Chapter Seven - Śila Pāramitā 尸波羅蜜

大寶積經卷第四十二

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之八尸波羅蜜品第七之一

爾時佛告舍利子：「云何菩薩摩訶薩尸羅波羅蜜多？菩薩摩訶薩為阿耨多羅三藐三菩提？依此勤修行菩薩行。舍利子！菩薩摩訶薩行尸羅波羅蜜多故，有三種妙行。何等為三？一者身妙行，二者語妙行，三者意妙行。舍利子，何等名為身妙行、語妙行、意妙行耶？舍利子！所謂菩薩摩訶薩遠離殺生、離不與取、離欲邪行，是名身妙行。舍利子！菩薩摩訶薩遠離妄語、遠離離間語、遠離麁惡語、遠離綺語，是名語妙行。舍利子！菩薩摩訶薩於諸貪著、瞋恚、邪見皆無所有，是名意妙行。菩薩摩訶薩具足如是三妙行故，是名尸羅波羅蜜多。

At that time, the Buddha said to Śāriputra: "What is the bodhisattva mahāsattva's śīla pāramitā? How does the bodhisattva mahāsattva diligently cultivate the bodhisattva practice for the sake of anuttara-samyak-saṃbodhi? Śāriputra, when the bodhisattva mahāsattva practices the śīla pāramitā, there are three kinds of excellent conduct. What are these three? First, excellent bodily conduct; second, excellent verbal conduct; third, excellent mental conduct.

Śāriputra, what are excellent bodily conduct, excellent verbal conduct, and excellent mental conduct? Śāriputra, the bodhisattva mahāsattva refrains from killing, stealing, and sexual misconduct - this is called excellent bodily conduct. Śāriputra, the bodhisattva mahāsattva refrains from false speech, divisive speech, harsh speech, and idle chatter - this is called excellent verbal conduct. Śāriputra, the bodhisattva mahāsattva is free from greed, hatred, and wrong views - this is called excellent mental conduct. When the bodhisattva mahāsattva possesses these three kinds of excellent conduct, this is called the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，如是思惟：『云何身妙行、語妙行、意妙行耶？』舍利子！菩薩摩訶薩如是思惟：『若身不造殺生不與取欲邪行業者，是名身妙行。』菩薩摩訶薩如是思惟：『若語不造妄語、離間、麁惡、綺語業者，是名語妙行。』菩薩摩訶薩如是思惟：『若意不造貪著、瞋恚、邪見業者，是名意妙行。』由具如是正思惟故，是名菩薩摩訶薩行尸羅波羅蜜多。

Furthermore, Śāriputra, when the bodhisattva mahāsattva practices the śīla pāramitā, they contemplate thus: "What are excellent bodily conduct, excellent verbal conduct, and excellent mental conduct?" Śāriputra, the bodhisattva mahāsattva contemplates thus: "If the body does not engage in actions of killing, stealing, or sexual misconduct, this is called excellent bodily conduct." The bodhisattva mahāsattva contemplates thus: "If speech does not engage in false speech, divisive speech, harsh speech, or idle chatter, this is called excellent verbal conduct." The bodhisattva mahāsattva contemplates thus: "If the mind does not engage in greed, hatred, or wrong views, this is called excellent mental conduct." By engaging in such right contemplation, this is called the bodhisattva mahāsattva's practice of the śīla pāramitā.

「復次舍利子！如是菩薩摩訶薩行尸羅波羅蜜多時，作如是念：『若業不由身語意造，此業為可建立不？』菩薩摩訶薩如是如理觀察，若業不由身語意造，此業不可建立，若青若黃、若赤若白、若紅若頗胝色。此業又非眼所識、非耳所識、非鼻舌身意所識。何以故？舍利子！由於此業非能生非所生非己生，不可執受，都無有能了別此業。菩薩摩訶薩如是了知此尸羅性不可為作，若不可為作則不可建立，若不可建立我等於中不應執著。如是菩薩摩訶薩由觀解力故，不見妙行及以尸羅，亦不見有具尸羅者，不見尸羅所迴向處。菩薩摩訶薩如是觀已，畢竟不起妄有身見。何以故？舍利子！有身見故可有觀察，此是持戒、此是犯戒。如是觀已，於彼守護及以儀則，若行若境皆悉具足正知而行，正知行故名持戒者。菩薩摩訶薩不取著自不取著他而行於行，不毀尸羅不取尸羅而行於行。若取著我即取尸羅，若不著我不取尸羅。若知尸羅是不可得，即不毀犯所有律儀。若於律儀無毀犯者，即不名為毀犯尸羅，又亦不名執取尸羅。舍利子！以何因緣於是尸羅而不執取？謂一切法知他相故。若由他相則無有我，若我是無何所執取？」

Furthermore, Śāriputra, when such a bodhisattva mahāsattva practices the śīla pāramitā, they contemplate thus: "If an action is not created by body, speech, or mind, can this action be established?" The bodhisattva mahāsattva investigates this rationally: if an action is not created by body, speech, or mind, this action cannot be established, whether blue, yellow, red, white, pink, or crystal-colored. This action is also not cognized by the eye, ear, nose, tongue, body, or mind. Why? Śāriputra, because this action is neither producer nor produced nor self-produced, it cannot be grasped, and there is no one who can distinguish this action.

The bodhisattva mahāsattva understands that the nature of śīla cannot be fabricated. If it cannot be fabricated, it cannot be established. If it cannot be established, we should not cling to it. Thus, through the power of insight, the bodhisattva mahāsattva does not see excellent conduct or śīla, nor do they see one who possesses śīla, nor do they see a place where śīla is dedicated.

Having observed this, the bodhisattva mahāsattva ultimately does not give rise to the false view of a self. Why? Śāriputra, because with the view of a self, one can observe, "This is keeping precepts, this is breaking precepts." Having observed this, they practice with full awareness in all actions and situations, guarding and following the rules. Practicing with right knowledge is called a keeper of precepts.

The bodhisattva mahāsattva practices without clinging to self or others, without destroying śīla or grasping śīla. If one clings to self, one grasps śīla. If one does not cling to self, one does not grasp śīla. If one knows that śīla is unobtainable, one does not violate any precepts. If one does not violate the precepts, one is not called a violator of śīla, nor is one called a grasper of śīla.

Śāriputra, for what reason does one not grasp at this śīla? Because one knows all dharmas as having the characteristics of other. If it is by the characteristics of other, then there is no self. If there is no self, what is there to grasp?

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

若有身語意清淨，　　 行時恒修一切淨，　 常住清淨諸禁戒，　　 是名菩薩具尸羅。　

If one's body, speech, and mind are pure, Always cultivating purity in all actions, Constantly abiding in pure precepts, This is called a bodhisattva possessing śīla.

賢聖聰慧諸菩薩，　　 能善護持十業道，　 不由身語及意作，　　 如是智者說尸羅。　

Wise and intelligent bodhisattvas Can skillfully protect the ten paths of karma, Not created by body, speech, or mind, Thus the wise explain śīla.

若非造作非所生，　　 非執無形亦無顯，　 由無有形有顯故，　　 未曾可得而建立。　

Neither created nor produced, Neither formless nor manifest, Because it has no form or manifestation, It has never been established.

尸羅無為亦無作，　　 非眼能見非耳聞，　 非鼻非舌亦非身，　　 又非心意所能識。

Śīla is unconditioned and unproduced, Not seen by eyes nor heard by ears, Not by nose, tongue, or body, Nor can it be known by mind or consciousness.　

若非六根之所識，　　 則無有能施設者，　 如是觀察尸羅淨，　　 曾未依執住尸羅。　

If not perceived by the six senses, Then there is no one who can establish it. Thus observing the purity of śīla, One has never clung to or abided in śīla.

不恃持戒生憍慢，　　 不計我想護尸羅，　 善護尸羅無戒想，　　 具足尸羅行覺行。

Not relying on keeping precepts to generate pride, Not imagining a self that protects śīla, Skillfully guarding śīla without the concept of precepts, Fully possessing śīla and practicing enlightened conduct.　

妄有身見已除遣，　　 見與見者曾無有，　 無有能見無彼處，　　 不觀持戒犯戒者。

The false view of a self has been eliminated, There has never been a seer or the seen, There is no one who can see and no place to be seen, One does not observe those who keep or break precepts.　

善入無護法理趣，　　 威儀具足不思議，　 妙善正知能守護，　　 除斯更無具戒者。　

Skillfully entering the principle of unprotected dharmas, With inconceivable, perfect deportment, Wonderfully knowing how to guard with right knowledge, Besides this, there is no one who fully possesses precepts.

無我想者無尸羅，　　 無所依我能依戒，　 我說究竟常無畏，　　 不執身我與尸羅。

One without the notion of self has no śīla, There is no self that can rely on precepts, I say this is ultimate and always fearless, Not clinging to body, self, or śīla.　

說無我者不取戒，　　 說無我者戒無依，　 說無我者不希戒，　　 說無我者戒無心。

One who speaks of no-self does not grasp precepts, One who speaks of no-self has no basis for precepts, One who speaks of no-self does not hope for precepts, One who speaks of no-self has no mind for precepts.　

不毀尸羅不執戒，　　 亦不計我起尸羅，　 無所依我及戒想，　　 甚深慧行菩提行。　

Not destroying śīla nor clinging to precepts, Also not imagining a self that gives rise to śīla, Without a self to rely on or the concept of precepts, This is the profound wisdom practice of the bodhisattva path.

如是尸羅無所畏，　　 此人常不犯尸羅，　 若能不執有諸法，　　 如是尸羅聖所讚。　

Such śīla is without fear, This person never violates śīla. If one can refrain from grasping at all dharmas, Such śīla is praised by the noble ones.

若住我見諸愚夫，　　 計我具戒能持戒，　 彼受護戒果終已，　　 於三惡趣常纏縛。

Those foolish ones who abide in the view of self, Thinking "I possess precepts" and "I can keep precepts," After receiving the fruit of guarding precepts, Will be constantly bound in the three evil realms.　

若有斷盡諸我見，　　 彼無有我及我所，　 是真持戒無見故，　　 無復怖畏墮諸惡。　

If one has completely cut off all views of self, For them there is no self and nothing belonging to a self. This is true keeping of precepts, because there is no view, There is no more fear of falling into evil realms.

若能如是知戒行，　　 無有能見犯尸羅，　 尚不觀我及三有，　　 況見持戒及犯戒。

If one can know the practice of precepts in this way, There is no one who can see a violation of śīla. One does not even observe self or the three realms of existence, Much less see keeping precepts or breaking precepts.

「復次舍利子！如是行尸羅波羅蜜多菩薩摩訶薩行菩薩行清淨戒時，具有十種極重深心。何等為十？一者發起深心信奉諸行，二者發起深心勤加精進，三者猛勵樂欲諸佛正法，四者廣具崇重一切諸業，五者深懷信奉一切果報，六者於諸賢聖深發敬心，七者於諸尊重鄔波柁耶、阿遮利耶清淨侍奉，八者於賢聖所興起供養，九者於諸正法勵意求請，十者求菩提時不顧身命。舍利子！如是行尸羅菩薩摩訶薩有如是等十深心法。菩薩摩訶薩安住深心修諸善法。何等名為諸善法耶？所謂三種妙行：身妙行、語妙行、意妙行。若諸菩薩摩訶薩安住如是三種妙行，為欲勤求大菩薩藏微妙法門。何以故？以諸菩薩摩訶薩依此法門，能趣阿耨多羅三藐三菩提故。」

Furthermore, Śāriputra, when such a bodhisattva mahāsattva practicing the śīla pāramitā performs the bodhisattva practice of pure precepts, they possess ten kinds of extremely profound mental states. What are these ten?

1. Developing a profound mind that has faith in all practices
2. Developing a profound mind that diligently applies effort
3. Vigorously delighting in the true Dharma of the Buddhas
4. Extensively venerating all karmic actions
5. Deeply harboring faith in all karmic results
6. Developing deep respect for all the noble ones
7. Purely serving the venerable upādhyāyas and ācāryas
8. Arousing offerings to the noble ones
9. Earnestly seeking and requesting the true Dharma
10. Not sparing one's life when seeking bodhi

Śāriputra, bodhisattva mahāsattvas practicing śīla have these ten profound mental states. Bodhisattva mahāsattvas abide in these profound mental states to cultivate all wholesome dharmas. What are these wholesome dharmas? They are the three kinds of excellent conduct: excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. If bodhisattva mahāsattvas abide in these three kinds of excellent conduct, it is for the purpose of diligently seeking the subtle Dharma gates of the great bodhisattva treasury. Why? Because it is by relying on these Dharma gates that bodhisattva mahāsattvas can progress towards anuttara-samyak-saṃbodhi.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

由身而發起，　　 佛所讚善業，　 為得聞法故，　　 供養諸賢聖。

With the body, one initiates Good deeds praised by the Buddha. To hear the Dharma, One makes offerings to the wise and noble.　

於法及聖人，　　 猛勵起恭敬，　 為利諸眾生，　　 慈心不嫉妬。　

Towards the Dharma and noble ones, One vigorously shows respect. For the benefit of all beings, With a kind heart free from jealousy.

當演智人言，　　 無談不愛語，　 所說欣樂相，　　 發語無麁鄙。　

One should speak words of wisdom, Never uttering unloving speech. What is said should bring joy, Speaking without harshness.

意業常居善，　　 曾無樂諸惡，　 恒觀察法性，　　 恭敬住慈心。

Mental actions always dwell in goodness, Never delighting in evil. Always contemplating the nature of dharmas, Abiding in respect and a kind heart.　

於如來聖教，　　 敬心而聽法，　 於法恭敬已，　　 速悟大菩提。

Towards the Tathāgata's holy teachings, One listens to the Dharma with reverence. Having respected the Dharma, One quickly realizes great bodhi.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，安住如是十最勝法，勤求菩薩藏法門故，於諸賢聖一切師長，勤加恭敬奉事供養，乃至施及貯水之器。復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，應具如是十種發心。何等為十？舍利子！菩薩摩訶薩觀是病身，諸界毒蛇恒相違害，多諸苦惱多諸過患，癲狂癰癤疽癬惡癘、風熱痰飲眾病所聚。又是身者如病如瘡、如被箭刺、如暴水流、如魁膾者，搖動不息速起速滅。又觀是身虛偽羸弱老朽疾壞，暫時停住難可愛樂狀若塚間。爾時菩薩復作是念：『我此病身雖經此苦，曾不值遇如是福田。我今得值，又復善感如此之身，我當依諸福田長養慧命，捨不堅身獲於堅身。為欲勤求大菩薩藏微妙法門故，於彼賢聖鄔波柁耶、阿遮利耶諸尊師所奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第一發心。」

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they abide in these ten supreme dharmas. For the sake of diligently seeking the Dharma gates of the bodhisattva treasury, they respectfully serve and make offerings to all noble ones and teachers, even to the extent of offering vessels for storing water. Furthermore, Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they should possess these ten kinds of resolves. What are these ten?

Śāriputra, bodhisattva mahāsattvas observe this diseased body, with its elements like poisonous snakes constantly harming each other, full of many sufferings and faults, afflicted by madness, boils, ulcers, scabies, and other illnesses, as well as wind, heat, and phlegm - a collection of various diseases. Moreover, this body is like a disease, like a wound, like being pierced by an arrow, like a raging torrent, like an executioner, shaking without rest, quickly arising and quickly perishing. They also observe this body as false, weak, old, decaying, temporarily abiding, difficult to love, like a charnel ground.

At that time, the bodhisattva further thinks: "Although this diseased body of mine has experienced such suffering, it has never encountered such a field of merit. Now that I have encountered it, and have also fortunately obtained such a body, I should rely on these fields of merit to nurture the life of wisdom, abandoning this impermanent body to obtain a permanent one. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to those noble ones, upādhyāyas, and ācāryas, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas’ first generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

諸界暴毒蛇，　　 展轉相依附，　 隨一興增動，　　 生則致大患。

The elements are like violent poisonous snakes, Intertwined and dependent on each other, When one is stirred and increases, It gives rise to great afflictions.　

所謂眼耳鼻，　　 舌齒內腹藏，　 如是諸患惱，　　 皆悉依身生。

Namely the eyes, ears, nose, Tongue, teeth, and internal organs, All such afflictions and troubles, Arise dependent on the body.　

癰癤與癲狂、　　 疽癬大疾癘，　 諸餘種種病，　　 無不依身生。　

Boils, madness, Ulcers, scabies, and grave illnesses, And all other kinds of diseases, All arise dependent on the body.

是身猶如病，　　 如癰如中箭，　 如是毒害身，　　 速壞暫時住，　

This body is like a disease, Like a boil, like being pierced by an arrow, Such a poisonous and harmful body, Quickly decays and only temporarily abides.

如趣彼塚間，　　 悉是無常相，　 搖鼓爛壞身，　　 眾病速生滅。　

Like heading towards a charnel ground, All are signs of impermanence, The body shakes, rots, and decays, Diseases quickly arise and cease.

我當修佛身，　　 所因賢善業，　 以彼朽爛壞，　　 衰老無常身，　 轉成於佛身，　　 及難思法身。

I should cultivate the Buddha's body, Caused by virtuous and good actions, With this decaying, rotting, Aging, and impermanent body, Transform it into the Buddha's body, And the inconceivable Dharma body.　

以如是朽壞，　　 遍常流穢身，　 當證得如是，　　 無流無穢身。　

With such a decaying, Constantly flowing impure body, I shall attain such a Undefiled and pure body.

若人怖寒熱，　　 遮障堅防護，　 畢為老病死，　　 諸苦同煎害。　 若人於寒熱，　　 身遍能堪忍，　 莊嚴丈夫業，　　 速成無上身。

If one fears cold and heat, And tries to shield and protect firmly, In the end, old age, sickness, and death, Will still torment with various sufferings. If one can endure cold and heat, Throughout the body, Adorning the deeds of a great person, One will quickly attain the supreme body.　

我當勤供養，　　 世所同尊重，　 以不堅實身，　　 當貿彼堅實。

I shall diligently make offerings, To those respected by the world, With this insubstantial body, I shall exchange for that solid one.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是等第一心已，為欲勤求大菩薩藏微妙法門故，於說法師倍復奉事勤加供養，乃至施及貯水之器。

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā and have developed this first resolve, they increase their service and offerings to the Dharma teachers for the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, even to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是念：『身是不堅性非牢固，當假覆蔽洗濯按摩，而復終歸破壞離散摩滅之法。』舍利子！譬如陶師埏埴瓦器，若大若小終歸破壞。如是舍利子！身為不堅終歸破壞，如彼瓦器。又舍利子！譬如樹枝所依花葉果實，終歸墮落。如是舍利子！身為不堅必墮落法，勢非久住如熟果等。又舍利子！譬如草端霜露凝滴，日光照灼必不停住。如是舍利子！身為不堅，如霜露滴亦不久住。又舍利子！譬如大海及以眾流，有泡沫聚一切不堅，其性虛弱不可[敲-高+亭]觸。如是舍利子！是身不堅猶如沫聚，本性虛弱亦復如是。又舍利子！如天大雨流泡亂浮徐起徐滅。如是舍利子！身為不堅如水上泡，其性輕薄亦復如是。舍利子！菩薩摩訶薩深自觀身，見是事已復作是念：『我於長夜感得如是不堅固身，曾未值遇如是福田。我今得值，又復善感如此之身，我當依諸福田長養慧命，以不堅身貿易堅身，為欲勤求大菩薩藏微妙法門故，於說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第二發心。」

Furthermore, Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "The body is impermanent and not solid. It requires covering, washing, and massaging, yet in the end, it is subject to destruction, disintegration, and dissolution." Śāriputra, it is like a potter's clay vessels, whether large or small, that are destined to break. Similarly, Śāriputra, the body is impermanent and destined to break, like those vessels. Again, Śāriputra, it is like flowers, leaves, and fruits depending on tree branches, all of which are destined to fall. Similarly, Śāriputra, the body is impermanent and destined to fall, not lasting long, like ripe fruit. Again, Śāriputra, it is like dewdrops on the tips of grass, which cannot remain when scorched by sunlight. Similarly, Śāriputra, the body is impermanent, like dewdrops that do not last long. Again, Śāriputra, it is like the foam on the ocean and rivers, all of which is insubstantial, weak in nature, and cannot be grasped. Similarly, Śāriputra, this body is insubstantial like a mass of foam, inherently weak in the same way. Again, Śāriputra, it is like bubbles floating chaotically in a heavy rain, slowly rising and falling. Similarly, Śāriputra, the body is impermanent like bubbles on water, its nature equally fragile.

Śāriputra, when bodhisattva mahāsattvas deeply observe their bodies and see these things, they further think: "For a long time, I have obtained such an impermanent body, yet I have never encountered such a field of merit. Now that I have encountered it, and have also fortunately obtained such a body, I should rely on these fields of merit to nurture the life of wisdom. I will exchange this impermanent body for a permanent one. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas’ second generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

如世諸陶師，　　 埏埴坏成器，　 皆當歸破壞，　　 眾生命如是。　

Like potters in the world, Who shape clay into vessels, All are destined to break, So is the life of beings.

