大寶積經

7. THE PERFECTION OF ŚĪLA

The Buddha said to Śāriputra, “What is the great bodhisattva’s perfection of śīla, the Dharma in reliance upon which a great bodhisattva diligently cultivates the bodhisattva path for unsurpassed bodhi?

“Śāriputra, in practicing the perfection of śīla, a great bodhisattva possesses three kinds of excellent conduct: excellent bodily conduct, excellent verbal conduct, and excellent mental conduct.

“Śāriputra, what are called excellent bodily conduct, excellent verbal conduct, and excellent mental conduct?

“A great bodhisattva abstains from killing, stealing, and sexual misconduct. This is called excellent bodily conduct.

“A great bodhisattva abstains from false speech, divisive speech, harsh speech, and frivolous speech. This is called excellent verbal conduct.

“A great bodhisattva is free from covetous attachment, anger, and wrong views. This is called excellent mental conduct.

“When a great bodhisattva possesses these three kinds of excellent conduct, this is called the perfection of śīla.

“Furthermore, Śāriputra, while practicing the perfection of śīla, a great bodhisattva reflects: What are excellent bodily conduct, excellent verbal conduct, and excellent mental conduct?

“The great bodhisattva reflects that if the body does not commit killing, stealing, or sexual misconduct, this is called excellent bodily conduct. If the mouth does not utter false, divisive, harsh, or frivolous speech, this is called excellent verbal conduct. If the mind is free from covetous attachment, anger, and wrong views, this is called excellent mental conduct.

“Because the great bodhisattva possesses such right reflection, this is called practicing the perfection of śīla.

“Furthermore, Śāriputra, while practicing the perfection of śīla, a great bodhisattva reflects: If karma is not produced by body, speech, or mind, can that karma be established? Contemplating in accordance with reality, the great bodhisattva understands that if karma is not produced by body, speech, or mind, it cannot be established as blue, yellow, red, white, pink, or crystal-colored. Moreover, that karma cannot be seen by the eyes, heard by the ears, or known by the nose, tongue, body, or mind.

Why is this? Because that karma is neither a producer nor something produced; it has not arisen and cannot be appropriated. There is no one at all who can clearly know that karma.

The great bodhisattva understands through reflection that the nature of śīla cannot be fabricated. Since it cannot be fabricated, it cannot be established; since it cannot be established, we should not become attached to it.

“Through the power of such contemplation and understanding, the great bodhisattva sees neither excellent conduct nor śīla, neither one endowed with śīla nor that toward which śīla is dedicated.

“Having seen and understood in this way, the great bodhisattva does not give rise to attachment to the existence of a body. Why is this? If one views the body as truly existent, one conceives: ‘This is observing the precepts; this is violating the precepts.’ One then maintains the precepts and rules of deportment, and in every action and circumstance acts with complete right view and right understanding. Because one knows and acts rightly, one is called an observer of the precepts.

“A great bodhisattva grasps neither self nor others when performing deeds. Without abandoning śīla and without grasping śīla, the bodhisattva performs deeds. If one grasps a self, one grasps śīla. If one does not grasp a self, one does not grasp śīla. When śīla is unobtainable, one does not violate any rule of discipline. If one does not violate the rules of discipline, this is neither called violating śīla nor called grasping śīla.

“Śāriputra, for what reason does one not grasp śīla? It is because one knows that all dharmas bear the characteristic of arising through causes and conditions. Since they bear the characteristic of causes and conditions, there is no self. Since there is no self, what is there to grasp?”

Wishing to restate this meaning, the Blessed One spoke these verses:

“If body, speech, and mind are pure,

And one constantly cultivates pure conduct in all one does,

Always abiding within the pure precepts,

One is called a bodhisattva endowed with śīla.

Wise bodhisattva sages

Skillfully preserve the ten wholesome courses of karma;

They are not fabricated by body, speech, or mind—

This is the śīla proclaimed by the wise.

If it is not fabricated, it does not arise;

It is not appropriated, has no form, and does not appear.

Because it has no form and no manifest color,

It has never been obtainable or capable of establishment.

Śīla is unconditioned and also without activity;

It can neither be seen by the eyes nor heard by the ears,

Nor known by the nose, tongue, or body,

Nor discerned by the heart or mind.

If it cannot be known by the six faculties,

Then no one can designate it.

Contemplating such pure śīla,

One has never relied upon or grasped śīla.

One does not rely on observing precepts and become arrogant,

Nor sees a self that preserves śīla.

Skillfully preserving śīla without attachment to precepts,

One perfects śīla and cultivates contemplative practice.

The delusive view of a body has been cast away;

Neither the seen nor the seer exists.

There is no seer and nowhere anything is seen;

One sees neither an observer of precepts nor the dhatu of phenomena.

Skillfully entering the wondrous principle of the unguarded emptiness of dharmas,

One is endowed with inconceivable deportment,

Able to preserve wondrous goodness and right knowledge;

Apart from this, no one can perfect the precepts.

One who sees no self has no śīla,

No self as support and no reliance upon precepts.

The Buddha taught that one who reaches the ultimate is ever fearless,

Attaching neither to body, self, nor śīla.

One who teaches selflessness does not grasp precepts;

One who teaches selflessness does not rely upon precepts;

One who teaches selflessness does not seek precepts;

For one who teaches selflessness, the precepts are without mind.

One neither violates śīla nor grasps precepts,

Nor clings to a self that preserves śīla.

To be free from the perception of self and disciplinary rules

Is the bodhi conduct of the greatly wise.

Such śīla is fearless;

This person never violates śīla.

If one can refrain from grasping any dharmas,

Such śīla is praised by the noble ones.

Foolish ordinary beings constantly perceive a self,

Thinking, ‘I am endowed with precepts; I observe the precepts.’

When the fruits of their precept-observance are exhausted,

They repeatedly fall into the three evil realms.

Those who forever cut off all views of self

Have neither self nor possessions of a self.

This is true observance of the precepts, for there is no attachment;

They no longer fear falling into the evil realms.

If one understands this practice of the precepts,

No one can perceive any violation of śīla.

