Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command
At that time, the Buddha said to Śāriputra: “What is the Śīla-Pāramitā of a Bodhisattva-Mahāsattva? A Bodhisattva-Mahāsattva, for the sake of Anuttarā-samyak-saṃbodhi, diligently practices the Bodhisattva path in accordance with this Śīla-Pāramitā. Śāriputra, because of cultivating Śīla-Pāramitā, the Bodhisattva-Mahāsattva possesses three kinds of excellent conduct. What are the three? The first is excellent bodily conduct, the second is excellent verbal conduct, and the third is excellent mental conduct. Śāriputra, what is meant by excellent bodily conduct, excellent verbal conduct, and excellent mental conduct? Śāriputra, the so-called excellent bodily conduct of the Bodhisattva-Mahāsattva means to abstain from killing, abstain from stealing, and abstain from sexual misconduct. Śāriputra, the Bodhisattva-Mahāsattva’s excellent verbal conduct means to abstain from false speech, divisive speech, harsh speech, and frivolous speech. Śāriputra, the Bodhisattva-Mahāsattva’s excellent mental conduct means to be free from all forms of craving, hatred, and wrong views. When the Bodhisattva-Mahāsattva possesses these three kinds of excellent conduct, this is called Śīla-Pāramitā.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, he reflects in this way: ‘What is excellent bodily conduct, what is excellent verbal conduct, and what is excellent mental conduct?’ Śāriputra, the Bodhisattva-Mahāsattva reflects in this way: ‘If the body does not engage in the acts of killing, stealing, and sexual misconduct, this is called excellent bodily conduct.’ The Bodhisattva-Mahāsattva reflects in this way: ‘If speech does not engage in false speech, divisive speech, harsh speech, and frivolous speech, this is called excellent verbal conduct.’ The Bodhisattva-Mahāsattva reflects in this way: ‘If the mind does not engage in acts of craving, hatred, and wrong views, this is called excellent mental conduct.’ Because of possessing such correct reflection, this is called the Bodhisattva-Mahāsattva’s cultivation of Śīla-Pāramitā.
“Furthermore, Śāriputra, such a Bodhisattva-Mahāsattva, when cultivating Śīla-Pāramitā, gives rise to this thought: ‘If a certain karma is not produced by the body, speech, or mind, can that karma be established?’ The Bodhisattva-Mahāsattva investigates in accordance with reality: if a certain karma is not produced by body, speech, or mind, then such karma cannot be established, whether it is blue, yellow, red, white, crimson, or sphaṭika in color. This kind of karma is not something that the eyes can perceive, nor can the ears perceive it, nor the nose, tongue, body, or mind perceive it. Why is that? Śāriputra, it is because this karma is not a producer, not produced, and not already produced; it cannot be grasped or received, and no one can recognize this karma. The Bodhisattva-Mahāsattva thus understands that the essential nature of this śīla is unproducible; if it is unproducible, then it is unestablishable; if it is unestablishable, then we should not become attached to it. In this way, through the power of the wisdom of contemplative insight, the Bodhisattva-Mahāsattva does not see excellent conduct nor śīla, nor does he see a person who possesses śīla, nor the destination to which śīla is dedicated. After observing in this way, the Bodhisattva-Mahāsattva ultimately does not give rise to the false view of a self. Why is that?
“Śāriputra, because only when there is the view of self can there be observation such as saying: ‘this is observing the precepts,’ ‘this is violating the precepts.’ After such observation, the guarding of precepts and regulation of conduct—whether in action or in object—are all completely carried out with right knowledge; and because they are carried out with right knowledge, it is then called observing the precepts. The Bodhisattva-Mahāsattva acts without grasping at a self and without grasping at others; he does not destroy śīla, nor does he grasp śīla in action. If one grasps at ‘I,’ that is grasping śīla; if one does not cling to ‘I,’ then there is no grasping at śīla. If one knows that śīla is unattainable, then one will not violate any of the disciplinary codes. If one does not violate the codes, then one is not said to have broken śīla, nor is one said to have grasped śīla. Śāriputra, for what reason is śīla not grasped? It is because one understands that all dharmas are established by external appearances. If they are established by external appearances, then there is no real self; if there is no real self, then what is there to grasp?”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“If a Bodhisattva maintains purity in body, speech, and mind, and constantly practices purity in all actions,
constantly abiding in the various pure disciplinary restraints, this is called a Bodhisattva who is complete in śīla.
The Bodhisattvas endowed with noble and sagely wisdom are skillful in upholding the ten wholesome paths of action.
It is not something produced by body, speech, or mind—thus do the wise speak of śīla.
This śīla is not fabricated, nor is it born; it cannot be grasped, it has no form, and it does not manifest.
Because it has neither form nor manifestation, it has never at any time been capable of being established.
Śīla is unconditioned and unproduced; it is not something the eyes can see, the ears can hear,
the nose, the tongue, the body, nor the mind can recognize.
Since it is not recognizable by the six faculties, there is no one who can establish it.
Seeing the pure nature of śīla in this way, the Bodhisattva never abides in śīla through attachment or grasping.
The Bodhisattva does not rely on observing precepts to give rise to arrogance, nor does he protect śīla based on calculating ideas of “I.”
They guard śīla well without the thought of ‘keeping precepts,’ and in being complete in śīla, they engage in the conduct of awakening.
The false view of self has already been dispelled; both view and viewer have never truly existed.
There is no perceiver, and there is no place where perception arises; thus, the Bodhisattva does not observe who is the one observing precepts or who is the one violating them.
The Bodhisattva skillfully enters into the principle of the Dharma that requires no guarding. Their deportment is replete with the inconceivable.
With subtle skillful means and right awareness, they are able to uphold the precepts; aside from this, there is no one else who truly upholds śīla.
One who has no conception of ‘I’ has no śīla; there is no ‘I’ who can support precepts.
I say that such a person is ultimately and constantly fearless, because they are not attached to the bodily self and śīla.
One who proclaims non-self does not grasp precepts; one who proclaims non-self has precepts that do not depend on anything;
one who proclaims non-self does not seek after precepts; one who proclaims non-self has no mental fixation within the precepts.
