大寶積經

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing the power of such roots of goodness, the great bodhisattva attains four vast and supreme spheres of Dharma:

First, he is able skillfully to enter directly into all wholesome dharmas.

Second, he receives the praise of Dharma teachers.

Third, his practice is brought to perfect fulfillment, without violation.

Fourth, he firmly preserves the Buddha’s true Dharma so that it is not impaired.

Furthermore, Shariputra! Through the power of those roots of goodness, the great bodhisattva also attains four vast and supreme spheres of Dharma in the heavenly realm:

First, for the sake of sentient beings, he continually trains and remains firmly established in wholesome dharmas.

Second, the devas assemble to behold the bodhisattva’s countenance and all think: “What Dharma will the bodhisattva teach today? Having heard it, we shall attain understanding.”

Third, Shakra, Lord of the Devas, and the other devas come before him, request the Dharma, and ask him to resolve their doubts, without that bodhisattva having to go to where the devas dwell.

Fourth, the devas manifest a great palace in which that bodhisattva may reside.

—Shariputra! While practicing the shila paramita, whether born among human beings or dwelling in heaven, that great bodhisattva attains immeasurable and boundless hundreds of thousands of myriads of kotis of subtle and wondrous Dharma gates, all because he has brought the shila paramita to perfect fulfillment.”

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

“The bodhisattva sits upon a lofty seat,

Receiving the reverence of the devas.

They behold his honored countenance:

‘What wondrous Dharma will he teach?’

All the devas respectfully honor

The wise one free from craving.

In a delightful and beautiful palace,

Shakra comes to request the Dharma.

When his heavenly lifespan has ended,

He is born among human beings

As a holy wheel-turning king,

Possessed of great, desireless might.

When his human lifespan has ended,

He is born again in the heavenly realm

And never undergoes suffering,

Because he attended upon Dharma teachers.

He always attains these many fourfold

Vast and supreme spheres of Dharma,

Because his heart is not base

And he honors the teachers who expound the Dharma.

If, with a reverent heart, one attends upon a teacher

And offers him a vessel for water,

Then devas, nagas, and human beings

Should all draw near and make offerings.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva also attains four dharmas in the heavenly realm:

First, he clearly knows the karma created in former lives.

Second, he clearly knows that through the cause of that wholesome karma he was born in the heavenly realm, and he also clearly knows the decline and loss of wholesome dharmas.

Third, he clearly knows where he will be born after his life ends there.

Fourth, he teaches the wondrous Dharma to the devas, instructing them and causing them to rejoice; after benefiting the devas, he relinquishes his heavenly body.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing roots of goodness, the great bodhisattva also attains four supreme and perfectly fulfilled dharmas:

First, upon relinquishing his heavenly body, the great bodhisattva is born among human beings together with moral discipline.

Second, among human beings he attains five supreme accomplishments at birth: birth into an excellent family, an excellent and wondrous physical form, excellent relatives and attendants, excellent purity of moral discipline, and excellent cultivation of loving-kindness toward sentient beings.

Third, among human beings he also attains five indestructible accomplishments: spiritual friends whom no one can alienate from him; a life that is not cut short; wealth that, once acquired, is not lost; a bodhicitta that is never impaired; and the spontaneous replenishment of any wholesome dharma he lacks.

Fourth, among human beings he also attains five rare dharmas in perfect fulfillment. When empty basins and vessels are placed in the house, wherever the bodhisattva touches them with his hand, that place becomes filled with jewels. This is the first rare dharma.

When the bodhisattva is thirsty, water endowed with the eight qualities naturally appears before him. This is the second rare dharma. Because his body is protected by merit and virtue, external things cannot harm him: poison, blades, fire, water, and evil spirits are all unable to injure him.

This is the third rare dharma. During periods when the earth undergoes such kalpic calamities as famine, pestilence, warfare, fire, flood, wind, drought, blazing fire, or yakshas, that great bodhisattva is not born among human beings but dwells happily in a heavenly palace. This is the fourth rare dharma.

That great bodhisattva is never born in places of adversity or in the lower realms. If an erroneous thought arises, he immediately becomes aware of it and swiftly abandons it. This is the fifth rare dharma in perfect fulfillment.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva is never separated from four wondrous dharmas:

First, when he sees sentient beings suffering, a mind of great loving-kindness naturally arises in him.

Second, all the bodhisattva’s relatives and attendants respect and obey him.

Third, the great bodhisattva is able to subdue the decline of aging and prevent it from harming him.