譬如依樹枝，　　 所有葉花果，　 皆歸墮落法，　　 人命亦如是。　

Like leaves, flowers, and fruits Depending on tree branches, All are destined to fall, So is human life.

如草端垂露，　　 日光之所照，　 須臾不暫停，　　 人命亦如是。　

Like dewdrops on grass tips, Illuminated by sunlight, Not staying even for a moment, So is human life.

如河海聚沫，　　 其性本虛弱，　 如是不堅身，　　 虛浮亦如是。　

Like foam gathered in rivers and seas, Inherently weak in nature, Such is this impermanent body, Equally insubstantial.

譬如天大雨，　　 生起水浮泡，　 剎那速消滅，　　 不堅身亦爾。　

Like bubbles in a heavy rain, Arising on the water's surface, Vanishing in an instant, So too is the impermanent body.

不堅起堅想，　　 於堅想不堅，　 邪分別所行，　　 不能證堅實。　

Seeing the impermanent as permanent, And the permanent as impermanent, This is the path of wrong discrimination, Unable to realize the truly permanent.

於堅起堅智，　　 不堅知不堅，　 正分別所行，　　 能證於堅實。　

Seeing the permanent as permanent, Knowing the impermanent as impermanent, This is the path of right discrimination, Able to realize the truly permanent.

為修堅實想，　　 微施於水器，　 故以不堅身，　　 貿易彼堅實。

To cultivate the idea of permanence, One offers even a water vessel, Thus with an impermanent body, Exchanging for that which is permanent.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是第二心已，為欲勤求大菩薩藏微妙法門故，於說法師倍復奉事勤加供養，乃至施及貯水之器。

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā and have developed this second resolve, they increase their service and offerings to the Dharma teachers for the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, even to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我於長夜遠離善友，諸惡知識之所拘執，其性懈怠不修精進，下劣愚鈍多邪惡見，妄起如是癡不善心，無施無愛亦無福祀無有善作，及以惡作無作增長諸業果報。』菩薩摩訶薩作如是念：『我為貪欲之所惑亂，長夜流轉，造作種種惡不善業。由此不善惡業力故，感得穢惡自體報果，生鬼國中乏資生具，無有一切最勝福田。又我曾生餓鬼趣中，恒食炭火經無量歲，又於眾多百千歲中，不聞水名況復身觸。』又作是念：『而我今者值遇如是最勝福田，又感善身果報成就多資生具，我當依諸福田廣修善業，不顧身命承事師長鄔波柁耶、阿遮利耶，為欲勤求大菩薩藏微妙法門故，於說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第三發心。」

Furthermore, Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "For a long time, I have been far from good friends, controlled by evil companions. My nature has been lazy, not cultivating diligence, inferior and foolish, with many wrong and evil views. I have wrongly given rise to such foolish and unwholesome thoughts: there is no giving, no love, no offerings, no good or bad deeds, no increase or growth of karmic fruits and results."

The bodhisattva mahāsattva thinks: "Deluded by greed and desire, I have long been wandering, creating various evil and unwholesome deeds. Due to the power of these unwholesome evil deeds, I have received the fruit of an impure self-nature, born in the realm of ghosts lacking necessities of life, without any supreme field of merit. I have also been born in the realm of hungry ghosts, constantly eating burning coals for immeasurable years, and for many hundreds of thousands of years, not even hearing the name of water, let alone touching it."

They further think: "Now I have encountered such a supreme field of merit, and have also received the karmic fruit of a good body with many necessities of life. I should rely on these fields of merit to extensively cultivate good deeds, not sparing my life to serve teachers, upādhyāyas, and ācāryas. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas’ third generation of bodhictta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

如是善知識，　　 常親近敬奉，　 便成如是性，　　 故應數親近。　

Such good spiritual friends, Always stay close and serve with respect, One becomes of such nature, Thus one should frequently draw near.

為惡友拘執，　　 遠離賢善友，　 懈怠鄙精進，　　 慳嫉多諂曲，　 無施等邪見，　　 非撥於一切。　

Bound by evil friends, Far from virtuous and good companions, Lazy and despising diligence, Miserly, jealous, and deceitful, With wrong views of no giving and such, Denying everything.

我曾生鬼趣，　　 受弊惡形質，　 於生死長夜，　　 可畏大闇中，　 飢渴遍煎惱，　　 多受於眾苦，　

I was once born in the realm of ghosts, Receiving a vile and evil form, In the long night of birth and death, In the midst of great and fearful darkness, Tormented by hunger and thirst, Enduring many sufferings.

於多百千歲，　　 曾不聞水名，　 不見淨福田，　　 不得無是難。

For many hundreds of thousands of years, Never hearing the name of water, Not seeing pure fields of merit, Unable to be free from these difficulties.　

我今感於此，　　 難得之世間，　 又奉值賢明，　　 獲無難具足，

Now I feel gratitude for this Difficult to obtain world, And meeting with the wise and bright, Gaining freedom from difficulties.　

復離惡知識，　　 得逢賢善友，　 誓不顧身命，　　 當為證菩提。　

Again leaving evil companions, Encountering virtuous and good friends, Vowing to disregard life and body, To realize bodhi.

以清淨善心，　　 恭侍尊師長，　 亦當供諸佛，　　 為證菩提故。

With a pure and good heart, Respectfully serving honored teachers, Also making offerings to all Buddhas, For the sake of realizing bodhi.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是第三心已，為欲勤求大菩薩藏微妙法門故，於說法師倍復奉敬勤加供養，乃至施及貯水之器。

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā and have developed this third resolve, they increase their respect and offerings to the Dharma teachers for the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, even to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我於長夜遠離善友，惡友拘執懈怠懶惰，下劣精進無智愚癡，由如是見由如是忍，謂有眾生受諸苦惱，如是悲泣號哭之時，復以身手妄加捶打種種惱害。以此因緣，便生如是無量惡見，謂無惡業無惡業報。復由瞋恚覆蔽心故，造作種種惡不善業，以是業報得穢惡身，生畜生中乏資生具，無有一切最勝福田。』菩薩摩訶薩作如是念：『我於彼趣，或作馲駝及牛驢等，食噉芻草，加諸杖捶訶喝恐怖，情所不樂強令馱負。』復作是念：『我於往昔雖經此苦，曾不值遇如是福田。我今得值，又復善感如此之身，我當依諸福田不顧身命，以不堅身貿易堅身，供事師長，為欲勤求大菩薩藏微妙法門故，於說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第四發心。」

Furthermore, Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "For a long time, I have been far from good friends, controlled by evil companions, lazy and indolent, with inferior diligence, unwise and foolish. Due to such views and such acceptance, I believed that when beings were suffering, crying, and wailing, it was right to beat and harm them in various ways with my body and hands. Because of this, I gave rise to countless evil views, thinking there were no evil deeds and no karmic results of evil deeds. Furthermore, with my mind obscured by anger, I committed various evil and unwholesome actions. As a result of these actions, I obtained an impure body, was born among animals lacking necessities of life, without any supreme field of merit."

The bodhisattva mahāsattva thinks: "In those realms, I became a camel, ox, or donkey, eating grass and hay, beaten with sticks, scolded and frightened, forced to carry heavy loads against my will." They further think: "Although I experienced such suffering in the past, I never encountered such a field of merit. Now that I have encountered it, and have also fortunately obtained such a body, I should rely on these fields of merit without regard for my life, exchanging this impermanent body for a permanent one, serving the teachers. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas' fourth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

我於彼長夜，　　 未知登聖道，　 墮在駝牛驢，　　 多受諸勤苦。　

In that long night, Not knowing how to ascend the noble path, I fell among camels, oxen, and donkeys, Enduring much hardship and suffering.

我今得人身，　　 當修賢善業，　 由此證菩提，　　 是為聰慧相。　

Now that I have obtained a human body, I should cultivate virtuous and good deeds, Through this to realize bodhi, This is the mark of wisdom.

我當起恭敬，　　 建立諸佛法，　 奉覲說法師，　　 為得菩提故。　

I shall arise with respect, To establish the Buddha's teachings, Pay homage to Dharma teachers, For the sake of attaining bodhi.

過去難思劫，　　 循環生死輪，　 往來非義利，　　 無福田養命。　

In inconceivable past kalpas, Cycling in the wheel of birth and death, Coming and going without benefit, No field of merit to nurture life.

遠離善知識，　　 常親近惡友，　 隨彼教誨轉，　　 數墮諸惡處。　

Far from good spiritual friends, Always close to evil companions, Following their instructions, Frequently falling into evil realms.

我曾於傍生，　　 閉縛驅打罵，　 由斯惡業故，　　 受不愛苦果。　

When I was among animals, Confined, driven, beaten, and scolded, Due to these evil deeds, I received unpleasant, painful fruits.

遂墮於惡處，　　 作馲駝牛驢，　 負重猶加杖，　　 不親善友故。　

Thus falling into evil realms, Becoming camels, oxen, and donkeys, Bearing heavy loads and still beaten with sticks, Because I was not close to good friends.

我今得難得，　　 人身及善友，　 既蒙生善處，　　 又得值無難，　 如龜久處海，　　 欣遇浮木孔，　

Now I have obtained the difficult to obtain, Human body and good friends, Having been born in a good place, And encountered freedom from difficulties, Like a turtle long in the sea, Joyfully meeting a hole in floating wood.

身語善防護，　　 精進心強盛，　 無諂事善友，　　 長養慧命身。　

Body and speech well guarded, With a vigorous and strong mind, Without flattery serving good friends, Nurturing the life of wisdom.

若有尊重師，　　 發我慧心者，　 能宣說勝妙，　　 菩提道大師，　

If there are honored teachers, Who awaken my wisdom mind, Who can proclaim the supreme and wondrous Great teachers of the bodhi path,

供養兩足尊，　　 諸塗香末香，　 種種衣花鬘，　　 我當承敬奉。　

I shall make offerings to these Honored Ones, With various perfumes and incense powders, All kinds of clothes and flower garlands, I shall respectfully serve them.

現在十方佛，　　 勝義常開示，　 無邊金色日，　　 當修行供養。　

The present Buddhas of the ten directions, Always reveal the supreme truth, Boundless golden suns, I shall cultivate offerings to them.

遍遊諸佛土，　　 廣供調御師，　 為淨菩提道，　　 當昇大覺座。

Traveling throughout all Buddha lands, Widely making offerings to the Tamer of Beings, To purify the bodhi path, I shall ascend the seat of great awakening.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是等第四心已，為欲勤求大菩薩藏微妙法門故，於說法師倍增奉事勤加供養，乃至施及貯水之器。

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this fourth resolve, in order to diligently seek the subtle Dharma gates of the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我昔長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，無智愚癡由興惡見，如是信忍、如是欲樂，妄作是念。若以一切有情一切眾生，或取身肉同煮一鑊、或取其身同剉為膾，雖作如是不名非福。又興惡見，不由此故而招於惡，不由此故而生於惡。由妄見故，又於大海此岸所有眾生，一切布施悉令充足，雖作如是不名非罪。妄生異計，不因此故而招於福，不因此故而生於福。以妄見故，又於大海彼岸所有眾生一切斬害，亦不因此而招於惡，又不因此而生於惡。』菩薩摩訶薩作如是念：『我於往昔如是作已，不能了知是罪非罪、是福非福，習近惡見愚癡所蔽，多造不善諸重惡業。由此業報，感得下弊穢惡地獄之身，於地獄中或噉鐵丸、或以鋸解，受於種種堅硬苦味，純苦無間相續不已，乃至經彼多百千歲，尚不聞樂聲何況身觸。』爾時菩薩復作是念：『我於往昔雖經此苦，曾不值遇如是福田。我今得值，又復善感如是之身，我當依諸福田長養慧命，以不堅身貿易堅身，不顧身命奉事師長，為欲勤求大菩薩藏微妙法門故，於說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第五發心。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "In the past, for a long time, I was far from good friends and bound by evil companions. I was lazy, indolent, with inferior diligence, unwise and foolish. Due to evil views, such faith and patience, such desires and pleasures, I had deluded thoughts. I thought that even if all sentient beings were to have their flesh cut off and boiled in a pot, or their bodies chopped into mince, doing so would not be considered non-meritorious. Again, due to evil views, I thought this would not invite evil or give rise to evil. Due to deluded views, I also thought that even if I were to give all possessions to beings on this shore of the great ocean to fully satisfy them, doing so would not be considered non-sinful. Wrongly generating different calculations, I thought this would not invite merit or give rise to merit. Due to deluded views, I also thought that even if I were to kill all beings on the other shore of the great ocean, this too would not invite evil or give rise to evil."

The bodhisattva mahāsattva reflects thus: "In the past, having done such things, I was unable to understand what was sinful and what was not, what was meritorious and what was not. Habituated to evil views and obscured by foolishness, I committed many unwholesome and severely evil deeds. Due to the karmic results of these actions, I obtained a lowly, vile body in the hell realms. In hell, I ate iron balls or was sawn apart, experiencing various kinds of intense suffering flavors, pure suffering without interruption, continuously for hundreds of thousands of years, not even hearing the sound of pleasure, let alone experiencing bodily touch."

At that time, the bodhisattva further reflects: "Although I experienced such suffering in the past, I never encountered such a field of merit. Now that I have encountered it, and have also fortunately obtained such a body, I should rely on these fields of merit to nurture the life of wisdom. I will exchange this impermanent body for a permanent one, not sparing my life to serve the teachers. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas' fifth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

我曾親惡友，　　 為惡心欺誑，　 依止眾惡見，　　 徒興造惡業。

I once associated with evil friends, With a wicked heart, I deceived and cheated. Relying on various evil views, I vainly engaged in evil deeds.　

盡大海此岸，　　 所住諸眾生，　 施飲食充滿，　　 謂不招生福；　

To all beings on this shore of the great ocean, I could give food and drink in abundance, Yet thought it would not bring merit;

盡大海彼岸，　　 所住諸眾生，　 我悉加殺害，　　 謂非招惡業。　

To all beings on the other shore of the great ocean, I could kill them all, Yet thought it would not bring evil karma.

如是諸惡見，　　 數習恒親近，　 墮極苦地獄，　　 壓榨於身首。　

Such evil views, Frequently practiced and kept close, Caused me to fall into the most painful hell, Where my body and head were crushed.

昔於三惡趣，　　 徒盡百千身，　 未曾見諸佛，　　 世間之導首。

In the past, in the three evil realms, I exhausted hundreds of thousands of bodies in vain, Never seeing the Buddhas, The foremost guides of the world.　

世善友名稱，　　 其聲尚難聞，　 我幸人中利，　　 當修賢善業。　

The reputation of good friends in the world, Their voices were still hard to hear. Fortunately, I have gained human benefits, I should now cultivate virtuous deeds.

得人身甚難，　　 既得長命難，　 正法聞難會，　　 諸佛出世難。　

It is very difficult to obtain a human body, And once obtained, long life is hard to achieve. It is difficult to encounter the true Dharma, And the appearance of Buddhas in the world is rare.

我已得人身，　　 感茲危脆命，　 逢值佛興世，　　 預如來正教。　

I have now obtained a human body, Feeling this fragile and precarious life, Encountering the Buddha's appearance in the world, I partake in the Tathagata's true teachings.

我不復當行，　　 身語心惡業，　 勿令我未來，　　 受不愛苦果。　

I will no longer engage in Evil deeds of body, speech, and mind, Lest in the future I suffer undesirable painful fruits.

我以清淨心，　　 當修清淨業，　 由身語及意，　　 行世所難行。　

With a pure mind, I shall cultivate pure deeds, Through body, speech, and thought, Practicing what is difficult to practice in the world.

我終不違師，　　 眾人所許教，　 又當興供養，　　 為佛菩提故。　

I will never disobey my teachers, The teachings approved by all, And I shall make offerings, For the sake of the Buddha's enlightenment.

以我不諂誑，　　 及無幻偽心，　 當開修直路，　　 為佛菩提道。　

Without flattery or deceit, And without a mind of illusion, I shall open and cultivate the direct path, For the Buddha's enlightenment way.

無畏大菩薩，　　 已發如是心，　 奉施貯水器，　　 慧方便具足。

The fearless great Bodhisattva, Has already given rise to such a mind, Offering vessels for storing water, Fully endowed with wisdom and skillful means.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是第五心已，為欲勤求大菩薩藏微妙法門故，於說法師倍增奉事勤加供養，乃至施及貯水之器。

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this fifth resolve, in order to diligently seek the subtle Dharma gates of the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我於長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，無智愚癡，由是惡見如是信忍、如是欲樂，妄生是念，撥無迎逆、曲躬跪拜、合掌問訊，諸善業報為慢所蔽多造惡業。由惡業報，在人趣中感鄙穢形，於諸福田未曾長養清淨慧命。』菩薩摩訶薩作如是念：『我憶往昔受於孤露貧窮下賤、繫屬於他奴婢等類，又受耽嗜色欲有情眾生，貪著一切諸色欲相，住不平等惡行之數，起於種種諸惡邪見，毀壞尸羅、毀壞正見，安住三種不善根中，安住四種不應行處，為五種蓋之所覆蔭，於六尊重不懷恭敬，於七種法未能隨轉，八邪性中邪決定行，九惱害事之所惱害，十惡業道常登遊踐。地獄因道常面現前，於天因道背而不面，遠離一切諸善知識，為諸惡友之所執持，隨逐魔怨自在而行，遠諸善法現行一切不善之法。又為如是，橫加鞭杖訶喝恐怖，情所不忍強抑驅役供給於他。』菩薩摩訶薩又作是念：『我昔未值如是福田故受諸惡。我今得值，又復善感如來之身，我當依諸福田，以不堅身易於堅身，又當自養慧命，不顧身命奉事師長，為欲勤求大菩薩藏微妙法門故，於說法師奉事供養，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第六發心。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "For a long time, I have been far from good friends and bound by evil companions. I have been lazy, indolent, with inferior diligence, unwise and foolish. Due to these evil views, such faith and patience, such desires and pleasures, I had deluded thoughts. I denied the importance of greeting, bowing, joining palms, and inquiring after others. Due to arrogance, I was obscured from the karmic results of good deeds and committed many evil actions. As a result of evil karma, I obtained a vile form in the human realm and have never nurtured a pure life of wisdom in the fields of merit."

The bodhisattva mahāsattva reflects thus: "I remember in the past I experienced isolation, poverty, and lowliness, bound as a slave to others. I also indulged in sensual desires as a sentient being, attached to all forms of sensual pleasure. I dwelt in the ranks of unequal evil conduct, gave rise to various evil and wrong views, destroyed morality and right views, abided in the three unwholesome roots, dwelt in the four improper places of conduct, was overshadowed by the five hindrances, lacked respect for the six venerable ones, was unable to follow the seven dharmas, determinedly practiced the eight wrong natures, was afflicted by the nine harmful things, and constantly trod the ten evil paths of karma. The causes leading to hell were always before me, while I turned my back on the causes leading to heavenly rebirth. I was far removed from all good spiritual friends, held captive by evil companions, freely following demonic enemies, distancing myself from good dharmas and engaging in all unwholesome dharmas. Moreover, I was unjustly whipped, scolded, and terrified, forced against my will to serve others."

The bodhisattva mahāsattva further reflects: "In the past, because I had not encountered such fields of merit, I experienced these evils. Now that I have encountered them, and have also fortunately obtained the body of a Tathāgata, I should rely on these fields of merit to exchange this impermanent body for a permanent one. I should also nurture the life of wisdom, not sparing my life to serve the teachers. For the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas' sixth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

親近惡友增憍慢，　　 經於無量多劫海，　 人趣受生奴婢身，　　 於諸有流長夜轉。　

Associating with evil friends increases arrogance, Through countless eons in the ocean of existence, Born as slaves in the human realm, Long nights turning in the currents of becoming.

我今已得於難得，　　 第一勇猛善人身，　 又得生於妙國土，　　 值佛清淨無諸難。　

Now I have obtained the rare and difficult, The foremost, courageous, good human body, And born in a wondrous land, Encountering the Buddha, pure and free from difficulties.

諸有賢善最勝友，　　 能宣菩薩行道者，　 心寶增長諸菩薩，　　 多拘胝劫今乃值。　

There are wise and virtuous supreme friends, Who can proclaim the bodhisattva's path, The mind-jewel that increases all bodhisattvas, After many millions of eons, I now encounter.

無常無恒虛薄身，　　 譬如水泡并聚沫，　 又似幻事及戲變，　　 如夢所見寱言等。

This impermanent, inconstant, insubstantial body, Is like a water bubble or foam, Also like an illusion or a fleeting play, Like dream visions or delirious speech.　

命如雲電不久住，　　 於世念念將消滅，　 是命將逝剎那間，　　 故以不堅易堅命。

Life, like lightning in clouds, does not long abide, In the world, moment by moment about to vanish, This life will pass in an instant, So exchange the impermanent for the permanent life.　

我憶往昔多時中，　　 墮在慢山深險處，　 曾於過去被欺誑，　　 經不思議百劫海。　

I remember in times long past, Falling into the deep, perilous place of pride's mountain, In the past, I was deceived, For inconceivable hundreds of eons.