The Bodhisattva does not violate śīla, nor do they grasp at precepts, nor do they give rise to attachment to śīla by calculating based on the idea of ‘I.’
In their mind, there is no supporting notion of ‘I’ or concepts of precepts. With profound wisdom, they engage in the practice of awakening.
Such a practitioner of śīla is utterly fearless, and this person will never violet śīla.
If one can be free from attachment to all dharmas as having real, inherent nature, then such śīla is the one truly praised by the Noble Ones.
If foolish people who dwell in the view of ‘I’ think that there is a self that can be complete in śīla, or can observe śīla,
then after the karmic results of guarding the precepts have been exhausted, they will continuously be bound within the three lower realms.
If someone has entirely cut off all views of ‘I,’ then they no longer have a self or possessions of self
—only then is it true observation of śīla. Because they are free from “views,” they no longer fear falling into evil destinies.
If one can understand precepts in this way, then there is no longer anyone who perceives violations of śīla.
The Bodhisattva does not even observe a real existence of ‘I’ or the three realms
—how much less would they observe who is observing precepts or who is violating them?”
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, and engages in the pure discipline of the Bodhisattva path, they possess ten kinds of profoundly resolute minds. What are the ten?
“First, they give rise to a deeply committed mind that faithfully embraces the practice.
“Second, they give rise to a deeply resolute mind that is diligent and unrelenting.
“Third, they fervently cherish and seek the Tathāgatas’ true Dharma.
“Fourth, they broadly uphold and revere all forms of karmic action.
“Fifth, they deeply believe in and accept the retribution of all karmic causes and effects.
“Sixth, they give rise to deep reverence toward all noble sages.
“Seventh, they serve and make offerings with purity to all honored Upādhyāyas and Ācāryas.
“Eighth, they make offerings wherever noble ones are present.
“Ninth, they earnestly seek and inquire about the Tathāgatas’ true Dharma.
“Tenth, in seeking the path to Bodhi, they do not cherish their own lives.
“Śāriputra, the Bodhisattva-Mahāsattva who practices śīla in this way possesses these ten kinds of profound minds. The Bodhisattva-Mahāsattva abides in such deeply resolute minds to cultivate various wholesome dharmas. What are these various wholesome dharmas? They are what is called the three kinds of excellent conduct: excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. When the Bodhisattva-Mahāsattvas abide in these three excellent conducts, it is for the sake of diligently pursuing the subtle Dharma gates contained in the great Bodhisattva collection. Why is that? Because it is through reliance on these Dharma gates that the Bodhisattva-Mahāsattvas are able to progress toward Anuttarā-samyak-saṃbodhi.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The Bodhisattva, through bodily actions, initiates wholesome karma praised by the Buddhas,
and for the sake of hearing the true Dharma, makes offerings to noble sages.
The Bodhisattva gives rise to deep reverence toward the true Dharma and the noble beings.
For the benefit of all sentient beings, the Bodhisattva harbors a loving heart free from jealousy.
The Bodhisattva should speak the words of the wise, not uttering speech that is displeasing.
What is expressed in their speech appears delightful and agreeable, and the words they speak are never vulgar or crude.
The Bodhisattva’s mental activity is constantly rooted in wholesome dharmas, and never delights in evil.
He constantly contemplate the nature of Dharma, and with a reverent heart, abide in loving-kindness.
Toward the sacred teachings of the Tathāgata, the Bodhisattva listens with a heart of respect.
Because of this reverence for the true Dharma, they are able to swiftly realize great Bodhi.”
“Śāriputra, when Bodhisattva-Mahāsattvas cultivate the Śīla-Pāramitā, they abide in the ten most supreme qualities mentioned above. Because they diligently pursue the subtle Dharma gates of the Bodhisattva collection, they diligently venerate, serve, and make offerings to all noble sages and honored teachers, even to the extent of offering vessels used for storing water. Furthermore, Śāriputra, when the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they should give rise to the following ten kinds of aspirations. What are the ten? Śāriputra, the Bodhisattva-Mahāsattva contemplates this diseased body as a mass of conflicting elements, like venomous snakes constantly attacking one another, filled with many afflictions and grave defects—madness, abscesses, gangrenous infections, scabies, malignant plagues, wind disorders, fevers, phlegm, and all manner of illnesses gathered in one place. Moreover, this body is like disease itself, like an open wound, like a body pierced by poisoned arrows, like a raging torrent, like an executioner, constantly in turmoil, swiftly arising and swiftly perishing. They further observe this body as deceptive, frail, decaying, ailing—merely a temporary resting place, incapable of providing any true pleasure, like a corpse in a cemetery.
Then the Bodhisattva reflects: ‘Though this sickly and suffering body has endured such pain, never have I encountered a field of merit like this. Today I have encountered it, and have the fortune to obtain such a body. I should rely on the field of merit to nurture the life of my wisdom—abandoning this unstable body in order to attain a steadfast body. Because I diligently seek the subtle Dharma gates of the great Bodhisattva collection, I shall venerate and make offerings to noble sages, Upādhyāyas, Ācāryas, and honored teachers, wherever they reside—even offering vessels used for storing water.’ Śāriputra, this is called the first kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The elements are like frenzied poisonous snakes, entwined and dependent upon each other.
As soon as one of them intensifies or acts up, tremendous suffering arises.
The eye, ear, nose, tongue, teeth, internal organs, and abdominal viscera
—all these sources of pain and affliction originate from this body.
Abscesses, boils, madness, gangrenous infections, scabies, devastating plagues, and all other diseases
—all of them arise relying on this body.
This body is like a disease, like a suppurating sore, like being pierced by poisoned arrows.
Such a body, brimming with poison and harm, swiftly decays and only temporarily remains.
It is like a corpse heading toward the tomb, always manifesting the marks of impermanence.
It is like a rotting, crumbling drum of leather—decaying and putrid, with diseases rapidly arising and perishing within it.
I should cultivate and accomplish the Buddha’s body, which must be based on wholesome causes.
With this decaying, festering, corrupt, aging, impermanent body,
I shall transform it into the Buddha’s body and the inconceivable Dharma body.
I shall rely on this defiled, ever-oozing body
to realize the undefiled, stainless, and pure Buddha-body.