One does not even perceive a self or the three realms,

How much less an observer of precepts or the dhatu of phenomena.

“Furthermore, Śāriputra, while practicing the perfection of śīla in this way and carrying out the bodhisattva practice of pure precepts, a great bodhisattva possesses ten kinds of profoundly earnest resolve:

“First, one gives rise to the profound resolve to reverently undertake all meritorious practices.

“Second, one gives rise to the profound resolve to become ever more diligent.

“Third, one vigorously delights in the Buddha’s true Dharma.

“Fourth, one extensively perfects and highly esteems all wholesome karma.

“Fifth, one deeply trusts in and respects all karmic fruits.

“Sixth, one gives rise to reverence for all sages and noble ones.

“Seventh, one attends upon the preceptor and ācārya with purity.

“Eighth, one constantly makes offerings to sages and noble ones.

“Ninth, one earnestly seeks and requests the true Dharma.

“Tenth, when seeking bodhi, one gives no thought to body or life.

“Śāriputra, abiding in such profoundly earnest resolve, a great bodhisattva cultivates wholesome dharmas. What are these wholesome dharmas? They are the three kinds of excellent conduct: excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. A great bodhisattva abides in these three kinds of excellent conduct in order to seek the wondrous Dharma gateway of the Great Bodhisattva Treasury. Why is this? Because by relying upon this Dharma gateway, great bodhisattvas can reach unsurpassed bodhi.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“Through the body are brought forth

Wholesome deeds praised by the Buddha.

In order to hear the true Dharma,

One makes offerings to sages and noble ones.

Toward the Dharma and noble beings,

One is ever earnest and reverent.

For the benefit of sentient beings,

One bears a loving heart without jealousy.

Therefore, speak the words of the wise;

Do not utter words unpleasant to hear.

Joyfully speak with gentleness,

And let no harshness or venom enter your speech.

The thoughts of the mind are always wholesome,

Never contemplating anything evil.

Reverently maintaining a loving heart

Toward the Tathagata’s noble teaching,

One respectfully listens to and accepts the Dharma

And swiftly awakens to bodhi.”

– Śāriputra! While practicing the perfection of śīla, because the great bodhisattva abides in those ten supremely profound and earnest qualities of mind and seeks the Dharma gateway of the Great Bodhisattva Treasury, he shows ever greater reverence and offers service and offerings to the sages, saints, and all masters and elders, even giving vessels for holding water.

Again, Śāriputra! While practicing the perfection of śīla, a great bodhisattva must fully possess ten kinds of resolve. What are the ten?

– Śāriputra! A great bodhisattva contemplates that this body is a nest of venomous snakes that constantly oppose and harm one another; it is beset by much suffering and many afflictions—insanity, sores, illnesses of wind, heat, cold, and phlegm—and is a gathering place for all diseases. This body is also like a boil or an abscess, like being pierced by an arrow, like a rushing torrent, and like a butcher. It is always moving without rest, swiftly arising and quickly perishing. This body is also false and deceptive, feeble, emaciated, and aged, and it soon dies. Though it may remain for a while, it is as repulsive as something in a grave.

The great bodhisattva further reflects: Although this diseased body of mine has undergone much suffering and affliction, I have never before encountered a field of merit. Now that I have encountered one, I must rely upon these fields of merit to nurture and increase the life of wisdom, relinquishing this impermanent body to obtain an indestructible body. Wishing to seek the wondrous Dharma gateway of the Great Bodhisattva Treasury, I shall always serve and make offerings to the sages and saints, preceptors, and ācāryas, even giving vessels for holding water.

This is called the great bodhisattva’s first resolve."

Wishing to restate this meaning, the Blessed One spoke these verses:

"A nest where venomous snakes gather,

Revolving, they depend upon one another;

If any one of them becomes agitated,

It gives rise to great suffering.

The eyes, ears, nose,

Tongue, teeth, and inner organs—

All the many illnesses and pains

Arise from the body.

Sores, boils, and insanity,

Tumors and leprosy,

Epidemics and all virulent diseases

Arise from the body.

This body has many illnesses and afflictions,

Like a boil, like being struck by an arrow;

Such a poisonous and harmful body

Remains briefly, then swiftly disintegrates.

It is as though one had entered a graveyard;

All there is a scene of impermanence.

The body is decayed and unstable,

With many illnesses, swiftly arising and perishing.

I must cultivate the body of a Buddha

By means of wholesome, right karma.

I shall take this decaying body,

Aged and frail, soon to perish,

And transform it into the body of the Tathagata

And the unsurpassed Dharma body.

I shall take this decaying body,

Always oozing foul-smelling fluids,

And exchange it for a pure body,

Undefiled and free of foul odor.

If one fears cold and heat,

Carefully shielding and guarding the body,

One will still be afflicted by illness,

And equally oppressed by aging and death.

If, with this body subject to cold and heat,

One endures and cultivates wholesome karma,

Adorning the conduct of a true spiritual hero,

One will swiftly attain the unsurpassed body.

With this body, diligently make offerings

To sages, saints, and venerable masters;

Transform this fragile body

Into a truly firm and indestructible body.

– Śāriputra! While practicing the perfection of śīla, a great bodhisattva gives rise to this first resolve. In order to seek the wondrous Dharma gateway of the Bodhisattva Treasury, he shows ever greater reverence, service, and offerings to teachers of the Dharma, even giving vessels for holding water.

– Śāriputra! While practicing the perfection of śīla, a great bodhisattva reflects that the body is impermanent. It must be covered, washed, and scrubbed, yet in the end it still decays and disintegrates.

– Śāriputra! It is like a potter who shapes and fires earthenware vessels, whether large or small; in the end, they all break apart.

– Śāriputra! This impermanent body will decay and disintegrate just like those earthenware vessels.

– Again, Śāriputra! Leaves, flowers, and fruits depend upon the branches of trees, yet eventually they fall.

In the same way, this body is impermanent and before long will die and perish.

– Again, Śāriputra! A drop of dew resting on the tip of a blade of grass disappears completely when sunlight shines upon it.

In the same way, this body is impermanent and short-lived, like dew on the tip of grass.