我今盡捨身貪愛，　　 又無顧戀壽命心，　 當速捨離憍高慢，　　 於尊重師深敬奉。　

Now I completely renounce bodily craving and love, And have no heart to cling to life's duration, I should quickly abandon pride and arrogance, Deeply revering and serving honored teachers.

又世所共同尊長，　　 所謂父母諸兄等，　 當速捨離憍高慢，　　 第一崇遵極恭仰。　

And those the world jointly respects, Namely parents and elders, I should quickly abandon pride and arrogance, Supreme reverence and utmost respect.

近妙菩提諸菩薩，　　 與我同奉菩提行，　 應生堅固愛敬心，　　 當樂供養專承事。　

Near to wondrous bodhi are all bodhisattvas, Who with me equally serve the bodhi practice, I should generate firm love and respect, Delighting to make offerings and serve diligently.

昔具重慢慢增長，　　 不知調御斷慢法，　 當以無上智金剛，　　 令憍慢山永摧碎。　

In the past, heavy with pride, pride increased, Not knowing the Tamer's dharma for cutting pride, I should use the vajra of supreme wisdom, To forever shatter pride's mountain.

菩提妙行圓成已，　　 安止最勝菩提座，　 摧伏鬪諍魔軍眾，　　 當度四流群生等。　

When the wondrous practice of bodhi is perfected, Peacefully abiding on the supreme bodhi seat, Subduing the armies of Mara's conflicts, I shall ferry across the fourfold flood of beings.

十方所有諸患人，　　 臥自糞中為眾厭，　 於彼興發慈悲意，　　 為作拔濟所歸趣。　

In the ten directions, all suffering people, Lying in their own filth, scorned by all, Towards them I arouse a mind of compassion, To be their refuge and savior.

安住大施波羅蜜，　　 於佛威德能防護，　 具足修成於忍行，　　 發起正勤令現前。　

Abiding in the great perfection of giving, Able to protect the Buddha's awesome virtue, Fully accomplishing the practice of patience, Arousing right diligence to manifest before all.

得具淨慮波羅蜜，　　 此時調伏心令住，　 安住大慧善方便，　　 當為一切尊福田。　

Attaining the perfection of pure meditation, At this time, taming the mind to abide, Abiding in great wisdom and skillful means, To become a venerated field of merit for all.

增長盛福力如是，　　 不可思議善智慧，　 若得第一自在智，　　 乃至應時奉水器。

Thus increasing mighty merit and power, Inconceivable good wisdom, If supreme self-mastery is attained, Even to the timely offering of a water vessel.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是第六心已，為欲勤求大菩薩藏微妙法門故，於說法師倍復承事勤加供養，乃至施及貯水之器。

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā and have developed this sixth resolve, they increase their service and offerings to the Dharma teachers even more for the sake of diligently seeking the subtle Dharma gates of the great bodhisattva treasury, even to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我於長夜遠離善友、惡友拘執，懈怠嬾惰下劣精進無智愚癡，由是惡見，如是信忍、如是欲樂，妄生是念，謂無黑業無黑業報、無有白業無白業報、無黑白業無黑白報、無非黑白業無非黑白報。又不請問沙門婆羅門，何者為善？何者不善？何者有罪？何者無罪？何者應修？何者不修？何者應作？何者不應作。又不請問修何等行，於長夜中能感無義無利及諸苦惱？又作何行，於長夜中能感有義有利及諸安樂？』菩薩摩訶薩作如是念：『我於往昔由於此慢及以勝慢所障蔽故，而能多造不善惡業，以此業報感得人身諸根缺減，於勝福田未養慧命。雖處人中等作覆器，童蒙嬉戲愚戇聾盲，於善惡義無力無能了達宣暢。』又作是念：『我昔未遇是勝福田故造諸惡，我今值遇，又復善感具諸根身，我當依諸福田增長慧命，又應不顧身命求諸力，能了達善說惡說之義，又當請問於說法師，何者為善？何者不善？何者有罪？何者無罪？何者應修？何者不應修？何者應作？何者不應作？作何等行令彼聲聞及獨覺法而現在前？作何等行令諸佛法及菩薩法而現在前。』舍利子！菩薩摩訶薩為欲勤求菩薩藏故，依尸羅波羅蜜多行菩薩行，以不堅身易於堅身，於說法師承事供養，乃至施及貯水之器。舍利子！是名菩薩摩訶薩第七發心。」

Furthermore, Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "For a long time, I have been far from good friends and bound by evil companions. I have been lazy, indolent, with inferior diligence, unwise and foolish. Due to these evil views, such faith and patience, such desires and pleasures, I had deluded thoughts. I thought there was no black karma, no result of black karma; no white karma, no result of white karma; no mixed black and white karma, no result of mixed black and white karma; and no karma that is neither black nor white, no result of karma that is neither black nor white. I did not ask śramaṇas and brahmins: What is good? What is not good? What is sinful? What is not sinful? What should be cultivated? What should not be cultivated? What should be done? What should not be done? I did not ask what practices lead to meaninglessness, uselessness, and suffering in the long night of existence? And what practices lead to meaning, benefit, and happiness in the long night of existence?"

The bodhisattva mahāsattva reflects thus: "In the past, due to pride and arrogance, I committed many unwholesome and evil deeds. As a result of these actions, I obtained a human body with deficient faculties and have not nurtured the life of wisdom in the supreme field of merit. Although born human, I was like an overturned vessel, childish and playful, foolish, deaf and blind, without the power or ability to understand and proclaim the meaning of good and evil."

They further think: "In the past, because I had not encountered such a supreme field of merit, I committed various evils. Now that I have encountered it, and have also fortunately obtained a body with complete faculties, I should rely on these fields of merit to increase the life of wisdom. I should not spare my life in seeking the power to understand the meaning of good and evil teachings. I should also ask the Dharma teachers: What is good? What is not good? What is sinful? What is not sinful? What should be cultivated? What should not be cultivated? What should be done? What should not be done? What practices cause the Śrāvaka and Pratyekabuddha dharmas to manifest? What practices cause the Buddha dharmas and Bodhisattva dharmas to manifest?"

Śāriputra, for the sake of diligently seeking the bodhisattva treasury, the bodhisattva mahāsattva practices the bodhisattva path relying on the śīla pāramitā, exchanging this impermanent body for a permanent one, serving and making offerings to the Dharma teachers, even to the extent of offering vessels for storing water. Śāriputra, this is called the bodhisattva mahāsattvas' seventh generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

於昔過去多百劫，　　 遠離益我親善友，　 未曾請問善不善，　　 有罪無罪諸業果。　

In the past, for hundreds of kalpas, I was far from beneficial and kind friends, Never inquiring about good and evil, Or the karmic fruits of sin and merit.

由增上慢自在力，　　 墮於地獄鬼趣中，　 習近惡念為同侶，　　 經多百劫墜惡道。

Due to the power of arrogance and self-indulgence, I fell into hell and ghostly realms, Associating with evil thoughts as companions, For hundreds of kalpas, I plunged into evil paths.　

或習人趣多千劫，　　 輪迴受身根不具，　 不知何善何不善，　　 有罪無罪作業果。　

Or for thousands of kalpas in the human realm, Reborn with incomplete faculties, Not knowing what is good or evil, Or the karmic fruits of sin and merit.

我獲人道猛健身，　　 具足諸根處清淨，　 遠離諸難得無難，　　 如龜引頸遇浮孔。

Now I've gained a strong and healthy human body, With complete faculties and purity, Free from difficulties, as if A turtle's neck meets a floating log's hole.　

值世作明燈照者，　　 聞說離欲諸聖教，　 時我請問世間尊，　　 善與不善等業果。　

Encountering those who illuminate the world like lamps, Hearing the holy teachings on detachment from desire, Now I ask the World-Honored One, About the karmic fruits of good and evil.

云何具慳墮諸趣？　　 云何無慳為施主？　 云何貪諂污尸羅？　　 云何戒財全守護？　

How does greed lead to falling into various realms? How does generosity make one a great donor? How do greed and flattery defile morality? How can one fully protect the wealth of precepts?

云何忿恚憤亂人？　　 云何無忿忍辱力？　 云何懈怠散亂心？　　 云何精勤樂靜慮？　

How does anger disturb people? How does patience give strength without anger? How does laziness scatter the mind? How does diligence delight in meditation?

云何惡慧瘂愚癡？　　 云何有慧樂真實？　 云何專意行菩提，　　 具足尋求賢聖行？

How does evil wisdom lead to foolishness and muteness? How does wisdom delight in truth? How to focus on practicing bodhicitta, Fully seeking the conduct of the wise and noble?　

云何流慈遍世間？　　 云何拔濟諸惡趣？　 云何樂法無厭心，　　 能求菩提諸行藏？　

How to spread loving-kindness throughout the world? How to rescue beings from evil paths? How to delight in the Dharma with an insatiable mind, Able to seek the treasury of bodhisattva practices?

云何往詣十方剎，　　 現住諸佛世尊前？　 云何致敬修功業？　　 云何請問普賢行？　

How to visit the lands in all ten directions, Appearing before all the Buddhas? How to pay respects and cultivate meritorious deeds? How to inquire about Samantabhadra's practices?

我今正應勤請問，　　 法師尊重等尊重，　 云何於師樂敬養？　　 云何令師意歡悅？　

I should now diligently inquire, From the honored Dharma teachers, How to joyfully respect and nurture the teacher? How to make the teacher's mind rejoice?

佛子已生如是心，　　 能集廣大妙福力，　 及勝自在智慧力，　　 歡喜奉施至水器。

The Buddha's children have given rise to such thoughts, Able to gather vast and wondrous meritorious power, And supreme, self-mastered wisdom, Joyfully making offerings, even to the point of water vessels.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發如是第七心已，為欲勤求大菩薩藏微妙法門故，於說法師倍復奉事勤加供養，乃至施及貯水之器。

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this seventh resolve, in order to diligently seek the subtle Dharma gates of the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『我於長夜遠離善友、惡友拘執，懈怠懶惰下劣精進，癡鈍無識猶如瘂羊，捨離一切正義相應文句、正法相應文句、寂靜相應文句、滅止相應文句、正覺相應文句、諸沙門婆羅門般涅槃等相應文句。捨離如是諸文句已，反更受持讀誦思尋，究達一切非義相應文句、非法相應文句，乃至非涅槃等相應文句。由如是故妄興是見，謂無有力、無有精進、無丈夫果、無勢無勇、無行無威，或俱生念無有行威。又生是念，無因無緣可令有情而生染污，不由因緣有情雜染。又生是念，無因無緣可令有情而得清淨，不由因緣有情清淨。』菩薩摩訶薩又作是念：『我於長夜由依如是不平等因、無因見故，多造種種惡不善業。由此業報，我於往昔在人趣身諸相不具，於諸福田未長慧命。雖處人中等於覆器，童蒙嬉戲愚憃聾盲，無力無能受持讀誦思惟究達正義相應文句，乃至涅槃相應文句。』又作是念：『我昔未遇是勝福田故生妄見，我今值遇，乃至不顧身命為求力能，當於正義相應文句、正法相應文句、寂靜相應文句，乃至涅槃相應文句，如是等正法文句皆是大菩薩藏微妙法門之所攝者。我今受持讀誦思惟究竟，必當發起最上正勤，盡命承事於說法師。我今依尸羅波羅蜜多行菩薩行，為欲於此菩薩藏法，能受能持能讀能誦修行供養故。』又作是念：『我當以不堅身易於堅身，當善造集若福若智二種資糧。由是二力，常恒親近菩薩藏法。』菩薩摩訶薩如是思已，於說法師承事供養，乃至施及貯水之器。舍利子！是名菩薩摩訶薩第八發心。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "For a long time, I have been far from good friends and bound by evil companions. I have been lazy, indolent, with inferior diligence, foolish and ignorant like a mute sheep. I have abandoned all phrases associated with right meaning, true Dharma, tranquility, cessation, perfect enlightenment, and the nirvana of śramaṇas and brahmins. Having abandoned such phrases, I instead embraced, recited, and pondered phrases not associated with meaning, not associated with Dharma, up to phrases not associated with nirvana. Because of this, I wrongly developed views that there is no power, no diligence, no fruit of manly deeds, no strength, no courage, no conduct, no authority, or the innate thought that there is no authoritative conduct. I also thought that there is no cause or condition that can make sentient beings become defiled, that beings are not defiled due to causes and conditions. I also thought that there is no cause or condition that can make sentient beings become pure, that beings are not purified due to causes and conditions."

The bodhisattva mahāsattva further reflects: "For a long time, because I relied on such unequal causes and views of no-cause, I committed many kinds of evil and unwholesome deeds. As a result of these actions, in past lives as a human, my physical characteristics were incomplete, and I did not nurture the life of wisdom in the fields of merit. Although born human, I was like an overturned vessel, childish and playful, foolish, deaf and blind, without the power or ability to retain, recite, contemplate, or comprehend phrases associated with right meaning, up to phrases associated with nirvana."

They further think: "In the past, because I had not encountered such supreme fields of merit, I gave rise to deluded views. Now that I have encountered them, I will not spare my life in seeking ability. I should now retain, recite, contemplate, and comprehend phrases associated with right meaning, true Dharma, tranquility, up to phrases associated with nirvana. All such phrases of the true Dharma are encompassed within the subtle Dharma gates of the great bodhisattva treasury. I will now retain, recite, contemplate, and thoroughly understand them. I will certainly arouse the highest right diligence and serve the Dharma teachers for my entire life. I now practice the bodhisattva path relying on the śīla pāramitā, in order to be able to receive, retain, read, recite, practice, and make offerings to this bodhisattva treasury Dharma."

They further think: "I should exchange this impermanent body for a permanent one. I should diligently accumulate the two kinds of provisions: merit and wisdom. By these two powers, I will constantly stay close to the bodhisattva treasury Dharma." Having contemplated thus, the bodhisattva mahāsattva serves and makes offerings to the Dharma teachers, even to the extent of offering vessels for storing water. Śāriputra, this is called the bodhisattva mahāsattvas' eighth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

若法真實義相應，　　 隨順修習道支道，　 為於寂滅而作證，　　 而能流通涅槃路。　

If the Dharma accords with true meaning, Following and practicing the path and its factors, To realize cessation, And to flow along the path to nirvana.

我昔遠離如是法，　　 反更流習於諸惡，　 非法非義非寂靜，　　 乃至涅槃不相應。　

In the past, I was far from such Dharma, Instead, I indulged in various evils, Not in accord with Dharma, meaning, or tranquility, Not even in accord with nirvana.

無有精進亦無力，　　 無丈夫果無威勢，　 撥無諸行無勇猛，　　 一切盡空無所得。　

Without diligence and without strength, No fruits of manhood, no power, Denying all actions and courage, All is empty, nothing to be gained.

無有諸佛亦無法，　　 及無世間之父母，　 無有黑法與白法，　　 若果若報悉皆無。

There are no Buddhas and no Dharma, No parents in the world, No black dharmas or white dharmas, No fruits or results at all.　

於如是等諸惡見，　　 無始世來恒習行，　 由斯墮於地獄中，　　 純受極苦久難出。　

With such evil views, Practiced since beginningless time, Thus falling into hell, Purely suffering extremely, long difficult to escape.

如是轉受傍生趣，　　 及墮焰魔惡世間，　 或時得生人趣中，　　 愚騃無智而瘖瘂，

Thus turning to receive animal rebirth, And falling into Yama's evil world, Or sometimes born in the human realm, Foolish, without wisdom, and mute,　

童蒙嬉戲與盲聾，　　 闇鈍頑嚚無智識，　 從是復墮於地獄，　　 受諸重苦增愚暗。

Childish and playful, blind and deaf, Dull, stubborn, without knowledge, From this again falling into hell, Receiving heavy suffering, increasing ignorance.　

我從久遠無量劫，　　 未曾得是清淨身，　 已遇諸根皆具足，　　 是時宜速加精進。　

For countless eons long ago, I never obtained this pure body, Now encountering all faculties complete, It's time to swiftly increase diligence.

諸法真實義相應，　　 能為寂靜之助伴，　 趣菩提道與菩提，　　 我宜及時求是法。

The Dharmas accord with true meaning, Able to be companions of tranquility, Heading towards the bodhi path and bodhi, I should timely seek this Dharma.　

諸大菩薩祕奧藏，　　 甚深真實義相應，　 經彼百千俱胝劫，　　 若得聞者為希有。

The great bodhisattvas' secret treasury, Accords with extremely profound true meaning, After hundreds of thousands of kotis of kalpas, To hear it is rare indeed.　

如是及餘諸佛法，　　 無量無數不思議，　 我當精勤受已持，　　 為證諸佛菩提故。　

These and other Buddha dharmas, Countless and inconceivable, I shall diligently receive and uphold, To realize the Buddhas' bodhi.

又當正勤起恭敬，　　 承事供養說法師，　 所謂諸佛諸菩薩，　　 當於彼聞無上法。

I shall also diligently arouse respect, Serving and making offerings to Dharma teachers, Namely all Buddhas and bodhisattvas, From them I shall hear the supreme Dharma.　

諸無所畏大菩薩，　　 發起如是勇猛心，　 智慧方便善成就，　　 乃至施及貯水器。

The fearless great bodhisattvas, Arousing such courageous minds, Wisdom and skillful means well accomplished, Even to offering vessels for storing water.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發起如是第八心已，為欲勤求大菩薩藏微妙法門故，於說法師倍增承事勤加供養，乃至施及貯水之器。

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this eighth resolve, in order to diligently seek the subtle Dharma gates of the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『一切眾生為無義行之所拘執，顧戀身命著無義行，不能勵意專修義利。』舍利子！云何名為著無義行？謂於身命有所顧戀，於覺分法情無希望，計我我所以為前導，恒於其身防衛覆障，沐浴調治莊飾寶護，是則名為著無義行。舍利子！復有著無義行，謂於身命有所顧戀，於覺分法情無希望，計我我所以為前導，而於妻妾、男女兄弟、朋友眷屬親戚防衛覆障，乃至一切諸受用具寶玩執著，是則名為著無義行。舍利子！復有著無義行，謂於身命有所顧戀，於覺分法情無希望，計我我所以為前導，而於奴婢僮僕防衛驅役桎梏守護，是則名為著無義行。舍利子！云何名為專修義利？謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，專修勝善身業意業及以語業，是則名為專修義利。舍利子！復有專修義利，謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，專修引發柁那波羅蜜多乃至般若波羅蜜多，是則名為專修義利。舍利子！復有專修義利，謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，而專修行布施愛語利益同事，攝化一切諸眾生故，是則名為專修義利。舍利子！復有專修義利，謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，專修念處、正斷、神足、根、力、覺分，如是道支，是則名為專修義利。舍利子！復有專修義利，謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，而於父母及諸師長，專修供養恭敬禮拜、曲躬合掌謙下問訊、迎逆給事并和順業，是則名為專修義利。舍利子！復有專修義利，謂於身命無所顧戀，於覺分法有所希望，妙菩提心以為前導，於三寶所隨順法教專修敬事。舍利子！菩薩摩訶薩作如是念：『一切眾生專著無義，為無義行之所拘執，顧戀身命放逸懈怠。而我今者專修義利，為有義利之所守護。我當勤加精進，以身供事諸說法師，以不堅身易於堅身，當修福智二力資糧，以修福智力資糧故，當近無上微妙菩提。』舍利子！菩薩摩訶薩依尸羅波羅蜜多行菩薩行，為求如是菩薩藏故，承事供養諸說法師，乃至施及貯水之器。舍利子！是為菩薩摩訶薩第九發心。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "All sentient beings are bound by meaningless actions, clinging to life and body, attached to meaningless conduct, unable to arouse their minds to cultivate meaningful benefits."

Śāriputra! What is meant by attachment to meaningless conduct? It refers to clinging to life and body, having no hope for the factors of enlightenment, considering 'I' and 'mine' as foremost, constantly guarding and protecting one's body, bathing, grooming, adorning, and treasuring it - this is called attachment to meaningless conduct.

Śāriputra! There is another form of attachment to meaningless conduct, namely clinging to life and body, having no hope for the factors of enlightenment, considering 'I' and 'mine' as foremost, and guarding and protecting one's wife, concubines, sons, daughters, brothers, friends, relatives, and even all possessions and treasures - this is called attachment to meaningless conduct.

Śāriputra! There is yet another form of attachment to meaningless conduct, namely clinging to life and body, having no hope for the factors of enlightenment, considering 'I' and 'mine' as foremost, and guarding, driving, shackling, and protecting slaves and servants - this is called attachment to meaningless conduct.

Śāriputra! What is meant by cultivating meaningful benefits? It refers to not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently cultivating superior wholesome actions of body, speech, and mind - this is called cultivating meaningful benefits.

Śāriputra! There is another form of cultivating meaningful benefits, namely not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently cultivating and arousing the pāramitās from dāna to prajñā - this is called cultivating meaningful benefits.

Śāriputra! There is yet another form of cultivating meaningful benefits, namely not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently practicing giving, loving speech, beneficial conduct, and working together for the sake of embracing and transforming all sentient beings - this is called cultivating meaningful benefits.

Śāriputra! There is another form of cultivating meaningful benefits, namely not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently cultivating the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, and factors of enlightenment, as well as such path factors - this is called cultivating meaningful benefits.

