Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, he fully possesses such pure śīla, and towards all conditioned dharmas, constantly gives rise to the thought of being unable to take delight in them. Toward all sentient beings, he gives rise to the thought that they are like his parents. Toward those sentient beings, he gives rise to the thought that they are difficult to protect. Toward the five kinds of delightful desires, he gives rise to the thought that they are not delightful. Toward sensation and cognition, he gives rise to the thought that among them there is no reality. Śāriputra, after this Bodhisattva-Mahāsattva has made such an observation, he does not generate a mind of equality nor a mind of inequality. Why is that? This Bodhisattva-Mahāsattva makes this observation: If one should give rise to a mind of equality, then one should give rise to the mind of renunciation and enter into calmness and extinction. If one should give rise to a mind of inequality, then the defiled mind will incline toward greater inequality. In this way, based on the eye faculty and the visible object as conditions, eye-consciousness arises; the defiled mind, due to the seeds of afflictions, arises and ceases. That defiled mind which arises, toward the apprehended object, with a deluded mind, grasps and reckons it to be pure. If one can realize that such thoughts are unreasonable and that their essence is impure, then upon knowing this, one can attain liberation. Where there is liberation, there is exhaustion. What is exhausted? It is what is referred to as the exhaustion of greed, the exhaustion of hatred, the exhaustion of delusion. Such exhaustion is also not the exhaustion of greed, not the exhaustion of hatred, not the exhaustion of delusion.

“Why is that? If the momentary arising and ceasing of greed has an extinction, then greed would be one thing, and extinction would be another. If it were so, then greed would be truly existent, and extinction would also be truly existent. Yet if greed were truly existent, then it should not become extinguished. Śāriputra, all sentient beings, due to improper reflection and unwise attention, generate craving. Craving arises from the discriminative mind. If there is no discrimination and conceptual fabrication, then this craving is cut off. If conceptual fabrication is cut off, then there is no truly existent entity. Because there is no truly existent entity, there is no object of craving. Because there is no craving, that is reality. If it is reality, then there is no suffering therein. Because there is no suffering, there is no burning affliction. Because there is no burning affliction, that is reality. If it is reality, there is no torment. Because there is no torment, that is coolness—that is Nirvāṇa. In Nirvāṇa, there is no craving.

“Why is that? Śāriputra, Nirvāṇa does not think: ‘I should eliminate such craving.’ It is because craving is exhausted that it is called the attainment of Nirvāṇa. Orelse, then the subject who craves is one thing, the object of craving is another, and Nirvāṇa is yet another. If these three are different things, then these elements mutually constitute ‘that one.’ But if there is ‘that one,’ then a wise person should seek and contemplate the true nature of “that one.” Yet, after such seeking, nothing firm is found. If there is nothing firm, then it is delusory; if it is delusory, then it is tranquility; if it is tranquility, then it is empty. What is empty of dharmas? It is the absence of self and what belongs to self. If there is no permanence, no abiding, and no alteration of dharmas, then there are no sentient beings and no life-possessors. Because of this, there is no place where greed, hatred, and delusion can arise. Śāriputra, for what reason is there ‘self’ and ‘what belongs to self’? Through conceptual fabrication, one reckons: this is self, this belongs to self, and from this arise self and what belongs to self. Due to the inverted conceptual grasping of self, one becomes attached to what belongs to self. Because of attachment to what belongs to self, there is fabrication; and within fabrication, four types of actions arise. What are the four? They are actions of the body, actions of speech, actions of mind,and through mental deliberation giving rise to coarse and harsh speech, thereby generating bodily acts of harm. Śāriputra, all foolish ordinary beings, due to giving rise to the thought of distinction between self and others, are grasped by and bound by those thoughts. The Bodhisattva-Mahāsattva, because of practicing the perfection of śīla, upon knowing that such things are inverted, does not associate intimately with various conditioned dharmas. Why is that? Because association leads to fear. The Bodhisattva-Mahāsattva thinks: ‘Now I seek to cross over sentient beings into fearlessness. I should not generate fear toward those sentient beings. I should become affectionate and kind together with them.’

“Moreover, Śāriputra, why does the Bodhisattva-Mahāsattva, on the basis of Śīla-Pāramitā, give rise to the thought that all sentient beings are his parents? Śāriputra, when the Bodhisattva-Mahāsattva practices the perfection of śīla, he contemplates in this way: ‘It is impossible to find any sentient being, since beginningless time and across countless past lives, who has not once been my father or my mother. Why is that? All sentient beings must certainly have been my father or mother before. However, due to generating greed, I abandoned the thought “she was once my mother”; and due to generating hatred, I abandoned the thought “he was once my father.” Thus, I continue to revolve in saṃsāra without end.’ Therefore, Śāriputra, for this reason, the Bodhisattva-Mahāsattva, after deeply contemplating this, gives rise to the thought that all sentient beings are his kin and relatives. Śāriputra, it is like in the past, surpassing countless, immeasurable, inconceivable kalpas, there appeared a Buddha in the world named Supreme Assembly, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. That Buddha dwelt in the world for nine koṭis of years and gathered a great Śrāvaka assembly of nine koṭis of nayutas. At that time there was a Bodhisattva named Memory Attained, born in a royal palace, his form and appearance dignified and pure, delightful to all who beheld him, and he had accomplished the supreme perfection of pure physical characteristics. However, when this Bodhisattva was newly born, his father and mother each bestowed upon him eighty-four thousand boys and girls. His relatives and household members further offered eighty-four thousand various beautifully adorned maidens. Upon learning this, the parents again offered eighty-four thousand maidens to the Bodhisattva, in order to ensure he would grow up constantly attended and accompanied.