Fourth, when he engages in livelihood and commerce, he gains a hundredfold or a thousandfold profit.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva is not carried away by three things:

First, he is not carried away by sensual desire.

Second, he is not carried away by anger.

Third, he is not carried away by delusion.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing roots of goodness, the great bodhisattva also attains four forms of freedom from illness:

First, he is not afflicted by prolonged, lingering illness.

Second, his body remains radiant and well nourished, never emaciated or haggard.

Third, the necessities supporting his life do not diminish.

Fourth, he is not afflicted by officials or laws, robbers, wicked persons, or other sentient beings.

Furthermore, Shariputra! While practicing the shila paramita, through accomplishing roots of goodness, the great bodhisattva also attains four marks of nobility:

First, he becomes a wheel-turning king whose majestic virtue extends throughout the four continents, who rules in accordance with the Dharma, and who possesses the seven treasures: the precious wheel, precious elephant, precious horse, precious woman, precious mani jewel, precious treasurer, and precious general. He has a full thousand sons, all dignified in form, powerful and mighty, and able to subdue hostile enemies. This wheel-turning king commands the allegiance of the four great continents and is honored and obeyed by all the people, ministers, and lesser kings. This is the first mark of nobility.

Second, regarding the five sensual desires—forms seen by the eyes, sounds heard by the ears, odors smelled by the nose, flavors tasted by the tongue, and objects touched by the body—the bodhisattva is never greedily infatuated with or attached to them. Through pure faith, he leaves home to practice and swiftly attains the five superknowledges; human beings, ghosts, and spirits honor him. This is the second mark of nobility.

Third, wherever the great bodhisattva is born, he naturally and always attains supreme awakening, supreme wisdom, and supreme eloquence. Kings honor him and invite him to sit upon the royal seat, just as in the past Great Umatthu was honored by a king; ministers, officials, and the people likewise revere him. This is the third mark of nobility.

Fourth, after that great bodhisattva awakens to unsurpassed bodhi, his supreme majestic virtue becomes foremost and perfectly fulfilled, and devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, human and nonhuman beings, and all sentient beings take refuge in and honor him. Why is this? Because this bodhisattva has accomplished the aggregates of moral discipline, samadhi, wisdom, liberation, and the knowledge and vision of liberation. This is the fourth mark of nobility.

—Furthermore, Shariputra! While practicing the shila paramita, because that great bodhisattva, with pure faith, offered vessels of water to his two honored teachers, his upadhyaya and acharya, he attained such immeasurable and boundless merits and wondrous dharmas. In seeking the Dharma, the bodhisattva always followed his teachers while walking or standing and never disobeyed their instructions. Through those roots of goodness, he also attains four kinds of supreme wealth:

First, he attains wealth used by kings.

Second, wherever he is born, he receives the Dharma of freedom from desire and, with the wealth of faith possessed by seers, leaves home; this is called noble wealth.

Third, wherever he is born, he attains recollection of former lives; this is called the wealth of mindfulness. Through this wealth of mindfulness, he never forgets bodhicitta in life after life.

Fourth, after the great bodhisattva realizes unsurpassed bodhi, this is called the wealth of bodhi; he is always respectfully surrounded by the four assemblies and the devas, nagas, and eight classes of beings.

—Furthermore, Shariputra! While practicing the shila paramita, even if the great bodhisattva receives only a four-line verse from a Dharma teacher, he follows the teacher’s instructions in coming and going concerning what is wholesome or unwholesome, blameworthy or blameless, and what should or should not be cultivated. The teacher may instruct him: “If you do this, you will continually undergo painful results devoid of meaning and benefit. If you do that, you will continually attain joyful results endowed with meaning and benefit.” That bodhisattva follows his teacher’s instructions, refrains from unwholesome deeds, and cultivates wholesome dharmas. Through those roots of goodness, he also attains four exalted and supreme dharmas:

First, he fully attains exalted shila.

Second, he obtains a perfectly formed body with all its parts complete.

Third, he attains great wisdom, courageous wisdom, exalted wisdom, vast wisdom, agile wisdom, keen wisdom, swift wisdom, profound wisdom, and discerning wisdom.

Fourth, when his life ends, he is born in the heavenly realm.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing roots of goodness, the great bodhisattva also attains four things that cannot be seen.

First, wherever he is born, he acquires the concealed male organ.

