大寶積經

7. CHAPTER ON ŚĪLA-PĀRAMITĀ

The Buddha said to Śāriputra, “What is the Śīla-pāramitā of a great bodhisattva, in accordance with which a great bodhisattva diligently cultivates the bodhisattva path for unsurpassed bodhi?

“Śāriputra, in practicing Śīla-pāramitā, 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 is endowed with these three kinds of excellent conduct, this is called Śīla-pāramitā.

“Furthermore, Śāriputra, when practicing Śīla-pāramitā, a great bodhisattva reflects: What are excellent bodily conduct, excellent verbal conduct, and excellent mental conduct?

“A 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 speech, divisive speech, harsh speech, 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 bodhisattva is endowed with such right reflection, this is called a great bodhisattva’s practice of Śīla-pāramitā.

“Furthermore, Śāriputra, when practicing Śīla-pāramitā, a great bodhisattva reflects: If karma is not created by body, speech, or mind, can that karma be established? The great bodhisattva contemplates in accordance with reality that if karma is not created 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 eye, heard by the ear, or cognized by the nose, tongue, body, or mind.

Why? Because that karma is neither productive nor produced, neither has it arisen nor can it be appropriated; there is no one at all who can clearly know that karma. The great bodhisattva discerns that the nature of śīla cannot be fabricated.

Since it cannot be fabricated, it cannot be established; and since it cannot be established, we should not become attached to it.

“Through the power of such observation and understanding, the great bodhisattva does not perceive excellent conduct or śīla, does not perceive anyone endowed with śīla, and does not perceive that toward which the merit of 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? Because when one perceives the existence of a body, one conceives, ‘This is observing the precepts; this is violating the precepts.’ One then safeguards the precepts and deportment, and in every action and every circumstance one 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 neither grasps self nor grasps others when performing deeds. Neither abandoning śīla nor 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 transgress any disciplinary rule. If one does not transgress the disciplinary rules, this is neither called violating śīla nor called grasping śīla.

“Śāriputra, for what cause and condition 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 arising through causes and conditions, there is no self. Since there is no self, what could be grasped?”

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

“If body, speech, and mind are pure,

And in all deeds one always cultivates pure conduct,

Always dwelling within the pure precepts,

One is called a bodhisattva endowed with śīla.

The wise, noble bodhisattvas

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 is not produced;

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

Because it has neither form nor visible color,

It has never been apprehended so as to be established.

Śīla is unconditioned and also without activity;

It is neither seen by the eye nor heard by the ear,

Nor cognized by the nose, tongue, or body,

Nor can it be known by mind or mental consciousness.

If it cannot be known by the six faculties,

Then no one can designate it.

Contemplating that pure śīla,

One has never depended upon or grasped śīla.

One does not rely upon observing precepts to engender pride,

Nor perceive a self that preserves śīla.

Skillfully preserving śīla without clinging to precepts,

Endowed with śīla, one cultivates contemplative practice.

The deluded perception of a body has been cast away;

Both the seen and the seer are nonexistent.

There is neither a seer nor anything seen;

One perceives neither an observer of precepts nor the dhatu of dharmas.

Skillfully entering the wondrous principle of dharmas, there is nothing to guard;

One is endowed with inconceivable deportment,

Able to preserve wondrous goodness and right knowledge;

Apart from this, no one can be fully endowed with precepts.

One who does not perceive a self has no śīla,

No self as a basis and no dependence upon precepts.

The Buddha teaches that such a one is ultimately ever fearless,

Clinging neither to a body or self nor to śīla.

One who teaches no-self does not grasp precepts;

One who teaches no-self does not rely upon precepts;

One who teaches no-self does not seek precepts;

One who teaches no-self has a mind free from precepts.

Neither violating śīla nor grasping precepts,

Nor clinging to a self that preserves śīla,

Without the conception of a self or disciplinary rules—

This is the bodhi-conduct of one of great wisdom.

Such śīla is fearless;

This person never violates śīla.

If one can refrain from grasping the existence of dharmas,

Such śīla is praised by the noble ones.

Foolish ordinary beings always perceive a self;

They see themselves as endowed with precepts and able to observe them.

When they have exhausted the fruits of observing precepts,

They repeatedly fall into the three evil destinies.

If one completely severs all views of self,

For that person there is neither self nor what belongs to self.

This is true observance of precepts, because there is no attachment;

There is no longer any fear of falling into the evil destinies.

If one understands this conduct of 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 dharmas.

“Furthermore, Śāriputra, when a great bodhisattva practices Śīla-pāramitā in this way, cultivating the bodhisattva practice of pure morality, the bodhisattva is endowed with ten kinds of exceedingly profound and earnest resolve:

“First, arousing a profound resolve to reverently undertake all virtuous practices.

“Second, arousing a profound resolve to increase diligence ever further.

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

“Fourth, extensively perfecting and honoring all wholesome karma.

“Fifth, deeply believing in and respecting all karmic results.

“Sixth, giving rise to reverence and admiration for all noble ones.

“Seventh, serving the upādhyāya and ācārya with purity.

“Eighth, constantly making offerings to all noble ones.

“Ninth, diligently seeking and requesting the true Dharma.

“Tenth, when seeking bodhi, giving no consideration to body or life.