If someone fears cold and heat, they will go to great lengths to shield and protect the body,
yet this body will inevitably be tormented and destroyed by aging, illness, death, and all forms of suffering.
But if one can endure cold and heat, bearing it throughout the body,
but they perform the noble undertaking of the great hero, and will swiftly attain the unsurpassable body.
I should diligently make offerings to those whom the world universally respects,
using this unstable body in exchange for that which is stable.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this first kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they contemplate in this way: ‘This body is not firm and stable; by nature, it is not enduring. It requires covering, cleansing, and massaging to sustain, but ultimately it must fall into ruin, disperse, and perish—it is a dharma of disintegration.’ Śāriputra, it is like a potter shaping a clay vessel: regardless of its size, it will eventually break apart. Just so, Śāriputra, the body is unstable and inevitably perishes, just like a clay vessel. Again, Śāriputra, it is like flowers, leaves, and fruits that depend upon a tree branch—eventually, they all fall. Likewise, Śāriputra, the body is not firm, and it will inevitably decline and perish. Its course cannot remain for long, like ripened fruit that must fall. Again, Śāriputra, it is like a dewdrop clinging to a blade of grass—when touched by sunlight, it is scorched and cannot remain. Just so, Śāriputra, the body is not stable and cannot endure, just like dew and frost. Again, Śāriputra, it is like bubbles accumulating on the ocean or rivers: none of them are solid; their nature is weak and cannot be grasped.
“Just so, Śāriputra, the body is unstable, like a gathering of bubbles—its essence is feeble and insubstantial. Again, Śāriputra, it is like during heavy rains, when foam arises on flowing water, drifting aimlessly, slowly forming and slowly dissolving. Just so, Śāriputra, the body is not stable—it is like foam on water, light and insubstantial by nature. Śāriputra, when the Bodhisattva-Mahāsattva deeply contemplates their body in this way and sees these truths, they further think: ‘Throughout the long night of saṃsāra, I have obtained this frail and unstable body, yet never have I encountered a field of merit like this. Today I have encountered it, and have the fortune to obtain such a body. I should rely on the field of merit to nurture the life of my wisdom—abandoning this unstable body in order to attain a steadfast body. Because I diligently seek the subtle Dharma gates of the great Bodhisattva collection, I shall venerate and make offerings to Dharma teachers—even offering vessels used for storing water.’ Śāriputra, this is called the second kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Just like potters in the world who knead clay to make pottery
—eventually all vessels are destined to break—so too is the life of sentient beings.
Like all leaves, flowers, and fruits clinging to a branch,
which must fall and wither, so too is the life of humans.
Like dew hanging from the tip of a blade of grass, which cannot remain even for a moment when touched by sunlight,
so too is human life.
Like foam gathering upon rivers and seas, weak by nature,
this unstable body is similarly hollow and unsubstantial.
When great rains fall and floating bubbles arise upon the water,
they vanish in a moment—such is this impermanent body.
To give rise to the perception that what is unstable is stable, and what is stable is understood as unstable
—such acts are led by false understanding, and thus cannot attain true stability.
To give rise to the perception that what is stable is stable, and what is unstable is understood as unstable
—such acts are led by true understanding, and thus can attain true stability.
In order to cultivate the true stability, even need to offer the water,
he use this unstable body in exchange for that which is stable.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this second kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘Throughout the long night, I have been far from noble companions and bound by evil teachers. I was indolent and failed to cultivate diligence. Being inferior and dull-witted, I gave rise to many wrong views and, deluded by falsehood, generated such foolish and unwholesome thoughts as: “There is no giving, no receiving of alms, no merit from rituals or offerings, no good or evil actions, and no karmic cause and effect that leads to future results.”’ The Bodhisattva-Mahāsattva reflects: ‘I was confused and disturbed by craving, and for a long time wandered in saṃsāra, committing all sorts of unwholesome and evil deeds. Due to the power of these evil and unwholesome actions, I was born into defiled and miserable conditions, taking rebirth among the realm of hungry ghosts, where resources for sustenance were scarce and no noble field of merit could be found. I have been born into the hungry ghost realm, where for long ages I fed on burning coals, and for countless hundreds of thousands of years I could not even hear the word “water,” much less actually touch or taste it.’They further reflect: ‘Now, I have encountered this most supreme field of merit, and I have fortunately obtained the result of a wholesome and excellent human body, complete with abundant resources for sustaining life. I should rely on this field of merit to extensively cultivate wholesome actions. I must not cling to this life, but instead serve and venerate my teachers, Upādhyāyas and Ācāryas, giving my utmost effort. In order to diligently seek the subtle Dharma gates of the great Bodhisattva collection, I shall serve and make offerings to Dharma teachers—even offering vessels used for storing water.’ Śāriputra, this is called the third kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The Bodhisattva should constantly draw near to and respectfully serve noble spiritual friends in this way,
thereby cultivating their own virtuous qualities. Therefore, they should repeatedly seek the presence of such friends.
When one is controlled and bound by evil companions, distant from noble friends,
they become lazy, exhibit only lowly diligence, are miserly, jealous, and full of flattery and deviousness,
giving rise to the wrong view that giving is useless, and denying all karma, cause and effect.
I have been reborn in the realm of hungry ghosts, bearing a corrupt and wretched body.
In the long night of saṃsāra, in the terrifying depths of vast darkness,
I suffered torment from hunger and thirst, enduring countless pains.
For hundreds and thousands of years, I could not even hear the word ‘water’,
nor see a pure field of merit, and could not escape such suffering and calamity.
Now, I have been born into this rare and precious human world,
and I have the fortune to encounter and serve the wise. I am no longer trapped in those former disasters,
no longer under the grip of evil teachers, and I have now encountered noble spiritual friends.
I vow not to cling to my life, but will surely attain Bodhi.