– Again, Śāriputra! A drop of water in the seas or rivers is weak and fragile, quickly dispersing and dissolving.

In the same way, this body is not firm; its nature is as fragile as foam upon water.

Again, Śāriputra! When heavy rain falls, bubbles arise on the water; they appear quickly and also dissolve quickly.

In the same way, this body is impermanent; its nature is insubstantial and fragile, swiftly arising and swiftly perishing.

– Śāriputra! Having carefully contemplated his own body and understood it in this way, the great bodhisattva further reflects: For a long time I have taken on such an unstable and impermanent body, yet I have never encountered a field of merit. Now that I have encountered one, I must rely upon this field of merit to nurture and increase the life of wisdom, exchanging this impermanent body for an indestructible body. Wishing to seek the wondrous Dharma gateway of the Bodhisattva Treasury, I shall reverently serve and make offerings to teachers of the Dharma, even giving vessels for holding water.

This is called the great bodhisattva’s second resolve."

Wishing to restate this meaning, the Blessed One spoke these verses:

"Just as a potter

Shapes clay into earthenware vessels,

All of which will eventually break,

So too is human life.

Just as leaves, flowers, and fruits

Grow in dependence upon tree branches,

Yet eventually all fall,

So too is human life.

Just as dew upon the tip of grass,

When illumined by sunlight,

Vanishes in a moment,

So too is human life.

Like foam floating on the water,

Its nature inherently fragile,

This body is not firm or enduring;

Its illusory existence is just the same.

Just as when heavy rain descends,

Bubbles arise upon the water,

And in a moment all dissolve,

So too is this impermanent body.

Regarding the impermanent as permanent,

And the permanent as impermanent,

Because of erroneous perception,

One cannot realize the indestructible.

Knowing the permanent as permanent,

And the impermanent as impermanent,

Through correct and true understanding,

One realizes the indestructible body.

By cultivating true wisdom

And giving even a small water vessel,

One should exchange this impermanent body

For an indestructible body.

– Śāriputra! While practicing the perfection of śīla, a great bodhisattva gives rise to this second resolve. Wishing to seek the wondrous Dharma gateway of the Bodhisattva Treasury, he shows ever greater reverence, service, and offerings to teachers of the Dharma, even giving vessels for holding water.

Again, Śāriputra! While practicing the perfection of śīla, a great bodhisattva gives rise to this resolve:

For a long time I remained far from spiritual friends and was enticed by evil companions. Thus I became indolent and failed to cultivate diligently; I was dull-witted and inferior, with many wrong and evil views. I did not give, create merit, or perform wholesome deeds, but instead increased karmic causes and their results.

He further reflects: Deluded by sensual desire, I have wandered endlessly through cyclic existence, creating evil karma. Because of that evil karma, I acquired the filthy and ugly body of a ghost, lacking necessities and having no supreme field of merit. I was also once born among hungry ghosts, constantly feeding upon ashes and embers for countless years. For hundreds of thousands of years, I did not even hear the word “water,” much less obtain any to drink or use.

He further reflects: Now I have encountered the supreme field of merit and obtained this wholesome body, with many necessities. I must rely upon this field of merit to cultivate wholesome karma without regard for body or life, reverently serving masters and elders, preceptors, and ācāryas. Wishing to seek the wondrous Dharma gateway of the Bodhisattva Treasury, I shall serve and make offerings to teachers of the Dharma, even giving vessels for holding water.

This is called the great bodhisattva’s third resolve."

Wishing to restate this meaning, the Blessed One spoke these verses:

"By always drawing near to and reverently serving

Spiritual friends such as these,

One comes to acquire their qualities;

Therefore one should always remain close to them.

Because I associated with evil companions

And remained far from virtuous friends,

I became indolent and heedless,

Jealous, miserly, and deceitful,

Holding wrong views and giving nothing,

Rejecting all that is wholesome.

I was once born among ghosts,

Taking on an ugly and wretched form,

Remaining long within birth and death,

Amid terrifying darkness.

Tormented by the burning agony of hunger and thirst,

I endured exceedingly many sufferings.

For many hundreds of thousands of years,

I did not even hear the word “water.”

I did not behold a field of merit

And could not escape that calamity.

Now I have obtained a wholesome body,

Which is difficult to obtain in the world,

And have also encountered the wise and virtuous,

Fully endowed and free from all adversities

Again, I shall shun evil friends

And encounter virtuous friends.

I vow to disregard even life and limb

In order to realize bodhi.

With a pure and wholesome mind,

I shall attend upon the revered teacher;

I shall likewise make offerings to the Buddhas

In order to realize bodhi.

– O Sariputra! While practicing the sila paramita, after arousing this third aspiration, the great bodhisattva, seeking the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater reverence and service to the Dharma teacher, even to the extent of giving vessels for holding water.

Again, O Sariputra! While practicing the sila paramita, the great bodhisattva arouses this thought:

For a long time, I remained far from virtuous friends and associated closely with evil friends. Consequently, I became indolent and heedless, diligently committed wrongdoing, and was foolish and devoid of wisdom. When I saw suffering beings crying out in anguish, I even struck them with my own hands, tormenting and harming them. Because of this, I further gave rise to many wrong views, believing that evil deeds bring no evil retribution.

Moreover, deluded by anger and resentment, I created many evil deeds. Through those evil deeds, I received the foul and ugly bodies of animals, lacked necessary provisions, and was deprived of all supremely excellent fields of merit.

The bodhisattva reflects: While I was among animals, I became a camel, an ox, or a donkey, feeding on grass and refuse. Furthermore, I was shouted at, beaten, and threatened, and was forced to bear heavy burdens over long distances.

He further reflects: Although in former times I suffered greatly, I did not encounter a field of merit. Now that I have encountered one and obtained this wholesome human body, I should rely upon this field of merit to cultivate wholesome karma. Disregarding life and limb, I shall reverently attend upon my teachers and elders, exchanging this impermanent body for an enduring body. Seeking the wondrous Dharma gateway of the Bodhisattva Treasury, I shall reverently attend upon and make offerings to the Dharma teacher, even to the extent of giving vessels for holding water.