Second, from the moment of his birth, neither his parents and relatives, nor devas, nagas, the eight classes of beings, human and nonhuman beings, nor any sentient being can see the crown of the bodhisattva’s head.

Third, from the moment of his birth, neither his parents and relatives, nor devas, nagas, nor any sentient being, whether with a pure mind or a defiled mind, can deliberately gaze upon the bodhisattva’s face. If anyone thinks, “I shall look upon the bodhisattva’s face,” the reflection of his face immediately appears at his two feet. Why is this? Because the great bodhisattva has accomplished such a rare dharma and is called a good and noble man; moreover, he has accomplished the foremost eloquence of loving-kindness and is the most supreme among noble men.

Fourth, at birth, without anyone supporting or guiding him, he stands upon the ground, looks throughout the four directions, and immediately attains lucid and keen wisdom. Why is this? Because in former lives that great bodhisattva sought to hear the Dharma with a mind free from deceit.

This great bodhisattva also attains eyes free from falsity and distortion and thus acquires the pure divine eye surpassing that of human beings, by which he can see all sentient beings throughout the great trichiliocosm. This great bodhisattva also attains swift and vast knowledge capable of clearly knowing all the thoughts of every sentient being throughout the past, present, and future. Why is this?

Because formerly, while seeking the Dharma, the great bodhisattva attentively gathered his mind, earnestly sought with reverence, and regarded the true Dharma as good medicine, as a precious treasure, as difficult to encounter, and as wondrously wholesome; having heard it, he immediately accepted and retained it. Therefore, the bodhisattva also attains swift and discerning knowledge that can weigh and assess the right moral discipline of all sentient beings, up to and including their right learning, right samadhi, right wisdom, right liberation, and right knowledge and vision of liberation.

He also weighs and assesses the common nature of the shila of all sentient beings, up to and including the common nature of their right learning, samadhi, wisdom, liberation, and knowledge and vision of liberation. He also weighs and assesses the corresponding effects of the moral discipline of all sentient beings, up to and including the corresponding effects of their right learning, samadhi, wisdom, liberation, and knowledge and vision of liberation.

He also weighs and assesses the surpassing marks of the corresponding effects of the shila of all sentient beings, up to and including the surpassing marks of the corresponding effects of their right learning, samadhi, wisdom, liberation, and knowledge and vision of liberation. He also weighs and assesses the marks of the deportment, advance and restraint, courageous cultivation, and right conduct of all sentient beings.

—Shariputra! After successively weighing and examining the merits of all sentient beings, the great bodhisattva thinks: “All these sentient beings possess right moral discipline, right learning, right samadhi, right wisdom, right liberation, and right knowledge and vision of liberation; they possess the common nature of moral discipline through the common nature of the knowledge and vision of liberation; they possess the corresponding effects of moral discipline through the corresponding effects of the knowledge and vision of liberation; they possess the surpassing marks of the corresponding effects of moral discipline through the surpassing marks of the corresponding effects of the knowledge and vision of liberation;

and they possess the marks of courageous right conduct in their deportment, advance, and restraint.

Such marks are all merits possessed by sentient beings. Yet when I now observe, weigh, and assess them, I see no merit among them equal to my merit. Even the firmly rooted foundations of all sentient beings, when compared, do not equal mine.”

—Shariputra! In the instant of his birth, the great bodhisattva swiftly gives rise to wondrous knowledge that clearly comprehends karmic results. Through that knowledge, in the time of a finger snap he skillfully and clearly knows the many kinds of mental characteristics of all sentient beings; having weighed and compared them, he sees none equal to himself.

Thus the great bodhisattva correctly knows: “I alone now occupy the most honored and supreme position, like the lion king established in fearlessness, or like the great naga king possessed of great majestic virtue.” Without his feet touching the ground, the bodhisattva takes seven steps in each of the four directions and proclaims: “In the world, I am the most honored and greatest. In the world, I am the most supreme. I shall now realize the end of birth, aging, and death.

I shall deliver all sentient beings from birth, aging, illness, death, sorrow, grief, suffering, and affliction. For sentient beings, I shall proclaim the true Dharma, which is wondrous, vast, supreme, and unsurpassed.”

—Shariputra! When the great bodhisattva utters these words, his voice continues without interruption and announces them throughout the entire great trichiliocosm. Having heard that voice, the sentient beings therein are all startled and terrified, and their hair stands on end. Heavenly drums resound, and the entire world trembles. Only the place where the bodhisattva stands, an area the size of a wheel, remains tranquil; even the source of water directly beneath that ground remains unmoved.