With a pure and wholesome mind, I shall respectfully serve my honored teachers
and should also make offerings to all the Buddhas—all for the sake of realizing Bodhi.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this third kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, they give rise to this aspiration: ‘In the long nights, I was far from noble companions, bound by evil friends, lazy and negligent, possessing only inferior diligence, devoid of wisdom, ignorant and confused. Because of such wrong views and mistaken acceptance, I once thought: “There are beings who suffer various afflictions. When they cry out in grief and wail, others strike them with hands and feet, inflicting harm.” Due to such causes, I gave rise to countless wrong views, thinking that there was no evil karma, no consequences for evil actions. Overwhelmed and obscured by anger, I created all manner of evil and unwholesome deeds. As a result of that karma, I received the retribution of a defiled and wretched body, taking birth in the animal realm, lacking the resources to sustain life, and without the most supreme field of merit.’
“The Bodhisattva-Mahāsattva further reflects: ‘In those evil realms, I was perhaps a camel, or an ox, or a donkey—feeding on grass and fodder, beaten with sticks, scolded and threatened. Though unwilling, I was forced to bear heavy burdens.’ They also reflect: ‘Though I suffered such pain in the past, yet never have I encountered a field of merit like this. Today I have encountered it, and have the fortune to obtain such a body. I should rely on the field of merit to nurture the life of my wisdom—abandoning this unstable body in order to replace this unstable body with a steadfast body. I shall make offerings and serve my teachers. In order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, I shall serve and make offerings to Dharma teachers—even offering vessels used for storing water.’ Śāriputra, this is called the fourth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“In the long nights, because I did not know how to enter the noble Path,
I fell into the realms of camels, oxen, donkeys, and others, enduring much labor and hardship.
Now that I have obtained a human body, I should cultivate wholesome conduct
so as to realize Bodhi—this is the mark of true wisdom.
I should give rise to a heart of reverence, work to establish the teachings of the Buddhas,
and serve and attend upon Dharma teachers who expound the teachings—for the sake of attaining Bodhi.
In the countless incalculable kalpas of the past, I wandered back and forth in saṃsāra
without gaining any real benefit, with no field of merit to nourish the life of wisdom.
I was far from noble friends and frequently followed evil companions,
acting according to their wrong instructions, and repeatedly fell into various evil destinies.
I had, in the past, tied up, driven, beaten, and cursed animals.
Because of such evil karma, I suffered painful results I did not wish for.
I fell into evil realms, becoming a camel, ox, or donkey
—burdened with heavy loads and struck with clubs. All of this arose from not associating with noble friends.
Now I have gained this rare human body and met with noble companions.
I have been born into a fortunate path and encountered a calamity-free environment.
Like a turtle drifting for ages in the vast ocean, joyfully encountering a floating log with a hole,
I must skillfully guard my bodily and verbal actions and strengthen my heart of diligence.
Without flattery or deceit, I will serve noble friends to nurture the life of my wisdom.
If there are teachers I respect, those who can awaken my wisdom,
who expound the supreme and subtle path toward Bodhi,
if there are those who make offerings—fragrant oils, powdered incense, fine robes, garlands—to the Two-Footed Honored Ones,
I shall surely serve and revere them.
As for the present Buddhas throughout the ten directions, who continually teach the supreme and wondrous truths,
like limitless golden suns, I should practice offering to them.
I will travel throughout the Buddha-lands, extensively making offerings to the great guides who tame beings.
For the sake of purifying the Bodhi path, I shall one day surely ascend the jewel throne of great awakening.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this forth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘In the long nights, I was far from noble friends, bound by evil companions, lazy and negligent, possessing only lowly diligence, devoid of wisdom, ignorant and deluded. Due to the arising of wrong views, I gave rise to perverse belief and attachment, absurdly thinking: “Even if I were to take the flesh and bodies of all sentient beings and cook them together in a great cauldron, or chop them into paste and mince them all together, still such actions would not be devoid of merit.” I further gave rise to evil views, thinking such deeds would not bring about evil retribution or result in the generation of evil karma. Due to the delusion of such wrong views, I further believed: “Even if I offered everything to fulfill the needs of all sentient beings on this shore of the great ocean, that too would not be sinless.” I absurdly concluded that such deeds would not bring about merit or generate virtuous karma. And again, deluded by false views, I believed: “Even if I were to kill all beings on the far shore of the great ocean, such actions would not bring about retribution nor would they generate evil karma.’
“The Bodhisattva-Mahāsattva reflects: ‘Having acted in such ways in the past, I became incapable of distinguishing what is sinful from what is not, what is meritorious from what is not. I clung to and cultivated wrong views, was blinded by ignorance, and committed many serious evil and unwholesome deeds. Due to the retribution of such karma, I fell into the hells, taking on defiled and miserable bodies. In the hells I was forced to eat molten iron, or was sawn apart, enduring unrelenting and sharp suffering, pure suffering without pause or break, continuing endlessly. Even across countless hundreds of thousands of years, I could not so much as hear the sound of joy, let alone actually experience it.’
“Then the Bodhisattva reflects: ‘Although I endured such suffering in the past, never have I encountered a field of merit as I do now. Today, I have encountered it, and have fortunately obtained this body. I must rely on the field of merit to nurture the life of my wisdom. I will use this unstable body to exchange for one that is stable, and ungrudgingly offer my life to serve and venerate my teachers. In order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, I shall serve and make offerings to Dharma teachers—even offering vessels used for storing water.’ Śāriputra, this is called the fifth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“In the past, I drew near to evil friends, harbored malicious intent, deceived others,
and followed many evil views. I vainly created numerous evil actions
—believing that even giving food to fulfill all beings on this shore of the great ocean would not generate merit,
or that killing all beings on the other shore would not generate sin.
Such wrong views I practiced repeatedly and constantly followed.
As a result, I fell into extremely painful hells, where even my body and head were crushed and broken.
For ages within the three evil destinies, I exhausted hundreds of thousands of bodies
without ever encountering a Buddha—the foremost guide of beings in the world.
Even the name of noble spiritual friends was rarely heard.
Now I have fortunately gained the benefits of human rebirth. I should cultivate wholesome conduct to realize Bodhi.
It is extremely difficult to obtain a human body; even when attained, it is difficult to preserve it for long.
To hear the true Dharma is rarer still; the appearance of a Buddha in the world is rarer yet.
Now that I have gained a human body and this fragile, perilous life,
and furthermore, encountered the Dharma of the Tathāgata in this very world, I must enter the true teaching of the Tathāgata.