This is called the great bodhisattva’s fourth aspiration.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Long ago, in former times,

I did not know the path of the noble ones.

I fell among camels, oxen, and donkeys

And endured manifold hardships.

Now that I have obtained a human body,
I must cultivate virtuous and wholesome karma

In order to realize bodhi;

This is the mark of wisdom.

I must act with reverence

And establish the Buddha-Dharma.

I shall attend upon and make offerings to Dharma teachers

In order to attain great bodhi.

Throughout inconceivable kalpas in the past,

I circled within samsara,

Passing through it endlessly and in vain,

With no field of merit to sustain my life.

I remained far from virtuous teachers and friends

And constantly associated with evil companions.

Listening to their enticements,

I continually fell into the evil realms.

Among creatures born to move sideways,

I bound, confined, beat, and reviled them.

Because of those evil deeds,

I received their painful fruits.

I became a camel, an ox, or a donkey,

Bearing heavy burdens and being beaten as well,

Because I did not associate with virtuous friends.

Now I have obtained a human body

And spiritual friends.

I have been born into a wholesome realm

And have also escaped all adversities,

Like a blind turtle at the bottom of the sea,

Rejoicing to encounter the hollow of a floating log.

I shall carefully guard body and speech,

With a vigorously resolute mind.

I shall attend upon true friends without flattery

And nurture the life of my wisdom-body.

If there is a revered teacher

Who awakens the life of wisdom within me

And can expound the wondrous Dharma,

Leading directly to the path of bodhi,

Then with incense, flowers, and powdered incense,

With garments and flower garlands,

I shall make offerings to the Tathagatas

And always attend upon them with reverence.

The Buddhas presently abiding throughout the ten directions

Constantly reveal the supreme meaning.

Those boundless golden-hued Ones

Must be reverently attended upon and honored with offerings.

I shall journey throughout all lands

And make offerings to the Taming Teachers.

To purify the path of awakening,

I shall ascend the seat of great enlightenment.”

– O Sariputra! While practicing the sila paramita, after arousing this fourth aspiration, the great bodhisattva, seeking the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater obedience and reverence in attending upon and making offerings to the Dharma teacher, even to the extent of giving vessels for holding water.

Again, O Sariputra! While practicing the sila paramita, the great bodhisattva arouses this thought:

In former times, because I remained far from virtuous friends and associated closely with evil friends, I became indolent, heedless, devoid of wisdom, and foolish, and diligently committed base deeds. I falsely imagined that if the flesh of all sentient beings were cooked together in a single pot or sliced together to make a raw dish, such acts would not be offenses, would bring no evil retribution, and would not result in birth in the evil realms.

Because of wrong views, I thought that even if one gave enough provisions to satisfy all sentient beings, such an act would not be called merit, would yield no meritorious reward, and would not lead to birth in a fortunate realm. Again, because of wrong views, I believed that even if one killed all sentient beings, one would receive no evil retribution and would not be born in the evil realms.

The bodhisattva reflects: In former times, I committed such deeds without knowing what was an offense and what was not, what was merit and what was not. Associating habitually with evil friends, foolish and devoid of wisdom, I created much evil karma. Because of this, I fell into the hells and received a vile and filthy body. At times I swallowed red-hot iron pellets; at times I was sawn apart. For many hundreds of thousands of years, I endured suffering without respite. I never even heard of happiness, much less experienced it.

The bodhisattva further reflects: Although in former times I underwent so much pain and suffering, I still did not encounter a field of merit. Now I have encountered a field of merit and obtained a human body. I must rely upon this field of merit to nurture the life of wisdom, exchanging this impermanent body for an enduring body, and attend upon my teachers and elders without regard for life and limb. Seeking the wondrous Dharma gateway of the Bodhisattva Treasury, I shall obediently attend upon and make offerings to the Dharma teacher, even to the extent of giving vessels for holding water.

This is called the great bodhisattva’s fifth aspiration.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“In the past, I associated with evil friends

And was deluded by an evil mind.

Following various wrong views,

I created many evil deeds.

Though throughout all the oceans and lands

I gave enough to satisfy everyone,

I believed that no merit would be gained.

Throughout all the oceans and lands,

However many sentient beings there were,

I killed them all,

Believing there was no offense.

Constantly drawing near to and becoming accustomed

To such wrong views,

I fell into the most agonizing hells,

Where even my head was crushed flat.

In the past, within the evil realms,

I vainly received hundreds of thousands of bodies.

Never did I behold the Buddhas,

The Guiding Teachers of the world.

Even the words ‘spiritual friend’

Were difficult to hear.

Now, fortunately, I have obtained a human body;

I must cultivate virtuous and wholesome karma.

A human body is exceedingly difficult to obtain;

Longevity is also difficult to gain.

To hear the true Dharma is harder still,

And the appearance of a Buddha in the world is hardest of all.

I have now obtained a human body

And received this fragile span of life.

I have encountered a Buddha appearing in the world

And joined the Tathagata’s true teaching.

I should no longer commit

Evil karma of body, speech, or mind,

Lest in lives to come

I undergo painful retribution.

With a pure mind,

I must cultivate pure karma.

Through body, speech, and mind,

I shall accomplish what is difficult in the world.

I shall never transgress

The true teaching of the revered teacher.

Moreover, I must diligently make offerings

In quest of a Buddha’s bodhi.

Because I neither deceive nor dissemble

And harbor no hypocrisy,

I shall open the long, straight path

In quest of the unsurpassed Buddha-Way.

The fearless great bodhisattva,

Having aroused such an aspiration,

Offers vessels for holding water,

Fully endowed with skillful means and wisdom.”

– O Sariputra! While practicing the sila paramita, after arousing this fifth aspiration, the great bodhisattva, seeking the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater reverence in attending upon the Dharma teacher, even to the extent of giving vessels for holding water.

