully attached, the end brings much trouble In Praise of Contemplation-Based Insight, Wisdom, and Moral Virtue If one observes the body s true character, it is all seen as impure, 24 Just then contemplate its emptiness and absence of a self. If one is able to cultivate the practice of this contemplation, Among all of the beneficial endeavors, this is the most superior Though one possesses fine physical form, noble birth, and learning, If he is bereft of moral virtue and wisdom, he just like an animal. Though one is homely, low-born, and of little learning or experience, If able to embody moral virtue and wisdom, he is a superior person. (T27) (T28)

10 10 Ārya Nāgārjuna s Letter from a Friend 利衰八法莫能免若有除断真无匹诸有沙门婆罗门父母妻子及眷属莫为彼意受其言广造不善非法行设为此等起诸过未来大苦唯身受夫造众恶不即报非如刀剑交伤割临终罪相始俱现后入地狱婴诸苦信戒施闻慧惭愧如是七法名圣财真实无比牟尼说超越世间众珍宝大王若集此胜财不久亦 [2] 证道场果博弈饮酣好琴瑟懈怠憍逸及恶友非时轻躁多动乱如斯七法当远离知足第一胜诸财如此之言世尊说知足虽贫可名富有财多欲是名贫若豐财业增诸苦如龙多首益酸毒利衰八法莫能免若有除斷真無匹諸有沙門婆羅門父母妻子及眷屬莫為彼意受其言廣造不善非法行設為此等起諸過未來大苦唯身受夫造眾惡不即報非如刀劍交傷割臨終罪相始俱現後入地獄嬰諸苦信戒施聞慧慚愧如是七法名聖財真實無比牟尼說超越世間眾珍寶大王若集此勝財不久亦 [2] 證道場果博弈飲酣好琴瑟懈怠憍逸及惡友非時輕躁多動亂如斯 ( 七 )[ 六 ] 法當遠離知足第一勝諸財如此之言世尊說知足雖貧可名富有財多欲是名貧若豐財業增諸苦如龍多首益酸毒简体字正體字

11 Chapter 1: The Guṇavarman Suhṛllekha Translation On Avoiding the Eight Worldly Dharmas and Offenses Inspired by Others 24 (T29-30) No one is able to avoid the eight dharmas of gain, loss, and so forth. 26 By eliminating [their influence], one becomes truly incomparable. As for any śramaṇa or brahman, One s father or mother, one s wife, children, or retinue 25 Do not, influenced by their ideas or words, Commit any extensively unwholesome, Dharma-contravening deeds. If you generate any sort of transgression on behalf of these or others, You alone must endure the immense future suffering this entails. 12. On the Delayed Arrival of Karmic Retributions 26 (T31) Now, doing many evil deeds does not bring immediate retribution. It is not like crossing swords and thereupon receiving injurious cuts. Only starting at the point of death are signs of retribution revealed. Afterward, one falls into the hells and is then assailed by sufferings. 13. On the Āryas Seven Forms of Wealth 27 (T32) Faith, morality, giving, learning, wisdom, shame, dread of blame These seven dharmas are the wealth of the Āryas. The Muni declared them to be genuine and incomparable, Far surpassing the many precious jewels found in the world. Great King, if one accumulates these superior form of wealth, He too may before long realize the fruits of the bodhimaṇḍala On Six Coarse Faults to Be Eliminated 28 (T33) Gambling, inebriation, fondness for musical entertainments, Unrestrained indulgence in indolence, consorting with bad friends, And rousting about creating disturbances at inappropriate times These six dharmas should be abandoned In Praise of Being Easily Satisfied 29 (T34-5) Being easily satisfied is the most supreme of all forms of wealth. Words of this sort were uttered by the World Honored One. When easily satisfied, though poor, one still qualifies as wealthy. When rich, if one has many desires, this still amounts to poverty. If one lives the life of abundant wealth, this increases one s sufferings, Just as a many-headed dragon suffers an increased amount of pain. 29