“Śāriputra, at that time the Bodhisattva’s father constructed three seasonal palaces for him—one for hot season, one for rainy season, and one for cold season—allowing the Bodhisattva to reside in tall palatial buildings according to the seasons. Moreover, countless hundreds of thousands of musicians were arranged to surround and entertain the Bodhisattva. At that time, when the Bodhisattva heard various musical sounds, just as the sounds were about to arise, thoughts of arising and ceasing appeared before his eyes. When the music momentarily ceased, he contemplated: ‘Upon what does this sound arise? Where is it generated? Upon what does it depend to cease? And where does it vanish?’ At that time, as the Bodhisattva made such observations, he did not give rise to thoughts that distinguished day and night, but constantly generated thoughts of impermanence and thoughts that all worldly things are not to be craved or enjoyed. Śāriputra, at that time, the Bodhisattva Memory Attained for forty thousand years did not give rise to indulgent craving for pleasures, and for another forty thousand years did not become attached to various sensual delights. Then, while residing deep within the inner palace, the Bodhisattva entered the four dhyānas and gave rise to the five supernormal powers. Through the power of supernormal feet, he rose into the sky from within the inner palace and proceeded to the place of Supreme Assembly, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Bhagavān. Upon arriving there, he made inquiries to that Buddha, obtained a small portion of wholesome Dharma, and then returned to his original palace. Śāriputra, when that Tathāgata entered Nirvāṇa, this Memory Attained Bodhisattva again went to the place where the Tathāgata had dwelt, and asked the bhikṣus: ‘Where is the Buddha Supreme Assembly now? I wish to pay homage, draw near, and make offerings.’ At that time, the bhikṣus said to Memory Attained: ‘Virtuous man, do you not know? The Tathāgata has now entered Parinirvāṇa.’ At that time, upon learning that the Tathāgata had entered Parinirvāṇa, the Bodhisattva threw his entire body to the ground at that place, weeping bitterly with tears streaming, fainted and fell unconscious, and only after a long time did he awaken. Then he uttered this verse:

‘The Buddha thus illuminated the world, reaching the far shore of all dharmas,

While I dwelled in heedlessness—why did I deceive myself?

Hundreds of thousands of kalpas, koṭis of kalpas—A Tathāgata appears but once.

I did not serve him then—who now can be my refuge or protector?

When I think in this way, I realize my mother was not truly kind to me.

Why did she not praise the Tathāgata, so that I could see him at birth?

My father too was not truly kind, for he immersed me in sensual pleasures.

Already imprisoned by desire, I missed the chance to serve the refuge of the world.

I did not hear the Buddha’s sixty kinds of wondrous voice;

To be born was to suffer a great loss of benefit, because I failed to serve the Buddha.

He who reached the far shore of dharmas, the Great Compassionate One who benefits the world—

I was bound by pride and heedlessness, and did not serve the Two-Footed Honored One.

Across a thousand koṭis of nayutas of kalpas, it is extremely difficult to encounter Buddhas.

I did not make offerings or cultivate, and only arrived after his extinction.

Now I reflect again: my parents were not truly kind.

Why did they not praise the Buddha at my birth, so that I could see the Supreme Honored One,

constantly dwell at the side of the Tathāgata,

widely cultivate various offerings, and listen to the true Dharma?

The sixty wondrous sounds proclaimed by the Tathāgata—

I did not hear them. Only after his extinction did I come.

Now I have lost great benefits, Arriving only after Nirvāṇa.

The wondrous Dharma can no longer be revealed, Just as the Buddha said before.’

“Śāriputra, at that time, the Bodhisattva Memory Attained stood up at that place while weeping in grief. He proceeded to the bed where the Tathāgata Supreme Assembly had entered Parinirvāṇa. Upon arrival, he mourned with sorrow, choked with sobs and grief. He circumambulated the Tathāgata a full hundred thousand times to the right, then stepped back and stood to one side and spoke in verse:

‘The Buddha is the true Honored One among sentient beings, proclaiming the unsurpassed and subtle Dharma gates.

I now give rise to a heart of utmost sincerity, for the sake of attaining the supreme Bodhi.

Now I reverently bow at the feet of the Tathāgata, the great knower of true speech, the one of great wisdom in the world.

May I in the future attain such wisdom, equal to the Supreme Honored One’s realization.

In the past, I was weak and lacked wisdom, fallen into the ranks of Māra’s kind,

Dwelling at home, oppressed and confined, unable to serve the supreme one among humans.

Though I once cultivated excellent and subtle merit, by which I temporarily obtained a vision of the Tathāgata,

The Buddha did not proclaim or reveal the true Dharma to me, so today I suffer immense sorrow.

Now, before the assembly of devas, nāgas, and others, I speak these sincere and true words aloud.

If my original vow was as sincere as I claim, then may it come to fruition just as spoken.

May I in a future life become a Buddha, the Honored One among humans,

able to realize the profound meanings and vast applications, and proclaim the unsurpassed and true Dharma gates.

At that time, I will not face various disasters, nor approach arising sensual pleasures.

In the face of women’s allure, I shall remain free, unshaken by their influence, and destroy the prison of Māra.

In life after life, may I always encounter Buddhas, hear the unsurpassed Dharma directly,

And through seeing the Buddhas, give rise to pure faith. With pure faith, I will cultivate all practices.