Again, O Sariputra! While practicing the sila paramita, the great bodhisattva arouses this thought:

For a long time, I kept far from good friends and drew near to evil friends; therefore, I was indolent and heedless, diligently engaged in base deeds, foolish and devoid of wisdom. Consequently, I wrongly abandoned the wholesome karmic practices of welcoming others, bowing respectfully, joining my palms, and making courteous inquiries. Deluded by contempt and arrogance, I created evil karma.

Because of the retribution of that evil karma, I never nurtured the pure life of wisdom in relation to the fields of merit. I further reflect: In former times, through defilement, I experienced a lonely, impoverished, and lowly body and became the servant of others. I also took birth as a human being addicted to sensual desire and infatuated with every characteristic of sensual form.

Among inequitable evil deeds, I gave rise to many kinds of wrong views, corrupted sila, and corrupted right view. I abided in the three unwholesome roots, abided in the four kinds of conduct that ought not to be practiced, was shrouded by the five hindrances, had no reverence for the six objects worthy of honor, had not yet cultivated the seven factors of awakening, resolutely acted according to the eight wrong qualities, was afflicted by the nine kinds of vexation, habitually followed the ten paths of evil karma, continually faced toward the karmic retribution of hell and turned my back upon the karmic retribution of heaven, remained far from all good spiritual friends, became dependent upon evil companions, freely followed the hostile maras, abandoned wholesome dharmas,

and performed every unwholesome dharma.

Moreover, I was beaten, reviled, coerced into servitude, and compelled to provide for others.

The great bodhisattva further reflects: In former times, because I had not encountered a field of merit, I received evil consequences. Now that I have encountered a field of merit and have also obtained this good human body, I must rely upon these fields of merit, exchange this impermanent body for a steadfast body, nurture the life of wisdom, and attend upon my masters and elders without regard for body or life. Because I seek the wondrous Dharma gateway of the Bodhisattva Treasury, I must honor and make offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

This is called the great bodhisattva’s sixth resolution.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“Drawing near evil friends increases pride;

Throughout immeasurable past kalpas,

Born among humans in the body of a slave,

I ceaselessly drifted through the stream of birth and death.

Now I have obtained this body so difficult to obtain,

The foremost reward of a good and vigorous human life;

Moreover, I have been born in an excellent land,

Where a Buddha appears in the world, free from adversity and suffering.

Good friends and good teachers are supremely excellent,

Able to expound the practices performed by bodhisattvas;

Only now, after many kotis of kalpas, have I encountered

Great bodhisattvas of immense merit.

The human body is impermanent, illusory, fragile, and frail,

Like a bubble of water or a mass of foam;

It is also like an illusion or a theatrical play,

Like talking deliriously while dreaming in sleep.

Life is like clouds and lightning and does not endure;

From moment to moment, the world approaches dissolution.

This life lasts scarcely a single ksana;

Therefore, exchange the impermanent body for a steadfast one.

I remember many kalpas in the distant past,

When I fell amid the deep perils of the mountain of pride;

In the past, I was deceived,

Throughout hundreds of thousands of long kalpas.

Now I relinquish all attachment and craving for the body,

And no longer cherish or begrudge my life.

I must swiftly abandon arrogance

And diligently honor and attend upon my masters and elders.

Those whom people in the world likewise honor

Are fathers, mothers, elder brothers, elder sisters, and others;

I must swiftly abandon haughtiness,

Reverently assent and obey their instructions.

Toward the bodhisattvas who are near bodhi

And who cultivate the bodhisattva practices together with me,

I must hold a deeply affectionate and reverent heart,

Always delighting in making offerings and devotedly attending upon them.

In former times, my pride was great and my arrogance lofty;

I did not hear or know the Buddha’s Dharma that eliminates pride.

I must employ unsurpassed vajra wisdom

To cause the mountain of pride to collapse and be utterly shattered.

When the wondrous practices of bodhi have been perfected,

And I sit peacefully upon the supreme seat of bodhi,

I shall subdue Mara’s contentious armies

And deliver sentient beings from the ocean of suffering.

All those who suffer throughout the ten directions,

Lying amid filthy excrement, despised and rejected—

I shall give rise to loving-kindness and compassion for them

And become their refuge and deliverance.

Abiding in the great dana paramita,

I shall also skillfully safeguard the Buddha’s precepts and virtues;

I shall fully cultivate the practice of patience

And give rise to right effort, causing it to become manifest.

Having fully attained the dhyana paramita,

I shall then tame the mind and cause it to abide peacefully;

Abiding in great wisdom and skillful means,

I shall become a field of merit for all beings.

Increasing the power of merit so abundantly,

The inconceivable good spiritual friend—

Having encountered one whose wisdom is supremely sovereign,

Make offerings even to the extent of a vessel for holding water.”

– O Sariputra! When practicing the sila paramita, after the great bodhisattva has formed this sixth resolution, because he seeks the wondrous Dharma gateway of the Bodhisattva Treasury, he honors and attends upon the Dharma teacher with ever greater reverence, even to the extent of giving a vessel for holding water.

Again, O Sariputra! When practicing the sila paramita, the great bodhisattva forms this resolution:

For a long time, because I kept far from good friends and drew near to evil friends, I was indolent and heedless, diligently engaged in base deeds, foolish and devoid of wisdom. Because of those wrong views, I falsely maintained that there is no evil karma and no evil retribution, no wholesome karma and no wholesome retribution, no karma both evil and wholesome and no retribution both evil and wholesome, and no karma that is neither evil nor wholesome and no retribution that is neither evil nor wholesome.

Nor did I inquire of the wise, such as sramanas and brahmins: What is wholesome and what is unwholesome? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated?

What should be done and what should not be done? What conduct brings fruit that is unbeneficial, meaningless, and fraught with much suffering and affliction for a long time? What conduct brings fruit that is beneficial, meaningful, and endowed with abundant peace and happiness for a long time?

The great bodhisattva reflects: In former times, because I was deluded by pride and a sense of superiority, I created much evil and unwholesome karma. Consequently, I experienced a disabled human body and did not nurture the life of wisdom in relation to the fields of merit. Although born among humans, I was no different from an upturned vessel: dull, foolish, blind, mute, and deaf, without the ability to comprehend or expound the meaning and principles of good and evil.