That great bodhisattva examines his own body and sees immeasurable rays of light enveloping it. After realizing unsurpassed bodhi, he is beheld by immeasurable sentient beings. This is called the fourth dharma that no one can behold.

—Shariputra! These are called the four dharmas attained by the great bodhisattva that no one can behold. They arise because, in former times, the great bodhisattva always respectfully obeyed and made offerings to Dharma teachers.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva also attains four swift dharmas:

When he becomes a Buddha, the great bodhisattva fully possesses, without diminution or deficiency, the true Dharma taught by all Buddha-Tathagatas, and the Dharma he teaches is never spoken in vain. This is the first swift dharma.

When he becomes a Buddha, that great bodhisattva fully accomplishes the commands of all Buddha-Tathagatas. When he says, “Come here, bhikshu!” the sentient being who is addressed immediately approaches the Buddha; his hair falls away by itself, his body becomes clothed in a kashaya robe, and his hand holds a patra bowl. This is the second swift dharma.

When he becomes a Buddha, that great bodhisattva fully possesses, like all Buddha-Tathagatas, the knowledge that skillfully knows the minds of all sentient beings throughout the past, future, and present. This is the third swift dharma.

When he becomes a Buddha, that great bodhisattva fully possesses, like all Buddha-Tathagatas, the knowledge that recognizes the illnesses of all sentient beings and administers medicine. This is the fourth swift dharma.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva, when he becomes a Buddha, also attains four forms of invulnerability: fire, blades, poison, and other things can never harm him. Why? Because the Tathagata’s body has no dependence and no appropriation.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva, when he becomes a Buddha, also attains four unsurpassed dharmas:

First, because the Buddha has no dependence and no appropriation, no sentient being can stand before the Tathagata and say, “I have taught the Tathagata even a single sentence of Dharma that he had never heard before.”

Second, because the Buddha has no dependence and no appropriation, no sentient being can stand before the Tathagata and formulate even a single sentence of reasoning in accordance with the Dharma.

Third, because the Buddha has no dependence and no appropriation, no sentient being can discover even the slightest unsettled thought in the Tathagata. Why? Because all Buddha-Tathagatas constantly abide in the great samadhis of loving-kindness, compassion, sympathetic joy, and equanimity.

Fourth, because the Buddha has no dependence and no appropriation, no sentient being can clearly perceive the physical marks upon the Tathagata’s body.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing those roots of goodness, the great bodhisattva, when he becomes a Buddha, also fully attains five immeasurable dharmas:

First, the shila of the Buddha-Tathagatas is immeasurable.

Second, the right learning of the Buddha-Tathagatas is immeasurable.

Third, the right samadhi of the Buddha-Tathagatas is immeasurable.

Fourth, the right wisdom of the Buddha-Tathagatas is immeasurable.

Fifth, the knowledge and vision of liberation of the Buddha-Tathagatas is immeasurable.

—Furthermore, Shariputra! Having fully perfected the shila paramita, through accomplishing those roots of goodness, the Buddha-Tathagatas attain four kinds of unobstructed and unimpeded knowledge:

First, unobstructed and unimpeded knowledge of the past.

Second, unobstructed and unimpeded knowledge of the future.

Third, unobstructed and unimpeded knowledge of the present.

Fourth, through the mind of equality, knowledge of the equal nature of the three times.

—Furthermore, Shariputra! The Buddha-Tathagatas accomplish right knowledge. Through that right knowledge, without relying upon anything else, they clearly know all dharmas.

The Buddha-Tathagatas also accomplish inconceivable knowledge. Through that knowledge, they clearly know the characteristics of rain and wind.

—Shariputra! The Tathagata clearly knows that in the world there is a great wind named Ulubojia, by whose movement arise the many sensations experienced by sentient beings. The height of that wind is three kroshas. In the space above that wind is another wind named Cloud Wind, whose height is five kroshas. In the space above Cloud Wind is another wind, ten yojanas high, named High Champaka. In the space above it is another wind, thirty yojanas high, named Vaishvaka. In the space above it is another wind, forty yojanas high, named Sequential Coming.

—Shariputra! In this way, successively ascending, there are sixty-eight thousand characteristics of wind wheels, all of which the Tathagata, the Worthy One, the Perfectly Awakened One, clearly knows through his great wisdom.