Śāriputra! There is yet another form of cultivating meaningful benefits, namely not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently cultivating offerings, respect, bowing, prostrating, joining palms, humbly inquiring, welcoming, serving, and harmonious actions towards parents and teachers - this is called cultivating meaningful benefits.

Śāriputra! There is another form of cultivating meaningful benefits, namely not clinging to life and body, having hope for the factors of enlightenment, with the wondrous bodhicitta as the foremost, diligently cultivating respect and service in accordance with the teachings of the Three Jewels.

Śāriputra! Bodhisattva mahāsattvas contemplate thus: "All sentient beings are attached to meaninglessness, bound by meaningless actions, clinging to life and body, indulgent and lazy. But I now cultivate meaningful benefits, protected by that which is meaningful. I should diligently apply effort, serving the Dharma teachers with my body, exchanging this impermanent body for a permanent one. I should cultivate the two provisions of merit and wisdom. By cultivating the provisions of merit and wisdom, I shall approach supreme and wondrous bodhi."

Śāriputra! Bodhisattva mahāsattvas, relying on the śīla pāramitā to practice the bodhisattva path, for the sake of seeking such a bodhisattva treasury, serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water. Śāriputra, this is called the bodhisattva mahāsattvas' ninth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

諸愚癡凡夫，　　 常顧於身命，　 不願求菩提，　　 起雜染三業。　

All foolish ordinary people Always cling to their bodies and lives, Unwilling to seek bodhi, They engage in defiled actions of body, speech, and mind.

常為利自身，　 及妻子眷屬，　 寶玩於無義，　　 是名癡凡夫。　

Always for the benefit of themselves, And their wives, children, and relatives, They cherish meaningless things, This is called a foolish ordinary person.

驅役奴僕等，　　 多畜養四足，　 寶著於無義，　　 是名無智者。　

Driving slaves and servants, Raising many four-legged animals, Cherishing meaningless things, This is called one without wisdom.

貯積多財穀，　　 不施不食用，　 寶著於無義，　　 名守藏愚夫。

Hoarding much wealth and grain, Neither giving nor using it, Cherishing meaningless things, Is called a foolish miser.　

諸愚癡凡夫，　　 專寶著無義，　 具妙慧菩薩，　　 精求諸義利，

All foolish ordinary people Exclusively cherish meaningless things, While bodhisattvas with wondrous wisdom Diligently seek meaningful benefits.　

不顧於身命，　　 欣樂助菩提，　 起種種善業，　　 是名專義利。

Not clinging to body and life, Joyfully aiding bodhi, Engaging in various good deeds, This is called focusing on meaningful benefits.　

方便善修習，　　 施戒忍正勤，　 靜慮與妙慧，　　 是名專義利。　

Skillfully cultivating Giving, morality, patience, and right diligence, Meditation and wondrous wisdom, This is called focusing on meaningful benefits.

供養於父母，　　 給侍諸師長，　 深敬奉三寶，　　 是名專義利。　

Making offerings to parents, Serving all teachers, Deeply revering the Three Jewels, This is called focusing on meaningful benefits.

於攝一切法，　　 諸菩薩妙藏，　 誦持及開闡，　　 是名專義利。　

Encompassing all dharmas, The wondrous treasury of all bodhisattvas, Reciting, upholding, and expounding, This is called focusing on meaningful benefits.

如是專義利，　　 諸佛之所讚，　 精進善相應，　　 是勝無畏子。　

Such focus on meaningful benefits Is praised by all Buddhas, Diligently practicing in accordance with goodness, These are the supreme fearless children.

發如是念已，　　 以清淨信心，　 敬養尊重師，　　 乃至奉水器。

Having given rise to such thoughts, With a pure mind of faith, Respectfully serving honored teachers, Even to the offering of water vessels.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發起如是第九心已，為欲勤求大菩薩藏故，於說法師倍復承事勤加供養，乃至施及貯水之器。

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this ninth resolve, in order to diligently seek the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，發如是心：『世間眾生邪僻自在，反執師教無所剋獲。不獲何等？所謂聖財。云何聖財？謂信戒聞慚愧捨慧，如是等法是謂聖財。彼諸眾生不獲此故名極貧窮。』菩薩摩訶薩又作是念：『我今應修妙善自在，於師教誨隨順敬受。所以者何？菩薩摩訶薩由妙自在，於師教誨隨順敬受，有所證得。何所證得？所謂聖財。何等名為菩薩聖財？謂菩薩藏法門差別。了知菩薩妙善自在，即說法師妙善自在，於菩薩藏法門差別，廣為眾生宣暢敷演，辯了建立、開闡分別、顯示流布。菩薩摩訶薩安住如是菩薩藏已，獲聖法財永斷貧窮，速疾證於阿耨多羅三藐三菩提。』舍利子！菩薩摩訶薩依尸羅波羅蜜多行菩薩行，發是心已妙善自在，於師教誨隨順敬受，復作是念：『我當以不堅身貿易堅身，為欲勤求菩薩藏故，承事供養於說法師，乃至施及貯水之器。』舍利子！是名菩薩摩訶薩第十發心。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they contemplate thus: "Worldly beings are perversely self-indulgent, and contrary to the teacher's instructions, they gain nothing. What do they not gain? The noble wealth. What is noble wealth? It refers to faith, precepts, learning, shame, remorse, renunciation, and wisdom. Such dharmas are called noble wealth. Because those beings do not obtain this, they are called extremely poor."

The bodhisattva mahāsattva further reflects: "I should now cultivate wondrous and good self-mastery, respectfully receiving and following the teacher's instructions. Why? Because bodhisattva mahāsattvas, through wondrous self-mastery, respectfully receiving and following the teacher's instructions, attain something. What do they attain? The noble wealth. What is called the bodhisattva's noble wealth? It refers to the various Dharma gates of the bodhisattva treasury. Understanding the bodhisattva's wondrous and good self-mastery is the Dharma teacher's wondrous and good self-mastery in expounding, establishing, elucidating, distinguishing, and propagating the various Dharma gates of the bodhisattva treasury extensively for all beings. Once the bodhisattva mahāsattva abides in such a bodhisattva treasury, they obtain the noble Dharma wealth, forever ending poverty, and swiftly realizing anuttara-samyak-saṃbodhi."

Śāriputra! The bodhisattva mahāsattva, relying on the śīla pāramitā to practice the bodhisattva path, having developed this mind of wondrous and good self-mastery, respectfully receiving and following the teacher's instructions, further thinks: "I should exchange this impermanent body for a permanent one. In order to diligently seek the bodhisattva treasury, I will serve and make offerings to the Dharma teachers, even to the extent of offering vessels for storing water." Śāriputra, this is called the bodhisattva mahāsattvas' tenth generation of bodhicitta.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

世間下劣諸眾生，　　 諛諂幻惑多姦偽，　 顛倒僻執不如理，　　 專惡自在違師教。　

Worldly inferior beings, Flattering, deluding, and deceitful, Perversely clinging to wrong views, Willfully evil and disobeying teachers' instructions.

深知是已順師誨，　　 便能分別廣敷演，　 由斯獲得仙聖財，　　 信戒捨聞慚愧慧。　

Deeply knowing this, following the teacher's guidance, One can distinguish and broadly expound, Thus obtaining the sage's noble wealth: Faith, precepts, renunciation, learning, shame, remorse, and wisdom.

如是七財無盡藏，　　 知非器者勿開顯，　 世間多有善眾生，　　 堪為諸佛淨法器。　

Such seven inexhaustible treasures, Knowing those unfit, do not reveal to them, In the world there are many good beings, Worthy to be pure Dharma vessels for the Buddhas.

無諂美言來請問，　　 妙善自在而閑雅，　 常發勇猛勤精進，　　 恭敬正法樂常聞。

Without flattery, with beautiful words they come to inquire, Wonderfully self-mastered and elegant, Always arousing courageous diligence, Respecting the true Dharma and delighting in constant listening.　

為證諸佛妙菩提，　　 不顧所愛之身命，　 知彼堪任正法器，　　 復能受持深妙理。　

To realize the Buddhas' wondrous bodhi, Not sparing their beloved bodies and lives, Knowing they are fit vessels for the true Dharma, Able to receive and uphold profound, subtle principles.

導師發起大慈悲，　　 為說無雜真法界，　 諸大菩薩妙法藏，　　 依彼建立勝菩提。　

The guide arouses great compassion, To expound the unmixed true Dharma realm, The wondrous Dharma treasury of great bodhisattvas, Relying on it to establish supreme bodhi.

又於其中廣開示，　　 諸佛堅固聖財寶，　 一切諸法為空相，　　 亦無相相無我相。　

Furthermore, broadly revealing therein The Buddhas' firm noble wealth and treasures, All dharmas are of empty characteristics, Also without characteristics and without self-nature.

無有壽命無變異，　　 無諸戲論無受藏，　 一切諸法之自性，　　 不從緣生亦無相。　

Without life span and without change, Without frivolous arguments or receptacles of sensation, The self-nature of all dharmas Does not arise from conditions and is without characteristics.

曾無初起無終滅，　　 無相真如之所顯，　 若善自在柔和者，　　 於師教誨無倒執。　

Never having a beginning or an end, Revealed by the characterless suchness, Those who are skillfully self-mastered and gentle Do not cling perversely to the teacher's instructions.

自然最勝為開示，　　 本境所學解脫門，　 淨信尸羅與慚愧，　　 正聞捨施般羅若。

Naturally supreme, they reveal The liberation gates learned in the original state, Pure faith, morality, shame and remorse, Right learning, renunciation, giving, and wisdom.　

為彼分別廣敷顯，　　 無盡七財之法藏，　 佛子和柔妙自在，　　 隨順善友所誨言，

For them, distinguishing and broadly revealing The inexhaustible treasury of the seven wealths, Buddha's children, gentle and wonderfully self-mastered, Following the words of good friends' instructions.

我當承事說法師，　　 為證無上菩提故。　 菩薩適發是心已，　　 於渴乏者生悲愛，　 乃至經營淨瓦器，　　 盛滿清水隨時施。

I shall serve the Dharma teachers For the sake of realizing supreme bodhi. As soon as the bodhisattva gives rise to this mind, They generate compassion and love for the thirsty and deprived, Even preparing clean earthen vessels, Filled with pure water to offer at the right time.

「舍利子！諸菩薩摩訶薩行尸羅波羅蜜多時，發起如是第十心已，為欲勤求大菩薩藏故，於說法師倍增承事勤加供養，乃至施及貯水之器。」

Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā and have developed this tenth resolve, in order to diligently seek the great bodhisattva treasury, they increase their service and offerings to the Dharma teachers even more, to the extent of offering vessels for storing water.

大寶積經卷第四十二

大寶積經卷第四十三

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之九尸波羅蜜品第

七之二

爾時佛告舍利子：「菩薩摩訶薩行尸羅波羅蜜多時，成就如是善根力故，獲得四種廣勝處法。何等為四？一者於諸善法速能趣入，二者為說法師之所讚美，三者修行成滿無有毀犯，四者於佛正法堅持不壞。舍利子！是為菩薩摩訶薩獲得四種廣勝處法。又舍利子！菩薩摩訶薩由是力故，處在人中復獲四種廣勝處法。何等為四？一者為多眾生隨逐修學，於諸白法究竟安住；二者於夷坦路營建逆旅極當堅密，速令眾生獲得歡喜；三者於長夜中得法利故，歡泰之心無有退減；四者臨終捨命無惑纏心，往生善趣安樂世界。舍利子！是為菩薩摩訶薩處在人中獲得四種廣勝處法。又舍利子！菩薩摩訶薩由是力故，處在天中復獲四種廣勝處法。何等為四？一者以福感故能攝天眾。二者諸天集會瞻仰面門：『菩薩今者將何所演？我等聞已當有開悟。』三者為天帝釋及餘天子之所參覲請法斷疑，而是菩薩不往其所。四者現大宮殿，為於菩薩之所受用。舍利子！是為菩薩摩訶薩處在天中獲得四種廣勝處法。舍利子！如是菩薩摩訶薩行尸羅波羅蜜多時，若在天上若生人中，復得無量無邊百千萬億諸妙法門，皆為滿足尸羅波羅蜜多故。」

At that time, the Buddha said to Śāriputra: "When bodhisattva mahāsattvas practice the śīla pāramitā, due to the power of such good roots, they obtain four kinds of extensive superior dharmas. What are these four?

• First, they can quickly enter into all wholesome dharmas.
• Second, they are praised by Dharma teachers.
• Third, their practice is perfected without any violations.
• Fourth, they firmly uphold the Buddha's true Dharma without corruption.

Śāriputra, these are the four kinds of extensive superior dharmas obtained by bodhisattva mahāsattvas.

Furthermore, Śāriputra, due to this power, when bodhisattva mahāsattvas are among humans, they obtain another four kinds of extensive superior dharmas. What are these four?

• First, many beings follow and learn from them, ultimately abiding in pure dharmas.
• Second, they build solid and secure lodgings on level roads, quickly bringing joy to beings.
• Third, due to obtaining Dharma benefits throughout the long night, their joyful and peaceful mind does not diminish.
• Fourth, at the time of death, their mind is not entangled in delusion, and they are reborn in good realms and peaceful worlds.

Śāriputra, these are the four kinds of extensive superior dharmas obtained by bodhisattva mahāsattvas when among humans.

Furthermore, Śāriputra, due to this power, when bodhisattva mahāsattvas are among the gods, they obtain another four kinds of extensive superior dharmas. What are these four?

• First, due to their merit, they can gather celestial assemblies.
• Second, when the gods gather, they gaze at the bodhisattva's face, thinking: "What will the bodhisattva expound now? After hearing it, we will have an awakening."
• Third, Śakra and other gods come to pay respects, request teachings, and resolve doubts, but the bodhisattva does not go to them.
• Fourth, great palaces appear for the bodhisattva's use.

Śāriputra, these are the four kinds of extensive superior dharmas obtained by bodhisattva mahāsattvas when among the gods.

Śāriputra, when bodhisattva mahāsattvas practice the śīla pāramitā in this way, whether in the heavens or born among humans, they further obtain countless and boundless hundreds of thousands of millions of billions of wondrous Dharma gates, all for the sake of fulfilling the śīla pāramitā."

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

菩薩處高座，　　 諸天所禮敬，　 瞻仰彼尊顏，　　 將宣何等法？　

The Bodhisattva sits on a high seat, Revered by all the gods, Gazing up at that noble countenance, What Dharma will be proclaimed?

一切皆恭敬，　　 具慧除慳悋，　 處歡喜宮殿，　　 釋天來請疑。　

All pay respect with reverence, Wise and free from miserliness, Dwelling in joyous palaces, Śakra comes to inquire about doubts.

天中命盡已，　　 來生於人間，　 為轉輪聖王，　　 大力無慳悋。

When life in the heavens is exhausted, They are born again in the human realm, Becoming a wheel-turning sage king, Of great power and without miserliness.　

若人中命終，　　 還復生天上，　 曾未更眾苦，　　 奉養法師故。　

If one's life in the human realm ends, They are reborn again in the heavens, Never experiencing the many sufferings, Due to serving the Dharma teachers.

恒獲如是等，　　 四種廣勝處，　 為無下劣心，　　 恭敬說法者。

Always obtaining such Four kinds of extensive superior states, Because of having no inferior mind, Respecting the Dharma teachers.　

若以敬愛心，　　 奉施於水器，　 則天龍及人，　　 所應親供養。

If with a respectful and loving heart, One offers a vessel for water, Then gods, nāgas, and humans, Should personally make offerings to them.

「復次舍利子！是諸菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根故，復於天中得四種法。何等為四？一者了知先世所經造業；二者了知因此善故來生天上，及能了知退失善法；三者了知從此命終當生某處；四者為諸天眾宣說妙法示教讚喜，既利益已便捨天身。舍利子！是為菩薩摩訶薩生在天中得四種法，皆由尸羅波羅蜜多故。

Furthermore, Śāriputra! When these bodhisattva mahāsattvas practice the śīla pāramitā, due to the accomplishment of such good roots, they obtain four kinds of dharmas in the heavenly realm. What are these four?

• First, they understand the karma they created in previous lives;
• Second, they understand that due to this goodness they are born in the heavens, and they can also understand the loss of good dharmas;
• Third, they understand where they will be born after their life in heaven ends;
• Fourth, they expound the wondrous Dharma to the heavenly beings, instructing and delighting them, and after benefiting them, they leave their heavenly body.

Śāriputra! These are the four kinds of dharmas that bodhisattva mahāsattvas obtain when born in the heavens, all due to the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根故，復得四種圓成勝法。舍利子！何等為四？一者菩薩摩訶薩捨天宮已，還來人趣與戒俱生。二者菩薩摩訶薩處在人中，獲得五種成勝生法。云何為五？所謂得生勝家、得勝妙色、得勝淨戒、得勝眷屬、於諸眾生得修勝慈，如是名為獲得五種成勝生法。三者菩薩摩訶薩處在人中，復得五種成不壞法。云何為五？所謂得善知識不可破壞、所受之身終無中夭、所得財位中無退失、得菩提心無能壞者、於匱法時得自豐足，如是名為獲得五種成不壞法。四者菩薩摩訶薩處在人中，又復獲得五種希有圓滿之法。云何為五？菩薩摩訶薩於舍宅中安設空器，隨菩薩手所及之處，一切眾寶即皆盈滿。是名第一獲得希有圓滿之法。菩薩摩訶薩若遇渴時，即於其前具八德池自然涌現，是名第二獲得希有圓滿之法。菩薩摩訶薩福德持身不為外物之所侵害，所謂若毒若刀、若火若水、吸精氣者，或復藥叉及諸惡鬼，不能損害，是名第三獲得希有圓滿之法。菩薩摩訶薩於贍部洲諸災劫起，所謂若刀兵劫、若飢饉劫、若疾病劫、若火劫、若水劫、若風劫、若渴劫、若熱光劫、若藥叉劫。舍利子！如是別劫興起之時，爾時菩薩不生其中，便處天上受極快樂、受多極樂，是名第四獲得希有圓滿之法。菩薩摩訶薩即以如是善根力故，永不復生諸難之處、不生惡趣，若悔纏心即能見知速疾遠離，是名第五獲得希有圓滿之法。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多故，又復獲得四種希有圓成勝法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the accomplishment of such good roots, they obtain four kinds of perfectly accomplished superior dharmas. Śāriputra! What are these four?

• First, the bodhisattva mahāsattva, having abandoned the celestial palace, returns to the human realm and is born together with precepts.
• Second, the bodhisattva mahāsattva, while in the human realm, obtains five kinds of superior birth dharmas. What are these five? Namely, being born into a superior family, obtaining superior and wonderful appearance, obtaining superior pure precepts, obtaining superior retinue, and being able to cultivate superior loving-kindness towards all sentient beings. These are called obtaining the five kinds of superior birth dharmas.
• Third, the bodhisattva mahāsattva, while in the human realm, further obtains five kinds of indestructible dharmas. What are these five? Namely, obtaining indestructible good spiritual friends, the body they receive will never die prematurely, the wealth and position they obtain will never be lost, obtaining the bodhicitta that no one can destroy, and being self-sufficient during times of scarcity of Dharma. These are called obtaining the five kinds of indestructible dharmas.
• Fourth, the bodhisattva mahāsattva, while in the human realm, also obtains five kinds of rare and perfect dharmas. What are these five?

1. When the bodhisattva mahāsattva places an empty vessel in their dwelling, wherever their hand reaches, it becomes filled with all kinds of precious treasures. This is called obtaining the first rare and perfect dharma.
2. When the bodhisattva mahāsattva encounters thirst, a pool with eight excellent qualities naturally appears before them. This is called obtaining the second rare and perfect dharma.
3. The bodhisattva mahāsattva's body is protected by merit and cannot be harmed by external things, such as poison, weapons, fire, water, those who absorb vital essence, or yakshas and evil spirits. This is called obtaining the third rare and perfect dharma.
4. When various disaster eons arise in Jambudvīpa, such as the eon of weapons, the eon of famine, the eon of disease, the eon of fire, the eon of water, the eon of wind, the eon of thirst, the eon of scorching light, or the eon of yakshas, Śāriputra! When such specific eons arise, at that time, the bodhisattva is not born among them but dwells in the heavens experiencing extreme happiness and many great pleasures. This is called obtaining the fourth rare and perfect dharma.
5. Due to the power of such good roots, the bodhisattva mahāsattva will never again be born in places of difficulty or in evil realms. If regret entangles their mind, they can immediately recognize it and swiftly distance themselves from it. This is called obtaining the fifth rare and perfect dharma.

Śāriputra! These are called the four kinds of rare and perfectly accomplished superior dharmas that the bodhisattva mahāsattva obtains due to practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是善根力故，常不遠離四種妙法。云何為四？一者菩薩摩訶薩但見有苦諸眾生時，即便獲得大悲之心；二者菩薩摩訶薩所有男女，皆於菩薩恭敬隨順；三者菩薩摩訶薩能制衰老不為所侵；四者菩薩摩訶薩資生作業百倍獲利，或復過此二倍三倍。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多時，成就如是四種妙法恒無遠離。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the power of such good roots, they are never far from four kinds of wonderful dharmas. What are these four?