“Śāriputra, abiding in these exceedingly profound and earnest resolves, the 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. The great bodhisattva abides in these three kinds of excellent conduct in order to seek the wondrous Dharma gateway of the Great Bodhisattva Treasury. Why? Because by relying upon this Dharma gateway, great bodhisattvas can reach unsurpassed bodhi.”

The Blessed One, wishing to restate this meaning, 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 all noble ones.

Toward the Dharma and noble persons,

One ardently and constantly shows reverence.

For the benefit of sentient beings,

With a loving mind free from jealousy,

One should speak the words of the wise

And not utter unpleasant words.

Joyfully speaking gently,

One utters nothing harsh or cruel.

One’s thoughts are always wholesome,

And one never thinks of evil.

Reverently maintaining a loving mind

Toward the Tathagata’s sacred teaching,

With respect one listens obediently to the Dharma

And swiftly awakens to bodhi.”

– O Sariputra! When practicing the śīla paramita, because a great bodhisattva abides in those ten supremely profound and weighty states of mind and earnestly seeks the Dharma-gateway of the Great Bodhisattva Treasury, he shows ever greater reverence and devotion in attending upon and making offerings to the sages and all his teachers, even giving them vessels for holding water.

Again, O Sariputra! When practicing the śīla paramita, a great bodhisattva must be endowed with ten kinds of aspiration. What are the ten?

– O Sariputra! A great bodhisattva contemplates that this body is a nest of venomous snakes, continually opposing and harming one another; it is beset by many sufferings and afflictions, by madness and sores, by disorders of wind, heat, cold, and phlegm, and is a gathering place for every kind of illness. This body is also like a boil or an ulcer, like being pierced by an arrow, like a swift current, and like a butcher; it is constantly moving and never still, swiftly arising and quickly perishing. This body is also false and deceptive, frail, emaciated, and aged, and will soon die. Though it may temporarily remain, it is as repellent as something in a graveyard.

The great bodhisattva further reflects: Although this diseased body of mine has undergone many sufferings and afflictions, I have never before encountered a field of merit. Now that I have encountered one, I should rely upon fields of merit to nurture and increase my wisdom-life, relinquishing this impermanent body to attain a steadfast body. Because I wish earnestly to seek the wondrous Dharma-gateway of the Great Bodhisattva Treasury, I shall always attend upon and make offerings to the sages, preceptors, and acaryas, even giving them vessels for holding water.

This is called the first aspiration of a great bodhisattva."

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

"A nest where venomous snakes assemble,

In turn depending upon one another;

When any one of them becomes agitated,

It gives rise to great suffering.

The eyes, ears, and nose,

The tongue, teeth, and internal organs—

All the many painful illnesses

Arise from the body.

Sores, boils, and madness,

Tumors, leprosy,

Pestilences, and all virulent diseases

Arise from the body.

This body is plagued by many illnesses,

Like a boil or an arrow wound;

Such a poisonous and harmful body

Remains briefly and then swiftly decays.

Like arriving at a graveyard,

All is a scene of impermanence;

The body, decaying and unstable,

Is full of illness, swiftly arising and perishing.

I should cultivate the body of a Buddha

Through wholesome and righteous karma;

Taking this decaying body,

Which ages, declines, and soon will die,

I shall transform it into the body of the Tathagata

And the unsurpassed Dharma-body.

Taking this decaying body,

Which constantly discharges foul fluids,

I shall exchange it for a pure body,

Undefiled and free from foul odor.

Though one fears cold and heat

And carefully shelters and protects the body,

One will still be afflicted alike

By illness, aging, and death.

If, through cold and heat, one makes this body

Endure while cultivating wholesome karma,

Adorning the practices of a great being,

One will swiftly attain the unsurpassed body.

With this body, diligently make offerings

To sages, worthies, and revered teachers;

Transform this fragile body

Into a truly firm and steadfast body.

– O Sariputra! When practicing the śīla paramita, a great bodhisattva gives rise to this first aspiration. In order earnestly to seek the wondrous Dharma-gateway of the Bodhisattva Treasury, he shows ever greater reverence and devotion in attending upon and making offerings to Dharma teachers, even giving them vessels for holding water.

– O Sariputra! When practicing the śīla paramita, a great bodhisattva reflects that the body is not enduring. It must be covered, washed, and scrubbed, yet in the end it will still decay and disintegrate.

– O Sariputra! It is just as a potter shapes and fires earthenware vessels, whether large or small, all of which will ultimately break.

– O Sariputra! This body is not firm or enduring and will eventually decay and disintegrate, just like those earthenware vessels.

– Again, O Sariputra! Leaves, flowers, and fruits depend upon the branches of a tree, yet they will eventually fall.

In the same way, this body is not enduring and before long will die and perish.

– Again, O Sariputra! When sunlight shines upon drops of dew resting on the tips of grass, none of them remains.

In the same way, this body is not enduring or lasting, but is like dew upon the tips of grass.

– Again, O Sariputra! A drop of water in the ocean or a river is frail and insubstantial, swiftly dispersing and dissolving.

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

Again, O Sariputra! When heavy rain falls, bubbles appear upon the water; they arise swiftly and disperse just as swiftly.

In the same way, this body is not enduring. Its nature is frail and insubstantial, swiftly arising and swiftly perishing.