12 12 Ārya Nāgārjuna s Letter from a Friend 当观美味如毒药以智慧水灑令净为存此身虽应食勿贪色味长憍慢于诸欲染当生厌勤求无上涅盘道调和此身令安隐然后宜应修斋戒一夜分别有五时于 [3] 二时中当眠息初中后夜观生死宜勤求度勿空过四无量定当修习是名开于梵天道若专系念四禅心命终必生彼天处有为迁动皆无常苦空败坏不坚固无我无乐不清净如是悉名对治法若有深观此法门未来常处尊豪位修行五戒断五邪是亦大王所应念當觀美味如毒藥以智慧水灑令淨為存此身雖應食勿貪色味長憍慢於諸欲染當生厭勤求無上涅槃道調和此身令安隱然後宜應修齋戒一夜分別有五時於 [3] 二時中當眠息初中後夜觀生死宜勤求度勿空過四無量定當修習是名開於梵天道若專繫念四禪心命終必生彼天處有為遷動皆無常苦空敗壞不堅固無我無樂不清淨如是悉名對治法若有深觀此法門未來常處尊豪位修行五戒斷五邪是亦大王所應念简体字正體字

13 Chapter 1: The Guṇavarman Suhṛllekha Translation On Moderation and Sensibility in Eating (T38) One should contemplate even exquisite flavors as like toxic medicines On which one sprinkles the waters of wisdom to make them pure. Although one should eat for the sake of insuring survival of this body, Do not crave food s form or flavor or let it lead to pretentiousness. 17. Renounce Desires, Seek Nirvāṇa, Regulate the Body, Take up the Upavāsa 31 (TX) One should generate renunciation for the defilement of the desires And should diligently seek the unsurpassed path to nirvāṇa. One should train and regulate this body in a way securing its welfare. Afterwards, it is fitting to cultivate the abstinence rite precepts Exhortation to Encourage Diligence in cultivating the Path 32 (T39) A single night is divided into five periods. 31 In two of them, one should allow oneself to sleep. Contemplate birth-and-death at night s beginning, middle, and end. Diligence in seeking liberation is fitting. Do not let time pass emptily. 19. On the Four Immeasurable Minds and Cultivation of Dhyāna Absorptions 33 (T40-1) One should cultivate the four immeasurables meditative absorptions. These are renowned for opening the path to the Brahma Heavens. 32 If one focuses mindfulness on the four dhyānas mind-states, At life s end, one will certainly be reborn in those celestial abodes On the Necessity of Cultivating Counteractive Dharmas 34 (T42) All which transpires in conditioned existence is impermanent, Suffering, empty of inherent existence, destructible, nondurable, Devoid of self, devoid of bliss, and impure. [Contemplations of] all such concepts serve as counteractive dharmas. 35 If one develops deep contemplations on these gateways to Dharma, In the future, he will always abide in esteemed and powerful stations. As for five-precepts practice and severance of those five wrong deeds, The Great King should be all the more mindful of these.

14 14 Ārya Nāgārjuna s Letter from a Friend 譬如少盐置恒河不能令水有醎味微细之恶遇众善消灭散坏亦如是五邪若增劫功德王当除灭令莫长信等五根众善源是宜修习令增 [4] 盛生等八苦常炽燃 [5] 当持慧水灑令灭欲求天乐及涅盘应勤修习正知见虽有利智入邪道微妙功德永无馀四种颠倒害诸善是故当观莫令生谓色非我我非色我中无色色无我于色生此四种心自馀诸阴皆如是是二十心名颠倒若能除断为最上法不自起冥初生非自在作及时有皆从无明爱业起若无因缘便断坏大王既知此等因当燃慧灯破痴暗譬如少鹽置恒河不能令水有醎味微細之惡遇眾善消滅散壞亦如是五邪若增劫功德王當除滅令莫長信等五根眾善源是宜修習令增 [4] 盛生等八苦常熾燃 [5] 當持慧水灑令滅欲求天樂及涅槃應勤修習正知見雖有利智入邪道微妙功德永無餘四種顛倒害諸善是故當觀莫令生謂色非我我非色我中無色色無我於色生此四種心自餘諸陰皆如是是二十心名顛倒若能除斷為最上法不自起冥初生非自在作及時有皆從無明愛業起若無因緣便斷壞大王既知此等因當燃慧燈破癡闇简体字正體字