If the sincere words I have spoken are indeed true and not false,

Then may the Tathāgata now rise again, as if awakening suddenly from deep sleep.’

“As soon as the Bodhisattva uttered these truthful and sincere words, the Tathāgata at once sat up again.

“Hundreds of thousands of koṭis of devas then offered and scattered exquisite garments.

“The Bodhisattva at that moment was filled with joy, and his entire body leapt upward, rising and remaining in midair.

“After stabilizing himself peacefully in the sky, he praised the Supreme One with subtle verses:

‘With compassionate heart, he benefits the world, illuminates the world. He is the supreme proclaimer of the Dharma, a great being with great supernormal powers,

the awakened one who gave compassion to for the world and act as a refuge, the one who declares the unsurpassed true Dharma.’

“Śāriputra, at that time, after Memory Attained Bodhisattva had proclaimed such various verses of praise, in order to cause the assembly to generate even more joy, he once again spoke verses before the Buddha:

‘In the future I shall become a Buddha, evidenced by the prediction that the Honored One among humans bestows upon me.

You, the great assembly, should follow and learn, and make offerings at the Tathāgata’s abode.

The refuge of the world is inconceivable—Who could fail to generate faith in him?

He compassionately pities us and all beings, entered Nirvāṇa and then rose again.’

“Śāriputra, this Memory Attained Bodhisattva, within the Dharma assembly of the Tathāgata Supreme Assembly, made vast offerings and planted countless roots of virtue. Because of the power of those roots of virtue, after the end of that life, he was reborn in the heavens of the fortunate destinies, and for twenty koṭis of great kalpas did not fall into evil paths. For another twenty koṭis of great kalpas, he did not become attached to sensual pleasures. Śāriputra, during this time, the Bodhisattva Memory Attained personally encountered and served seven thousand Buddhas. In the presence of those Buddhas, he made vast offerings and diligently cultivated the Holy Path for the sake of anuttarā-samyak-saṃbodhi. In the final kalpa, he attained a supremely pure and excellent body, generated through the power of his own merit, and accomplished perfect awakening. He appeared in the world with the name Sāla king of trees, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. Śāriputra, the lifespan of this Buddha Sāla king of trees was twenty koṭis of years. He convened two great assemblies to teach the Dharma. In the first assembly, there were twenty koṭis of Śrāvaka disciples. In the second assembly, there were forty thousand Śrāvakas. All were great Arhats, their afflictive outflows completely ended, with no remaining defilements. They had attained great power, reaching the supreme other shore of mental freedom. Śāriputra, after that Buddha, the World-Honored One, entered Parinirvāṇa, his relics were widely distributed, and magnificent stupas were erected in abundance. The true Dharma remained in the world for ten thousand years.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Śāriputra, you should know: this Bodhisattva Memory Attained,

for twenty koṭis of kalpas, never fell into evil destinies.

After passing through such a long span of kalpas, he did not become stained by any form of sensual craving.

During this time, seven thousand Buddhas entered Parinirvāṇa.

The Bodhisattva delighted in various Buddhadharmas and always cultivated pure conduct.

In the end, he awakened to Bodhi and received the name Buddha Sāla king of trees.

After another twenty koṭis of kalpas, he abided in the path of accomplishing unsurpassed right and perfect awakening.

After awakening to supreme Bodhi, he benefited sentient beings.

For twenty koṭis of years, he widely proclaimed subtle Dharma gates,

with twenty koṭis of disciples and forty thousand more.

All had completely ended the outflows and were noble beings.

After that Buddha entered Parinirvāṇa, his relics were widely distributed,

and magnificent stupas arose in full measure—sixty thousand koṭis of structures in total.

After his Parinirvāṇa, the true Dharma abided in the world for ten thousand years.

All who heard the Buddha’s true teaching gave rise to pure faith.

The Dharma proclaimed by the Tathāgata causes the wise to give rise to no doubts,

and in the end, they do not fall into evil destinies and swiftly attain quiescence.”

“Furthermore, virtuous man Śāriputra! Because such a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, the accumulation of pure discipline arises, and the Bodhisattva-Mahāsattva gives rise to the thought of viewing all sentient beings as father and mother. Why is this so? ‘In the past, due to arising of greed, I abandoned the thought that “she was once my mother”; due to arising of hatred, I abandoned the thought that “he was once my father”. Now I practice the perfection of śīla, abide in pure precepts, and towards those desires I constantly give rise to a mind of revulsion, opposition, and detachment.’ This Bodhisattva-Mahāsattva, in order to eliminate greed and desire, with right mindfulness, gives rise to genuine thoughts of revulsion and opposition towards all desires. Śāriputra! This Bodhisattva-Mahāsattva, due to giving rise to such right contemplation, is able to know by himself the characteristics of desire, and is also able to know the revulsion and opposition towards desire. Śāriputra! What is meant by knowing desire, and what is meant by knowing the revulsion and opposition towards desire? Śāriputra! What is called various desires refers to craving—namely, craving for the various forms recognized by eye-consciousness is called desire; craving for the various sounds recognized by ear-consciousness is called desire. In the same way, craving for the various smells recognized by nose-consciousness, the various tastes recognized by tongue-consciousness, the various tactile sensations recognized by body-consciousness, is called desire. Śāriputra! If there is craving, there is attachment; that which is attached to is called a bond. A bond is called arousal, arousal is called bondage, and it is also called false conceptual elaboration. In this way, Śāriputra! All sentient beings are bound, entangled, thoroughly bound, increasingly and pervasively bound by false conceptual elaborations and various fetters, and cannot attain liberation.