—Shariputra! The uppermost wind, named Pervading the Upper Realm, is the support of the water wheel. That water wheel is six million eight hundred thousand yojanas high and supports the great earth above it. That great earth is sixty-eight thousand yojanas high. Upon the surface of that great earth is a trichiliocosm. Within it is a Buddha named Vast Aggregates Tathagata, endowed with the ten epithets, who is presently teaching and transforming beings. Buddha Vast Aggregates has a lifespan of thirty kotis of years and has thirty kotis of nayutas of shravaka disciples, all great arhats, as well as one hundred kotis of great bodhisattvas.

—Shariputra! A full thousand years after I enter nirvana, Buddha Vast Aggregates will enter cessation. His true Dharma will remain in the world for a full thousand years, and his relics will be widely distributed, benefiting the world in this manner.

—Shariputra! The Tathagata’s unobstructed and unimpeded knowledge also clearly knows the immeasurable and boundless characteristics of wind wheels and the Buddha lands above the world of Buddha Vast Aggregates.

—Shariputra! Farther above is another world in which no Buddha is presently appearing, but where hundreds of thousands of pratyekabuddhas dwell. The sentient beings there plant roots of goodness with those pratyekabuddhas.

Shariputra! Relying upon that unobstructed and unimpeded knowledge, the Tathagata also clearly knows that, above that world, Buddhas as numerous as the sands of the Ganges are appearing in the world and presently delivering sentient beings.

In this way, throughout the ten directions, immeasurable, innumerable, inconceivable, and incalculable Buddha-Tathagatas appear in the world and are presently delivering sentient beings. The Tathagata, with wondrous and unobstructed knowledge, clearly knows them all. He also clearly knows whether each of those worlds is forming or disintegrating.”

After the Blessed One had spoken these words, the Venerable Shariputra said: “What roots of goodness did the Tathagata accomplish to attain such immeasurable and inconceivable unobstructed and unimpeded knowledge?”

The Buddha said: “Shariputra! Because the Tathagata abides in the shila paramita, possesses wisdom, and gives rise toward the true Dharma to thoughts of reverence and esteem, regarding it as good medicine, as a precious treasure, as difficult to encounter, and as a root of goodness, he is also able to abide in the thought of embracing the true Dharma. Therefore, the Tathagata attains such great, swift, and lucid knowledge and can also clearly know immeasurable and innumerable things far beyond these.

—Shariputra! The uninterrupted knowledge of the Buddha-Tathagatas is immeasurable, innumerable, inconceivable, incalculable, and indescribable in its modes of coming and going.

—Shariputra! Having fully perfected the shila paramita, the Buddha-Tathagatas also attain the power of mastery. In the time of a finger snap, the Tathagata travels to Buddha worlds as numerous as the sands of the Ganges and then returns to his original place.

—Shariputra! Because, with pure faith and understanding, the Tathagata listened to and retained the true Dharma of the shila paramita, he swiftly attained liberation. Through that liberation, I am skillfully liberated. From what dharma did I attain skillful liberation? I attained skillful liberation from every form of suffering.

—Furthermore, Shariputra! If a great bodhisattva, amid those four forms of reverence, hears this Dharma and attains pure faith, he gives rise to this resolve in order to practice the shila paramita: “Thus shall I abide; therein shall I abide. Because I constantly abide in this way, I shall never be separated from the true Dharma of the Buddhas.”

—Shariputra! The great bodhisattva accepts and retains the passages and phrases of the Dharma gate of this sutra. Through the power of such roots of goodness, he also attains four dharmas accomplished through wisdom:

First, because he is endowed with wisdom, he can give rise to great wisdom.

Second, because he is endowed with wisdom, he encounters the Buddhas, draws near to them, and reverently attends upon them.

Third, because he is endowed with wisdom, with pure faith he leaves home and enters the Path.

Fourth, because he is endowed with wisdom, he swiftly realizes unsurpassed bodhi.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing the power of those roots of goodness, the great bodhisattva also attains four greatly productive dharmas:

First, attaining a human body is called a greatly productive dharma.

Second, encountering a Buddha appearing in the world is called a greatly productive dharma.

Third, leaving home and entering the Path with pure faith is called a greatly productive dharma.

Fourth, swiftly realizing unsurpassed bodhi is called a greatly productive dharma.

—Furthermore, Shariputra! While practicing the shila paramita, through accomplishing the power of those roots of goodness, the great bodhisattva also attains four constituent dharmas:

First, he attains the constituent of wheel-turning; that is, he becomes a wheel-turning king among human beings.

Second, he is born in the Brahma heaven and becomes a Great Brahma King.