– O Sariputra! Having carefully contemplated his own body and understood it in this way, a great bodhisattva further reflects: For a long time I have assumed such an unstable and impermanent body without encountering a field of merit. Now that I have encountered one, I should rely upon this field of merit to nurture and increase my wisdom-life, exchanging this impermanent body for a firm and steadfast body. Because I wish earnestly to seek the wondrous Dharma-gateway of the Bodhisattva Treasury, I shall reverently attend upon and make offerings to Dharma teachers, even giving them vessels for holding water.

This is called the second aspiration of a great bodhisattva."

The Blessed One, wishing to restate this meaning, 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

Depend upon and grow from tree branches,

Yet eventually all will fall,

So too is human life.

Just as dew upon the tips of grass,

When illumined by sunlight,

Vanishes in but a moment,

So too is human life.

Just as foam upon the water,

By nature frail and insubstantial,

So this body is neither firm nor enduring,

But is false and insubstantial in the same way.

Just as when heavy rain descends,

Bubbles arise upon the water

And all dissolve within a moment,

So too is this impermanent body.

Regarding the impermanent as permanent,

And the permanent as impermanent—

Because of such erroneous conceptions,

One does not realize the steadfast.

Knowing the permanent as permanent,

And the impermanent as impermanent,

Through correct and true understanding,

One realizes the steadfast body.

By cultivating true wisdom

And giving even a small vessel for holding water,

One should exchange this impermanent body

For a firm and steadfast body.

– O Sariputra! When practicing the śīla paramita, a great bodhisattva gives rise to this second aspiration. Because he wishes earnestly to seek the wondrous Dharma-gateway of the Bodhisattva Treasury, he shows ever greater reverence and devotion in attending upon and making offerings to Dharma teachers, even giving them vessels for holding water.

Again, O Sariputra! When practicing the śīla paramita, a great bodhisattva gives rise to this aspiration:

For a long time I remained far from spiritual friends. Drawn into adversity by evil companions, I became indolent and did not diligently cultivate; dull-witted and inferior, I held many wrong and pernicious views. I practiced no giving, created no merit, performed no wholesome deeds, and caused karmic fruits and retributions to increase.

He further reflects: Deluded by sensual desire, I wandered endlessly through samsara and committed many evil deeds. Because of that evil karma, I assumed the filthy and hideous body of a ghost, lacked essential provisions, and had no supreme field of merit. I was also once born among hungry ghosts, where for immeasurable years I constantly consumed ashes and burning coals. 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 a supreme field of merit and have also obtained this wholesome body, endowed with many essential provisions. I should rely upon this field of merit to cultivate wholesome karma without regard for body or life, and reverently attend upon my teachers, preceptors, and acaryas. Because I wish earnestly to seek the wondrous Dharma-gateway of the Bodhisattva Treasury, I shall attend upon and make offerings to Dharma teachers, even giving them vessels for holding water.

This is called the third aspiration of a great bodhisattva."

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

"By constantly drawing near and reverently attending

Such spiritual friends,

One comes to acquire their qualities;

Therefore one should always remain close to them.

Because I drew near evil companions

And remained far from virtuous friends,

I became indolent and heedless,

Jealous, miserly, and deceitful.

Holding wrong views and practicing no giving,

I rejected every wholesome deed.

I was once born among ghosts,

Assuming a vile and hideous form,

Long abiding within samsara,

Amid terrifying darkness.

Tormented and scorched by hunger and thirst,

I endured exceedingly great suffering.

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 adversity.

Now I have obtained a wholesome body,

Which is difficult to obtain in this world,

And have also encountered the wise and virtuous,

Fully endowed and free from all adversities"

Again, I shall keep far from evil friends

And encounter virtuous friends.

I vow not to cherish even my life,

So that I may realize bodhi.

With a pure and wholesome mind,

I shall reverently serve the honored teachers;

I shall likewise make offerings to the Buddhas,

So that I may realize bodhi.

“O Sariputra! While practicing sila paramita, after forming this third resolve, the great bodhisattva, wishing to seek 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 sila paramita, the great bodhisattva forms this resolve:

“‘For a long time, I remained far from virtuous friends and drew near to evil friends. Consequently, I was indolent and heedless, diligently committing wrong deeds, foolish and devoid of wisdom. When I saw suffering beings crying out in anguish, I even struck them with my own hands, afflicting and harming them. Because of this, I further gave rise to many evil views, believing that there were no evil deeds and no painful retribution for evil.

“‘Moreover, because anger clouded my mind, I committed many evil deeds. Through those evil deeds, I received the foul and inferior body of an animal, lacked necessary provisions, and was entirely without any supreme field of merit.

“‘When I was among animals,’ the bodhisattva reflects, ‘I became a camel, an ox, or a donkey, feeding on grass and refuse. Moreover, I was shouted at, beaten, and threatened, and was forced to carry heavy burdens over long distances.

“‘Although in the past I underwent much suffering, I never encountered a field of merit. Now that I have encountered one and have also obtained this wholesome body, I should rely upon this field of merit to cultivate wholesome karma. Without cherishing even my life, I shall reverently serve my teachers and elders, exchanging this impermanent body for an enduring body. Wishing to seek the wondrous Dharma gateway of the Bodhisattva Treasury, I shall reverently serve and make offerings to the Dharma teacher, even to the extent of giving vessels for holding water.’

