Part 2a.5 - For those having the family of the Mahayana it will be established

Caring little for fruits of happiness in this life or the next,
Or to strive for nirvana for their own benefit,
Desiring liberation from samsara for the sake of other beings,
They are sad with samsara and have renunciation.
In such a way, samadhi will quickly be established.

These remain in peaceful solitude, working with samadhi for the benefit of others. Thus, aspiring to the self-serving peace and bliss of the shravakas and pratyekabuddhas is not the path of holy beings abiding in the great vehicle. They do not wish for a fruition of happiness in this life or the next, nor for peace as a benefit for themselves. These individuals are sad with samsara, and practice dhyana with an attitude of renunciation, for the sake of the sentient beings of samsara. The True Supreme Samadhi (ting nge ‘dzin mchog dam pa) says:

Completely not desiring the happiness of samsara,
Free from the wish of seeking solitary peace,
For compounded beings they have a feeling of sadness
Because of that, supreme samadhi is established.

None of the happiness of this life is desired. In particular, train in diminishing personal baggage by purifying the craving for wealth. The Friendly Letter says:

Like evil villains, and poison, weapons, foes, and fire,
The mind of the good of desire ought to be driven out.
Therefore liberate the skandhas from desire.
The Lord of Sages taught that their fruit is like a kimba^[1]
Therefore abandon it. By being bound in its chains,
In the prison of samsara these worldly ones are bound

Within, sexual passion is what must chiefly be abandoned. The same text says:

Separate yourself from the bodies of young women.
Craving their nine stinking holes, and joy for such a vessel
Filled with everything filthy, though covered with skin and adorned,
See them as something that properly ought to be put aside.

The Objects of Mindfulness says:

Women give rise to ruin
In this world and the other.
To do yourself a favor,
Completely abandon them.

The Bodhisattva Collection Sutra (Bodhisattva Pitaka Sutra, byang chub sems dpa’i sde snod kyi mdo) says:

Even if I examine the thousand world realms, there is no enemy like a wife.

In brief, the idea is that the most predominant kleshas in one’s being should be examined first and are the principal ones to abandon. All attachment for objects of the six senses should be abandoned. The Friendly Letter says:

Whoever would be stable, for the objects of the six senses
Always unstable and forever moving about,
With the attitude of war, must conquer these enemies and so forth.
At first the capable must try to be very brave.

And also:

Gambling and physical pampering.
Having recourse to lazy good for nothing associates,
Liquor and evil wanderings at night
With harmful gossip, these six should be abandoned.

By grasping our own Dharma as supreme, we disparage others, and doubt profound Dharmas. We grasp the impermanent as permanent, the untrue as true, the erroneous as ultimate, and the suffering of samsara as happiness. These last four errors entirely unite one with samsara, so these are principal things to abandon. The same text says:

Grasping ascetic discipline in the body as supreme,
Views with the four errors, as well as producing doubts,
When put together, these three will block the gates to the city
Of ultimate liberation. This should be well known.

In particular, if there is gain, there is joy, and if loss, sorrow; and if there is happiness, there is joy and if unhappiness, sorrow; if we become famous, there is joy, but if disparaging and unpleasant things are said, there is sorrow; when there is praise, we feel joy, and, when there is blame, sorrow. These eight worldly dharmas should certainly be abandoned. The same text says:

Happiness and sorrow, as well as loss and gain,
Praise and blame, and also pleasure and pain,
By knowers of the world are called the eight worldly dharmas.
Produce equanimity, with these objects of mind

In regard to establishing the seven riches the same text says:

Purity and discipline, learning and generosity,
Spotless, perfect humility, modesty, and prajña,
These are the seven riches as they were taught by the Sage.

Householders and so forth should encourage others to virtue and establish supportive activities. The same text says:

Injury, theft and false sex
Desire for liquor and snacks,
Delight in high seats and songs
Dances and special garlands--

Abandon these and follow the discipline of the arhats.
If they have these eight limbs, men and women
Have renewal and pleasures of sense.
A god’s pleasing body is taught.^[2]

In brief, meditaters dwelling in solitude, restrain the mind from what is associated with bad activity by the discipline of their vows. By the discipline of gathering good dharmas, samadhi, liberation, and so forth, that were not possessed before, are established.

Good dharmas that were formerly possessed increase. They spend their time day and night on the side of the good alone.

By the discipline of performing benefit for sentient beings, those remaining in samsara are urged to virtue. Those desiring Dharma who have gone wrong in the ongoing rules of discipline, or those whose Dharma was too much for them, should be made to rejoice.

Finally, do not injure even birds, beasts, insects, ants and such sentient beings. Giving them food and so forth, speak the name of the Tathagata, proclaim the names of the three jewels, and always think that even these will certainly get enlightened eventually. Always think, "May these be liberated as my retinue," and "Even these may be emanations."

Having thought in this way, arouse devotion and sacred outlook. Even if it exists now, today produce matchless apprehension of separation and impermanence. Not being mundane for even for an instant, let the mind spend time only with what is good.

Footnotes and references:

[1]:

A Poisonous cucumber causing thirst and then death.

[2]:

There will be rebirth as a god.