Third, among the assembly of devas, he becomes Lord of the Devas.

Fourth, after realizing unsurpassed bodhi, he possesses all dharmas and is called the Dharma King, teaching and transforming the world.

The Tathagata also attains auspicious powers, knowledge that purifies sentient beings, the sphere of supernormal powers, and becomes the illuminating eye of devas, human beings, and the entire world.”

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

“The illuminating eye who rescues the world,

The supreme one among all,

Skillfully understands the means of healing,

And therefore realizes the fruit of quiescent cessation.

Coming and going according to his teacher’s words,

He receives such wholesome results;

He has never undergone affliction

Or any unwholesome karma.

Swiftly he is born in the heavenly realm,

Swiftly he returns among human beings,

Swiftly he encounters a Buddha appearing in the world,

Swiftly he leaves all adversities far behind.

His great wealth and riches are abundant;

His eyes behold hidden treasuries.

Wherever his hand may touch,

That place naturally fills with treasures.

He manifests beautiful ponds and lakes,

Always filled with water of the eight qualities.

This is the sovereign fruit of goodness;

He has never undergone sorrow or distress.

His hands and feet are neither crippled nor deformed;

He has no ugly marks.

His body is neither withered

Nor deficient in any way.

He is neither hunchbacked nor missing an eye;

His fingers are neither missing nor supernumerary.

His head is unlike the crown of an elephant;

This is the sovereign fruit of goodness.

His features are all full and complete,

His substance weighty like a mass of gold;

Dignified, he delights all who behold him,

And every fold of his skin is radiant and glossy.

Devas, nagas, ghosts, and spirits,

And all the people of the world,

Respectfully make offerings to him;

This is wondrous sovereign virtue.

Leaving the lower realms far behind,

He reaches the realms of devas and human beings,

And swiftly awakens to great bodhi;

This is the sovereign fruit of goodness.

Immediately upon birth, he clearly knows

The minds of all sentient beings.

Taking seven steps in each of the four directions,

His excellent voice announces it to the world:

‘This person has supreme knowledge;

This person has supreme wisdom;

His liberation is also supreme;

He is supreme among sentient beings.’

Keen wisdom and purified wisdom,

Wisdom established by relying upon knowledge,

Wisdom, knowledge, and liberation—

All are realized in reliance upon the Buddhas.

Intrinsic nature arises through wisdom;

Seeing and knowing arise through knowledge.

If one is fully endowed with knowledge and wisdom,

Whatever one seeks will be fulfilled.

Such profound meaning

The Buddha has explained to you in brief.

How could those of few desires but lacking wisdom

Accept this meaning?

They are deluded by delusion,

And evils oppress them.

They give rise to anger

And do not revere the true Dharma.

If sentient beings of few desires

Toward such true Dharma

Have no reverence

And instead initiate other affairs,

Those sentient beings who do not revere the Dharma,

Who resent, hate, and cling in delusion,

And whose minds are habitually defiled,

Should not be taught this Dharma.

When such people reach old age,

Become feeble and gravely ill,

And approach the hour of death,

They speak vainly of preserving a later body.

When such people reach old age,

Become feeble and gravely ill,

And falsely enjoy the shares offered to the worthy,

They swiftly fall into hell.

Even complete moral discipline is hard for them to attain,

How much more the fruit of arhatship.

A believer builds a shrine for worship,

Yet because of this falls again.

Furthermore, Shariputra! While practicing the shila paramita, the great bodhisattva diligently cultivates moral conduct in this way. In seeking the bodhisattva treasury, the great bodhisattva offers his body in service to teachers of right conduct. He thereby attains the merits described above, as well as merits innumerably, boundlessly, and inconceivably greater than before. You should know that the great bodhisattva who abides in the bodhisattva treasury in this manner skillfully and freely practices the bodhisattva conduct of subtle and wondrous pure moral discipline.

—Shariputra! What is called subtle and wondrous pure moral discipline?

—Shariputra! In practicing the shila paramita, the great bodhisattva attains ten kinds of pure shila, which you should know:

First, he never harms sentient beings.

Second, he never steals or seizes another’s property.

Third, he never defiles another’s wives or consorts.

Fourth, he never deceives any sentient being.

Fifth, he maintains harmony among relatives and never causes separation.

Sixth, he never speaks harshly to sentient beings, for he patiently endures their abusive words.

Seventh, he remains far from frivolous speech, for every word he speaks has been carefully considered.