“This is called the fourth resolve formed by the great bodhisattva.”

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

“Long ago in former times,

Before I knew the path of the noble ones,

I fell among camels, oxen, and donkeys

And endured many kinds of intense suffering.

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

So that I may realize bodhi;

This is the mark of wisdom.

I should act with reverence

And establish the Buddha-Dharma,

Serving and making offerings to Dharma teachers,

So that I may attain great bodhi.

Throughout inconceivable kalpas in the past,

I wandered in the cycle of birth and death,

Passing through it endlessly and without benefit,

Sustaining my life without a field of merit.

I remained far from virtuous teachers and friends

And constantly drew near to evil companions.

Listening to their enticements,

I continually fell into the evil destinies.

Toward creatures of the animal realm,

I bound, confined, beat, and berated them.

Because of these evil deeds,

I received the fruit of intense suffering.

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

Carrying heavy burdens and also being beaten,

Because I had not drawn near to virtuous friends.

Now I have obtained a human body

And virtuous spiritual friends;

I have been born in a wholesome destiny

And have also escaped all adversities.

Like a blind turtle at the bottom of the sea,

Rejoicing to encounter the opening in a floating piece of wood,

I shall carefully guard body and speech,

With a mind vigorous and strong.

I shall serve virtuous friends without flattery

And nurture the life of wisdom.

If there is an honored teacher

Who can awaken my life of wisdom

And expound the wondrous Dharma,

Leading directly to the path of bodhi,

I shall make offerings to the Tathagatas

Of incense, flowers, and powdered incense,

Garments and flower garlands;

I must always serve them reverently.

The Buddhas presently in the ten directions

Constantly reveal the supreme meaning.

Those boundless, golden-hued Ones

Must be reverently served and honored with offerings.

I shall journey throughout all lands,

Making offerings to the Teachers Who Tame Beings.

To purify the path of awakening,

I shall ascend the seat of great enlightenment.”

“O Sariputra! While practicing sila paramita, after forming this fourth resolve, the great bodhisattva, wishing to seek the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater obedience, service, and reverence to the Dharma teacher and makes offerings, even to the extent of giving vessels for holding water.

“Again, O Sariputra! While practicing sila paramita, the great bodhisattva forms this resolve:

“‘In the past, because I remained far from virtuous friends and drew near to evil friends, I was indolent, heedless, ignorant, 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 and chopped together to make a dish, this act would not be an offense, would bring no painful retribution, and would not cause birth in an evil destiny.

Because of evil views, I thought that even if all sentient beings were given enough to satisfy them, this act would not be called meritorious, would bring no meritorious reward, and would not lead to birth in a fortunate realm. Again, because of evil views, I believed that even if all sentient beings were slaughtered, there would be no painful retribution and no birth in an evil destiny.

“‘In the past,’ the bodhisattva reflects, ‘I committed such deeds without knowing what was an offense and what was not, or what was meritorious and what was not. Habitually drawing near to evil friends, foolish and devoid of wisdom, I committed many evil deeds. Because of this, I fell into hell and received a vile and foul body. There I either swallowed red-hot iron balls or was cut apart with saws, enduring uninterrupted suffering for many hundreds of thousands of years. I never even heard of happiness, much less experienced it.

“‘Although in the past I underwent so much pain and suffering,’ the bodhisattva further reflects, ‘I still never encountered a field of merit. Now I have encountered a field of merit and have also obtained a human body. I must rely upon this field of merit to nurture my life of wisdom, exchanging this impermanent body for an enduring body, and serve my teachers and elders without cherishing even my life. To seek the wondrous Dharma gateway of the Bodhisattva Treasury, I shall obediently serve and make offerings to the Dharma teacher, even to the extent of giving vessels for holding water.’

“This is called the fifth resolve formed by the great bodhisattva.”

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

“In the past, I drew near to evil friends

And was deluded by an evil mind.

Relying upon various evil views,

I committed many evil deeds.

Even if throughout the seas and lands

I gave enough to satisfy everyone,

I believed that no merit would be gained.

Throughout the seas and lands,

However many sentient beings there were,

I slaughtered them all,

Believing that there was no offense.

Constantly drawing near to and becoming accustomed

To evil views such as these,

I fell into a hell of utmost suffering,

Where even my head was crushed flat.

In the past, within the evil destinies,

I vainly received hundreds of thousands of bodies.

Never did I behold the Buddhas,

The Guiding Teachers of the world.

Even the words ‘virtuous spiritual friend’

Were difficult to hear.

Fortunately, I have obtained a human body;

I must cultivate virtuous and wholesome karma.

Obtaining a human body is extremely difficult,

And living a long life is also difficult.

Hearing the true Dharma is still more difficult,

And a Buddha’s appearance in the world is harder still.

I have now obtained a human body

And received this fragile span of life.

I have encountered a Buddha appearing in the world

And entered the Tathagata’s true teaching.

I should no longer commit

Evil karma through body, speech, or mind,

Lest in a future life

I undergo the painful results of 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 honored teacher’s true teaching.

I must also diligently make offerings

To seek the Buddha’s bodhi.