15 Chapter 1: The Guṇavarman Suhṛllekha Translation On the Mitigating Effect of Predominant Goodness 36 Just as a little salt placed in the Ganges River Is unable to make its waters salty, So too, when minor evil encounters abundant goodness, Its dispersion and dilution is much the same. (T43) 22. Five Wrong Actions as Thieves; Five Root-Faculties as Sources of Goodness 37 (T44-5) If the five erroneous deeds increase, they steal away one s merit. 34 The King should do away with them, preventing them from growing. The five root-faculties of faith and such are sources of much good. 35 It is these one should cultivate and allow to develop abundantly. 23. Suffering, Its Origin, and Necessity of Right Views to Liberation A. The Eight Sufferings; The Necessity of Right Views 38 (T46-7) The eight sufferings of birth and such are constant in their blazing. 36 With the waters of wisdom, one should douse and extinguish them. Whether one desires to strive for heavenly bliss or for nirvāṇa, One must diligently cultivate right knowledge and views. B. The Four Inverted Views and the Harm They Wreak 39 (T48) Though possessing sharp intelligence, if one enters erroneous paths, One s sublime qualities will disappear forever and leave not a trace. The four types of inverted views do harm to every form of goodness. Therefore, one must contemplate them and prevent their arising. C. Right and Wrong Views on the Aggregates 1. The Nonexistence of Any Self Associated with the Five Aggregates 40 (T49) [The Buddha] has declared that form is not self, self is not form, There is no form in a self, and there is no self in form. These four ideas are conceived in relation to the form aggregate. Any link of a self to the other aggregates is in all respects the same. These twenty ideas are inverted views. If one can cut them off entirely, this is the most superior [insight]. 2. On the Origins of the Aggregates 41 (T50) Those dharmas arose neither spontaneously nor primordially, Were not created by the Iśvara god, and were not created by time. They have all arisen through ignorance, craving, and karmic action. Absent any specific cause or condition, they are then destroyed. Great King, having realized the nature of such causes, One should light wisdom s lamp to dispel darkness of ignorance. 37

16 16 Ārya Nāgārjuna s Letter from a Friend 身见戒取及疑结此三能障无漏道王若毁坏令散灭圣解脱法当现显譬如盲人问水相百千万劫莫 [6] 能了欲求涅盘亦如是唯自精勤后方证欲假眷属及知识而得之者甚难 [7] 有是故大王当 [8] 精进然后乃可证寂灭施戒多闻及禅定因是渐近四真谛人主故应修慧明行斯三法求解脱若能修此最上乘则摄诸馀一切善大王当观身念 [9] 法世尊说为清净道若无此念增恶觉是故宜应勤修习人命短促不久留如水上泡起寻灭出息入息眠睡间念念恒謝常衰 [10] 灭身見戒取及疑結此三能障無漏道王若毀壞令散滅聖解脫法當現顯譬如盲人問水相百千萬劫莫 [6] 能了欲求涅槃亦如是唯自精勤後方證欲假眷屬及知識而得之者甚難 [7] 有是故大王當 [8] 精進然後乃可證寂滅施戒多聞及禪定因是漸近四真諦人主故應修慧明行斯三法求解脫若能修此最上乘則攝諸餘一切善大王當觀身念 [9] 法世尊說為清淨道若無此念增惡覺是故宜應勤修習人命短促不久留如水上泡起尋滅出息入息眠睡間念念恒謝常衰 [10] 滅简体字正體字

17 Chapter 1: The Guṇavarman Suhṛllekha Translation 17 D. Three Fetters Impeding Liberation 42 (T51) Viewing body as self, clinging to prohibitions, the fetter of doubt These three can block the path to freedom from outflow-impurities. If the King destroys them, thus causing them to disappear, The Āryas dharma of liberation will then manifest. 24. The Necessity to Liberation of Self-Reliance 43 (T52) As when blind men inquire about the appearance of bodies of water, But in a hundred thousand myriad kalpas can never comprehend it, So too it is with the striving for nirvāṇa. That realization is gained only after one s own diligent efforts. 44 If one wished to rely upon one s retinue or advisors As means to gain it, this would be extremely difficult to bring about. Therefore the Great King should take up the practice vigorously. Then he will subsequently be able to realize quiescent cessation. 25. The Three Trainings: Moral Virtue; Dhyāna Concentration; Wisdom 45 (T53) Implement moral virtue, much learning, and dhyāna concentration. Through these, one gradually draws close to the four truths. The ruler among men should therefore cultivate wisdom s clarity And practice these three dharmas through which to seek liberation. If one is able to cultivate this most supreme of vehicles, Then one will thereby subsume all other forms of goodness. 26. The Station of Mindfulness with Respect to the Body 46 (T54) The Great King should contemplate the body-mindfulness dharmas. The World Honored One described them as the path to purification. If one is without this mindfulness, one increases unwholesome ideas. Therefore it is only fitting that one should diligently cultivate this. 47 (T55) This human life is brief, hurried, and not retained for long. It is like a water bubble which, once arisen, is straightaway destroyed. Even as one exhales and then inhales, and even during sleep, In each instant, it constantly retreats, always going toward ruination.

