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That is why the word 〃giving〃 always
Is of interest to Bodhisattvas。
120。 When one thinks that by giving gifts now
There will be a great result；
Receiving and giving are like trade
For the profit； which will be criticized。
121。 For such a one； even previously
Performed ill deeds will have no ＇effect＇。
There is nothing one with virtue
Considers should not be acplished。
122。 Even here nothing harms
One with a powerful mind； and thus
For such a one； worldly existence
And nirvana are no different。
123。 Why should anyone who takes birth
Through constant control of the mind
Not bee a ruler
Of the entire world？
124。 Even in this world among excellent things
Some are seen to be most excellent。
Thus realize that certainly also
Inconceivable power exists。
125。 Just as the ignorant feel afraid
Of the extremely profound teaching；
So the weak feel afraid
Of the marvelous teaching。
Having considered the faults of cyclic existence well；
Enter this profound and extensive Great Vehicle
Of which those with poor intelligence feel afraid；
And make bodhisattva deeds your quintessential practice。
This is the fifth chapter from the Four Hundred on the Yogic Deeds；
showing Bodhisattva seeds。
*Chapter 6： Abandoning Disturbing Emotions*
126。 If desire increases through pleasure
And anger increases through pain；
Why are those with pleasure not ascetics？
Why are the ascetics those with pain？
127。 Desire's activity is acquisition；
Anger's activity is conflict。
As wind is to all the elements；
Confusion's activity is nurture。
128。 Desire is painful because of not getting；
Anger is painful through lack of might；
And confusion through not understanding。
Because of this； these are not recognized。
129。 Just as it is seen that bile
Does not occur with phlegm；
One sees that desire； too；
Does not occur with anger。
130。 Desire should be driven like a slave
Because severity is its cure；
And anger looked upon as a lord
Because indulgence is its cure。
131。 First there is confusion；
In the middle there is anger；
And later there is desire；
In three stages during the day。
132。 Desire is no friend； but seems like one；
Which is why you do not fear it。
But shouldn't people particularly
Rid themselves of a harmful friend？
133。 Desire arises from causes and
Also arises through circumstance。
Desire arising through circumstance
Is easy to deal with； not the other。
134。 Anger is lasting and certainly
Makes one do grave non…virtue。
Thus constant awareness of their distinctions
Will bring to an end disturbing emotions。
135。 As the tactile sense ＇pervades＇ the body
Confusion is present in them all。
By overing confusion one will also
Overe all disturbing emotions。
136。 When dependent arising is seen
Confusion will not occur。
Thus every effort has been made here
To explain precisely this subject。
137。 They always like 〃Claiming the Earth；〃
Are extravagant； greedy and fastidious。
Characteristics such as these
Are seen in people with desire。
138。 Buddhas told those with desire
That food； clothes and dwellings are all
To be avoided and to remain
Close to their spiritual guides。
139。 Through anger； those who are powerless
Only make themselves look ugly；
But one who has power and is merciless
Is said to be the worst。
140。 It is said unpleasant words
End previously done ill deeds。
The ignorant and unwise do not
Want to purify themselves。
141。 Though unpleasant to hear
They are not intrinsically harmful。
Thus it is fantasy to think that
What es from preconception es from elsewhere。
142。 Just as it plainly says
The abuser should be punished；
Likewise why not should one who speaks
Pleasantly not be rewarded？
143。 If that for which you are reviled
Is known to others though they are not told；
And anger at the speaker is unreasonable；
How much more so toward those who lie。
144。 Abuse from inferiors
Does not ensure escape。
Abuse from inferiors thus should be
Seen as isolated and trivial。
145。 If harming others is not even
Of the slightest use to you；
Your approval of useless aggression
Is just an addiction。
146。 If through patience enormous merit
Is acquired effortlessly；
Who is a foolish as
One who obstructs this？
147。 Aggression especially
Does not arise toward the powerful。
Why then do you approve of
Aggression which defeats the weak？
148。 Whoever is patient with the source
Of anger develops meditation。
Saying you fear the source of
Good qualities is just foolish of you。
149。 Who has gone to the next world
Having ended all disparagement？
Therefore consider contempt
Preferable to ill deeds。
150。 Disturbing emotions will never
Remain in the mind of one
Who understand the reality of
The abiding and so forth of consciousness。
Transmigrators governed by disturbing emotions like desire；
Which prevent activities for the attainment of enlightenment；
Are conveyed to the happiness of liberation by teaching them
To bee familiar with love and repulsiveness and by teaching them
suchness。
This is the sixth chapter from the Four Hundred on the Yogic Deeds；
showing the means to abandon disturbing emotions。
*Chapter 7： Abandoning Attachment to Sense Objects*
151。 When there is no end at all
To this ocean of suffering；
Why are you childish people
Not afraid of drowning in it？
152。 Youth lies behind and then
Once more it is ahead。
Though ＇one imagines＇ it will last；
In this world it is like a race。
153。 In worldly existence there is never
Rebirth of one's own free will。
Being under other's control；
Who with intelligence would be fearless？
154。 The future is endless and
You were always a mon being。
Act so that it will never again
Be as it was in the past。
155。 The conjunction of a listener；
What is to be heard and an exponent
Is very rare。 In brief； the cycle of
Rebirths neither has nor has not an end。
156。 Most people cling to
An unwholesome direction。
Thus most mon beings
Certainly go to bad rebirths。
157。 On earth the maturation of ill deeds
Is seen to be only deleterious。
Thus to the wise the world appears
Similar to a slaughterhouse。
158。 If 〃insane〃