Because I am neither deceitful

Nor possessed of a hypocritical mind,

I shall open the long, straight path

And seek the unsurpassed Buddha Way.

The fearless great bodhisattva,

Having formed this resolve,

Offers vessels for holding water,

Fully endowed with skillful means and wisdom.”

“O Sariputra! While practicing sila paramita, after forming this fifth resolve, the great bodhisattva, wishing to seek 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 sila paramita, the great bodhisattva forms this resolve:

For a long time, I remained far from good friends and drew near to evil friends; thus I became indolent and heedless, diligently engaged in base deeds, foolish and devoid of wisdom. Consequently, I recklessly abandoned the wholesome karmic fruits of welcoming others, bowing in homage, joining my palms, and offering greetings. 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 that, because I was defiled in former times, I experienced lonely, impoverished, and lowly bodies and became a servant to others. I also took human bodies addicted to sensual desire and to every characteristic of sensual form.

Among inequitable evil deeds, I gave rise to many kinds of wrong views, destroyed sila, and destroyed right view. I abided in the three unwholesome roots, abided in the four kinds of conduct that ought not to be practiced, was covered by the five hindrances, lacked reverence toward the six objects worthy of respect, did not follow the seven factors of awakening, resolutely acted according to the eight wrong dispositions, was afflicted and tormented by the nine kinds of vexation, habitually followed the ten paths of evil karma, always faced toward the karmic retribution of hell while turning my back upon the karmic retribution of the heavens, remained far from all good spiritual friends, and was dependent upon evil friends.

Freely following the hostile maras, I distanced myself from 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 I have encountered a field of merit and have obtained this fine and wholesome human body. I must rely upon these fields of merit, exchanging this impermanent body for a steadfast body, nurturing the life of wisdom, and serving my teachers and elders without regard for body or life. Because I seek the sublime Dharma gateway of the Bodhisattva Treasury, I should honor and make offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

This is called the sixth aspiration of the great bodhisattva."

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

"Drawing near evil friends increases pride and arrogance;

Throughout immeasurable past kalpas,

Born among humans, I received the body of a slave,

Ever drifting within the current of birth and death.

Now I have obtained this body so difficult to obtain,

The finest reward of a wholesome and vigorous human form;

Moreover, I have been born in a good land,

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

Good friends and excellent teachers are supremely rare;

They can expound the practices cultivated by bodhisattvas.

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

Great bodhisattvas of immense merit.

The human body is impermanent, insubstantial, and fragile,

Like a water bubble or a heap of foam;

It is also like an illusion or a theatrical performance,

Like talking deliriously while dreaming in sleep.

Life is like clouds and lightning and does not endure;

Moment after moment, the world approaches dissolution.

This life lasts scarcely the span of a ksana;

Therefore, exchange the impermanent body for a steadfast one.

I recall that throughout many kalpas in the past,

I fell into the deep and perilous place of the mountain of pride;

In the past, I was deceived,

Throughout hundreds of thousands of long kalpas.

Now I abandon all attachment and craving for the body,

And no longer cherish or begrudge my life.

I must swiftly abandon the mind of arrogance;

I must diligently honor and serve my teachers and elders.

Toward all those whom people honor alike—

Fathers, mothers, elder brothers, elder sisters, and the rest—

I must swiftly abandon the mind of pride,

Respectfully assent to and obey their instructions.

Toward bodhisattvas who are near to bodhi

And who cultivate the bodhisattva practices together with me,

I must hold a firm heart of great reverence and affection,

Always delighting in making offerings and devotedly serving them.

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

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

I must employ unsurpassed vajra wisdom

To make the mountain of pride collapse and shatter completely.

When the sublime practice of bodhi is perfected,

I shall sit peacefully upon the supreme seat of bodhi,

Subdue the contentious hosts of mara,

And then deliver sentient beings from the ocean of suffering.

However many sufferers there are throughout the ten directions,

Lying in foul excrement, despised and rejected,

I shall arouse loving-kindness and compassion for them

And become their refuge and deliverance.

Abiding in the great perfection of giving,

I shall also guard the virtue of the Buddha’s precepts,

Fully cultivate the practice of patience,

And arouse right effort, causing it to become manifest.

Having fully attained the perfection of meditation,

I shall then tame the mind and establish it in peace,

Abide in great wisdom and skillful means,

And become a field of merit for all beings.

Thus increasing the flourishing power of merit,

I shall encounter inconceivable good spiritual friends

And meet wise ones of supreme mastery,

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

– O Sariputra! When practicing the perfection of sila, after the great bodhisattva has formed this sixth aspiration, because he seeks the sublime Dharma gateway of the Bodhisattva Treasury, he shows ever greater reverence and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.

Furthermore, O Sariputra! When practicing the perfection of sila, the great bodhisattva forms this aspiration:

For a long time, because I remained far from good friends and drew near to evil friends, I became indolent and heedless, diligently performed base deeds, and was foolish and devoid of wisdom. Because of such evil 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.

Moreover, I did not inquire of wise people, 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 practices result in disadvantage, meaninglessness, and manifold sufferings for a long time? What practices result in benefit, meaning, and abundant peace and happiness for a long time?