“Śāriputra! By what kind of bondage are all sentient beings bound, such that they are said to be bound? It is that they are bound by form-bond, thus called bound; and up to bound by sound-bond, smell-bond, taste-bond, and touch-bond, thus called bound. And why is it called form-bond? It is that, toward the various forms obtained by one’s own body, one falsely gives rise to thoughts of ‘self’, of ‘a living entity’, of ‘a transmigrating subject’, of ‘permanence’, of ‘eternity’, of ‘unchangingness’, of ‘reality’, of ‘wholeness’, of ‘oneness’. Such thoughts are called the fettering of form. Śāriputra! What is meant by being bound by the fettering of form? It is that, toward the self-characteristic of the arisen ‘self’, one deeply cherishes, values, and esteems it, and broadly gives rise to attachment to the ‘self’, and clings endlessly to wives and concubines and all forms of female beauty. This is called being bound by form-bond. Śāriputra! These sentient beings, after enjoying various sensual pleasures, commit unwholesome karma, and do not truly realize the faults of desire. What are the faults of desire? Śāriputra! All desires are nothing but faults. Therefore, the wise should not give rise to craving for such faults. Yet the great fault of desire lies in leading to evil destinies—I shall now explain to you its characteristics. Śāriputra! What is called the great fault of desire that can lead to evil destinies? Śāriputra! I say that all people, when practicing intimacy with desire, do not fail to commit even the smallest evil. And when the karmic retribution of those evil actions ripens, there is not the slightest suffering that they do not endure.

“Therefore, Śāriputra! I observe that in all thousandfold worlds, among the great adversaries of sentient beings, none surpass the various desires such as wives, concubines, and female beauty. Why is this so? Śāriputra! What is called a person of wisdom is the Tathāgata; what is called a person without wisdom refers to sentient beings. What the person of wisdom criticizes and denounces is called true; what the person without wisdom accepts is not true. Śāriputra! What do those without wisdom accept? They accept all conditioned dharmas, they accept various desires such as wives, concubines, female beauty, and male and female relatives. Those without wisdom are further accepted by wives, female beauty, and so on. In this way, mutually and successively accepting one another, they do not accept the noble Path.

“Śāriputra! Those without wisdom, because they are bound by sons, daughters, wives, concubines, and female beauty, give rise to many obstacles toward all wholesome dharmas. What are the obstacles? Namely, they obstruct renunciation, obstruct śīla, obstruct meditative concentration, obstruct the path to heavenly birth, obstruct Nirvāṇa, and also obstruct various subtle wholesome dharmas.

“Furthermore, Śāriputra! Those without wisdom—if they accept sons, daughters, wives, concubines, and female beauty—then in brief, it is equivalent to accepting adversaries and enemies; it is equivalent to accepting hells, animal realms, Yama’s ghost realm, and so forth.

“Śāriputra! Such acceptance, in summary, is the acceptance of all evil and unwholesome dharmas, and is the obstruction to all noble and sage dharmas. Furthermore, if one accepts sons, daughters, wives, concubines, and female beauty, then even all excellent food and drink can be obstructed—how much more so for other superior matters?

“Śāriputra! Obstructions such as these, to put it briefly, are obstructions to seeing the Buddha, obstructions to hearing the Dharma, obstructions to serving the Saṅgha, obstructions to the pure faith attained from seeing the Buddha, obstructions to the pure faith attained from hearing the Dharma, and obstructions to the pure faith attained from serving the Saṅgha. To put it even more briefly: they are obstructions to obtaining a complete and untroubled livelihood, obstructions to the wealth of faith, the wealth of śīla, the wealth of hearing, the wealth of generosity, the wealth of wisdom, the wealth of shame, and the wealth of remorse.

“Śāriputra! If one accepts desires such as sons, daughters, wives, concubines, and female beauty, then one is accepting non-belief, the breaking of precepts, wrong hearing, miserliness, wicked and perverse forms of wisdom, lack of shame, and lack of remorse. One is also accepting illness, boils, poisoned arrows, piles of fire, and venomous snakes.

“Śāriputra! If someone delights in and is content to remain at home, indulging in and clinging to greed without letting go, you should know that this is just like delighting in dwelling among graves and tombs. Therefore I say that delighting in residing at home is like dwelling among graves and tombs, or like being in the wilderness with nowhere to seek shelter or support—this is to have lost all kinds of white and pure Dharma.

“Furthermore, Śāriputra! If sentient beings crave and cling to desires such as sons, daughters, wives, concubines, and female beauty, one should know that this is to crave and cling to shattered stones and hail, to crave and cling to the edge of sharp blades, to crave and cling to burning-hot iron balls, to crave and cling to lying upon burning iron beds, to crave and cling to climbing burning iron staircases. Śāriputra! If one craves and clings to flower garlands, fragrant ointments, and cosmetics, this is to crave and cling to garlands of hot iron, and also to crave and cling to smearing the body with urine and feces.

“Śāriputra! If one accepts dwellings and houses, one should know that this is to accept burning-hot iron cauldrons. If one accepts servants, slaves, and attendants, one should know that this is to accept the fierce ghost-enforcers of the hell realms. If one accepts elephants, horses, camels, donkeys, oxen, sheep, chickens, and pigs, one should know that this is to accept the black, white, and mottled dogs in hell, and also to accept the guardian ghosts who patrol within a hundred yojanas. In summary, if one accepts desires such as wives, concubines, sons, daughters, and female beauty, one should know that this is to accept the accumulation of all sufferings, sorrows, griefs, and afflictions.