The great bodhisattva further reflects: In former times, because I had not encountered this supreme field of merit, I committed evil deeds. Now that I have encountered this supreme field of merit and have also obtained a good human body, I must rely upon this field of merit and nurture the life of wisdom. Without regard for body or life, I must also seek the ability to comprehend the meanings concerning teachings on good and evil.

I must inquire of the Dharma teacher: What is wholesome and what is unwholesome? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated?

What should be done and what should not be done? What practices cause the Dharma of the sravakas and pratyekabuddhas to become manifest? What practices cause the Buddha-Dharma and the Dharma of the bodhisattvas to be realized?

– O Sariputra! Because the great bodhisattva wishes diligently to seek the Bodhisattva Treasury, he relies upon the sila paramita and cultivates the bodhisattva practices, exchanging the impermanent body for a steadfast body. He reverently attends upon and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

This is called the great bodhisattva’s seventh resolution.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“Throughout hundreds of thousands of kalpas in the distant past,

I remained far from beneficial good friends

And never respectfully inquired about what is wholesome and unwholesome,

What is blameworthy or blameless, and the fruits of karma.

Because the fault of pride had become exceedingly great,

I fell into the hells and the realm of hungry ghosts;

Accustomed to drawing near companions holding evil views,

For many hundreds of kalpas I fell into the evil destinies.

Or, born among humans for many thousands of kalpas,

I wandered through samsara, receiving bodies with deficient faculties,

Not knowing what is wholesome or what is unwholesome,

And understanding neither what is blameworthy nor what is blameless.

Now I have obtained a truly sound human body,

With all faculties complete and purified;

I have departed far from every adversity,

Like a sea turtle encountering a floating log with a hole.

I have encountered the Blessed One, the lamp that illuminates the world,

And heard the sacred teachings that lead beyond desire.

Now I ask the Blessed One

About the fruits of wholesome and unwholesome karma:

What is the stinginess that causes one to fall into the destinies?

What is freedom from stinginess that makes one a donor?

What is craving and deceit that defiles the precepts?

What is the discipline kept wholly intact?

What is anger and hatred that afflict and disturb others?

What is freedom from resentment, the power of patience?

What is indolence and a distracted mind?

What is diligence and delight in meditation?

What are evil views, muteness, and delusion?

What is wholesome wisdom that clearly knows the truth?

What is single-minded cultivation of the bodhisattva path,

Seeking to perfect the practices of the Noble Ones?

What is a loving mind embracing the whole world?

What is rescuing beings from the evil destinies?

What is delight in the Dharma without weariness of heart,

And the ability to seek the treasury of the Great Vehicle’s bodhi?

What is journeying to the realms of the ten directions

And standing before the Buddhas presently dwelling in the world?

What is reverent service and cultivation of merit?

What is inquiring about the practices of Samantabhadra?

Now I must diligently request instruction

From the honored one among Dharma teachers.

What is joyfully and respectfully offering to one’s teacher?

What is bringing joy to the heart of one’s master?

When a child of the Buddha has given rise to such a mind,

He can gather an immensely vast power of merit,

Together with the supreme, sovereign power of wisdom,

And joyfully offer every kind of possession.

– O Sariputra! While practicing the sila paramita, after the great bodhisattva has given rise to the seventh resolve, because he wishes earnestly to seek the wondrous Dharma gateway of the bodhisattva treasury, he shows ever greater reverence and makes offerings to the Dharma teacher, even giving him a vessel for holding water.

Furthermore, O Sariputra! While practicing the sila paramita, the great bodhisattva gives rise to this resolve:

For a long time I remained far from good spiritual friends and stayed close to evil companions. Therefore, I was indolent and heedless, diligently engaging in base deeds, foolish and devoid of wisdom as though mute. I remained far from all passages possessing right meaning, passages containing the true Dharma, passages concerning serenity, calm abiding, and insight, right awakening, and nirvana.

Having departed from such passages of meaningful, beneficial, and sublime import, I instead studied, investigated, and mastered all passages that were meaningless, contrary to the Dharma, contrary to awakening, and contrary to nirvana. Consequently, evil views arose, and I falsely maintained that there is no power, no diligence, no fruit of human endeavor, no authority, no courage, no meritorious practice, and no spiritual potency.

I further held that there is no cause or condition capable of defiling sentient beings and that the defilement of sentient beings does not arise from causes and conditions. I also held that there is no cause or condition capable of purifying sentient beings and that the purification of sentient beings does not arise from causes and conditions.

The great bodhisattva thinks: Because for a long time I relied upon the doctrines of causelessness and inequitable causes, I created much evil karma. Because of that evil karma, when born among human beings I received a disabled body, and in the fields of merit I did not nurture and increase the life of wisdom. Although dwelling among human beings, I was like an overturned vessel—dull, blind, and deaf, without the ability to receive, retain, read, recite, contemplate, or comprehend passages possessing right meaning, up to and including passages corresponding with nirvana.

The great bodhisattva further thinks: Because in the past I did not encounter a supreme field of merit, false views arose in me. Now that I have encountered this supreme field of merit, I must rely upon it to nurture and increase the life of wisdom. Even without regard for body or life, I shall seek the power to comprehend passages corresponding with right meaning, the true Dharma, serenity, calm abiding, insight, and nirvana.

All such passages of right meaning and the true Dharma are contained within the wondrous Dharma gateway of the bodhisattva treasury. Now, as I receive, retain, read, recite, and thoroughly contemplate them, I shall certainly arouse the highest right diligence and serve the Dharma teacher throughout my life. Now, relying upon the sila paramita, I practice the bodhisattva conduct so that, with respect to the Dharma gateway of the bodhisattva treasury, I may receive, retain, read, recite, practice, and make offerings.

The great bodhisattva further thinks: I should exchange this impermanent body for an enduring body, and I must skillfully cultivate the two provisions of merit and wisdom. Through the power of that merit and wisdom, I shall always remain close to the Dharma gateway of the bodhisattva treasury. Having reflected thus, the great bodhisattva reverently serves and makes offerings to the Dharma teacher, even giving him a vessel for holding water.