The great bodhisattva reflects: In former times, because I was deluded by pride and the conceit of superiority, I created much evil and unwholesome karma. Consequently, I received human bodies with impaired faculties and did not nurture the life of wisdom in relation to the fields of merit. Although dwelling among human beings, I was no different from an overturned vessel: dull, foolish, blind, mute, and deaf, without the ability to comprehend or explain the 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 I have encountered this supreme field of merit and have also obtained a wholesome human body. I must rely upon this field of merit to nurture the life of wisdom.

Moreover, without regard for body or life, I must seek the ability to comprehend the meanings involved in teaching what is wholesome and what is evil. I must ask 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 bodhisattva Dharma to be realized?

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

This is called the seventh aspiration of the great bodhisattva."

The Blessed One, wishing to restate this meaning, 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 wholesome and unwholesome deeds,

Blameworthy and blameless acts, and their karmic fruits.

Because the fault of pride became exceedingly great,

I fell into the hells and among hungry ghosts.

Accustomed to wrong views, I took them as companions,

And throughout many hundreds of kalpas fell into evil destinies.

Or, born among humans for many thousands of kalpas,

I wandered in samsara, receiving bodies with incomplete faculties.

I did not know what was wholesome or what was unwholesome;

I understood neither what was blameworthy nor what was blameless.

Now I have obtained a truly wholesome and healthy human body,

With all faculties complete and purified;

I have left behind every calamity,

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

I have encountered the Blessed One, the lamp illuminating 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 and greed that cause one to fall into the destinies?

What is freedom from stinginess that makes one a donor?

What is the covetous flattery that defiles the precepts?

What is the discipline kept wholly intact?

What is anger and hatred that distress others?

What is freedom from resentment, the strength of patience?

What are indolence and a distracted mind?

What is diligence that delights in meditation?

What are evil views, muteness, and delusion?

What is wholesome wisdom discerning true reality?

What is single-minded cultivation of bodhi,

Seeking to fulfill the practices of the noble sages?

What is a loving mind embracing the whole world?

What is the deliverance of beings from the evil destinies?

What is delight in the Dharma without weariness,

Skillfully seeking bodhi, the treasury of the Great Vehicle?

What is traveling to the worlds of the ten directions

And standing before the Buddhas presently dwelling there?

What is reverent service and the cultivation of merit?

What is inquiring about the practices of Samantabhadra?

I must now diligently ask

The venerable one among Dharma teachers:

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

What is bringing joy to one’s masters and elders?

A Buddha’s child who has formed such a resolve

Can amass a vast and mighty power of merit,

Together with the supreme, sovereign power of wisdom,

And joyfully offer every kind of gift.

– O Sariputra! While practicing the sila-paramita, after forming this seventh resolve, a great bodhisattva, wishing earnestly to seek the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater reverence and makes offerings to the Dharma teacher, even giving a vessel for holding water.

Again, O Sariputra! While practicing the sila-paramita, a great bodhisattva forms this resolve:

For a long time I remained far from spiritual friends and stayed close to evil companions; therefore, I became indolent and heedless, diligently engaged in base deeds, and was foolish, ignorant, and as though mute. I remained far from all passages possessing right meaning, passages containing the true Dharma, passages concerning quiescence, calming, and insight, and passages concerning perfect awakening and nirvana. Having departed from such passages of sublime, beneficial meaning, I instead studied, investigated, and mastered every passage contrary to meaning, Dharma, awakening, and nirvana.

Consequently, evil views arose in me, and I falsely maintained that there is no power, no diligence, no fruit of human endeavor, no authority, no courage, no meritorious conduct, and no spiritual potency. I further held that there is no cause or condition capable of defiling sentient beings and that sentient beings become defiled without causes or conditions. I also held that there is no cause or condition capable of purifying sentient beings and that sentient beings become purified without causes or conditions.

The great bodhisattva reflects: Because for a long time I relied upon the doctrines of causelessness and unequal causes, I committed many evil karmic deeds. Because of that evil karma, when born among human beings I received a disabled body, and in the fields of merit I failed to nurture the life of wisdom. Although dwelling among humans, I was like an overturned vessel—dull, blind, and deaf—without the capacity to receive, retain, read, recite, contemplate, or comprehend passages possessing right meaning, up to and including passages corresponding to nirvana.

The great bodhisattva further reflects: 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 the life of wisdom. Without sparing even my body or life, I shall seek the power to comprehend passages corresponding to right meaning, the true Dharma, quiescence, calming and insight, and nirvana.

All such passages of right meaning and true Dharma are contained within the wondrous Dharma gateway of the Bodhisattva Treasury. Now I shall receive, retain, read, recite, and thoroughly contemplate them. I will assuredly arouse the highest right diligence and serve the Dharma teacher throughout my life.

Relying upon the sila-paramita, I now practice the bodhisattva conduct so that I may receive, retain, read, recite, practice, and make offerings to the Dharma gateway of the Bodhisattva Treasury.

The great bodhisattva further reflects: 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 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 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 to the true Dharma and meaning,

Through which one accordingly cultivates the factors of the path,

Enable one to realize and enter the nature of quiescent cessation

And to propagate the path to nirvana.

In the past I remained far from such Dharma

And instead became tainted by and accustomed to passages

Contrary to Dharma, meaning, and quiescence,

Even passages not corresponding to nirvana.