“Śāriputra! It would be better to rely upon and lie upon a burning iron bed, vast as a thousand yojanas, extremely blazing, universally blazing, fiercely ablaze with towering flames, than to be attached to the desires of wives, concubines, and female beauty given by one’s parents—even to the extent of not using a mind tainted by lust and craving to gaze at their forms from afar, how much less should one personally cling to, embrace, or hold them! Why is this so? Śāriputra! You should know that women are the root of all suffering, the root of all obstruction, the root of all killing, the root of all bondage, the root of all sorrow, the root of all enmity, and the root of being born blind. You should know that women are capable of destroying the eye of wisdom of noble beings. You should know that women are like garlands of burning iron scattered upon the ground, which scorch the feet that step upon them. You should know that women give rise to the spread and growth of all kinds of perverse tendencies.

“Śāriputra! For what reason are they called women? The word ‘women’ means to add burden. Why is that? Because they cause sentient beings to shoulder heavy burdens, cause sentient beings to carry evil and heavy burdens, cause sentient beings to bear heavy burdens, cause sentient beings to act while holding heavy burdens, cause sentient beings to walk about carrying heavy burdens, cause sentient beings to grow weary and suffer mentally due to the burden, cause sentient beings to be tormented and oppressed by the heavy burden, and cause sentient beings to be harmed by the heavy burden.

“Śāriputra! For what other reason are they called women? The word ‘women’ refers to that which is the place where sentient beings are delivered and handed over; it is the place where beings are enslaved and drowned by craving; it is the place where those who submit to women are taxed and levied; it is the place where beings are deceived by the seductive appearances of women; it is the place where those who are defeated by women submit and rely; it is the place where those who are subdued by women turn for dependence and support; it is the place where those who crave women indulge in recklessness and abandon restraint; it is the place where those who become slaves to women become exhausted and suffer; it is the place where those who follow after women take delight and admiration. Śāriputra! Because of such various causes and conditions, these beings are called women.

“Furthermore, Śāriputra! The sentient beings of the world, because of the condition of women, do not abandon the heavy burden. What kind of heavy burden do they not abandon? Namely, the five aggregates. What are the five aggregates? The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, and the aggregate of consciousness. Śāriputra! The women of the world cause sentient beings not to abandon such a heavy burden of the five aggregates, and therefore these five aggregates are women.

“Śāriputra! And for what reason do people of the world call women ‘former wives’? Śāriputra! These women are the former wives that transgress śīla; they are the former wives that transgress proper deportment; they are the former wives that transgress right view; they are the former wives that lead to indulge in eating; they are the former wives leading to hell, to animal birth, and to the ghost realm; they are the former wives who obstruct noble wisdom, hinder the bliss of Nirvāṇa, and accept all suffering—therefore, they are called former wives.

“Śāriputra! And for what reason do people of the world call women ‘female’? Śāriputra! Because all women give rise to many faults and boundless illusions and deceptions, they are called female. If someone indulges in and follows the female multitude in unrestrained abandon, one should know that this person falls into the hands of Māra, committing evil in abandon. In this way, Śāriputra! One should know that all women in the world give rise to many faults and boundless illusions and deceptions. Their minds are often frivolous and restless; their minds are often unstable and wavering. Their minds are turbulent, inverted, and cannot abide in stillness. Their minds are like monkeys in the wild mountains; their minds are like apes, skilled in displaying illusory and deceptive tricks. Because of such various characteristics, women are called the female.

“Furthermore, Śāriputra! What is called the female is also called the village of women’s illusions, also called the city of illusions, the capital where the king of illusions resides, the pavilion of illusory guests, the hall of illusory persons, the illusory nation and illusory village, the illusory region and illusory place. It is an illusory world, an illusory realm, boundless illusion, vast illusion, immeasurable illusion, inconceivable illusion. Śāriputra! Because of such various great faults of desire that lead to evil destinies, women are called the village of illusions.

“Śāriputra! Just as an illusionist is skilled in learning illusion, and manifests various deceptive illusions before the great assembly, Śāriputra! the village of women is likewise. It is skilled in learning the art of women’s illusory deceptions, and can cause men—whether they see, hear, touch, or come into contact—to be bound. Moreover, these women are clever in understanding seductive gestures, and because they understand seductive gestures, they hold power and control. Whatever they do—whether singing, dancing, acting, laughing, crying, coming or going, standing, sitting, or lying down—at all times they can cause men to lose their autonomy, to follow after those women, and be bound and driven by them.

“Śāriputra! It is like a ripened field of rice in the world that is harmed and devastated by a great hailstorm—severely and grievously. In the same way, Śāriputra! this village of women’s illusion is like great hail falling upon the field of men, destroying all the seedlings of white Dharma and annihilating them completely. Śāriputra! In this way, such great faults of craving and desire that lead to evil destinies enchant and delude all foolish ordinary beings in the world, who are unable to awaken from them. Instead, they accept the desires they are fond of—wives, concubines, female beauty—and are intoxicated by them.