• First, when bodhisattva mahāsattvas see suffering beings, they immediately attain a mind of great compassion;
• Second, all the sons and daughters of bodhisattva mahāsattvas are respectful and obedient to the bodhisattva;
• Third, bodhisattva mahāsattvas can control aging and are not invaded by it;
• Fourth, in their livelihood and business activities, bodhisattva mahāsattvas gain a hundredfold profit, or even two or three times more than that.

Śāriputra! These are the four kinds of wonderful dharmas that bodhisattva mahāsattvas are never far from when practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根故，不為三法之所劫奪。何等為三？一者不為貪欲之所劫奪，二者不為瞋恚之所劫奪，三者不為愚癡之所劫奪。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多故！遠離三種劫奪之法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the accomplishment of such good roots, they are not robbed by three things. What are these three?

• First, they are not robbed by greed;
• Second, they are not robbed by anger;
• Third, they are not robbed by delusion.

Śāriputra! This is how bodhisattva mahāsattvas, by practicing the śīla pāramitā, distance themselves from these three robbing dharmas.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根故，獲得四種無病之法。何等為四？一者菩薩摩訶薩不為長病之所纏逼，二者菩薩摩訶薩支體鮮澤未曾羸顇，三者菩薩摩訶薩資生眾具無有損減，四者菩薩摩訶薩不為國王盜賊惡人及餘眾生所加惱害。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多故，獲得四種成無病法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the accomplishment of such good roots, they obtain four kinds of disease-free dharmas. What are these four?

• First, bodhisattva mahāsattvas are not afflicted by long-term illnesses;
• Second, bodhisattva mahāsattvas' limbs and body are fresh and moist, never emaciated;
• Third, bodhisattva mahāsattvas' life-sustaining necessities are never diminished;
• Fourth, bodhisattva mahāsattvas are not harmed or troubled by kings, thieves, evil people, or other beings.

Śāriputra! These are the four kinds of disease-free dharmas that bodhisattva mahāsattvas obtain due to practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根故，獲得四種尊位之相。何等為四？一者菩薩摩訶薩為轉輪王，威加四域以法御世名為法王，七寶來應皆悉成就。何等為七？所謂輪寶、象寶、馬寶、女寶、末尼珠寶、主家藏寶、主兵臣寶。千子滿足形貌端嚴，威勢雄猛降伏怨敵。是轉輪王為四大洲之所朝宗欽仰歸化，又為宰相群臣守衛，眾會國界人民及諸小王共所遵敬。舍利子！是為菩薩摩訶薩獲得第一尊位之相。又舍利子！菩薩摩訶薩於妙五欲不染樂著，所謂眼所識色、耳所識聲、鼻所識香、舌所識味、身所識觸。菩薩摩訶薩於是五欲不染著故，以淨信心捨家入道速獲五通，人及非人之所恭敬。舍利子！是為菩薩摩訶薩獲得第二尊位之相。舍利子！菩薩摩訶薩在所生處。自然常得最上覺、最上慧、最上辯，為諸大王之所尊敬。如過去世大烏末荼為王敬重，而是菩薩亦復如是，為王敬重請昇御座，又為宰相群臣守衛，眾會國界人民所共尊仰。舍利子！是為菩薩摩訶薩獲得第三尊位之相。又舍利子！菩薩摩訶薩既悟阿耨多羅三藐三菩提已，威德殊勝圓滿第一，為諸天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人非人等一切有情同所歸敬。何以故？由是菩薩成就最勝戒定慧品、解脫解脫智見品，於此法中證得清淨故。舍利子！是為菩薩摩訶薩獲得第四尊位之相。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多時，獲得四種尊位之相，皆為成滿尸羅波羅蜜多故。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the accomplishment of such good roots, they obtain four kinds of marks of honored positions. What are these four?

• First, the bodhisattva mahāsattva becomes a wheel-turning king, ruling the four continents with the Dharma and is called a Dharma King, fully accomplished with the seven treasures. What are these seven? Namely, the wheel treasure, elephant treasure, horse treasure, jewel treasure, woman treasure, householder treasure, and minister treasure. They have a thousand sons with perfect form and appearance, with mighty power to subdue enemies. This wheel-turning king is revered and respected by the four great continents, protected by ministers and officials, and honored by the people of the realm and minor kings.
• Second, the bodhisattva mahāsattva is not attached to the five wonderful desires, namely forms seen by the eye, sounds heard by the ear, odors smelled by the nose, flavors tasted by the tongue, and tactile objects felt by the body. Because the bodhisattva mahāsattva is not attached to these five desires, with pure faith they leave home to enter the path, quickly attaining the five supernatural powers, and are respected by both humans and non-humans.
• Third, wherever the bodhisattva mahāsattva is born, they naturally always attain the highest awakening, the highest wisdom, and the highest eloquence, and are respected by great kings. Just as in the past, the great Umāda was respected by kings, so too is this bodhisattva respected by kings and invited to ascend the throne, protected by ministers and officials, and revered by the people of the realm.
• Fourth, when the bodhisattva mahāsattva has awakened to anuttara-samyak-saṃbodhi, their majestic virtue is supreme and perfect, revered by all beings including devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans. Why is this? Because this bodhisattva has accomplished the supreme qualities of precepts, concentration, and wisdom, as well as liberation and the knowledge and vision of liberation, attaining purity in these dharmas.

Śāriputra! These are called the four kinds of marks of honored positions that the bodhisattva mahāsattva obtains when practicing the śīla pāramitā, all for the sake of fulfilling the śīla pāramitā.

「復次舍利子！如是菩薩摩訶薩行尸羅波羅蜜多時，具清淨心，以貯水器奉施鄔波柁耶及阿遮利耶二尊師故，獲得如是無量無邊功德妙法。所謂菩薩摩訶薩為求法故，去來進止隨順於師，如其所言終不違逆，成就如是善根力故，復獲四種最勝資財。何等為四？一者菩薩摩訶薩所生之處，獲得大王所用資財，非餘眾生下劣資具。二者菩薩摩訶薩所生之處，受離欲法獲得仙財，以淨信心捨家入道，名聖法財。三者菩薩摩訶薩所生之處得宿命念，名獲念財。由此念故，生生之處終不忘失菩提之心。四者菩薩摩訶薩證得阿耨多羅三藐三菩提已，名菩提財，常為四眾、天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、牟呼洛伽、人非人等前後圍遶。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多故，證得四種最勝資財。

Furthermore, Śāriputra! When such bodhisattva mahāsattvas practice the śīla pāramitā, with a pure mind, because they offer vessels for storing water to the two honored teachers, the upādhyāya and ācārya, they obtain such immeasurable and boundless meritorious and wondrous dharmas. That is to say, the bodhisattva mahāsattvas, for the sake of seeking the Dharma, come and go, advance and stop in accordance with the teacher, never disobeying their words. Due to the power of such good roots, they further obtain four kinds of supreme wealth. What are these four?

• First, wherever the bodhisattva mahāsattva is born, they obtain the wealth used by great kings, not the inferior possessions of other beings.
• Second, wherever the bodhisattva mahāsattva is born, they receive the Dharma of detachment from desire and obtain the wealth of sages. With a pure mind of faith, they leave home to enter the path, which is called the wealth of the noble Dharma.
• Third, wherever the bodhisattva mahāsattva is born, they obtain the recollection of past lives, which is called obtaining the wealth of memory. Due to this memory, in every life, they never forget the mind of bodhi.
• Fourth, when the bodhisattva mahāsattva has realized anuttara-samyak-saṃbodhi, it is called the wealth of bodhi. They are always surrounded by the fourfold assembly, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans.

Śāriputra! These are called the four kinds of supreme wealth that the bodhisattva mahāsattva obtains due to practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，於說法師乃至受持四句頌等，去來進止隨順教命，所謂是善是不善、是有罪是無罪、是應修是不應修。又如是教乃至作此事已，於長夜中能感無義無利諸苦惱法。若作此已，於長夜中能感有義有利諸安樂法。如是等教隨師所命，不作不善、修習善法，無違無逆。由是菩薩摩訶薩成就如是善根力故，復獲四種成高勝法。何等為四？一者菩薩摩訶薩得具尸羅成高勝法，二者菩薩摩訶薩所感形體一切身分悉皆圓滿，三者菩薩摩訶薩獲得大慧、涌慧、高慧、廣慧、捷慧、利慧、速慧、深慧、決擇之慧，四者菩薩摩訶薩身壞命終生於善趣諸天世界。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多時，獲得四種成高勝法。「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是善根力故，又獲四種無能觀法。何等為四？舍利子！菩薩摩訶薩成就如是善根力故，所在生處感得隱密陰藏之相，是名第一無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，從初生已，若母若父、若餘眷屬、若天若龍藥叉羅剎健達縛阿素洛揭路荼緊捺洛牟呼洛伽人非人等，所有眾生若清淨心、若雜染心，皆不能見菩薩之頂，是名第二無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，從初生已，若母若父乃至人非人等，所有眾生若清淨心、若雜染心，於菩薩面無能修飾。瞻覩之者若有起心：『我當瞻飾菩薩面』者，便於兩足而現面像。何以故？舍利子！以是菩薩摩訶薩成就如是希奇法故名善丈夫，又復成就最勝丈夫第一訶辯，是名第三無能觀法。舍利子！菩薩摩訶薩成就如是善根力故，初生之時，無人扶侍自立于地遍觀四方，即便獲得明利之智。何以故？由是菩薩摩訶薩於過去世以無諂心求聞法故。而是菩薩摩訶薩又復獲得無邪諂眼，由成就是無諂眼故，以淨天眼超勝於人，乃至能觀三千大千世界所有眾生。又此菩薩摩訶薩獲得速疾廣大之智，由成就是廣大智故，而能了知一切眾生於三時中所積集心。何以故？由是菩薩摩訶薩於彼往昔求法之時，作意攝心勤加恭敬，於正法所起良藥想、起珍寶想、起難遭想、起妙善想，如其所念求聞正法，聞已受持。菩薩摩訶薩又因是故，復獲捷疾簡擇之智，由成就是簡擇智故，善能稱量諸眾生戒，乃至善能稱量正聞、定、慧、解脫、解脫智見。又菩薩摩訶薩善能稱量一切眾生尸羅同性，乃至善能稱量正聞、定、慧、解脫、解脫智見同性。又菩薩摩訶薩善能稱量一切眾生戒之等流，乃至善能稱量正聞、定、慧、解脫、解脫智見等流。又菩薩摩訶薩善能稱量一切眾生尸羅等流超勝之相，乃至善能稱量正聞、定、慧、解脫、解脫智見等流超勝之相。又菩薩摩訶薩善能稱量一切眾生進止威儀修行正行勇猛之相。舍利子！菩薩摩訶薩如是展轉稱量思惟一切眾生諸功德已，而作是念：『是諸眾生所有戒聞，乃至解脫解脫智見，是諸眾生所有尸羅同性，乃至正聞、定、慧、解脫、解脫智見同性。是諸眾生所有尸羅等流，乃至正聞、定、慧、解脫、解脫智見等流。是諸眾生所有尸羅等流超勝之相，乃至正聞、定、慧、解脫、解脫智見等流超勝之相。是諸眾生所有進止威儀修行正行勇猛之相，如是等相皆是眾生所有功德。我今於中稱量觀察，不見與己有平等者。』爾時菩薩又更思惟：『一切眾生根本堅住，與己校量，不見一切與我等者。』又舍利子！菩薩摩訶薩初生之時，於剎那頃能速發起業報妙智。由此智故，一彈指頃善能了知一切眾生千種心相。是時菩薩摩訶薩以智尋思此一切心，不見與己有平等者。菩薩摩訶薩如是正知，我今獨處最上尊位，如師子王安住無畏，如大龍王有大威德。足不踐地各行七步，念菩提座微妙業報，住在現前唱如是言：『我於世間最為尊大。我於世間最為殊勝。我今當證生老死邊。我當度脫一切眾生生老病死憂悲苦惱。我當為諸眾生宣說廣大微妙最勝無上正法。』舍利子！菩薩摩訶薩發是語時，中無有間，其聲遍告滿此三千大千佛之世界。其中眾生聞是聲已，驚怖毛竪天鼓戰掉數發大聲。而此世界皆悉震動，唯有菩薩所住之地，如車輪許嶷然安靜。即此地輪下依水聚，亦不為彼大風搖動。是菩薩摩訶薩自觀己身，見無量光遍身而住，即證阿耨多羅三藐三菩提已，為諸眾生所共瞻仰，是名第四無能觀法。舍利子！是名菩薩摩訶薩獲得四種無能觀法。何以故？皆是菩薩摩訶薩於過去世行尸羅波羅蜜多時，隨順法師去來進止，遵承教命無違逆故。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they follow the teachings of the Dharma masters, even to the extent of upholding four-line verses. They come and go, advance and stop in accordance with the teacher's instructions, regarding what is good and what is not good, what is sinful and what is not sinful, what should be cultivated and what should not be cultivated. They are also taught that if they do certain things, it will lead to meaningless and unprofitable suffering in the long night of existence. If they do other things, it will lead to meaningful and beneficial happiness in the long night of existence. Following such teachings as instructed by the teacher, they do not commit unwholesome deeds and cultivate wholesome dharmas, without disobedience or opposition.

Due to the power of such good roots, the bodhisattva mahāsattvas attain four kinds of superior dharmas. What are these four?

• First, the bodhisattva mahāsattva attains the superior dharma of complete śīla.
• Second, the bodhisattva mahāsattva's physical form and all bodily parts are perfectly complete.
• Third, the bodhisattva mahāsattva obtains great wisdom, surging wisdom, lofty wisdom, vast wisdom, quick wisdom, sharp wisdom, swift wisdom, deep wisdom, and discriminating wisdom.
• Fourth, when the bodhisattva mahāsattva's body perishes and life ends, they are reborn in good destinies in the heavenly realms.

Śāriputra! These are called the four kinds of superior dharmas that the bodhisattva mahāsattva attains when practicing the śīla pāramitā.

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the power of such good roots, they also attain four kinds of unobservable dharmas. What are these four?

• First, due to the power of such good roots, wherever the bodhisattva mahāsattva is born, they attain the mark of concealed genitals. This is called the first unobservable dharma.
• Second, due to the power of such good roots, from the time of birth, whether mother or father, other relatives, devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans or non-humans, no beings, whether with pure or defiled minds, can see the crown of the bodhisattva's head. This is called the second unobservable dharma.
• Third, due to the power of such good roots, from the time of birth, whether mother or father, up to humans and non-humans, no beings, whether with pure or defiled minds, can adorn the bodhisattva's face. If anyone has the thought, "I should adorn the bodhisattva's face," the face image appears on both feet instead. Why is this, Śāriputra? Because this bodhisattva mahāsattva has attained such a marvelous dharma, they are called a good person, and have also attained the supreme person's foremost eloquence. This is called the third unobservable dharma.Fourth, due to the power of such good roots, at the time of birth, without anyone's support, the bodhisattva stands on the ground and observes all four directions, immediately attaining clear and sharp wisdom. Why is this? Because in past lives, this bodhisattva mahāsattva sought to hear the Dharma with a non-flattering mind. This bodhisattva mahāsattva also attains eyes free from crookedness and flattery. Due to attaining these uncrooked eyes, with pure divine eyes surpassing humans, they can observe beings in the trichiliocosm. This bodhisattva mahāsattva also attains swift and vast wisdom. Due to attaining this vast wisdom, they can understand the minds accumulated by all beings in the three times. Why is this? Because in the past, when seeking the Dharma, this bodhisattva mahāsattva focused their mind with diligence and respect, regarding the true Dharma as good medicine, as a precious jewel, as rarely encountered, as wonderfully good. As they sought to hear the true Dharma according to their thoughts, they heard and retained it.

Because of this, the bodhisattva mahāsattva also attains swift discriminating wisdom. Due to attaining this discriminating wisdom, they can well measure the precepts of all beings, up to well measuring right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge. The bodhisattva mahāsattva can also well measure the common nature of all beings' śīla, up to well measuring the common nature of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge. The bodhisattva mahāsattva can also well measure the outflows of all beings' precepts, up to well measuring the outflows of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge. The bodhisattva mahāsattva can also well measure the superior characteristics of the outflows of all beings' śīla, up to well measuring the superior characteristics of the outflows of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge. The bodhisattva mahāsattva can also well measure all beings' demeanor, deportment, correct practice, and courageous characteristics.

Śāriputra! After the bodhisattva mahāsattva has thus successively measured and contemplated all the virtues of all beings, they think: "These beings' precepts and learning, up to liberation and the vision of liberation knowledge; these beings' common nature of śīla, up to the common nature of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge; these beings' outflows of śīla, up to the outflows of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge; these beings' superior characteristics of the outflows of śīla, up to the superior characteristics of the outflows of right hearing, concentration, wisdom, liberation, and the vision of liberation knowledge; these beings' characteristics of demeanor, deportment, correct practice, and courage - all these characteristics are the virtues possessed by beings. Now as I measure and observe among them, I do not see any equal to myself." At that time, the bodhisattva further contemplates: "The fundamental abiding of all beings, when compared with myself, I do not see any equal to me."

Furthermore, Śāriputra! When the bodhisattva mahāsattva is first born, in an instant they can swiftly arouse the wonderful wisdom of karmic results. Due to this wisdom, in a finger-snap they can well understand a thousand kinds of mental states of all beings. At this time, the bodhisattva mahāsattva, with wisdom investigating all these minds, does not see any equal to themselves. The bodhisattva mahāsattva thus rightly knows: "I now alone occupy the most honored position, like a lion king dwelling without fear, like a great nāga king with great awesome virtue." Their feet not touching the ground, they each take seven steps, mindful of the seat of enlightenment and its subtle karmic results, and standing before all, they proclaim thus: "I am the most honored in the world. I am the most excellent in the world. I will now realize the end of birth, old age, and death. I will liberate all beings from birth, old age, sickness, death, sorrow, lamentation, suffering, and distress. I will proclaim for all beings the vast, subtle, most excellent unsurpassed true Dharma."

Śāriputra! When the bodhisattva mahāsattva utters these words, without interruption, their voice pervades and fills this trichiliocosm Buddha world. The beings in it, hearing this voice, are startled and frightened, their hair standing on end, the celestial drums trembling and repeatedly emitting great sounds. This world all shakes, only the ground where the bodhisattva stands remains as steady as a chariot wheel. Even the water mass below this earth wheel is not moved by the great wind. This bodhisattva mahāsattva, observing their own body, sees limitless light pervading and abiding in the body. Having realized anuttara-samyak-saṃbodhi, they are gazed upon by all beings. This is called the fourth unobservable dharma.

Śāriputra! These are called the four kinds of unobservable dharmas attained by the bodhisattva mahāsattva. Why is this? It is all because in past lives, when practicing the śīla pāramitā, the bodhisattva mahāsattva followed the Dharma masters in coming and going, advancing and stopping, obeying their instructions without disobedience.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，成就如是諸善根已，復獲四種迅速之法。何等為四？菩薩摩訶薩成佛之時具足如是，諸佛如來所說之法無有缺減，又所說法言無虛設。是名第一迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來若有所命，作如是言：『進來苾芻。』爾時眾生便進佛所，髮自斷落、被服袈裟、持鉢多羅。是名第二迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來善知眾生三時之心。是名第三迅速之法。菩薩摩訶薩成佛之時具足如是，諸佛如來善知眾生應病藥智。是名第四迅速之法。舍利子！是名菩薩摩訶薩獲得四種迅速之法。何以故？由於往昔行尸羅波羅蜜多時，以清淨心奉施鄔波柁耶及阿遮利耶諸說法師之水器故。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, having accomplished such good roots, they further obtain four kinds of swift dharmas. What are these four?

• First, when the bodhisattva mahāsattva becomes a Buddha, they are endowed with the ability to teach the Dharma of all Buddhas and Tathāgatas without any deficiency, and their words are never in vain. This is called the first swift dharma.
• Second, when the bodhisattva mahāsattva becomes a Buddha, they are endowed with the ability that when the Buddhas and Tathāgatas command, saying, "Come, bhikṣu," at that time, beings approach the Buddha, their hair falls off naturally, they wear the kaṣāya robe, and hold the pātra (alms bowl). This is called the second swift dharma.
• Third, when the bodhisattva mahāsattva becomes a Buddha, they are endowed with the ability of all Buddhas and Tathāgatas to know the minds of beings in the three times. This is called the third swift dharma.
• Fourth, when the bodhisattva mahāsattva becomes a Buddha, they are endowed with the wisdom of all Buddhas and Tathāgatas to know the appropriate medicine for beings' illnesses. This is called the fourth swift dharma.

Śāriputra! These are called the four kinds of swift dharmas obtained by bodhisattva mahāsattvas. Why is this so? Because in the past, when practicing the śīla pāramitā, they offered water vessels to the upādhyāyas, ācāryas, and Dharma teachers with a pure mind.