From now on, I shall not create evil karma through body, speech, or mind,
so as not to endure unwanted suffering as future retribution.
With a pure heart, I shall cultivate pure and wholesome conduct.
Through body, speech, and mind, I shall perform the difficult virtuous deeds that are hard for the world to practice.
I will never go against the teachings instructed by my teachers and approved by the wise.
I shall give rise to the mind of offering, seeking to realize Buddhahood.
With a heart free from flattery, deceit, illusion, or pretense,
I will certainly establish the path of upright cultivation and walk the path to the realization of Buddhahood.
This fearless great Bodhisattva has given rise to such a mind,
respectfully offering even water vessels, being complete in wisdom and skillful means.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this fifth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘In the long nights, I was far from noble friends, bound by evil companions, lazy and negligent, possessing only lowly diligence, devoid of wisdom, ignorant and deluded. Due to the arising of wrong views, I gave rise to perverse belief and attachment, absurdly thinking: greeting with bows, kneeling, or folded hands could will not result in any wholesome karmic fruit. Covered by pride, I created many evil actions. Due to the retribution of such deeds, I received a base and defiled human form, and among all fields of merit, I never cultivated the pure life of wisdom.’ The Bodhisattva-Mahāsattva reflects: ‘I recall that in the past, I suffered abandonment and destitution, was born into lowly and poor conditions, or as a servant belonging to others. I was also reborn as a being obsessed with sensual pleasures, addicted to sights and forms, dwelling among immoral actions and deluded views. I destroyed śīla, corrupted right view, and dwelled in the three unwholesome roots: greed, hatred, and delusion. I abided in the four improper modes of conduct, was covered by the five hindrances, held no reverence for the six worthy objects of respect, failed to follow the seven wholesome qualities, acted according to the eight wrong views, was afflicted by the nine torments, and frequently walked the path of the ten unwholesome actions. The road to hell constantly appeared before me, while I turned my back on the path to the heavens. I was far from all noble friends and was under the control of evil companions, following after Māra and demons, distancing myself from all wholesome dharmas and practicing only unwholesome ones. Because of this, I was whipped, beaten, scolded, and threatened. Though inwardly unwilling, I was still forced to labor and serve others.’ The Bodhisattva further thinks: ‘Because I had not encountered a field of merit like I have now, I endured such retributions in the past. Today, I have encountered this opportunity, and I have fortunately obtained a body capable of cultivating the path to Buddhahood. I should rely on these fields of merit, exchanging this unstable body for one that is stable. I must nourish the life of wisdom, ungrudgingly offering even my own life in service to my teachers. In order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, I will serve and make offerings to Dharma teachers—even offering vessels used for storing water.’ Śāriputra, this is called the sixth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“To associate with evil friends is to increase arrogance, and across immeasurable, ocean-like kalpas,
one receives the lowly birth of a servant in the human realm, endlessly revolving in the long night of saṃsāra.
But now I have attained a rare and most valiant human birth—pure and excellent—
and have been born in a wondrous land, encountered the Buddha, and dwell in a place free from calamity and defilement.
All those most noble and virtuous spiritual friends, the proclaimers of the Bodhisattva path,
the Bodhisattvas who nurture the treasures of the heart—after many koṭis of kalpas, I have now finally encountered them.
This impermanent and fragile body is like bubbles and foam,
like illusions and conjured images, like visions and dreams and whispered dream-words.
Life, like clouds and lightning, cannot endure; in each moment it vanishes from the world.
This life is vanishing in a single instant—thus I must use the unstable to exchange for what is stable.
I recall that throughout the long past I fell into the perilous depths of the mountain of pride,
was deceived, and passed through inconceivably many ocean-like hundreds of kalpas.
Today, I must completely relinquish attachment to the body, harbor no clinging to life,
and swiftly abandon pride and arrogance. I must serve my venerable teachers with deep reverence.
As for elders universally honored in the world—parents, older siblings, and the like—
I must swiftly abandon pride and arrogance and treat them with supreme reverence and devotion.
Toward Bodhisattvas who draw near the subtle Bodhi, and those who walk the path with me,
I must generate a firm heart of love and respect, always delighting in offering and serving with devotion.
In the past, my deep arrogance only grew, and I did not understand the methods to subdue and sever it.
Now I must use the supreme vajra of wisdom to forever shatter the great mountain of pride.
Once the wondrous practices of Bodhi are fully perfected, I shall dwell upon the most supreme seat of awakening,
subdue the demonic armies of contention, and deliver beings who are drowning in the four torrents.
For all the sick in the ten directions—those lying in their own excrement and urine, abandoned and reviled by others—
the Bodhisattva must give rise to great compassion, becoming a refuge and savior for them.
Abiding in the pāramitā of great generosity, protected by the power of the Buddha’s virtues,
complete in the cultivation of forbearance, manifesting diligence,
and possessing the perfection of meditative absorption, one must subdue the mind and make it abide,
dwelling in great wisdom and skillful means. In this way, one becomes a field of merit revered by all sentient beings.
This is how vast merit and virtue are increased. Possessing inconceivable and wondrous wisdom,
and attaining supreme sovereign wisdom. Even vessels used for storing water will be offered with reverence.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this sixth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this aspiration: ‘In the long nights of saṃsāra, I was far from noble friends, bound by evil companions, lazy and negligent, possessing only base diligence, lacking wisdom, ignorant and deluded. Due to the arising of wrong views, I gave rise to perverse beliefs and attachments, absurdly thinking: “There is no black karma, and no retribution of black karma; there is no white karma, and no retribution of white karma; there is no black and white karma, and no retribution of black and white karma; there is no karma beyond black and white, and no retribution of that either.”Moreover, I never approached or questioned śramaṇas or brāhmaṇas, asking: ‘What is wholesome? What is unwholesome? What is sinful? What is blameless?What should be cultivated? What should not be cultivated? What should be done? What should not be done?’ Nor did I inquire: ‘What kind of actions, when practiced over the long course of saṃsāra, lead to meaninglessness, lack of benefit, and various forms of suffering? And what kind of actions lead to meaningfulness, benefit, and all kinds of happiness?’ The Bodhisattva-Mahāsattva reflects:‘I once acted under the delusion and obstruction of arrogance and exaggerated arrogance, and because of that, I created many unwholesome evil deeds. Due to the karmic result of those actions, I obtained a human body that was incomplete in faculties and was unable to cultivate the life of wisdom in any noble field of merit. Though I was born into the human realm, I was like an overturned vessel, ignorant as a child at play, dull and senseless, deaf and blind, without any ability or capacity to understand or explain the distinction between wholesome and unwholesome.’