This is called the great bodhisattva’s eighth resolve.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Passages corresponding with the true Dharma and meaning,

Cultivated in accordance with all factors of the path,

Enable one to realize and enter the nature of quiescent cessation

And to open and propagate the path to nirvana.

In the past I remained far from such Dharma

And instead became defiled by familiarity with passages

Contrary to Dharma, meaning, and serenity,

Which did not correspond even with nirvana.

There is no diligence and no power,

No fruit of human endeavor and no authority;

Merit is denied, and there is no courage;

Everything is nonexistent, and nothing can be attained.

There are no Buddhas, nor is there any Dharma;

There is no regard for parents or kindred;

There is neither evil nor good,

And both fruit and retribution are denied.

From beginningless time until this very day,

I constantly became accustomed to such evil views.

Because of them, I fell into the hells

And endured suffering for ages, finding escape difficult.

Afterward I successively fell among animals

And then among hungry ghosts and into other evil destinies.

At times I obtained birth among human beings,

Yet was deluded and ignorant, as well as mute and speech-impaired,

Dull-witted, frivolous, blind, and deaf.

Because of this I again created evil karma,

Then fell into the hells or among ghosts and animals,

Enduring manifold torments and becoming still more benighted.

For immeasurable kalpas in the distant past,

I never obtained this pure body.

Now that I have obtained all faculties complete,

I must promptly increase my diligence.

The Dharma corresponding with true meaning,

Which can serve as a companion to serenity,

The path leading to bodhi, and bodhi itself—

I must seek this Dharma while the time is right.

The profound and secret treasury of the great bodhisattvas

Corresponds with exceedingly deep and true meaning.

Though one pass through hundreds of thousands of koti kalpas,

It is rare indeed for anyone to hear it.

And other Buddha-Dharmas such as these

Are immeasurable, innumerable, and inconceivable.

I must diligently receive and retain them

So that I may realize unsurpassed bodhi.

I must also arouse right diligence and reverence,

Respectfully serving and making offerings to the Dharma teacher.

Thus have the Buddhas and bodhisattvas

Heard the unsurpassed Dharma from Dharma teachers.

The fearless great bodhisattvas

Give rise to such a courageous resolve,

Skillfully perfecting wisdom and skillful means,

Even giving a vessel for holding water.”

– O Sariputra! While practicing the sila paramita, after the great bodhisattva has thus given rise to the eighth resolve, because he wishes earnestly to seek the wondrous Dharma gateway of the bodhisattva treasury, he shows ever greater reverence and makes offerings to the Dharma teacher, even giving him a vessel for holding water.

– O Sariputra! While practicing the sila paramita, the great bodhisattva gives rise to this resolve:

All sentient beings are bound to meaningless pursuits. Thus they cherish and cling to body and life, grasp meaningless affairs, and are unable to exert themselves in doing what is meaningful and beneficial.

– O Sariputra! What is called grasping meaningless affairs? It means cherishing body and life, paying no heed to the factors of bodhi, taking attachment to self and what belongs to self as one’s guide, and continually guarding, bathing, caring for, adorning, and treasuring one’s own body. This is called grasping meaningless affairs.

There is yet another kind of grasping meaningless affairs. It means cherishing body and life, paying no heed to the factors of bodhi, taking attachment to self and what belongs to self as one’s guide, protecting and caring for one’s wife, children, brothers, friends, and relatives, and even clinging to all necessities and precious objects of amusement. This is grasping meaningless affairs.

There is yet another kind of grasping meaningless affairs. It means cherishing body and life, paying no heed to the factors of bodhi, taking attachment to self and what belongs to self as one’s guide, and, with regard to male and female servants, guarding them, commanding them, beating and berating them, and confining them. This is called grasping meaningless affairs.

– O Sariputra! What is called single-minded cultivation of what is meaningful and beneficial? It means not cherishing body or life, paying heed to the factors of bodhi, taking the mind of bodhi as one’s guide, and single-mindedly cultivating supreme goodness through bodily, verbal, and mental karma. This is called cultivating what is meaningful and beneficial.

There is also the devoted cultivation of meaningful benefit. This means having no attachment to body or life, while setting one’s mind upon the factors of enlightenment. Taking the bodhicitta as the forerunner, one devotedly cultivates the practices that bring forth dana-paramita through prajnaparamita. This is called the devoted cultivation of meaningful benefit.

There is also the devoted cultivation of meaningful benefit. This means having no attachment to body or life, while setting one’s mind upon the factors of enlightenment. Taking the bodhicitta as the forerunner, one devotedly practices giving, loving speech, beneficial conduct, and cooperation in order to attract and transform sentient beings. This is called the devoted cultivation of meaningful benefit.

There is also the devoted cultivation of meaningful benefit. This means having no attachment to body or life and seeking the factors of enlightenment. Taking the bodhicitta as the forerunner, one devotedly cultivates the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and the Noble Path. This is called the devoted cultivation of meaningful benefit.

There is also the devoted cultivation of meaningful benefit. This means having no attachment to body or life and seeking the factors of enlightenment. Taking the bodhicitta as the forerunner, one makes offerings to and reverently obeys one’s parents and teachers and elders; bows one’s head, joins one’s palms, pays homage, inquires after their well-being, welcomes them, provides for them, attends upon them, and serves them with filial devotion. This is called the devoted cultivation of meaningful benefit.

There is also the devoted cultivation of meaningful benefit. This means having no attachment to body or life and seeking the factors of enlightenment. Taking the bodhicitta as the forerunner, one follows the teachings of the Three Jewels, reverently honors them, and devotedly cultivates the Dharma.

– O Sariputra! A great bodhisattva thinks: “Sentient beings grasp at what is meaningless and are dominated by meaningless affairs. They cherish body and life and are indolent and heedless. I shall now devotedly cultivate meaningful benefit and be safeguarded by the practices of meaningful benefit. I must increase my diligence and vigor, offering this body to the Dharma teacher, exchanging this impermanent body for an enduring body. I must cultivate the two provisions of merit and wisdom. By cultivating the strength of merit and the strength of wisdom, these two provisions, I shall draw near to subtle and unsurpassed enlightenment.”

