If I fear, thinking, "I shall have to sacrifice my arms, legs, and the like," I may confuse the important with the insignificant due to my lack of discrimination.
For countless millions of eons I shall be cut, pierced, burned, and split open many times, but Awakening will not occur.
However, this limited suffering of mine, which yields perfect Awakening, is like the suffering of extraction when removing the pain of an embedded splinter.
All physicians cure with unpleasant treatments. Therefore, to destroy a multitude of pains, a slight one must be endured.
Although such treatment is customary, the Supreme Physician does not give it. He cures chronic disease with gentle treatment.
At the beginning, the Guide prescribes giving vegetables and the like. One does it gradually so that later one can give away even one's own flesh.
When insight arises that one's own flesh is like a vegetable, then what difficulty is there in giving away one's flesh and bone?
On account of abandoning vices, one does not suffer, and on account of being wise, one does not become troubled in mind; for mental pain is due to false conceptions, and bodily pain is due to sinful actions.
The body is well on account of merit; and the mind is joyful on account of wisdom. What can afflict a compassionate one who stays in the cycle of existence for the sake of others?
Extinguishing previous vices and accumulating oceans of merit, owing to the power of the Spirit of Awakening alone, one moves ahead of the Shravakas.
Upon mounting the chariot of the Spirit of Awakening, which carries away all despondency and weariness, what sensible person would despair at progressing in this way from joy to joy?
The powers of aspiration, steadfastness, delight and letting go are for the sake of accomplishing the benefit of all beings. Out of fear of suffering, one should generate that aspiration as one contemplates its blessings.
Uprooting its opposite in this way, one should strive to increase one's zeal with the powers of aspiration, self-confidence, delight, letting go, dedication, and determination.
I must eliminate immeasurable faults for myself and for others. While the eradication of every single fault may take myriads of eons,
There I do not see even a small fraction of a beginning of the elimination of faults. Why does my heart not burst open when I am to be allotted immeasurable suffering?
I must acquire many good qualities for myself and for others; otherwise, the cultivation of every single good quality may not take place in myriads of eons.
I have never trained in even a small fraction of good qualities. It is astonishing that this life, which I have somehow obtained, has been spent in vain.
I have not found joy in great festivals and offerings to the Blessed One. I have not paid my respect to the teaching, nor have I fulfilled the hopes of the poor.
I have not granted fearlessness to the frightened, nor have I comforted the distressed. I became a spear in the womb just for my mother to suffer.
Due to my former lack of aspiration for Dharma, such a disaster has befallen me now. Who would forsake the aspiration for Dharma?
The Sage declared that aspiration is a root of all virtues, and the root of that is constantly meditating on the results of the maturation of karma.
Miseries, depressions, various fears, and impediments to their desires befall those who do evil.
Wherever the heart's desire of those who perform virtue goes, there its own merits honor it with an offering of its results.
But wherever the desire for happiness of the evil-doers goes, there vices destroy it with weapons of sufferings.