“They further think: ‘Because in the past I did not encounter such a supreme field of merit, I committed many evil actions. But today, I have encountered it, and I have fortunately obtained a complete and sound body. I must rely on this field of merit to nourish the life of my wisdom. I must ungrudgingly offer my own life in pursuit of the capacities necessary to understand clearly what is well-spoken and what is ill-spoken. I should ask Dharma teachers: “What is wholesome? What is unwholesome? What is sinful? What is without sin? What should be cultivated? What should not be cultivated? What should be done? What should not be done? What kind of actions cause the teachings of the Śrāvaka vehicleand Pratyekabuddha vehicleto arise and manifest? What kind of actions cause the Dharma of the Buddhas and the practices of Bodhisattvas to become fully manifest?’ Śāriputra, for the sake of diligently seeking the Bodhisattva collection, the Bodhisattva-Mahāsattva relies on the Śīla-Pāramitā to practice the Bodhisattva path—exchanging the unstable body for the stable one, serving and making offerings to Dharma teachers, and even joyfully offering vessels used for storing water. Śāriputra, this is called the seventh kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“In countless hundreds of past kalpas, I was far from kind and beneficial friends and never asked:
‘What is wholesome? What is unwholesome? What is sinful? What is not sinful? What are the karmic results of actions?’
Due to the immense power of exaggerated arrogance, I fell into the hell and ghost realms, drawing near to and cultivating evil thoughts,
taking them as companions, and for many hundreds of kalpas fell again and again into evil destinies.
Even while revolving in the human realm over thousands of kalpas, I was born with defective faculties,
unable to understand what is good or evil, what is sinful or blameless, and the consequences of karmic action.
Now I have obtained a strong and valiant human body, complete in all faculties, dwelling in a pure environment, free from calamity,
having reached a condition without disaster—like a turtle extending its neck and meeting a floating log with a hole—
I have encountered the light of the world, and have heard the sacred teaching that proclaims dispassion.
At that time, I inquire of the World-Honored One about the karmic results of wholesome and unwholesome actions.
Why does miserliness lead to rebirth in evil destinies? Why does generosity lead to becoming one who gives?
Why does greed and deceit corrupt śīla? Why is the wealth of discipline the support for guarding it?
Why does anger and hatred lead to agitation and madness? Why does patience possess the strength of forbearance?
Why does laziness scatter the mind? Why does diligence and effort lead to the joy of meditative absorption?
Why is false wisdom like the muttering of a fool? Why does true wisdom bring real happiness?”
‘What does it mean to practice the Bodhi path with one-pointed commitment, cultivating the conduct of noble sages?
What does it mean to spread loving-kindness throughout the world? What is it to rescue and deliver beings from the evil destinies?
What does it mean to joyfully seek the true Dharma without weariness, and to pursue the storehouse of practices that lead to Bodhi?
What does it mean to travel to the Buddha-lands of the ten directions, and appear before the World-Honored Buddhas presently abiding in the world?
What is the conduct of reverence and the practices of merit accumulation? What is it to ask about the practices of Samantabhadra?’
Now I must diligently inquire of Dharma teachers, and respect those worthy of veneration—
How should I joyfully revere and offer to my teachers? How can I bring joy and delight to their minds?
The child of the Buddha has already generated such a mind,capable of accumulating vast and subtle blessings,
and of attaining the extraordinary power of sovereign wisdom—even joyfully offering vessels used to store water.
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this seventh kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘In the long nights, I was far from noble friends, bound by evil companions, lazy and negligent, possessing only lowly diligence, devoid of wisdom, ignorant and deluded—lacking discernment like a mute sheep. I abandoned and distanced myself from all phrases in accord with true meaning, all phrases in accord with the true Dharma, all phrases in accord with serenity, with cessation and stilling, with right and perfect awakening, and those associated with śramaṇas, brāhmaṇas, and Parinirvāṇa. Having abandoned such phrases, I instead took up, recited, contemplated, and thoroughly studied those phrases not in accord with true meaning, not in accord with Dharma, even up to those not in accord with Nirvāṇa. Because of that, I gave rise to this deluded view: “There is no strength, no effort, no attainment of the hero’s fruit, no power, no valor, no action, and no majestic virtue. Even the innate thoughts of beings possess no activity or excellence.”And again, I thought: “There is no cause and no condition by which sentient beings become defiled; their defilement does not rely on cause or condition. There is no cause and no condition by which sentient beings attain purity; their purity does not rely on cause or condition.”’ The Bodhisattva-Mahāsattva reflects further:‘I, in the long nights, because I relied on such uneven theories of causality and non-causality, committed many kinds of evil and unwholesome deeds. As a result of this karma, though I was reborn in the human realm, I took on an incomplete and disfigured body, and was unable to cultivate the life of wisdom in any field of merit. Though born human, I was like an overturned vessel, ignorant and childish, foolish and dim-witted, deaf and blind, lacking the ability and capacity to receive, recite, contemplate, and penetrate the phrases that are in accord with true meaning, even up to those in accord with Nirvāṇa.’