Eighth, he remains far from covetousness, for regarding what others use and enjoy, he has no thought of possession.

Ninth, he remains far from anger, for he patiently endures harsh words and humiliating deeds.

Tenth, he remains far from wrong views, for he does not worship other devas, seers, spirits, or ghosts.

—Shariputra! While practicing the shila paramita, the great bodhisattva also attains ten kinds of pure shila, which you should know:

First, shila that is not deficient, because what he realizes does not arise through ignorance.

Second, shila that is not perforated, because inequality has been abandoned.

Third, shila that is not stained, because no afflictions are intermixed with it.

Fourth, shila that is not defiled, because wholesome dharmas are caused to increase.

Fifth, shila worthy of offerings, because he acts freely in accordance with his intentions.

Sixth, shila worthy of praise, because the wise do not rebuke it.

Seventh, irreproachable shila, because it accommodates no faults or evils.

Eighth, well-protected shila, because he skillfully guards the six faculties.

Ninth, well-defended shila, because right knowledge naturally remains ever present.

Tenth, well-directed shila, because the vow of bodhi serves as its companion.

Furthermore, Shariputra! While practicing the shila paramita, the great bodhisattva also attains ten kinds of pure shila, which you should know:

First, the shila of few desires, because in purity and accordance with the Dharma he skillfully knows moderation.

Second, the shila of contentment, because he has forever ended every attachment.

Third, the shila of right conduct, because it enables both body and mind to remain detached.

Fourth, the shila of tranquility, because all clamor is left far behind.

Fifth, the shila of abundant merit that removes narrowness, because it is accomplished through mastery of roots of goodness.

Sixth, the shila of contentment with the noble lineage, because he neither attends to nor longs for another’s countenance.

Seventh, the shila of acting according to one’s words, because whether in darkness or light, he reverently maintains it and does not deceive devas or human beings.

Eighth, the shila of examining one’s own faults, because he constantly uses the mirror of Dharma to illuminate his own mind.

Ninth, the shila of not disparaging the inferior, because he safeguards the feelings of others.

Tenth, the shila of maturing sentient beings, because he never abandons the dharmas of attraction.

Furthermore, Shariputra! While practicing the shila paramita, the great bodhisattva also attains ten kinds of pure shila, which you should know:

First, the shila of pure faith in the Dharma, because he protects the true Dharma.

Third, the shila of pure faith in the Sangha, because he reveres the noble assembly.

Fourth, the shila of humbly undertaking tasks, because he never abandons contemplation of the Buddha’s bodhi.

Fifth, the shila of drawing near to spiritual friends, because he skillfully accumulates the provisions for the factors of awakening.

Sixth, the shila of remaining far from evil friends, because he casts away all evil dharmas.

Seventh, the shila of the great loving-kindness paramita, because he matures sentient beings.

Eighth, the shila of the great compassion paramita, because he liberates sentient beings from hardship and distress.

Ninth, the shila of the great sympathetic joy paramita, because he gives rise to joy and delight in the true Dharma.

Tenth, the shila of the great equanimity paramita, because he abandons all craving and anger.

Furthermore, Shariputra! While practicing the shila paramita, the great bodhisattva also attains ten kinds of pure shila, which you should know:

First, the shila of the dana paramita, because he skillfully matures sentient beings.

Second, the shila of the kshanti paramita, because he skillfully protects the minds of sentient beings.

Third, the shila of the virya paramita, because he does not retreat from the many practices.

Fourth, the shila of the dhyana paramita, because he skillfully fulfills the provisions for meditation.

Fifth, the shila of the prajnaparamita, because he listens to the fundamental teachings without weariness or satisfaction.

Sixth, the shila of delighting in seeking to hear the Dharma, because he constantly inquires after and seeks the bodhisattva treasury.

Eighth, the shila of not cherishing one’s life, because with a mind like an illusion he constantly contemplates it.

Ninth, the shila of fulfilling all aspirations, because these have been skillfully purified since the first arising of the mind of awakening.

Tenth, the shila in harmony with the Buddha’s moral precepts, because he dedicates all moral discipline to the Tathagata.

—Shariputra! While practicing the shila paramita, because the great bodhisattva fully possesses such pure moral discipline, there is no subtle and wondrous pleasure of devas or human beings that he does not enjoy; no skillful worldly craft that he does not know; and no necessity required by the sentient beings of the world that he does not possess. No ordinary person can create hostility or harm without the great bodhisattva remaining free from anger toward him.