“Furthermore, Śāriputra! The wise Bodhisattva-Mahāsattva, because he practices Śīla-Pāramitā, after deeply knowing the faults of these desires, then in accordance with the true Dharma gives rise to two kinds of thoughts—namely, the thought of viewing all foolish ordinary people as evil persons, and the thought of viewing Buddhas and Bodhisattvas as good persons. After making such observations, the Bodhisattva-Mahāsattva contemplates to himself: ‘I should now go toward the path of the noble and virtuous man, and I should not go toward the path of the evil man. I should not go to the hells, the animal realm, or Yama’s ghostly realm. I should not go toward the path that destroys śīla. I should not go toward the dwelling place of those who transgress the precepts. I should now go toward the supreme, unsurpassed, and far-removed path that is free from those former dharmas, free of obstruction. I should now go toward the path of the great wisdom of all Buddhas, the Tathāgatas.’ He further thinks: ‘I should go against the current, not be one who flows with the current. I should utter the lion’s roar, not the howl of a jackal. I should manifest the mighty power of the golden-winged bird king, and not manifest the tiny power of insects. I should now be a person of virtue and goodness, not a wicked, deluded, and chaotic person. I should now eat the pure food of the virtuous and superior sages, and not eat the impure food of inferior, unworthy persons. I should practice the subtle meditations, the supreme meditations, the extraordinary meditations, the foremost Samādhi-attained meditations, and I should not practice meditations that are not of those kinds, nor inferior meditations.’

“Śāriputra! The Bodhisattva-Mahāsattva further thinks: ‘I should engage in the meditations of the Buddhas. I should not engage in the meditations of the Śrāvakas, the Pratyekabuddhas, or all foolish, ordinary beings. I should practice meditations that is without reliance, and I should not practice meditations that depends upon form. I should not practice meditations that depends upon feeling, perception, volitional formations, or consciousness. I should not practice meditations that depends upon the earth element. I should also not practice meditations that depends upon the water element, fire element, or wind element. I should also not practice meditations that depends upon the desire realm. I should also not practice meditations that depends upon the form realm or the formless realm. I should also not practice meditations that depends upon this world or the next world. I should also not practice meditations that depends upon what has been seen, heard, remembered, known, attained, touched, or realized.’

“Śāriputra! This Bodhisattva-Mahāsattva further says: ‘I should practice the meditations that is without reliance. Because of such practice, I should neither harm myself nor harm others, nor cause mutual harm. I should pursue the complete accomplishment of the wisdom of the Buddha—how could I instead pursue the various desires of the world?’

“Furthermore, Śāriputra! Such a wise Bodhisattva-Mahāsattva, while practicing Śīla-Pāramitā, after making these and other kinds of correct observations, should further give rise to four kinds of revulsion. What are the four? Namely: the ability to give rise to revulsion toward various desires; the ability to give rise to revulsion amid all forms of existence; the ability to give rise to revulsion in the presence of sentient beings who are ungrateful; and the ability to give rise to revulsion amid the various sufferings of all conditioned dharmas. Śāriputra! This is what is called the Bodhisattva-Mahāsattva, because of practicing the perfection of śīla, giving rise to the thought of four kinds of revulsion. One should learn in this way.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, he contemplates that sentient beings in the evil destinies, upon seeing beautiful female forms, give rise to greed. At that time, he should give rise to four kinds of thoughts of revulsion. What are the four? Namely: the thought of regression and loss, the thought of inversion and downfall, the thought of a walking latrine, and the thought of oozing pus, excrement, and impurity. In this way, Śāriputra! If even sentient beings dwelling in the evil destinies, upon seeing beautiful female forms, ought to give rise to these four kinds of thoughts, how much more so should humans. Śāriputra! Sons of noble family who abide in the Great Vehicle, those who practice revulsion toward all conditioned dharmas—when they see beautiful female forms, they should give rise to these four thoughts: regression and loss, inversion and downfall, walking latrine, and oozing pus and filth.

“If, after generating these thoughts, greed still arises, then one should further generate three kinds of familial thoughts: namely, toward someone resembling one’s mother, generate the thought of mother; toward someone resembling an elder sister, generate the thought of sister; and toward someone resembling a daughter, generate the thought of daughter.”

The Buddha said to Śāriputra: “A Bodhisattva-Mahāsattva who hears what I now speak and is able to understand it well should follow the Śīla-Pāramitā as explained in this sūtra. Why is that? Because there is not a single sentient being who has not been my father or mother since beginningless time. Why do I say this? Because all sentient beings have, at some point, been my parents. Therefore, if one associates intimately with wives and women, one is associating with one’s past mother. Śāriputra! A Bodhisattva-Mahāsattva, upon hearing me speak this, should diligently strive to cultivate accordingly for the sake of purity.

“Furthermore, Śāriputra! All the foolish and ignorant ordinary people in the world act in contradiction to and do not believe in the true Dharma. But the Bodhisattva is not like this—he follows the true Dharma and does not act in contradiction. If someone cultivates these various contemplations yet is still pursued by greed, then the Bodhisattva should further contemplate properly: From seeing what does this greed arise? If it is greed arising from the eye, the Bodhisattva should then properly examine: I am one who gives rise to craving for the eye, but then who is it that sees the eye? Does the eye see the eye? If so, then is it that the eye sees itself? Why ask such a thing? Because that is the eye, and this is also the eye—both are composed of the four great elements of earth, water, fire, and wind, and arise from the four elemental causes. Therefore, it is not that the self sees the self, and it is also not that my own self gives rise to craving for itself.

“Why is this so? Because ‘that’ is ‘this.’ If one gives rise to craving for ‘that,’ then one should also give rise to craving for ‘this,’ because there is no distinction. All the foolish and ignorant ordinary people in the world do not perceive this difference. But I, now, should seek the Dharma that allows one to perceive this difference. Why? Because all kinds of lustful desire are entirely devoid of merit.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“All phenomena turn in succession with the same nature—there is no nature of difference.