「復次舍利子！菩薩摩訶薩依尸羅波羅蜜多具足如是善根力故，成佛之時復得四種他不害法。何等為四？舍利子！如來身者無依無受。何以故？如來之身若為火、刀、毒藥、他物能損害者，無有是處。舍利子！是為菩薩摩訶薩成佛之時，具尸羅故，獲得四種無損害法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas rely on the śīla pāramitā and are endowed with the power of such good roots, upon becoming a Buddha, they obtain four kinds of dharmas that cannot be harmed by others. What are these four? Śāriputra! The body of the Tathāgata is without dependence and without reception. Why? It is impossible for the body of the Tathāgata to be harmed by fire, knife, poison, or any other thing. Śāriputra! This is how bodhisattva mahāsattvas, upon becoming a Buddha, due to possessing śīla, obtain four kinds of dharmas that cannot be harmed.

「復次舍利子！菩薩摩訶薩依尸羅波羅蜜多，由具如是善根力故，成佛之時復得四種他無過法。何等為四？一者諸佛如來無依無受。所以者何？無有眾生於如來前能發是言：『我為如來說未聞法，乃至一句。』若能說者，無有是處。二者諸佛如來無依無受。所以者何？無有眾生於如來前如法立論，乃至一句。若立論者，無有是處。三者諸佛如來無依無受。所以者何？無眾生能得如來乃至微分一不定心。若能得者，無有是處。何以故？舍利子！諸佛如來心恒在定，謂住慈悲喜捨等故。四者諸佛如來無依無受。所以者何？無有眾生能取如來身色諸相。若取相者，無有是處。舍利子！諸佛如來具尸羅故，獲得四種他無過法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas rely on the śīla pāramitā and are endowed with the power of such good roots, upon becoming a Buddha, they obtain four kinds of dharmas that are beyond the faults of others. What are these four?

• First, the Buddhas and Tathāgatas are without dependence and without reception. Why? It is impossible for any being to say before a Tathāgata, "I have taught the Tathāgata a dharma that was not heard before, even a single sentence." If someone could do so, there is no such possibility.
• Second, the Buddhas and Tathāgatas are without dependence and without reception. Why? It is impossible for any being to establish a lawful argument before a Tathāgata, even a single sentence. If someone could establish such an argument, there is no such possibility.
• Third, the Buddhas and Tathāgatas are without dependence and without reception. Why? It is impossible for any being to find even a slight unstable mind in a Tathāgata. If someone could find it, there is no such possibility. Why? Śāriputra! The minds of the Buddhas and Tathāgatas are always in meditation, abiding in loving-kindness, compassion, joy, and equanimity.
• Fourth, the Buddhas and Tathāgatas are without dependence and without reception. Why? It is impossible for any being to grasp the physical characteristics and marks of a Tathāgata. If someone could grasp them, there is no such possibility.

Śāriputra! The Buddhas and Tathāgatas, due to possessing śīla, obtain these four kinds of dharmas that are beyond the faults of others.

「復次舍利子！諸佛如來成就如是善根力故，獲得具足五無量法。何等為五？一者諸佛如來尸羅無量，二者諸佛如來正聞無量，三者諸佛如來正定無量，四者諸佛如來正慧無量，五者諸佛如來解脫解脫智見無量。舍利子！如是如來五無量法，皆由往昔行尸羅波羅蜜多時，於鄔波柁耶、阿遮利耶諸尊重所隨順師教，去來進止無違逆故。

Furthermore, Śāriputra! Due to the power of such good roots, the Buddhas and Tathāgatas obtain five immeasurable dharmas in full. What are these five?

• First, the Buddhas and Tathāgatas have immeasurable śīla (moral discipline)
• Second, the Buddhas and Tathāgatas have immeasurable right learning
• Third, the Buddhas and Tathāgatas have immeasurable right concentration
• Fourth, the Buddhas and Tathāgatas have immeasurable right wisdom
• Fifth, the Buddhas and Tathāgatas have immeasurable liberation and knowledge and vision of liberation

Śāriputra! These five immeasurable dharmas of the Tathāgatas are all due to practicing the śīla pāramitā in the past, following the teachers' instructions without disobedience in coming and going, advancing and stopping, towards the upādhyāyas, ācāryas, and all honored ones.

「復次舍利子！諸佛如來具足尸羅波羅蜜多已，成就如是善根力故，獲得四種無障礙智。何等為四？所謂諸佛世尊於過去世無障無礙智見轉。諸佛世尊於未來世無障無礙智見轉。諸佛世尊於現在世無障無礙智見轉。諸佛世尊善能發起平等之心，由起如是平等心故，能知三世平等之性。舍利子！是為如來具尸羅故獲得四種無障礙智。

Furthermore, Śāriputra! The Buddhas and Tathāgatas, having perfected the śīla pāramitā, due to the power of such good roots, obtain four kinds of unobstructed wisdom. What are these four?

• The Buddhas and World-Honored Ones possess unobstructed and unhindered wisdom and vision of the past.
• The Buddhas and World-Honored Ones possess unobstructed and unhindered wisdom and vision of the future.
• The Buddhas and World-Honored Ones possess unobstructed and unhindered wisdom and vision of the present.
• The Buddhas and World-Honored Ones are able to give rise to an equal mind, and due to arising such an equal mind, they can know the equal nature of the three times.

Śāriputra! These are the four kinds of unobstructed wisdom that the Tathāgatas obtain due to possessing śīla.

「復次舍利子！諸佛如來又復善能成就正智，由正智故不依屬他，而能悉知一切諸法。諸佛如來又能成就不思議智，由成就此不思議智故，而能了知諸風雨相。舍利子！如來善知世有大風名烏盧博迦，乃至眾生諸有覺受皆由此風所搖動故。此風輪量高三拘盧舍，於此風上虛空之中復有風起，名曰雲風，此風輪量高五拘盧舍。於此風上虛空之中復有風起，名瞻薄迦，此風輪量高十踰繕那。於此風上虛空之中復有風起，名吠索縛迦，此風輪量高三十踰繕那。又此風上虛空之中復有風起，名曰去來，此風輪量高四十踰繕那。如是舍利子！次第轉上六萬八千拘胝風輪之相，如來、應、正等覺依止大慧悉能了知。舍利子！最上風輪名為周遍，上界水輪之所依止，其水高量六十八百千踰繕那，為彼大地之所依止。其地量高六十八千踰繕那。舍利子！是地量表有一三千大千世界，其中有佛，號曰弘蘊如來、應、正等覺，今現在彼住世施化。其佛壽量三十拘胝歲，聲聞弟子有三十拘胝那庾多，一切皆是大阿羅漢，諸漏已盡無復煩惱，乃至證得諸心自在最上波羅蜜。爾時彼佛與如是等大聲聞眾同共集會。復有百拘胝等菩薩摩訶薩，皆悉證得菩薩藏法，於諸義理妙善決定，為多聞海為大法師，住空無相及以無願。舍利子！我涅槃後具滿千歲，彼佛方乃入般涅槃，正法住世滿於千歲，流布舍利遍益世間；亦如我今般涅槃後，舍利流布遍益之相。舍利子！如來無障礙智又能了知過於彼佛世界之上無量無邊風輪圓相，并諸佛土具足圓相。舍利子！又過此上有別世界，現無如來，而有百千獨覺所住。其中眾生，皆於獨覺而種善根。舍利子！如來依彼智故，復能了知此世界上，有殑伽沙等諸佛如來出興于世，今現在彼度諸眾生。如是十方無量無數不可思議不可稱量諸佛如來、應、正等覺出興于世，今現在彼度諸眾生，如來妙智悉能了知。舍利子，如來又能了知如上所說諸佛世界，現燒然等成壞之相無量無邊，如來妙智皆悉明了。」

Furthermore, Śāriputra! The Buddhas and Tathāgatas are also able to accomplish right wisdom. Due to this right wisdom, they do not rely on others and can know all dharmas. The Buddhas and Tathāgatas can also accomplish inconceivable wisdom. Due to accomplishing this inconceivable wisdom, they can understand the characteristics of winds and rains.

Śāriputra! The Tathāgata knows well that in the world there is a great wind called Ulūpaka, which causes all sentient beings' sensations to be shaken by this wind. This wind wheel is three krośas high. Above this wind in the sky, there is another wind arising called cloud wind, which is five krośas high. Above this wind in the sky, there is another wind arising called Jambaka, which is ten yojanas high. Above this wind in the sky, there is another wind arising called Vaisvaka, which is thirty yojanas high. And above this wind in the sky, there is another wind arising called Coming and Going, which is forty yojanas high. Thus, Śāriputra! The characteristics of sixty-eight thousand koṭis of wind wheels rising in succession, the Tathāgata, Arhat, Samyaksaṃbuddha can know all of these relying on great wisdom.

Śāriputra! The highest wind wheel is called All-Pervading, which supports the water wheel of the upper realm. The height of this water is six million eight hundred thousand yojanas, which supports the great earth. The height of this earth is sixty-eight thousand yojanas.

Śāriputra! Above this earth measure, there is a trichiliocosm world system, in which there is a Buddha called Tathāgata Hongyu, Arhat, Samyaksaṃbuddha, who is currently residing there teaching and transforming beings. This Buddha's lifespan is thirty koṭis of years. He has thirty koṭis of nayutas of śrāvaka disciples, all of whom are great arhats, with all outflows exhausted and no more afflictions, up to attaining the supreme pāramitā of mastery over all minds. At that time, that Buddha assembles together with such great śrāvaka assemblies. There are also one hundred koṭis of bodhisattva mahāsattvas, all of whom have realized the bodhisattva treasury dharma, are wonderfully certain in all principles, are oceans of learning and great Dharma masters, abiding in emptiness, signlessness, and wishlessness.

Śāriputra! A full thousand years after my parinirvāṇa, that Buddha will then enter parinirvāṇa. The true Dharma will remain in the world for a full thousand years, and his relics will be distributed to benefit the world, just like how after my parinirvāṇa now, my relics will be distributed to benefit all.

Śāriputra! The Tathāgata's unobstructed wisdom can also know the immeasurable and boundless circular characteristics of wind wheels above that Buddha's world, as well as the complete circular characteristics of all Buddha lands.

Śāriputra! Beyond this, there is another world where there is currently no Tathāgata, but there are hundreds of thousands of pratyekabuddhas dwelling there. The beings in that world all plant roots of goodness with the pratyekabuddhas.

Śāriputra! Relying on that wisdom, the Tathāgata can further know that above this world, there are as many Buddhas and Tathāgatas as there are grains of sand in the Ganges River arising in the world, currently residing there to liberate sentient beings. Thus, in the ten directions, there are immeasurable, innumerable, inconceivable, and immeasurable Buddhas and Tathāgatas, Arhats, Samyaksaṃbuddhas arising in the world, currently residing there to liberate sentient beings, and the Tathāgata's wondrous wisdom can know all of this.

Śāriputra, the Tathāgata can also know the immeasurable and boundless characteristics of formation and destruction, such as the current burning, of all the Buddha worlds described above. The Tathāgata's wondrous wisdom clearly understands all of this.

爾時世尊說是語已，長老舍利子白佛言：「世尊！如來、應、正等覺成就何等諸善根故，而能獲得如是無量不可思議無障礙智？」

After the World-Honored One said this, the Elder Śāriputra asked the Buddha: "World-Honored One! What good roots have the Tathāgata, Arhat, Samyaksaṃbuddha accomplished to obtain such immeasurable, inconceivable, unobstructed wisdom?"

佛告舍利子：「如來由住尸羅波羅蜜多故，妙善自在，於正法所發起恭敬尊重之想、起良藥想、起珍寶想、起難遭想、起善根想、如所應想、生深敬想，又能安住攝正法想。舍利子！如來由住尸羅波羅蜜多敬重法故，獲得如是明利大智。如是大智又能了知無量無數過於前量。舍利子！諸佛世尊無斷之智，無量無數不可思議不可稱量不可宣說往來之相。舍利子！諸佛如來具尸羅故，復得如是自在之力。是故如來如彈指頃，往殑伽沙等諸佛世界而復旋返還本住處。舍利子！諸佛如來於是正法尸羅波羅蜜多所以淨信解聽聞受持，由此獲得速疾解脫，由此解脫我善解脫。於何法中而得解脫？謂於諸苦善得解脫。

The Buddha told Śāriputra: "Because the Tathāgata abides in the śīla pāramitā, he is wonderfully self-mastered. Regarding the true Dharma, he gives rise to thoughts of respect and reverence, thoughts of good medicine, thoughts of precious jewels, thoughts of rarity, thoughts of good roots, thoughts of appropriateness, thoughts of deep reverence, and is also able to abide in thoughts of embracing the true Dharma. Śāriputra! Because the Tathāgata abides in the śīla pāramitā and respects the Dharma, he obtains such clear and great wisdom. This great wisdom can further know immeasurable and innumerable things beyond previous measure. Śāriputra! The uninterrupted wisdom of the Buddhas and World-Honored Ones has immeasurable, innumerable, inconceivable, immeasurable, and inexpressible characteristics of coming and going."

Śāriputra! Because the Buddhas and Tathāgatas possess śīla, they again obtain such power of self-mastery. Therefore, the Tathāgata, in the snap of a finger, can go to Buddha worlds as numerous as the sands of the Ganges and return to his original dwelling place. Śāriputra! The Buddhas and Tathāgatas have pure faith, understanding, listening to, and upholding this true Dharma of the śīla pāramitā. Because of this, they obtain swift liberation, and through this liberation, I am well liberated. From what dharmas am I liberated? Namely, I am well liberated from all sufferings.

「復次舍利子！若有菩薩摩訶薩於此四種恭敬住處，聞斯法已得清淨信，行尸羅波羅蜜多故，發如是心：『我如是住，我於此住。由我如是常安住故，我常不離諸佛正法。』舍利子！菩薩摩訶薩受持是經法門章句，彼由如是善根力故，復獲四種慧所成法。何等為四？一者由具慧故能發大慧。二者由具慧故逢值諸佛親覲承事。三者由具慧故以淨信心捨家入道。四者由具慧故速證阿耨多羅三藐三菩提。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多時獲得四種慧所作法。

Furthermore, Śāriputra! If there are bodhisattva mahāsattvas who, having heard this Dharma in these four places of respectful abiding, attain pure faith, and due to practicing the śīla pāramitā, give rise to such thoughts: "I abide thus, I abide in this. Because I constantly abide thus, I am never apart from the true Dharma of the Buddhas." Śāriputra! When bodhisattva mahāsattvas uphold the phrases and chapters of this sūtra's Dharma gate, due to the power of such good roots, they further obtain four kinds of dharmas accomplished by wisdom. What are these four?

• First, due to possessing wisdom, they can give rise to great wisdom.
• Second, due to possessing wisdom, they encounter Buddhas and personally serve them.
• Third, due to possessing wisdom, with a mind of pure faith they leave home to enter the path.
• Fourth, due to possessing wisdom, they quickly realize anuttara-samyak-saṃbodhi.

Śāriputra! These are called the four kinds of dharmas accomplished by wisdom that bodhisattva mahāsattvas obtain when practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，由成就是善根力故，又獲四種多所作法。何等為四？一者受得人身，名多所作。二者值佛出世，名多所作。三者以淨信心捨家入道，名多所作。四者速證阿耨多羅三藐三菩提，名多所作。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多時，獲得四種多所作法。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the power of accomplishing these good roots, they also obtain four kinds of greatly effective dharmas. What are these four?

• First, obtaining a human body, which is called greatly effective.
• Second, encountering a Buddha's appearance in the world, which is called greatly effective.
• Third, leaving home to enter the path with a mind of pure faith, which is called greatly effective.
• Fourth, quickly realizing anuttara-samyak-saṃbodhi, which is called greatly effective.

Śāriputra! These are called the four kinds of greatly effective dharmas that bodhisattva mahāsattvas obtain when practicing the śīla pāramitā.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，由成就是善根力故，復獲四種支分之法。何等為四？一者菩薩摩訶薩獲轉輪支，謂處人中作轉輪王。二者菩薩摩訶薩處於梵世為大梵王。三者菩薩摩訶薩處諸天眾而為天帝。四者菩薩摩訶薩證得阿耨多羅三藐三菩提已，於一切法具足圓滿，號為法王處世垂化，又復獲得吉祥諸力淨眾生智神通境界，如是諸相皆能了知，為諸世間天人之眼。」

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, due to the power of accomplishing these good roots, they further obtain four kinds of supporting dharmas. What are these four?

• First, the bodhisattva mahāsattva obtains the support of a wheel-turning king, namely becoming a wheel-turning king among humans.
• Second, the bodhisattva mahāsattva dwells in the Brahma world as a great Brahma king.
• Third, the bodhisattva mahāsattva dwells among the heavenly hosts as the lord of gods.
• Fourth, when the bodhisattva mahāsattva has realized anuttara-samyak-saṃbodhi, they are fully accomplished in all dharmas, called the Dharma King manifesting in the world to transform beings. They also obtain auspicious powers, the wisdom to purify sentient beings, and the realm of supernatural powers. They can understand all such characteristics and become the eye of all worldly gods and humans.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

救世之明眼，　　 諸群生最上，　 善解諸醫法，　　 由斯證寂滅。　

The clear eye that saves the world, Supreme among all beings, Skilled in understanding all medical methods, Through this, realizing cessation.

往返隨師教，　　 感報為如是，　 未曾受眾苦，　　 及不善自在。　

Coming and going, following the teacher's instructions, The karmic rewards are as such: Never experiencing many sufferings, Nor lack of self-mastery.

速往生天上，　　 速還返人中，　 速奉見諸佛，　　 速得離諸難。　

Quickly born in heavenly realms, Quickly returning to the human realm, Quickly paying homage to all Buddhas, Quickly becoming free from all difficulties.

巨富豐大財，　　 目觀諸伏藏，　 隨手之所及，　　 眾寶皆盈滿。

Immensely wealthy with great riches, Eyes beholding hidden treasures, Whatever the hand reaches for, All jewels are in abundance.　

化現妙池沼，　　 八德水常盈，　 未曾受憂惱，　　 為善自在果。

Manifesting wondrous ponds and marshes, Always full of water with eight virtues, Never experiencing worry or distress, The fruit of good self-mastery.　

手足不繚戾，　　 又無醜短相，　 支體不乾枯，　　 亦復無減少，　

Hands and feet not twisted or deformed, Also without ugly or short features, Limbs neither withered Nor diminished,

不傴不缺目，　　 指相無增減，　 首異於象頂，　　 為善自在果。　

Not hunchbacked nor with missing eyes, Fingers neither increased nor decreased in number, Head unlike an elephant's crown, The fruit of good self-mastery.

儀貌皆圓滿，　　 質重如金聚，　 端嚴眾樂觀，　　 容相皆鮮妙。　

Appearance and demeanor all perfect, Substantial as a mass of gold, Dignified and pleasing to all, Features all fresh and wonderful.

諸天龍鬼神，　　 及以世人等，　 供養而尊敬，　　 為妙自在德。　

Gods, dragons, ghosts, and spirits, As well as people of the world, Make offerings and revere, For wondrous self-mastered virtue.

遠離諸惡道，　　 往人天善趣，　 速悟大菩提，　　 為善自在果。　

Far from evil paths, Going to good destinies of humans and gods, Quickly realizing great bodhi, The fruit of good self-mastery.

若人悉能了，　　 一切眾生心，　 各行七步已，　　 妙音告世界。

If one can fully understand The minds of all beings, Each taking seven steps, With wondrous voice proclaiming to the world.　

斯人智最上，　　 斯人慧最上，　 解脫亦最上，　　 眾生中最上。

This person's wisdom is supreme, This person's insight is supreme, Liberation is also supreme, Supreme among all beings.　

慧令慧清淨，　　 慧依智安立，　 慧智與解脫，　　 皆依諸佛證。　

Wisdom makes wisdom pure, Wisdom is established on knowledge, Wisdom, knowledge, and liberation, All depend on the Buddhas' realization.

由慧自性生，　　 所知由智了，　 若有具智慧，　　 所求無不遂。　

From wisdom's self-nature arises, What is known is understood through knowledge, If one has wisdom and knowledge, All that is sought will be attained.

如是甚深義，　　 我為汝略說，　 無慧少欲人，　　 寧當受此義？　

Such profound meaning, I briefly explain for you, How can those without wisdom and little desire, Accept this meaning?

彼由癡所癡，　　 眾惡所逼迫，　 發起於忿恚，　　 不恭敬正法。

They are deluded by delusion, Oppressed by various evils, Giving rise to anger, Not respecting the true Dharma.　

若少欲眾生，　　 於如是正法，　 不復興恭敬，　　 更起諸餘事。　

If beings of little desire, Towards such true Dharma, No longer show respect, But engage in other matters instead.

不敬法眾生，　　 忿恚所迷執，　 常懷染污心，　　 不應為宣說。　

Beings who do not respect the Dharma, Confused and bound by anger, Always harboring defiled minds, Should not be taught.

諸老熟所及，　　 衰邁摩訶羅，　 彼臨命終時，　　 虛言住後有。

Those affected by old age, Decrepit mahāsthaviras, When approaching the end of life, Falsely claim to abide in future existence.　