“And again they reflect: ‘Because I had not encountered such a supreme field of merit in the past, I gave rise to such deluded views. Today, I have encountered it, and even if it costs my life, I shall pursue the ability to fully understand, retain, and contemplate the phrases in accord with true meaning, the true Dharma, serenity, up to Nirvāṇa itself. All such right-Dharma phrases are included in the subtle Dharma gates of the great Bodhisattva collection. I must now receive, recite, contemplate, and thoroughly examine them, and bring forth supreme diligence—serving Dharma teachers with devotion for the rest of my life. Now I rely on the Śīla-Pāramitā to cultivate the Bodhisattva path, so that I may receive, retain, read, recite, and practice offerings to the Dharma gates of the Bodhisattva collection.’ They also think: ‘I must exchange this unstable body for one that is stable, and diligently accumulate the two provisions of merit and wisdom. With the power of these two, I will continuously draw near to the Dharma of the Bodhisattva collection.’ After such reflections, the Bodhisattva-Mahāsattva serves, attends, and makes offerings to Dharma teachers—even joyfully offering vessels used for storing water. Śāriputra, this is called the eighth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“If a Dharma gate accords with true meaning, it supports the cultivation of the factors of enlightenment and the path to Bodhi,
enabling realization of cessation, and opening the path that leads to Nirvāṇa.
But in the past, I turned away from such gates, and instead cultivated phrases that were false,
contrary to Dharma, divorced from true meaning, serenity, and Nirvāṇa.
I believed: “There is no diligence, no strength, no hero’s attainment, no majesty,
no valor, no effort. All is void, with nothing to be done or attained.
There are no Buddhas, no true Dharma, no worldly parents,
no black or white dharmas, no karmic causes or consequences.”
Such wrong views I continuously practiced from beginningless time,
and because of them, I fell into hells, suffering pure, extreme torment, unable to escape for a long time.
I was reborn in the animal realm and again into the miserable world of Yama.
On occasion I was born as a human, but foolish and mute, blind and deaf
like a dim child, dull and stubborn, lacking wisdom and insight—
only to fall again into the hells, suffering intense pain, my ignorance deepening.
For countless, immeasurable kalpas, I never obtained such a pure and complete body as I have now.
Having now encountered this, I must immediately redouble my diligence.
Dharma gates in accord with true meaning support the path of serenity,
and guide one toward Bodhi and its fruition. I must promptly seek them.
The secret, profound Dharma treasury of great Bodhisattvas accords with deeply true meaning—
rare to encounter even after hundreds of thousands of koṭis of kalpas.
Such Dharma gates of the Buddhas—boundless, numberless, inconceivable—
must be diligently embraced and upheld if one wishes to attain the Bodhi of all Buddhas.
I must generate great diligence, arise a heart of reverence, and serve and make offerings to Dharma teachers,
to Buddhas, to Bodhisattvas, and hear from them the unsurpassed Dharma gates.
These fearless great Bodhisattvas have given rise to such heroic resolve—
perfect in wisdom and skillful means—even offering with joy vessels used to store water.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this eighth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘All sentient beings are bound and controlled by meaningless actions. Clinging to and cherishing their own body and life, they become attached to meaningless conduct, unable to rouse the mind toward wholeheartedly practicing what is meaningful and beneficial.’ Śāriputra, what is meant by being attached to meaningless actions? It is to be preoccupied with and attached to one’s body and life, to have no aspiration or longing for the Dharma of awakening, and to be led by concepts of ‘I’ and ‘mine,’ constantly guarding, covering, bathing, tending, adorning, and protecting the body with affection—this is called attachment to meaningless actions. Śāriputra, another form of attachment to meaningless actions is being preoccupied with and attached to one’s body and life, having no longing for the Dharma of awakening, and led by thoughts of “I” and “mine,” one becomes absorbed in guarding and caring for wives, children, siblings, friends, companions, and relatives—even becoming attached to all manner of possessions, treasures, and amusements—this too is called attachment to meaningless actions. Śāriputra, yet another form of such attachment is being preoccupied with and attached to one’s body and life, having no longing for the Dharma of awakening, and led by ‘I’ and ‘mine,’ one protects, exploits, binds, and enslaves servants and laborers—this too is called attachment to meaningless actions.
“Śāriputra, what is meant by wholeheartedly cultivating what is meaningful and beneficial? It is to relinquish attachment to one’s body and life, to give rise to longing for the Dharma of awakening, to be led by the subtle mind of Bodhi, and to wholeheartedly cultivate superior, wholesome bodily, verbal, and mental actions—this is called wholeheartedly cultivating what is meaningful and beneficial. Śāriputra, to relinquish clinging to life and long for awakening, being guided by the subtle Bodhicitta, and to wholeheartedly practice the Pāramitās—from Dāna up to Prajñā—this too is called cultivating what is meaningful and beneficial. Śāriputra, with no concern for body or life, and longing for the Dharma of awakening, being guided by the subtle mind of Bodhi, to wholeheartedly engage in the four methods of gathering beings—giving, kind speech, beneficial action, and cooperation—this too is cultivating what is meaningful and beneficial.
“Śāriputra, still further, to renounce attachment to one’s body and life, guided by the Bodhicitta, and to diligently cultivate the aids to enlightenment—such as mindfulness, right effort, spiritual powers, faculties, strengths, and factors of awakening—this is called cultivating what is meaningful and beneficial. Śāriputra, also, to relinquish attachment to body and life, and with aspiration for the Dharma of awakening, to revere, serve, and honor parents and spiritual teachers, to perform acts of worship, bowing, joining palms, humility, greetings, receiving them properly, and respectfully serving them—this is also cultivating what is meaningful and beneficial. Śāriputra, again, to abandon concern for body and life, and with aspiration for the Dharma of awakening, to be guided by the subtle mind of Bodhi, and to reverently attend wherever the Three Jewels are found, following the teachings of the Buddha and Dharma—this too is cultivating what is meaningful and beneficial. The Bodhisattva-Mahāsattva reflects:‘All beings cling only to meaningless things,bound by meaningless behavior, attached to body and life, careless and slothful. But today I diligently cultivate what is meaningful and beneficial. I am protected by what is meaningful and beneficial. I should exert myself with doubled effort, using this body to serve and make offerings to Dharma teachers. With this unstable body, I should exchange it for one that is stable. I must cultivate the two provisions of merit and wisdom, and through these two powers, always draw near to the most supreme and subtle path of Bodhi.’
“Śāriputra, it is by relying on the Śīla-Pāramitā that the Bodhisattva-Mahāsattva practices the Bodhisattva path. In pursuit of the Bodhisattva collection, they serve and honor Dharma teachers—even joyfully offering vessels used to store water. Śāriputra, this is called the ninth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Those foolish ordinary beings, constantly clinging to body and life,
unwilling to seek awakening, give rise to defiled actions of body, speech, and mind.