18 18 Ārya Nāgārjuna s Letter from a Friend 不久便当见磨灭皮肉臭烂甚可恶青瘀胀坏脓血流虫蛆唼食至枯竭发毛爪齿各分散风吹日曝渐 [11] 乾尽当知此身不坚牢无量众苦所积聚是故贤圣诸智人皆观斯过咸弃舍须弥巨海及江河七日并照皆融竭如此坚固尚摧毁况复若斯危脆身无常既至无救护不可恃怙及追求是故大王 [12] 常谛观速生厌离求胜法人身难得法难闻犹如盲龟遇浮孔既获若斯希有身宜应勤心听正法得此妙身造诸恶譬如宝器盛众毒生处中国遇善友专念发心起正愿久殖功德具诸根王今满足此众善若复亲近 [13] 见知人佛说此为净梵行简体字不久便當見磨滅皮肉臭爛甚可惡青瘀脹壞膿血流虫蛆唼食至枯竭髮毛爪齒各分散風吹日曝漸 [11] 乾盡當知此身不堅牢無量眾苦所積聚是故賢聖諸智人皆觀斯過咸棄捨須彌巨海及江河七日並照皆融竭如此堅固尚摧毀況復若斯危脆身無常既至無救護不可恃怙及追求是故大王 [12] 常諦觀速生厭離求勝法人身難得法難聞猶如盲龜遇浮孔既獲若斯希有身宜應勤心聽正法得此妙身造諸惡譬如寶器盛眾毒生處中國遇善友專念發心起正願久殖功德具諸根王今滿足此眾善若復親近 [13] 見知人佛說此為淨梵行正體字

19 Chapter 1: The Guṇavarman Suhṛllekha Translation (T56) It will not be long before it will be worn down and destroyed, Whereupon skin and flesh smell, rot, and turn extremely loathsome. It turns stagnant-blood blue, bloats, fissures, and spills pus and blood. It is eaten at by worms until it becomes withered and dried up. The body and head hair, nails and teeth each separate and scatter. Blown by wind, baked by sun, it slowly dries and disappears entirely. 49 One should realize that this body is not solid or durable. It is the place where the many forms of suffering assemble together. Therefore the Worthies, the Āryas, and all wise people Contemplate these faults and thus are moved to renounce it. 50 (T57) Mount Sumeru, the great seas, and the rivers as well Will all be melted and dried up when the seven suns shine all at once. If even such durable phenomena as those are utterly destroyed, How much the more must that be true of this ever so fragile body? 51 Once impermanence arrives, one is beyond rescue or protection. It cannot be relied upon nor can one find any means of escape in it. Therefore the Great King should always and truly contemplate this, Swiftly generate renunciation, and seek out the supreme Dharma. 52 The human body is so rarely gained and the Dharma so rarely heard That meeting them is as rare as a blind turtle s head happening to poke up into a floating wooden yoke. 38 Having obtained a human body in such rare circumstances as these, It is only right that one diligently obey the dictates of right Dharma. 53 (T58) (T59) (T60-1) To gain this marvelous body and yet commit all manner of evil deeds Is analogous to filling up a jeweled vessel with all sorts of poison. Having been born in a central land and met a good spiritual friend, 39 One should focus the mind, generate resolve, and initiate right vows. 27. On the Circumstances Requisite for Cultivating the Path 54 (T62) Through long sowing merit and equipping himself with the faculties, The King is now able to completely fulfill these many forms of good. If one is also able to draw close to a man of vision and knowledge The Buddha declared that this is the basis of pure brahmin conduct.

C o n t e n t s...7... 15 1. Acceptance... 17 2. Allow Love... 19 3. Apologize... 21 4. Archangel Metatron... 23 5. Archangel Michael... 25 6. Ask for

Doreen Virtue, Ph.D. Charles Virtue C o n t e n t s...7... 15 1. Acceptance... 17 2. Allow Love... 19 3. Apologize... 21 4. Archangel Metatron... 23 5. Archangel Michael... 25 6. Ask for a Sign... 27 7.