諸老熟所及，　　 衰邁摩訶羅，　 妄吞羅漢供，　　 速墮於地獄。　

Those affected by old age, Decrepit mahāsthaviras, Wrongly consuming arhats' offerings, Quickly fall into hell.

具戒尚難得，　　 況阿羅漢果，　 信者營靈廟，　　 復由沈惡趣。

Even possessing precepts is hard to attain, Let alone the fruit of arhatship, Believers build spirit shrines, Yet still sink into evil paths.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時！如是精勤修行戒行！為求菩薩藏故！以身承事正行諸師！獲得如上所說功德！又復獲得倍過前數無量無邊不可思議功德利益。舍利子！當知菩薩摩訶薩安住如是菩薩藏故，行善自在妙清淨戒諸菩薩行。舍利子！云何名為妙戒清淨？舍利子！菩薩摩訶薩行尸羅波羅蜜多故，獲得十種清淨尸羅，汝應知之。何等為十？一者於諸眾生曾無損害。二者於他財物不行劫盜。三者於他妻妾遠諸染習。四者於諸眾生不興欺誑。五者和合眷屬無有乖離。六者於諸眾生不起麁言，由能堪忍彼惡言故。七者遠離綺語，凡有所言諦審說故。八者遠離貪著，於他受用無我所故。九者遠離瞋恚，善能忍受麁言辱故。十者遠離邪見，由不敬事諸餘天仙及神鬼故。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多時獲得十種清淨尸羅。當如是學。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, they diligently cultivate moral conduct! For the sake of seeking the bodhisattva treasury, they serve the righteous teachers with their bodies! They obtain the merits mentioned above! Moreover, they obtain immeasurable, boundless, and inconceivable merits and benefits, double the previous number. Śāriputra! You should know that because bodhisattva mahāsattvas abide in such a bodhisattva treasury, they practice the bodhisattva path with self-mastery in wonderfully pure precepts.

Śāriputra! What is called wonderfully pure precepts? Śāriputra! Because bodhisattva mahāsattvas practice the śīla pāramitā, they obtain ten kinds of pure śīla, which you should know. What are these ten?

• First, they never harm any sentient beings.
• Second, they do not steal others' possessions.
• Third, they stay far from lustful habits towards others' wives.
• Fourth, they do not deceive any sentient beings.
• Fifth, they harmonize their relatives without causing separation.
• Sixth, they do not use harsh words towards sentient beings, because they can endure others' evil words.
• Seventh, they stay away from frivolous speech, speaking truthfully and carefully in all they say.
• Eighth, they stay away from greed, having no sense of ownership over others' possessions.
• Ninth, they stay away from anger, being able to endure harsh words and insults.
• Tenth, they stay away from wrong views, by not worshipping other deities, immortals, spirits, or ghosts.

Śāriputra! These are the ten kinds of pure śīla that bodhisattva mahāsattvas obtain when practicing the śīla pāramitā. They should learn like this.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，復有十種清淨尸羅，汝今當知。何等為十？一者不缺尸羅，不由無智之所證故。二者不穿尸羅，不平等生所遠離故。三者不斑尸羅，一切煩惱所不雜故。四者不染尸羅，唯為白法所增長故。五者應供尸羅，隨其所欲自在行故。六者稱讚尸羅，諸聰慧者不訶毀故。七者不呰尸羅，一切過惡不容受故。八者善護尸羅，善能守護諸根門故。九者善守尸羅，自然正智恒現前故。十者善趣尸羅，大菩提願為助伴故。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多時獲得十種清淨尸羅。當如是學。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, there are ten kinds of pure śīla that you should know. What are these ten?

1. Unbroken śīla, not realized through ignorance.
2. Unpierced śīla, not distanced from equality of birth.
3. Unspotted śīla, not mixed with any afflictions.
4. Unstained śīla, only increasing white dharmas.
5. Worthy of offerings śīla, acting freely according to one's wishes.
6. Praiseworthy śīla, not criticized by the wise.
7. Unblamable śīla, not accepting any faults.
8. Well-guarded śīla, able to guard well the doors of the senses.
9. Well-protected śīla, with natural right wisdom always present.
10. Śīla of good destinations, with the great bodhicitta vow as a companion.

Śāriputra! These are the ten kinds of pure śīla that bodhisattva mahāsattvas obtain when practicing the śīla pāramitā. They should learn like this.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多故，復有十種清淨尸羅，汝今當知。云何為十？一者少欲尸羅，如法清淨善知量故。二者知足尸羅，永斷一切諸貪著故。三者正行尸羅，能令身心皆遠離故。四者住靜尸羅，於諸憒閙皆捨遠故。五者杜多功德蠲除嗜欲尸羅，自在善根之所成故。六者聖種知足尸羅，不顧他顏無希望故。七者如說而行尸羅，幽明奉攝不欺人天故。八者自省己過尸羅，常以法鏡照了自心故。九者不譏他闕尸羅，將護彼意故。十者成熟眾生尸羅，不捨諸攝法故。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多故獲得十種清淨尸羅。當如是學。

Furthermore, Śāriputra! Bodhisattva mahāsattvas practicing the śīla pāramitā have ten kinds of pure śīla, which you should know. What are these ten?

1. Śīla of few desires, because they know the proper measure of purity according to the Dharma.
2. Śīla of contentment, because they permanently cut off all attachments.
3. Śīla of right conduct, because they can cause both body and mind to be far removed [from defilements].
4. Śīla of dwelling in tranquility, because they abandon and distance themselves from all clamor.
5. Śīla of dhūta practices that eliminate cravings, because it is accomplished by the good roots of self-mastery.
6. Śīla of contentment with the noble lineage, because they do not look to others' faces and have no expectations.
7. Śīla of practicing as one speaks, because they observe [the precepts] in both hidden and manifest ways, not deceiving humans or devas.
8. Śīla of examining one's own faults, because they constantly use the mirror of Dharma to illuminate their own minds.
9. Śīla of not criticizing others' shortcomings, because they protect others' intentions.
10. Śīla of maturing sentient beings, because they do not abandon the dharmas of attraction.

Śāriputra! These are the ten kinds of pure śīla that bodhisattva mahāsattvas obtain by practicing the śīla pāramitā. They should learn like this.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時！復有十種清淨尸羅！汝今當知。云何為十？一者於佛淨信尸羅，離心栽枿故。二者於法淨信尸羅，守護正法故。三者於僧淨信尸羅，恭敬聖眾故。四者俯屈從事尸羅，不離思惟佛菩提故。五者親近善友尸羅，覺分資糧善積集故。六者遠離惡友尸羅，棄捨一切不善法故。七者大慈波羅蜜多尸羅，成熟一切諸眾生故。八者大悲波羅蜜多尸羅，困厄眾生令解脫故。九者大喜波羅蜜多尸羅，於彼正法生喜樂故。十者大捨波羅蜜多尸羅，於諸愛恚兩俱捨故。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多故獲得十種清淨尸羅。當如是學。

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, there are ten kinds of pure śīla. You should know them now. What are these ten?

• Pure faith śīla towards the Buddha, because of removing mental obstacles.
• Pure faith śīla towards the Dharma, because of protecting the true Dharma.
• Pure faith śīla towards the Sangha, because of respecting the noble assembly.
• Śīla of humbling oneself in service, because of not departing from contemplating the Buddha's enlightenment.
• Śīla of associating with good friends, because of well accumulating the provisions for the factors of enlightenment.
• Śīla of distancing from evil friends, because of abandoning all unwholesome dharmas.
• Śīla of the great loving-kindness pāramitā, because of bringing all sentient beings to maturity.
• Śīla of the great compassion pāramitā, because of liberating sentient beings from distress.
• Śīla of the great joy pāramitā, because of giving rise to delight in the true Dharma.
• Śīla of the great equanimity pāramitā, because of abandoning both love and hatred.

Śāriputra! These are the ten kinds of pure śīla that bodhisattva mahāsattvas obtain due to practicing the śīla pāramitā. They should learn like this.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，復有十種清淨尸羅，汝今當知。何等為十？一者柁那波羅蜜多尸羅，為善成熟諸眾生故。二者羼底波羅蜜多尸羅，善護一切眾生心故。三者毘利耶波羅蜜多尸羅，於諸正行不退轉故。四者靜慮波羅蜜多尸羅，靜慮資糧善滿足故。五者般若波羅蜜多尸羅，聽聞根本無厭足故。六者樂求聞法尸羅，常樂請求菩薩藏故。七者不顧惜身尸羅，以無常想恒觀察故。八者不寶重命尸羅，以如幻心常現觀故。九者諸意滿足尸羅，從初發心善清淨故。十者佛戒和合尸羅，迴向如來一切戒故。舍利子！是為菩薩摩訶薩行尸羅波羅蜜多故獲得清淨尸羅。當如是學。

Furthermore, Śāriputra! When a bodhisattva mahāsattva practices the śīla pāramitā, there are ten kinds of pure precepts that you should know. What are these ten?

1. The precept of dāna pāramitā, for the sake of skillfully maturing all sentient beings.
2. The precept of kṣānti pāramitā, for the sake of skillfully protecting the minds of all sentient beings.
3. The precept of vīrya pāramitā, for not regressing from all right practices.
4. The precept of dhyāna pāramitā, for skillfully fulfilling the provisions for meditation.
5. The precept of prajñā pāramitā, for listening to the fundamental teachings without satiation.
6. The precept of delighting in seeking to hear the Dharma, for constantly delighting in requesting the bodhisattva treasury.
7. The precept of not cherishing one's body, for constantly contemplating it with the notion of impermanence.
8. The precept of not treasuring one's life, for constantly observing it with a mind that sees it as illusory.
9. The precept of fulfilling all intentions, for purifying one's mind from the initial arousal of bodhicitta.
10. The precept of harmonizing with the Buddha's precepts, for dedicating all precepts towards the Tathāgata.

Śāriputra! These are the pure precepts that a bodhisattva mahāsattva obtains by practicing the śīla pāramitā. One should learn them in this way.

「復次舍利子！是諸菩薩摩訶薩行尸羅波羅蜜多時，具足如是清淨戒故，無有人天諸妙快樂是諸菩薩而不受者，無有世間工巧業處是諸菩薩所不知者，無有世間諸眾生等所受用具是諸菩薩不獲感者，無有凡夫不互為怨而是菩薩於彼眾生曾無瞋恚，無有世間虛誑妄語菩薩於彼不生信受，無有世間諸眾生等菩薩於彼不起母想，無有世間諸眾生等菩薩於彼不生父想，無有世間諸眾生等菩薩於彼不生保任親附之想，無有一切有為之法菩薩於彼不起無常生滅之想。舍利子！菩薩摩訶薩了知諸行皆無常已，不顧身命修清淨戒，行諸菩薩所行正行，皆為成滿尸羅波羅蜜多故。」

Furthermore, Śāriputra! When these bodhisattva mahāsattvas practice the śīla pāramitā, due to possessing such pure precepts:

• There are no wonderful pleasures of humans or gods that these bodhisattvas do not experience.
• There are no worldly skills or professions that these bodhisattvas do not know.
• There are no worldly objects used by sentient beings that these bodhisattvas do not obtain or experience.
• There are no ordinary beings who do not become enemies with each other, yet these bodhisattvas never have anger towards those beings.
• There are no worldly lies or deceptions that the bodhisattvas believe.
• There are no worldly sentient beings towards whom the bodhisattvas do not give rise to the thought of a mother.
• There are no worldly sentient beings towards whom the bodhisattvas do not give rise to the thought of a father.
• There are no worldly sentient beings towards whom the bodhisattvas do not give rise to the thought of protecting and caring for them as close relatives.
• There are no conditioned dharmas towards which the bodhisattvas do not give rise to the thought of impermanence, arising, and ceasing.

Śāriputra! The bodhisattva mahāsattvas, having understood that all conditioned things are impermanent, disregard their bodies and lives to cultivate pure precepts. They practice all the correct practices of bodhisattvas, all for the sake of fulfilling the śīla pāramitā.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

妙色妙音聲，　　 能濟樂法者，　 菩薩未為難，　　 住淨尸羅故。

With wondrous form and wondrous voice, Those who can save and delight in the Dharma, For bodhisattvas it is not difficult, Because they abide in pure precepts.　

面目皆圓淨，　　 不生盲跛傴，　 諸身分端正，　　 皆由淨戒生。　

Their faces are all perfectly pure, Not born blind, lame, or hunchbacked, All parts of their bodies are upright, All due to pure precepts.

具大力大勢，　　 赫奕大威光，　 復由精進慧，　　 令惡魔驚怖。　

Possessing great power and great influence, With brilliant and majestic light, Also due to diligent wisdom, They cause evil māras to be frightened.

諸王咸供養，　　 天龍所尊敬，　 善斷諸疑網，　　 深心行大慈。

All kings make offerings to them, Devas and nāgas revere them, They skillfully cut through all nets of doubt, With deep minds practicing great kindness.　

安住於戒聚，　　 法行大名稱，　 苦逼不生畏，　　 終不墮惡道。

Abiding securely in the precepts, Their Dharma practice is greatly renowned, When pressed by suffering they do not fear, And never fall into evil paths.　

眾生皆惛睡，　　 菩薩能覺之，　 常無有暫眠，　　 遍四方求法。　

While all beings are in slumber, Bodhisattvas can awaken them, Always without even momentary sleep, Seeking the Dharma in all directions.

安住於戒聚，　　 為求菩提道，　 捨最上名珍，　　 妻子身肉等，

Abiding securely in the precepts, To seek the path of bodhi, They relinquish the highest names and treasures, Wives, children, bodies and flesh,　

求最勝法教，　　 及無上佛法，　 於世間所依，　　 應修諸供養。　

Seeking the most excellent Dharma teachings, And the unsurpassed Buddha Dharma, For what the world relies upon, They should cultivate all offerings.

若訶責罵詈，　　 惱害興惡行，　 加哀及讚美，　　 斯由住忍故。　

If scolded, rebuked, or insulted, Harmed or subjected to evil actions, They respond with compassion and praise, This is due to abiding in patience.

如所說修行，　　 言常不虛誑，　 安坐道場已，　　 震動於大地。　

They practice according to what is taught, Their words are never false, Having peacefully sat at the site of enlightenment, They cause the great earth to shake.

於佛法無疑，　　 捨離邪天眾，　 恒事天所尊，　　 謂佛薄伽梵。　

No doubt in the Buddha's teachings, Abandoning wrong celestial groups, Always serving those revered by gods, Namely the Buddha, the Bhagavān.

世間諸眾生，　　 刀杖等相加，　 能令彼和合，　　 是為聰敏相。　

When worldly beings Harm each other with weapons, One who can bring them to harmony Is considered wise and intelligent.

眾生受重苦，　　 多百拘胝劫，　 雖不來見求，　　 若覩常無捨。

Beings suffer heavy torments For hundreds of millions of eons, Though they don't come seeking help, If seen, one never abandons them.　

善友交談論，　　 義利由斯獲，　 而眾生不求，　　 反更相加害。

Through discussions with good friends, Benefits and meaning are obtained, Yet beings do not seek this, Instead harming one another.　

我以贍部洲，　　 及諸佛國土，　 滿中珍寶聚，　　 用資求善友。

I would fill Jambudvīpa And all Buddha lands With heaps of precious treasures, To use in seeking good friends.　

假使以利刀，　　 割斷我支節，　 於彼眾生類，　　 常行平等心。

Even if with a sharp blade, My limbs were to be severed, Towards all types of beings, I'd maintain an equal mind.　

捨愚夫作業，　　 為佛法因緣，　 常守淨尸羅，　　 安住微妙法。

Abandoning foolish deeds, For the sake of Buddha's teachings, Always guarding pure precepts, Abiding in the wondrous Dharma.　

修習法隨法，　　 行菩提妙行，　 為求佛菩提，　　 三明慧甘露。

Practicing Dharma according to Dharma, Walking the wondrous path of bodhi, To seek the Buddha's enlightenment, The three insights, wisdom's nectar.　

安住於戒聚，　　 修學諸佛法，　 是為聰慧者，　　 天世應修供。

Abiding in the collection of precepts, Learning all Buddha dharmas, This is one of great wisdom, Worthy of offerings from gods and humans.　

一切法無疑，　　 善達諸工巧，　 深曉眾生意，　　 弘揚美妙法。

No doubt in all dharmas, Skilled in all crafts, Deeply understanding beings' minds, Propagating the beautiful Dharma.　

戒聚已清淨，　　 安坐菩提樹，　 降伏惡魔軍，　　 悟無上正覺。　

Precept collection already pure, Seated at the Bodhi tree, Subduing Mara's evil army, Awakening to supreme, correct enlightenment.

揚暉滿世界，　　 猶如日月光，　 菩薩有情尊，　　 能開聖慧眼。

Radiating light filling the world, Like the light of sun and moon, The honored one among sentient beings, Able to open the eye of noble wisdom.　

授手引群生，　　 問道皆開示，　 常歡笑先言，　　 曾無懷嫉恚。

Extending a hand to guide all beings, Revealing the path to all who ask, Always smiling and speaking first, Never harboring jealousy or anger.　

捨無量自身，　　 及施多財寶，　 未嘗有遠離，　　 最上佛菩提。

Giving up countless bodies, And offering many treasures, Never departing from The supreme Buddha's enlightenment.　

信戒已圓具，　　 善住諦實言，　 曾無有幻偽，　　 安住尸羅聚。

Faith and precepts fully complete, Well-established in truthful speech, Never engaging in deception, Abiding in the collection of precepts.　

諸來菩薩所，　　 或設虛妄言，　 有聞皆信受，　　 而恒依諦語。

Those who come to the Bodhisattva, Even if speaking false words, All who hear believe and accept, While always relying on truthful speech.　

若有許菩薩，　　 假言衣食施，　 終無有惠及，　　 菩薩無恚心。

If someone promises the Bodhisattva, False offerings of food and clothing, Even if not fulfilled in the end, The Bodhisattva harbors no anger.

大寶積經卷第四十三

大寶積經卷第四十四

大唐三藏法師玄奘奉　詔譯

菩薩藏會第十二之十尸波羅蜜品

第七之三

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，具足如是清淨尸羅，於諸行中常恒發起不可樂想，於諸眾生起父母想，於彼有情起難保想，於妙五欲起非妙想，於受了別起無識想。舍利子！是菩薩摩訶薩作是觀已，不起平等不平等心。何以故？是菩薩摩訶薩作如是觀，若當發起心平等者，應超出心入於寂滅。若當發起心不平等，應令染心轉不平等。如是眼色為緣生於眼識，染心起滅由隨眠故，彼心體生，於所緣境妄心計淨。若能了知彼不如理而體不淨，如是知已便得解脫，若彼解脫即盡於彼。彼何所盡？所謂貪盡、瞋盡、癡盡。如是盡者，即非貪盡、瞋盡、癡盡。何以故？若剎那貪有滅盡者，即應貪異、盡異。若如是者，貪應是實、盡亦是實。若貪是實，不應滅盡。然舍利子！一切有情皆由不正思惟如理作意故生於貪欲。夫貪欲者分別所起，若無分別計執斯斷，若斷計執即無有實，由無實故中無所貪，由無貪故即是真實。若是真實於中無苦，由無苦故則無燒惱，無燒惱故即是真實。若是真實於中無熱，由無熱故是即清涼、是即涅槃。於涅槃中無有貪愛。何以故？舍利子！夫涅槃者無有思慮，我當除滅如是貪愛，貪愛盡故名得涅槃。若如是者，即能貪異、所貪亦異、涅槃復異。此若異者，則於彼為彼。若於彼為彼，智者應當尋思彼實。如是求已不得堅實，若無堅實即為是虛，若是虛者即為寂靜，若寂靜者即為是空。空無何法？謂我我所。若常若恒若住若變異法，則無有情、則無命者。由如是故，於貪瞋癡則無所起。舍利子！以何等故有我我所？計此為我，此我所有起我我所，顛倒計我故執我所，執我所故便有所作，於所作中起四種行。云何為四？謂身所作、語心所作，由意思惟發麁惡語，從此便生運身加害。舍利子！一切愚癡凡夫由起自他別異想故，為想所執、為想所縛。菩薩摩訶薩行尸羅波羅蜜多故，於如是事知顛倒已，不與諸行而相習近。何以故？由習近故則生怖畏。菩薩摩訶薩作如是念：『我今為求無怖畏故度諸眾生，不宜於彼而生怖畏，我當與之共為親愛。』

Furthermore, Śāriputra! When bodhisattva mahāsattvas practice the śīla pāramitā, possessing such pure precepts, they constantly generate the perception of non-delight in all conditioned phenomena, perceive all sentient beings as parents, perceive beings as difficult to protect, perceive the five wonderful desires as non-wonderful, and perceive sensations as without consciousness. Śāriputra! After contemplating thus, these bodhisattva mahāsattvas do not give rise to thoughts of equality or inequality. Why? If these bodhisattva mahāsattvas, contemplating thus, were to give rise to thoughts of equality, they should transcend the mind and enter into cessation. If they were to give rise to thoughts of inequality, it would cause the defiled mind to become more unequal.