Due to perverse attachment that violates the correct principle, this mind of craving arises.

Born from the four great elements, how could one become attached to things also made of the four great elements?

All dharmas are like illusions—there is no basis to generate craving.

It is because of our deluded discrimination that the mind of craving falsely arises.

The unvirtuous generate craving; the virtuous and noble do not.

Even if one surveys all worlds in the ten directions, one cannot find a single ‘real lust’ that truly exists.

It is only due to illusory discrimination that such craving arises.”

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva is practicing Śīla-Pāramitā, after making such contemplations, if he is still pursued and entangled by greed, then if someone has obtained the strength of wholesome roots due to having heard the Dharma spoken by the Buddha, he should further follow this sūtra and explain to him that the eye is like a cluster of water-foam, which cannot be grasped or squeezed by hand. Why is this so? Because such water-foam and all dharmas are originally without ‘self’, without ‘sentient being’, without ‘a living individual’, without ‘a transmigrating subject’, without mānavaka, without ‘man’, not born from consciousness, without an agent, and without a recipient. In such dharmas, where there is neither doer nor receiver, who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like a bubble floating on the surface of water—its nature is not firm or solid. Why? Because such bubbles and all dharmas are originally without ‘self’, without ‘sentient being’, without ‘a living individual’, without ‘a transmigrating subject’, without mānavaka, without ‘man’, not born of consciousness, without an agent, and without a recipient. In such dharmas, where there is neither function nor utility, who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like a heat, mirage under sunlight, born of karma and deluded desire. Why? Because such heat, mirages and all dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like the trunk of a plantain tree, its substance is not solid or stable. Why? Because such plantains and all dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like a dream, what it sees is not real. Why? Because such illusory dreams and all dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like an echo, dependent upon many causes and conditions. Why? Because such echoes and all dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like light and shadow, manifesting through the reflection of karmic forces. Why? Because such light and shadow and all dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like drifting clouds, displaying a condition of floating and dispersing in confusion. Why? Because such clouds and related dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like a flash of lightning, corresponding to the state of moment, to, moment arising and cessation. Why? Because such lightning and all such dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like empty space, free from ‘self’ and from ‘what belongs to self’. Why? Because space is originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is insentient, like grass, trees, earth, and rocks. Why? Because such insentient dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye has no function; it moves along with wind and mechanical conditions. Why? Because such functionless dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is a place where falsehood, deception, impurity, and decay gather. Why? Because such deceptive dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is false, destructible, perishable, and destined to disperse and vanish. Why? Because such false dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye is like a dried well, constantly oppressed by aging and decline. Why? Because graveyards, dried, up wells, and related dharmas are originally without ‘self’, without ‘sentient being’, up to who can give rise to craving? And upon what object would craving arise?

“Śāriputra! The eye does not remain for long, and ultimately returns to the land of death. Why? Because all dharmas that do not remain long are originally without ‘self’, without ‘sentient being’, without ‘a living individual’, without ‘a transmigrating subject’, without mānavaka, without ‘man’, not born from consciousness, without agent, and without recipient. In such dharmas, which are without function, without use, and arise from the conjunction of causes and conditions, who can give rise to craving? And upon what object would craving arise?

“In this way, through broad explanation, all dharmas of the internal sense bases and the external objects are likewise. Śāriputra! When the Bodhisattva-Mahāsattva contemplates in this correct way, if he is still led and entangled by various forms of craving and attachment, it would be without reason. If there is a Bodhisattva-Mahāsattva who makes such contemplations, you should know that this is one who has forever departed from craving and attachment with regard to all dharmas. Śāriputra! This is called the Bodhisattva-Mahāsattva, while practicing Śīla-Pāramitā, attaining ultimate purity and extinguishing all forms of craving and attachment.”

At that time, the Buddha said to Śāriputra: “Such a Bodhisattva-Mahāsattva, who practices the Śīla-Pāramitā in purity, does not engage in any harmful and evil actions against sentient beings, and even when facing life-threatening danger, never causes harm to any sentient being. He does not commit any acts of theft or robbery, and even when facing life-threatening danger, never seizes or steals the wealth and possessions of others. He does not engage in any form of sexual misconduct or deviant behavior, and even when facing life-threatening danger, never becomes defiled by or indulges in various forms of female beauty. He does not speak deceitful or false words, and even when facing life-threatening danger, never utters lies or deception toward any sentient being. He does not speak harsh, vicious, or violent words, and even when facing life-threatening danger, never slanders or insults any sentient being. He does not speak divisive or discord-sowing speech, and even when facing life-threatening danger, never engages in words that destroy harmony, because the Bodhisattva has given rise to contentment toward his own companions. He does not spread frivolous, ornate, or indulgent talk; whatever he says is certainly in accordance with reason and measure, and even when facing life-threatening danger, he never weaves fancy, embellished expressions or embellished words. He gives rise to no greed or attachment toward the wealth of others, and even when facing life-threatening danger, he remains utterly free from craving for the pleasures he enjoys. He is fully accomplished in patience with regard to all kinds of harassment and insults; upon hearing harsh and vile speech, he is able to endure it well, and even when facing life-threatening danger, he does not give rise to anger or hatred. He gives rise to no wrong view in all dharmas, and even when facing life-threatening danger, he never places faith in or serves any other devas, but only directs a pure mind toward the Buddha and takes refuge where the Buddha abides. Śāriputra! This is called the Bodhisattva-Mahāsattva’s purity of śīla.”