They cling to what is meaningless for the sake of self, family, and relatives—
this is what is called a foolish ordinary being.
Enslaving servants and laborers, hoarding herds of cattle and horses,
and clinging to such meaningless things—this is called a person without wisdom.
Storing up vast amounts of wealth and grain, neither giving it away nor enjoying it themselves,
is called the foolish warehouse guard—one attached to the meaningless.
Those foolish people attach only to the meaningless.
But Bodhisattvas possessing subtle wisdom, diligently pursue what is meaningful and beneficial,
not clinging to body or life, delighting in aiding the path to Bodhi,
and generating all kinds of wholesome karma—this is called cultivating what is meaningful and beneficial.
With skillful means, they practice generosity, morality, patience, effort,
meditation, and subtle wisdom—this is cultivating what is meaningful and beneficial.
Making offerings to parents, serving spiritual teachers,
revering the Three Jewels with deep respect—this too is cultivating what is meaningful and beneficial.
Reciting, retaining, and teaching the Bodhisattvas’ subtle treasury of Dharma, which encompasses all dharmas—
this is cultivating what is meaningful and beneficial.
Such practice is praised by all the Buddhas, in accord with diligent, wholesome conduct—
this is the conduct of the supreme fearless one.
Having given rise to this aspiration, the Bodhisattva, with a pure and faithful mind,
reverently serves and honors noble teachers—even joyfully offering vessels used for storing water.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this ninth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.
“Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, they give rise to this kind of aspiration: ‘Worldly beings, through twisted and perverse views, act with self-conceit. They go against the instructions of their teachers, and as a result, they gain nothing. What do they fail to obtain? What is lost to them is the wealth of the noble ones. What is this noble wealth? It is faith, discipline, hearing, sense of shame, conscience, generosity, and wisdom—these are called the wealth of the noble ones. Because beings are unable to obtain these, they are called utterly impoverished.’ The Bodhisattva-Mahāsattva further reflects: ‘Now I should cultivate subtle skillful means and sovereign freedom. I should accept and respectfully follow the teachings of my teachers. Why? Because when Bodhisattvas possess subtle skillful means and sovereign freedom, and respectfully follow the instructions of their teachers, they come to realization—What realization?The acquisition of noble wealth.
“What is the Bodhisattva’s noble wealth? It is the many distinctions of the Dharma gates in the Bodhisattva collection. That is, understanding the Bodhisattvas’ subtle skillful means and sovereignty—such teachers of Dharma use these very methods to widely expound, unfold, analyze, establish, explain, differentiate, and spread the various distinctions of the Bodhisattva collection for the benefit of beings. When a Bodhisattva-Mahāsattva abides in such a treasury of the Bodhisattva Dharma, they obtain the wealth of noble Dharma, forever cut off the poverty of the spirit, and swiftly realize Anuttarā-samyak-saṃbodhi.” Śāriputra, when the Bodhisattva-Mahāsattva relies on the Śīla-Pāramitā to cultivate the Bodhisattva path, and gives rise to such a mind, they thereby acquire subtle skillful sovereignty, and respectfully follow their teacher’s guidance. They further reflect: ‘I must exchange this unstable body for a stable one. For the sake of diligently seeking the Bodhisattva collection, I shall serve and make offerings to Dharma teachers, even offering vessels used to store water.’ Śāriputra, this is called the tenth kind of aspiration of the Bodhisattva-Mahāsattva.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Those lowly worldly beings—full of flattery, deception, and confusion—steeped in lies and falseness, with inverted, grasping, and unwholesome views—
act only in twisted ways, arrogantly defying the instruction of their teachers.
Once this is understood, one should respectfully follow the words of one’s teachers. Then, one can widely and skillfully expound the Dharma
and attain the divine and noble wealth: faith, morality, generosity, hearing, shame, conscience, and wisdom—
these seven treasures of the noble ones are inexhaustible Dharma jewels. When one recognizes that someone lacks the capacity to receive the Dharma, one should not reveal it.
But there are many kind-hearted beings in the world who are indeed vessels for the pure Dharma of the Buddhas.
They ask questions not with flattery but with sincerity; they possess calm dignity and subtle skillfulness,
frequently give rise to heroic diligence, and revere the true Dharma, delighting always in hearing it.
To realize the subtle Bodhi of the Buddhas, they do not cling to body or life.
Knowing such people are truly suitable vessels, and able to bear the profound and subtle meaning,
the teacher gives rise to great compassion and teaches them the undefiled reality of suchness and the Dharma realm,
as well as the subtle Dharma treasury of the great Bodhisattvas—based upon which supreme Bodhi is established.
Within this, the teacher widely reveals the firm and noble treasures of the Buddhas:
that all dharmas are empty in nature—they are the marks of non-mark, the mark of non-self,
without lifespan, without transformation, free from all conceptual elaborations, lacking any storehouse of sensations.
The inherent nature of all dharmas neither arises from causes and conditions nor has any definable characteristics.
There is no beginning, and there is no end. It is the manifestation of the formless true suchness.
Those who are skillful and gentle by nature, do not grasp perversely at their teacher’s words.
The supreme beings in the world expound in the most supreme and wondrous ways the Dharma gates of liberation they have realized themselves:
pure faith, śīla, shame, conscience, proper hearing, generosity, and prajñā—
all are explained in detail as the seven treasures of the noble ones.
The Buddha’s child, gentle in nature, with subtle freedom and ease, follows the words of spiritual friends and teachers, thinking:
‘I should serve and attend upon Dharma teachers, in order to realize unsurpassed Bodhi.’
As soon as the Bodhisattva gives rise to such a mind, they develop compassion for the thirsty and destitute beings,
prepare a clean clay vessel filled with pure water and offer it at the right time.”
“Śāriputra, when the Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, after generating this tenth kind of aspiration, in order to diligently pursue the subtle Dharma gates of the great Bodhisattva collection, they shall serve and make offerings to Dharma teachers even more earnestly, even to the point of offering vessels used to store water.”
Dharma Torch 