Whatever in the world is false and deceptive, the great bodhisattva does not believe or accept. There is no sentient being in the world whom the great bodhisattva does not regard as his own father; no sentient being in the world whom he does not regard as his own mother; no sentient being in the world toward whom he does not conceive a protective and intimate concern; and no conditioned dharma that he does not regard as impermanent, arising and ceasing.

—Shariputra! Having clearly known that all formations are impermanent, the great bodhisattva disregards his own body and life, cultivates pure moral discipline, and practices the right conduct of the bodhisattvas. This is done to bring the shila paramita to perfect fulfillment.”

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

“Abiding in pure shila,

The bodhisattva is able, through

Wondrous forms and wondrous sounds,

To deliver those who delight in the Dharma.

His face and eyes are full and pure;

He is neither blind, deaf, crippled, nor hunchbacked.

All the parts of his body are upright and dignified,

All born from pure moral discipline.

He possesses great power and influence,

And shines with magnificent majestic light.

Through vigor and wisdom,

He causes the evil Maras to be terrified.

Kings all make offerings to him;

Devas and nagas all revere him.

He skillfully cuts through every net of doubt

And diligently cultivates great loving-kindness.

Abiding in the aggregate of moral discipline,

His Dharma practice wins great renown.

He does not fear the oppression of suffering

And will never fall into a lower realm.

Sentient beings are sunk in deluded sleep;

The bodhisattva awakens them.

He never sleeps even for a moment,

But seeks the Dharma throughout the four directions.

Abiding in the aggregate of moral discipline,

And seeking the aggregate of moral discipline,

He gives away supreme precious treasures,

His wife and children, his own bones and flesh.

In seeking the unsurpassed teaching,

He must respectfully make offerings

To those upon whom the world relies.

If others revile him,

Afflict him, or strike him,

He loves and praises them even more;

This is because he has attained patience.

He practices according to his words,

And his speech is never false.

When he sits at the bodhimanda,

The entire great earth trembles.

He has no doubt regarding the Buddha-Dharma

And abandons the great assemblies of false paths.

Honored by human and heavenly beings,

He is called one who makes offerings to the Blessed One.

When the sentient beings of the world

Harm one another with blades and staffs,

He is able to reconcile them;

This is the bodhisattva’s wisdom.

Sentient beings undergo grievous suffering

For many hundreds of kotis of kalpas.

Even though they do not come to seek him,

The bodhisattva never abandons them.

Through conversing with spiritual friends,

One thereby attains meaningful benefit;

Yet sentient beings do not seek this

And instead return to harming one another.

The bodhisattva would take precious treasures

Filling the whole great earth

And all the lands of the Buddhas,

And use them to seek spiritual friends.

Even if someone took a sharp blade

And cut my body apart,

Toward all such sentient beings

I would always maintain a mind of equality.

Abandoning the actions of fools,

He creates causes and conditions for the Buddha-Dharma.

He constantly maintains pure moral discipline

And abides in the wondrous Dharma.

Cultivating the Dharma in accord with it,

He practices the wondrous conduct of bodhi.

The wisdom of the three knowledges is ambrosia;

He abides in the aggregate of moral discipline.

Training in all the Buddha-Dharmas—

Such is a person of wisdom,

Worthy of offerings from devas and human beings.

He clearly knows all dharmas,

Skillfully masters every craft,

Profoundly understands the intentions of sentient beings,

And propagates the subtle and wondrous Dharma.

When the aggregate of moral discipline has been purified,

He sits beneath the bodhi tree,

Subdues the fierce armies of Mara,

And awakens to unsurpassed perfect enlightenment.

He illuminates the entire world

Like the rays of the sun and moon.

The honored bodhisattva

Can open the sacred eye of wisdom.

Extending his hand, he guides sentient beings;

Whenever they inquire about the Path, he instructs them.

He always gladly accepts the words of others

And never feels jealousy.

He relinquishes immeasurable bodies

And gives away abundant treasures,

Yet is never separated from

The supreme bodhi of the Buddhas.

His faith and moral discipline are perfectly complete;

He skillfully abides in truthful words.

Never practicing deceit or hypocrisy,

He abides in the aggregate of moral discipline.

When someone comes before the bodhisattva

And speaks false words,

Though hearing them, he does not contend,

But always relies upon truthful speech.

If someone makes a promise to the bodhisattva,

Falsely saying that he will give him food and clothing,

But in the end brings him nothing,

The bodhisattva never becomes angry.