There is no diligence and no ability,

No fruit of human endeavor and no authority;

I repudiated merit and said there was no courage,

That everything was nonexistent and nothing could be attained.

There are no Buddhas and there is no Dharma;

I disregarded parents and relatives.

There is neither evil nor good;

I repudiated both fruit and retribution.

From beginningless time until this day,

I continually practiced these evil views.

Because of this, I fell into the hells,

Enduring suffering continually and finding escape difficult.

Afterward, I successively fell among animals

And again among ghosts and into other evil destinies.

At times, I obtained birth among human beings,

Yet was deluded, ignorant, and also mute.

Dull-witted, frivolous, blind, and deaf,

I consequently created still more evil karma.

Then I fell into the hells or among ghosts and animals,

Enduring manifold torments and growing still more benighted.

For immeasurable kalpas throughout the distant past,

I never obtained this pure body.

Now that I have obtained all faculties complete,

I must swiftly increase my diligence.

The Dharmas corresponding to true meaning,

Which can serve as aids to quiescence,

The path leading to bodhi, and bodhi itself—

I must seek these Dharmas while there is still time.

The secret treasury of the great bodhisattvas

Corresponds to the extremely profound meaning of true reality.

Even throughout hundreds of thousands of kotis of kalpas,

It is exceedingly rare for anyone to hear it.

Such other Buddha-Dharmas as these

Are measureless, innumerable, and inconceivable.

I must diligently receive and then retain them

So that I may realize unsurpassed bodhi.

I must further arouse right diligence and reverence,

Reverently serving and making offerings to the Dharma teacher.

For Buddhas and bodhisattvas

Hear the unsurpassed Dharma from Dharma teachers.

The fearless great bodhisattvas

Arouse such a courageous resolve;

Skillfully perfecting wisdom and skillful means,

They even give vessels for holding water.”

– O Sariputra! While practicing the sila-paramita, after forming this eighth resolve, a great bodhisattva, wishing earnestly to seek the wondrous Dharma gateway of the Bodhisattva Treasury, shows ever greater reverence and makes offerings to the Dharma teacher, even giving a vessel for holding water.

– O Sariputra! While practicing the sila-paramita, a great bodhisattva forms this resolve:

All sentient beings are bound to meaningless pursuits. Thus, they cling to their bodies and lives and grasp what is meaningless, unable to rouse themselves to pursue what is meaningful and beneficial.

– O Sariputra! What is called grasping what is meaningless? It is to cling to one’s body and life, pay no heed to the factors of bodhi, and, guided foremost by attachment to self and what belongs to self, constantly protect, bathe, tend, adorn, and cherish one’s own body. This is called grasping what is meaningless.

There is yet another kind of grasping what is meaningless. It is to cling to one’s body and life, pay no heed to the factors of bodhi, and, guided foremost by attachment to self and what belongs to self, protect and care for one’s wife, children, siblings, friends, and relatives, even becoming attached to all necessities and precious curios. This is grasping what is meaningless.

There is yet another kind of grasping what is meaningless. It is to cling to one’s body and life, pay no heed to the factors of bodhi, and, guided foremost by attachment to self and what belongs to self, guard, command, beat, revile, and imprison male and female servants. This is called grasping what is meaningless.

– O Sariputra! What is called devoting oneself to what is meaningful and beneficial? It is to have no attachment to one’s body or life, to pay heed to the factors of bodhi, and, guided foremost by the mind of bodhi, to devote oneself to excellent wholesome conduct through bodily, verbal, and mental karma. This is called cultivating what is meaningful and beneficial.

There is also devoted cultivation of meaningful benefit. This means not begrudging one’s body or life, but taking to heart the factors conducive to bodhi. With the bodhi-mind as the guide, one devotes oneself to the practices that bring forth dana-paramita through prajnaparamita. This is called devoted cultivation of meaningful benefit.

There is also devoted cultivation of meaningful benefit. This means not begrudging one’s body or life, but taking to heart the factors conducive to bodhi. With the bodhi-mind as the guide, one devotes oneself to giving, loving speech, beneficial conduct, and cooperation in order to attract and transform sentient beings. This is called devoted cultivation of meaningful benefit.

There is also devoted cultivation of meaningful benefit. This means not begrudging one’s body or life, seeking the factors conducive to bodhi, and, with the bodhi-mind as the guide, devoting oneself to the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, and the Right Path. This is called devoted cultivation of meaningful benefit.

There is also devoted cultivation of meaningful benefit. This means not begrudging one’s body or life, seeking the factors conducive to bodhi, and, with the bodhi-mind as the guide, making offerings to one’s parents and teachers and elders, reverently obeying them, bowing one’s head, joining one’s palms in homage, inquiring after their well-being, welcoming them, providing for them, attending upon them, and serving them with filial devotion. This is called devoted cultivation of meaningful benefit.

There is also devoted cultivation of meaningful benefit. This means not begrudging one’s body or life, seeking the factors conducive to bodhi, and, with the bodhi-mind as the guide, following the teachings concerning the Three Jewels, reverently honoring them, and devoting oneself to their cultivation.