The Buddha said to Śāriputra: “This Bodhisattva-Mahāsattva, because of practicing the Śīla-Pāramitā, becomes fully accomplished in the true Dharma of immeasurable and boundless Buddhas.

“Śāriputra! The Bodhisattva-Mahāsattva, because of practicing the Śīla-Pāramitā, becomes fully accomplished in śīla without deficiency, because he does not associate with the unwise.

“Becomes fully accomplished in śīla without breaches, because he is able to distance himself from unequal lifestyles.

“Becomes fully accomplished in śīla that is unmixed and unblemished, because he does not associate with evil persons and afflictions.

“Becomes fully accomplished in śīla that is undefiled, because it is only nourished and increased by pure Dharma.

“Becomes fully accomplished in śīla that is worthy of offerings, because he is able to freely cultivate according to his own aspirations.

“Becomes fully accomplished in śīla that is worthy of praise, because he is not criticized or condemned by the wise.

“Becomes fully accomplished in śīla that is well maintained, because he is completely endowed with right mindfulness and right knowledge.

“Becomes fully accomplished in śīla that is beyond reproach, because he is not affected by any kinds of faults.

“Becomes fully accomplished in śīla that protects well, because he is skilled in guarding all the sense faculties.

“Becomes fully accomplished in lofty and vast śīla, because he is remembered by all Buddhas.

“Becomes fully accomplished in śīla of few desires, because he knows the purity of contentment and moderation.

“Becomes fully accomplished in śīla of contentment, because he delights in cutting off afflictions.

“Becomes fully accomplished in śīla of right conduct, because he is distanced both in body and mind.

“Becomes fully accomplished in śīla of dwelling in quiet places, because he detests noise and commotion.

“Becomes fully accomplished in śīla of noble lineage and joyful virtue, because he does not look directly at others, and harbors no expectation.

“Becomes fully accomplished in śīla of the ascetic virtue of few activities, because he is able to freely grow all wholesome roots.

“Becomes fully accomplished in śīla of practicing according to the teaching, because he does not deceive the devas and humans of the world.

“Becomes fully accomplished in śīla of great loving-kindness, because he does not harm any living being.

“Becomes fully accomplished in śīla of great compassion, because he is able to endure all suffering and distress.

“Becomes fully accomplished in śīla of great sympathetic joy, because his joy in Dharma bliss never declines.

“Becomes fully accomplished in śīla of great equanimity, because all craving and hatred are ultimately severed.

“Becomes fully accomplished in śīla of constant self-reflection, because he constantly observes and illuminates inwardly.

“Becomes fully accomplished in śīla of not criticizing others’ faults, because he is skilled in harmoniously supporting the minds of all beings.

“Becomes fully accomplished in śīla of maturing sentient beings, because he ultimately reaches the other shore of generosity.

“Becomes fully accomplished in śīla of guarding well, because he ultimately reaches the other shore of moral discipline.

“Becomes fully accomplished in śīla of non-harming, because he ultimately reaches the other shore of patience.

“Becomes fully accomplished in śīla of non-retrogression, because he ultimately reaches the other shore of diligence.

“Becomes fully accomplished in śīla of perfected concentration, because he ultimately reaches the other shore of meditation.

“Becomes fully accomplished in śīla of insatiable right hearing, because he ultimately reaches the other shore of great wisdom.

“Becomes fully accomplished in śīla of associating with good friends, because he skillfully cultivates and accumulates the provisions for enlightenment.

“Becomes fully accomplished in śīla of avoiding evil friends, because he abandons the path of inequality.

“Becomes fully accomplished in śīla of not clinging to the body, because he constantly observes impermanence.

“Becomes fully accomplished in śīla of not clinging to life, because life is not something that can be preserved forever.”

“Becomes fully accomplished in śīla without regret, because his mind is well purified.

“Becomes fully accomplished in śīla without hypocrisy, because his methods are well purified.

“Becomes fully accomplished in śīla without inner heat, because his superior intention is well purified.

“Becomes fully accomplished in śīla free from restlessness, because he is forever separated from all craving and desire.

“Becomes fully accomplished in śīla without arrogance, because his disposition is gentle, honest, and upright.

“Becomes fully accomplished in śīla without aggression, because his nature is virtuous and good.

“Becomes fully accomplished in śīla of good self-restraint, because there is no anger or hatred.

“Becomes fully accomplished in śīla of peaceful composure, because his disposition is calm and collected.

“Becomes fully accomplished in śīla of wholesome speech, because he speaks in accordance with truth without contradiction.

“Becomes fully accomplished in śīla of maturing sentient beings, because he never abandons the Dharma of embracing beings.

“Becomes fully accomplished in śīla of protecting the true Dharma, because he does not destroy the noble wealth of Dharma.

“Śāriputra! The wise Bodhisattva-Mahāsattva, by accumulating such pure śīla, becomes fully accomplished in the Śīla-Pāramitā. For the sake of Anuttarā-samyak-saṃbodhi, he is well able to cultivate the wondrous practices of the Bodhisattva. Śāriputra! This is what is called the Bodhisattva-Mahāsattva’s Śīla-Pāramitā. If Bodhisattva-Mahāsattvas diligently cultivate this kind of Bodhisattva practice, then none of the Māras, their retinues, or devas and humans can disturb this Bodhisattva, nor can he be subdued or overcome by those of outside paths or heterodox views.”