– O Sariputra! A great bodhisattva who relies upon sila-paramita and practices the bodhisattva conduct in order to seek the Bodhisattva Treasury thus reverently honors and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

This is called the ninth resolve generated by a great bodhisattva.”

The Blessed One, wishing to proclaim this meaning again, spoke these verses:

“Foolish ordinary beings

Constantly cherish body and life;

They do not aspire to enlightenment,

And their three kinds of karma produce defilement.

They constantly seek benefit for themselves

And for their wives, children, and relatives;

They prize and cherish precious playthings—

Such are called foolish ordinary beings.

They order about male and female servants

And raise many kinds of four-legged creatures;

They cling firmly to meaningless affairs—

Such are called those without wisdom.

They hoard abundant money and grain,

Neither giving them away nor using them themselves;

They cling firmly to meaningless affairs—

Such are called foolish hoarders.

Foolish ordinary beings

Devote themselves to prizing meaningless affairs;

Wise bodhisattvas

Devote themselves to seeking meaningful benefit.

They do not cherish body or life

And delight in assisting bodhisattvas;

They initiate many wholesome deeds—

This is called devotion to meaningful benefit.

Through skillful means they properly cultivate

Giving, morality, patience, and right effort,

Meditative concentration and wondrous wisdom—

This is called devotion to meaningful benefit.

They make offerings to father and mother,

Provide for teachers and elders,

And reverently honor the Three Jewels—

This is called devotion to meaningful benefit.

Within the wondrous Bodhisattva Treasury

Are gathered all wondrous Dharmas;

They retain, recite, and explain them—

This is called devotion to meaningful benefit.

Those who thus devote themselves to meaningful benefit

Are praised by all Buddhas;

Diligent and in accord with wholesome Dharma,

They are children of the Fearless One.

Having generated such a resolve,

With pure faith

They reverently honor the Dharma teacher

And offer every kind of requisite.

– O Sariputra! While practicing sila-paramita, after generating this ninth resolve, a great bodhisattva who wishes diligently to seek the Great Bodhisattva Treasury shows even greater reverence and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

Furthermore, O Sariputra! While practicing sila-paramita, a great bodhisattva generates this resolve:

“Sentient beings in the world disobey the instructions of their teachers and elders, and therefore cannot acquire certain things. What can they not acquire? The noble treasures.

What are the noble treasures? They are faith, morality, learning, moral shame, moral dread, relinquishment, and wisdom. Because those sentient beings have not acquired the noble treasures, they are said to be utterly impoverished.

I must now cultivate subtle and wondrous wholesome Dharma, and I must respectfully accept and follow the instructions of my teachers and elders. Why? Because, by respectfully accepting and following the instructions of teachers and elders with wondrous wisdom, a great bodhisattva can attain realization.

What does the bodhisattva realize? The noble treasures. What are called a bodhisattva’s noble treasures?

They are the Dharma gates of the Bodhisattva Treasury. One clearly understands that the bodhisattva’s wondrous wisdom is precisely the wondrous wisdom with which the Dharma teacher extensively expounds, teaches, and transmits the Dharma gates of the Bodhisattva Treasury for sentient beings. Having thus abided in the Bodhisattva Treasury, a great bodhisattva acquires the noble treasures, forever ends poverty, and swiftly realizes unsurpassed enlightenment.”

This is called the tenth resolve generated by a great bodhisattva.”

The Blessed One, wishing to proclaim this meaning again, spoke these verses:

“Inferior sentient beings in the world

Are flattering, deceitful, and fraught with treachery;

With inverted, wrong attachments contrary to reason,

They follow evil views and disobey their teachers’ words.

Knowing this, bodhisattvas follow their teachers’ words

And thereby acquire wisdom and expound it extensively;

Through this they realize the seven noble treasures:

Faith, morality, learning, moral shame, moral dread, relinquishment, and wisdom.

That inexhaustible treasury of seven noble treasures

Should not be transmitted to those who are not vessels for the Dharma.

In the world are many wholesome sentient beings

Who can become excellent vessels of the Buddha;

With sincere words free of flattery, they come to inquire,

Skillful, virtuous, self-possessed, and serene.

They constantly summon courage and are ever diligent,

Reverently honoring the true Dharma and delighting always in hearing it;

They take no account of the body and life they presently possess,

But seek to realize the wondrous enlightenment of all Buddhas.

Knowing that they are worthy vessels for the true Dharma,

Capable of retaining its subtle and profound principle,

The Teacher arouses great loving-kindness and compassion

And expounds it purely to true Dharma vessels.

Relying upon the wondrous Dharma Treasury

Of great bodhisattvas, they establish supreme enlightenment;

Within it, the steadfast noble treasures

Of all Buddhas are also extensively revealed.

All dharmas bear the characteristic of emptiness,

The characteristic of signlessness and the characteristic of no-self;

There is no life span and no alteration,

No conceptual proliferation and nothing to be appropriated or stored.

The intrinsic nature of all dharmas

Does not arise from conditions and is also without characteristics;

It has no initial arising and no final cessation,

But is revealed from signless suchness.

Those who are wise, self-possessed, and gentle in nature

Do not cling perversely to their teachers’ instructions;

For their sake, the Buddha, the Blessed One, teaches

The Dharma gate of liberation attained by the Buddha.

The noble treasures are faith, morality, moral shame, moral dread,

Right learning, relinquishing generosity, and prajna;

The Buddha extensively explains to bodhisattvas

The inexhaustible Dharma Treasury of the seven noble treasures.

Gentle children of the Buddha, wondrously self-possessed,

Follow the good counsel of spiritual friends:

‘I must reverently honor the Dharma teacher

In order to realize the path of unsurpassed enlightenment.’

As soon as bodhisattvas generate this resolve,

They show still greater loving reverence for the Dharma teacher,

Even preparing a clean earthenware vessel,

Filling it with clear water, and offering it as a gift.

– O Sariputra! While practicing sila-paramita, after generating this tenth resolve, a great bodhisattva who wishes diligently to seek the Bodhisattva Treasury shows even greater reverence and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.