– O Sariputra! A great bodhisattva thinks: “Sentient beings cling to what is meaningless, are governed by meaningless affairs, begrudge their bodies and lives, and are indolent and heedless. I shall now devote myself to cultivating meaningful benefit and be protected by 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 powers of merit and wisdom, these two provisions, I shall draw near to subtle, unsurpassed bodhi.”

– O Sariputra! Relying upon sila-paramita and practicing the bodhisattva conduct in this way to seek the Bodhisattva Treasury, a great bodhisattva 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 resolution of a great bodhisattva.”

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

“Foolish ordinary beings

Always begrudge their bodies and lives;

They do not aspire to seek bodhi,

And their three kinds of karma give rise to defilement.

Always seeking benefit for themselves

And for their wives, children, and relatives,

They cherish and begrudge precious playthings;

Such are called foolish ordinary beings.

They command male and female servants

And raise many four-footed creatures;

They cling tightly to meaningless affairs;

Such are called those without wisdom.

They hoard much money and grain,

Neither giving it away nor using it themselves;

They cling tightly to meaningless affairs

And are called foolish hoarders.

Foolish ordinary beings

Devote themselves to valuing meaningless affairs;

Wise bodhisattvas

Devote themselves to seeking meaningful benefits.

Not begrudging their bodies or lives,

They delight in assisting bodhisattvas

And initiate many wholesome deeds;

This is called devotion to meaningful benefit.

Through skillful means, they cultivate

Giving, morality, patience, and right effort,

Meditative concentration and sublime wisdom;

This is called devotion to meaningful benefit.

They make offerings to their fathers and mothers,

Provide for their teachers and elders,

And reverently honor the Three Jewels;

This is called devotion to meaningful benefit.

Within the sublime Bodhisattva Treasury,

Which encompasses all sublime Dharma,

They retain, recite, and explain it;

This is called devotion to meaningful benefit.

Such devotion to meaningful benefit

Is praised by all Buddhas;

Those who diligently accord with the wholesome Dharma

Are children of the Fearless One.

Having formed such a resolution,

With pure faith

They reverently honor the Dharma teacher

And offer every requisite.”

– O Sariputra! While practicing sila-paramita, after a great bodhisattva has formed the ninth resolution, because he wishes earnestly to seek the Great Bodhisattva Treasury, he shows still 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 forms this resolution:

“Sentient beings in the world disobey the instructions of their teachers and elders and therefore obtain nothing. What do they fail to obtain? They fail to obtain the noble riches.

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

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

What does he attain? He attains the noble riches. What are called the noble riches of a bodhisattva?

They are the Dharma gates of the Bodhisattva Treasury. One clearly understands that the bodhisattva’s sublime wisdom is precisely the sublime wisdom by which the Dharma teacher extensively expounds, teaches, and propagates the Dharma gates of the Bodhisattva Treasury for sentient beings. After a great bodhisattva abides in the Bodhisattva Treasury in this way, he obtains the noble riches, forever ends poverty, and swiftly realizes unsurpassed bodhi.”

This is called the tenth resolution of a great bodhisattva.”

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

“Inferior sentient beings in the world

Are flattering, deceitful, illusory, and full of danger;

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 attain the wisdom to expound extensively;

Through this they realize the seven noble riches:

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

That inexhaustible treasury of the seven noble riches

Should not be transmitted to those unfit as Dharma vessels.

In the world are many wholesome sentient beings

Capable of becoming excellent vessels for the Buddha’s teaching.

With sincere, unflattering words, they come to inquire;

Skillful, wholesome, self-possessed, and serene,

They are ever courageous and ever diligent,

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

Without regard for their present bodies or lives,

They seek realization of the Buddhas’ sublime bodhi.

Knowing them to be proper vessels for the true Dharma,

Able to receive and retain its sublime, profound principle,

The Teacher arouses great loving-kindness and compassion

And expounds it purely to these true Dharma vessels.

Relying on the sublime Dharma Treasury

Of the great bodhisattvas, they establish supreme bodhi.

Within it, the Buddha further reveals extensively

The steadfast noble riches of all Buddhas.

All dharmas bear the characteristic of emptiness,

The characteristic of signlessness, and the characteristic of non-self.

There is no life span and no alteration,

No vain discourse and no grasping or storing.

The intrinsic nature of all dharmas

Neither arises from conditions nor possesses characteristics.

It has no initial arising and no final cessation,

But is revealed from signless suchness.

The wise are self-possessed and gentle by nature,

And do not form inverted attachments to their teachers’ instructions.

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

The Dharma gate of liberation attained by the Buddha.

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

Right learning, generosity, and prajna.

For bodhisattvas, the Buddha extensively explains

The inexhaustible Dharma Treasury of the seven noble riches.

Gentle children of the Buddha, sublimely self-possessed,

Follow the good counsel of spiritual friends:

‘I must reverently honor the Dharma teacher

In order to realize the path of unsurpassed bodhi.’

As soon as bodhisattvas form this resolution,

Their loving reverence for the Dharma teacher increases;

They even prepare a clean earthenware jar,

Fill it with clear water, and offer it as alms.

– O Sariputra! While practicing sila-paramita, after a great bodhisattva has formed the tenth resolution, because he wishes earnestly to seek the Bodhisattva Treasury, he shows still greater reverence and makes offerings to the Dharma teacher, even to the extent of giving a vessel for holding water.