Thus, eye-consciousness arises with eye and form as conditions. The defiled mind arises and ceases due to latent tendencies, and that mind-essence arises, falsely perceiving purity in the objects of cognition. If one can understand that this is not in accordance with reality and is essentially impure, knowing this, one attains liberation, and that liberation exhausts those [defilements]. What is exhausted? Namely, the exhaustion of greed, hatred, and delusion. Such exhaustion is not the exhaustion of greed, hatred, and delusion. Why? If momentary greed could be exhausted, then greed would be different from exhaustion. If so, greed should be real, and exhaustion should also be real. If greed were real, it should not be exhaustible.

However, Śāriputra! All sentient beings give rise to greed and desire due to improper attention and incorrect mental application. Greed and desire arise from discrimination. If there is no discrimination, conceptual grasping is cut off. If conceptual grasping is cut off, there is no reality. Because there is no reality, there is nothing to be greedy for in the middle. Because there is no greed, it is true reality. If it is true reality, there is no suffering in it. Because there is no suffering, there is no burning affliction. Because there is no burning affliction, it is true reality. If it is true reality, there is no heat in it. Because there is no heat, it is cool, it is nirvana. In nirvana, there is no craving.

Why? Śāriputra! Nirvana has no thought of "I should eliminate such craving." It is called attaining nirvana because craving is exhausted. If it were so, then the one who craves would be different, the object of craving would be different, and nirvana would be different. If these were different, then that would be that for that. If that is that for that, the wise should investigate its reality. Having sought thus, no solid reality is found. If there is no solid reality, then it is empty. If it is empty, then it is tranquil. If it is tranquil, then it is void. What is void of? Namely, self and what belongs to self. Whether permanent or impermanent, abiding or changing phenomena, there are no sentient beings, no life-force.

Therefore, greed, hatred, and delusion do not arise. Śāriputra! Why are there self and what belongs to self? Conceiving this as self, this as belonging to self gives rise to notions of self and what belongs to self. Due to the inverted view of self, one clings to what belongs to self. Clinging to what belongs to self leads to actions, and from these actions arise four kinds of conduct. What are these four? Namely, bodily actions, verbal actions, mental actions, and from mental contemplation arise harsh speech, which in turn gives rise to physical harm.

Śāriputra! All foolish ordinary beings, due to the notion of difference between self and others, are grasped and bound by notions. Bodhisattva mahāsattvas, practicing the śīla pāramitā, having understood these inversions, do not associate closely with conditioned phenomena. Why? Because close association leads to fear. Bodhisattva mahāsattvas think thus: "I now seek fearlessness to liberate all sentient beings. It is not appropriate to generate fear towards them. I should become intimate friends with them."

「復次舍利子！云何菩薩摩訶薩依尸羅波羅蜜多故，於一切眾生起父母想？舍利子！菩薩摩訶薩行尸羅波羅蜜多時，作是思惟：『無有眾生於彼過去久遠世來非父非母易可得者。何以故？一切眾生定曾為我若父若母。然由於彼生貪心故捨於母想，生瞋心故捨於父想，流轉生死不能斷絕。』是故舍利子！菩薩摩訶薩由斯事故深思惟已，於諸眾生起眷屬想。舍利子！如彼過去超阿僧企耶廣大無量不可思議劫，爾時有佛名最勝眾，出現於世，如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。彼佛住壽九拘胝歲，與九拘胝那庾多大聲聞眾同共集會。爾時有一菩薩名為得念，生在王宮，形貌端嚴眾所樂見，成就第一圓淨色相。然此菩薩初生之時，父母各以八萬四千童少婇女而以賜之，親友眷屬復以八萬四千諸妙綵女而用上之，父母知友復以綵女八萬四千奉於菩薩，為欲生長常隨翼從。舍利子！時菩薩父為是菩薩起三時殿，熱時雨時及以寒時，令彼菩薩居重殿上隨時而住，又令無量百千伎樂圍遶菩薩而娛樂之。爾時菩薩聞諸樂音，將舉其聲起生滅想而現在前。樂音暫止，便思此聲依何而起？何處而生？依何而息？何處而滅？爾時菩薩作是觀時，不起晝夜差別之想，唯恒發起無常之想、一切世間不可樂想。舍利子！爾時得念菩薩四萬歲中未曾於樂而生耽著，又四萬歲於諸欲中未曾貪染。是時菩薩住深宮中，入四靜慮發五神通，即從內宮以神足力身昇虛空，往最勝眾如來、應、正等覺薄伽梵所。既到彼已請問彼佛，得少善法旋還本宮。舍利子！是得念菩薩於彼如來入涅槃日，復往如來所住之處，問諸苾芻：『最勝眾佛今為何在？我今欲見親覲供養。』時諸苾芻告得念曰：『善男子！汝不知耶？如來今者已般涅槃。』爾時菩薩既知如來般涅槃已，即於是處舉身投地，涕泣悶絕良久乃蘇。便說頌曰：

Furthermore, Śāriputra! How does a bodhisattva mahāsattva, relying on the śīla pāramitā, view all sentient beings as parents? Śāriputra! When a bodhisattva mahāsattva practices the śīla pāramitā, they contemplate thus: "There are no sentient beings who have not been one's father or mother in the distant past. Why? All sentient beings have definitely been either my father or mother. However, due to giving rise to greed towards them, one abandons the thought of them as mother; due to giving rise to anger towards them, one abandons the thought of them as father. Thus, one continues to cycle through birth and death without being able to cut it off." Therefore, Śāriputra! The bodhisattva mahāsattva, having deeply contemplated this matter, views all sentient beings as relatives.

Śāriputra! In the past, beyond incalculable, vast, immeasurable, inconceivable kalpas, there was a Buddha named Sarvārthasiddha who appeared in the world. He was a Tathāgata, Arhat, Samyaksaṃbuddha, perfect in wisdom and conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavat. That Buddha lived for nine koṭis of years and assembled with nine koṭis of nayutas of great śrāvakas.

At that time, there was a bodhisattva named Smṛtilābha, born in a royal palace. His appearance was dignified and pleasing to all who saw him, possessing the foremost pure physical characteristics. When this bodhisattva was first born, his parents each gifted him eighty-four thousand young maidens. His relatives and friends also offered him eighty-four thousand exquisite women. His parents' friends also offered eighty-four thousand decorated women to the bodhisattva, intending them to constantly accompany and serve him as he grew up.

Śāriputra! The bodhisattva's father built three palaces for this bodhisattva - one for the hot season, one for the rainy season, and one for the cold season. He had the bodhisattva reside in these multi-storied palaces according to the season. He also arranged for countless hundreds of thousands of musicians to surround the bodhisattva and entertain him.

At that time, when the bodhisattva heard the various musical sounds, as they were about to be produced, the notion of arising and ceasing manifested before him. When the music temporarily stopped, he contemplated: "On what does this sound depend to arise? Where does it originate? On what does it depend to cease? Where does it disappear?" When the bodhisattva observed in this way, he did not give rise to the notion of difference between day and night, but constantly gave rise to the notion of impermanence and the notion that all worldly things are unpleasant.

Śāriputra! At that time, for forty thousand years, the Bodhisattva Smṛtilābha never became attached to pleasure. For another forty thousand years, he never gave rise to desire for sensual pleasures. At that time, the bodhisattva, dwelling in the deep palace, entered the four dhyānas and manifested the five supernormal powers. Then, from within the inner palace, using his supernatural power of flight, his body ascended into the sky and he went to where the Tathāgata, Arhat, Samyaksaṃbuddha, Bhagavat Sarvārthasiddha was. Having arrived there, he inquired of that Buddha, obtained some good Dharma, and then returned to his original palace.

Śāriputra! On the day that Tathāgata entered nirvāṇa, this Bodhisattva Smṛtilābha again went to where the Tathāgata had resided and asked the bhikṣus: "Where is the Buddha Sarvārthasiddha now? I wish to see him and pay homage." At that time, the bhikṣus told Smṛtilābha: "Kulaputra! Don't you know? The Tathāgata has now entered parinirvāṇa." When the bodhisattva learned that the Tathāgata had entered parinirvāṇa, he immediately threw himself to the ground in that place, weeping and wailing, and fainted for a long time before regaining consciousness. Then he spoke these verses:

如是照世間，　　 到諸法彼岸，　　 我住放逸地，　　 如何自欺誑？　

Thus illuminating the world, Reaching the far shore of all dharmas, I dwell in the land of negligence, How am I deceiving myself?　

百千劫拘胝，　　 如來乃一現，　　 而我不奉事，　　 誰當作依救？　　

For hundreds of thousands of kotis of kalpas, The Tathāgata appears but once, Yet I do not serve Him, Who then will be my refuge and savior?

如我自惟忖，　　 我母非親善，　　 何不讚如來，　　 令我初生見。　

As I reflect on myself, My mother was not truly kind, Why did she not praise the Tathāgata, So that I might have seen Him at birth?　

父亦非親善，　　 陷我於諸欲，　　 既被所拘執，　　 乖事世間依。

My father too was not truly kind, Plunging me into desires, Once bound by these, I strayed from serving the world's support.　　

不聞佛所說，　　 六十妙音聲，　　 生為失大利，　　 謂不事佛故。　

Not hearing the Buddha's teachings, The sixty wonderful sounds, Being born is a great loss, Due to not serving the Buddha.　

到諸法彼岸，　　 利世大悲者，　　 我憍逸所執，　　 不事兩足尊。

Reaching the far shore of all dharmas, The great compassionate one who benefits the world, I, bound by pride and negligence, Did not serve the Two-Footed Honored One.　　

千億那庾劫，　　 見諸佛甚難，　　 我不修供養，　　 滅後方來至。　　

For thousands of billions of nayuta kalpas, Seeing the Buddhas is extremely rare, I did not cultivate offerings, And only arrived after Their extinction.

今我重思忖，　　 父母俱非善，　　 當我初生時，　　 何不為讚佛，

Now as I deeply ponder, My parents were not truly kind, When I was first born, Why did they not praise the Buddha,　　

令見最勝尊，　　 常住如來所，　　 廣修諸供養，　　 及聽聞正法？　

To let me see the Supreme Honored One, And always dwell in the Tathāgata's presence, Extensively cultivate offerings, And listen to the true Dharma?　

如來所宣暢，　　 六十妙音聲，　　 而我未曾聞，　　 滅後方來至。

The sixty wonderful sounds Proclaimed by the Tathāgata, I have never heard before, Only arriving after His extinction.　　

我今失大利，　　 涅槃後方來，　　 無為演妙法，　　 如先佛所說。』

I have now lost great benefit, Coming only after the Nirvana, There is no one to expound the wondrous Dharma, As the previous Buddha had spoken.

「舍利子！爾時得念菩薩即於是處悲啼而起，往最勝眾如來般涅槃床。既到彼已哀慟悲噎，右遶如來滿百千匝，却住一面而說頌曰：

Śāriputra! At that time, the Bodhisattva Smṛtilābha arose from that place weeping sorrowfully and went to the parinirvāṇa bed of the Tathāgata Sarvārthasiddha. Having arrived there, with grief and lamentation, he circumambulated the Tathāgata one hundred thousand times to the right, then stood to one side and spoke these verses:

佛為群生真實尊，　　 顯揚無上微妙法，　　 我今發起至誠心，　　 為獲最勝菩提故。　

The Buddha is the true honored one for all beings, Proclaiming the supreme and wondrous Dharma, I now arouse a most sincere mind, For the sake of attaining supreme bodhi.　

我今敬禮如來足，　　 世界真言大慧者，　 願我當獲如斯智，　　 等最勝尊之所得。　

I now pay homage to the Tathāgata's feet, The one of true speech and great wisdom in the world, May I obtain such wisdom, Equal to what the supreme honored one has attained.　

我昔羸劣無智慧，　　 墮在魔羅品類中，　　 安處居家多迫迮，　　 不得奉事人中上。

In the past, I was weak and without wisdom, Fallen among Mara's ranks, Settled in a household, much constrained, Unable to serve the supreme one among humans.　　

我已曾修勝妙福，　　 由此暫得覲如來，　　 然佛不垂開正法，　　 故我於今受極苦。　

I have already cultivated superior and wondrous merit, Due to this, I briefly glimpsed the Tathāgata, Yet the Buddha did not expound the true Dharma, Thus I now suffer extremely.　

我今天龍等眾前，　　 興發至誠真諦語，　　 若我本期如實者，　　 當依所言無不遂。　

Now before the assemblies of devas and nagas, I arouse sincere words of truth, If my original aspiration is as it truly is, May all proceed according to what I say.　

願我當於未來世，　　 諸佛出現人中尊，　　 見甚深義廣大用，　　 宣說無上真實法。

May I, in future worlds, When Buddhas appear as honored ones among humans, See the profound meaning and vast function, And proclaim the supreme and true Dharma.　　

爾時諸難我不生，　　 既生諸欲不親近，　　 女色自在無隨轉，　　 摧壞魔羅之囹圄。

At that time, may I not be born in difficult circumstances, And though born among desires, not be close to them, Not be led astray by the power of women, And destroy Mara's prison.　　

生生常得見諸佛，　　 無上正法現前聞，　　 由覩諸佛淨信生，　　 生淨信已修諸行。

Life after life, may I always see the Buddhas, Hear the supreme true Dharma before me, By seeing the Buddhas, pure faith arises, Having given rise to pure faith, I will cultivate all practices.　　

若我所發至誠言，　　 必當諦實非虛者，　　 由此如來還起坐，　　 如從重睡欻然覺。』　　

If the sincere words I have spoken, Are certainly true and not false, By this, may the Tathāgata rise from his seat, As if suddenly awakening from deep sleep."

菩薩適發誠言已，　　 如來應時便起坐，　　 百千拘胝諸天眾，　　 以上妙衣而奉散。

As soon as the Bodhisattva spoke these sincere words, The Tathāgata immediately rose from his seat, Hundreds of thousands of kotis of devas Offered and scattered excellent garments.　　

菩薩是時心喜悅，　　 舉身上踊住虛空，　　 既在虛空安住已，　　 以妙伽他讚最勝。

At this time, the Bodhisattva's heart was joyful, His whole body leapt up and remained in the air, Having remained stable in the air, He praised the Supreme One with wondrous gāthās:　　

慈心利世大明照，　　 第一說者大神通，　　 覺悟愍念世間依，　　 演宣無上正法者。

"With a compassionate heart benefiting the world, great illumination shining, The foremost speaker with great supernatural powers, Awakened and mindful, the world's support, Proclaimer of the supreme true Dharma."

「舍利子！爾時得念菩薩宣說如是諸讚頌已，欲令大眾倍歡悅故，復於佛前而說頌曰：

Śāriputra! At that time, after the Bodhisattva Smṛtilābha had spoken these verses of praise, wishing to make the great assembly twice as joyful, he again spoke verses before the Buddha, saying:

我於未來當作佛，　　 示現授記人中尊，　　 汝等大眾應隨學，　　 於如來所興供養。　

"In the future, I will become a Buddha, Manifesting the prediction as the Honored One among humans. You in this great assembly should follow and learn, And make offerings to the Tathāgata.　

世間依怙不思議，　　 誰有於斯不生信？　　 哀愍我等及眾生，　　 已入涅槃還重起。』

The world's refuge is inconceivable, Who would not have faith in this? Out of compassion for us and all beings, Having entered nirvana, please arise again."

「舍利子！是得念菩薩於最勝眾如來法中大設供養殖諸善本，即以如是善根力故，於此命終生彼善趣諸天世界，經二十大劫拘胝不墮惡趣，又經二十大劫拘胝不受欲樂。舍利子！是得念菩薩於如是時親覲奉事七千諸佛，於諸佛所廣設供養，為求阿耨多羅三藐三菩提故常修梵行。於最後劫來世之時，得勝上身自善根力之所發起，成等正覺，號娑羅王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，出現於世。舍利子！是娑羅王佛壽二十拘胝歲，與諸弟子再會說法，第一大會聲聞弟子有二十拘胝，第二大會有四十千，一切皆是大阿羅漢，諸漏已盡無復煩惱，獲大勢力，乃至得到諸心自在第一彼岸。舍利子！彼佛世尊般涅槃後，流布舍利廣起靈廟，正法住世滿十千歲。」

Śāriputra! This Bodhisattva Smṛtilābha made great offerings and planted various roots of goodness in the Dharma of the Tathāgata Sarvārthasiddha. Due to the power of these good roots, after death, he was born in the good realms of the heavenly worlds. For twenty great koṭis of kalpas, he did not fall into evil paths, and for another twenty great koṭis of kalpas, he did not indulge in sensual pleasures.

Śāriputra! During this time, the Bodhisattva Smṛtilābha personally served and made offerings to seven thousand Buddhas. He made extensive offerings to all these Buddhas and constantly practiced pure conduct for the sake of attaining anuttara-samyak-saṃbodhi.

In the last kalpa of the future world, due to the power of his own good roots, he attained a superior body and realized perfect enlightenment. He was known as the Tathāgata Śāla-rāja, Arhat, Samyaksaṃbuddha, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Bhagavān, who appeared in the world.

Śāriputra! This Buddha Śāla-rāja lived for twenty koṭis of years. He held two great assemblies to expound the Dharma to his disciples. In the first great assembly, there were twenty koṭis of Śrāvaka disciples. In the second great assembly, there were forty thousand. All of them were great Arhats who had exhausted all defilements, were free from afflictions, had attained great power, and had reached the foremost other shore of mental mastery.

Śāriputra! After that Buddha, the World-Honored One, entered parinirvāṇa, his relics were distributed, and many stupas were built. The true Dharma remained in the world for ten thousand years.

爾時薄伽梵欲重宣此義而說頌曰：

At that time, the Bhagavān, wishing to restate this meaning, spoke verses saying:

舍利子當知，　　 是得念菩薩，　 二十劫拘胝，　　 未曾墮惡道。　

Śāriputra, you should know, This Bodhisattva Smṛtilābha, For twenty koṭis of kalpas, Never fell into evil paths.

又經如是劫，　　 不習諸貪欲，　 於是中間時，　　 七千佛滅度。　

And for such kalpas, He did not indulge in desires, During this intervening time, Seven thousand Buddhas passed into nirvana.

愛樂諸佛法，　　 常修清淨行，　 最後悟菩提，　　 號娑羅王佛。

Delighting in the Buddhas' teachings, Always practicing pure conduct, Finally realizing bodhi, He was named Buddha Śāla-rāja.　

三十拘胝千，　　 住無上正覺，　 悟上菩提已，　　 利益諸眾生。

For thirty thousand koṭis, He abided in supreme perfect enlightenment, Having realized supreme bodhi, He benefited all sentient beings.　

二十拘胝歲，　　 廣宣微妙法，　 二十拘胝眾，　　 及餘四十千，

For twenty koṭis of years, He broadly proclaimed the subtle Dharma, Twenty koṭis of beings, And another forty thousand,

一切盡諸漏，　　 皆佛之仙眾。　 彼佛涅槃後，　　 舍利廣流布，

All exhausted their defilements, All became the Buddha's sage assembly. After that Buddha's nirvana, His relics were widely distributed,　

靈廟具足滿，　　 六十千拘胝。 滅後法住世，　　 經於十千歲，　

Sacred stupas were fully established, Sixty thousand koṭis in number. After his extinction, the Dharma remained in the world, For ten thousand years,

聞佛說正教，　　 皆生清淨信。　 如來所說法，　　 智者不生疑，

Hearing the Buddha's true teachings, All gave rise to pure faith. In the Dharma spoken by the Tathāgata, The wise do not give rise to doubt,

終不墮惡道，　　 速證於寂滅。

They will never fall into evil paths, And swiftly realize quiescence.

「復次舍利子！如是菩薩摩訶薩行尸羅波羅蜜多故清淨戒眾，於諸眾生起父母想。何以故？我於往昔生貪心故捨於母想，生瞋心故捨於父想。我今行尸羅波羅蜜多安住淨戒，於彼諸欲恒興起厭違背之心。是菩薩摩訶薩為除貪故，以正作意於諸欲中起於真實違厭之想。舍利子！是菩薩摩訶薩由起如是正思惟故，能自了知諸欲之相，又能了知諸欲違厭。舍利子！云何名為了知諸欲，及能了知諸欲違厭？舍利子！所言諸欲名為貪愛，謂貪眼識所識諸色是名為欲，貪愛耳識所識諸聲是名為欲。如是貪愛鼻識所識諸香、舌識所識諸味、身識所識諸觸，是名為欲。舍利子！若有貪愛則有執著，夫執著者名之為結。結名發起，發起名縛，又亦名為不實戲論。如是舍利子！一切眾生皆為不實戲論諸縛所縛、纏縛、遍縛、增上遍縛，不得解脫。舍利子！一切眾生為誰縛故名之為縛？所謂色縛所縛故名之為縛，乃至聲香味觸縛所縛故名之為縛。又何等故名為色縛？謂於自身所得諸色，妄起我想、命者之想、數取趣想、常想恒想、不變異想、實想全想、一合之想，如是等想名為色縛。舍利子！何等名為色縛所縛？謂於所起我自體相，深親寶重廣興我愛，於諸妻妾一切女色戀著不已，如是名為色縛所縛。舍利子！是諸眾生既得受用諸欲法已，造不善業，不如實知諸欲過失。云何名為諸欲過失？舍利子！一切諸欲無非過失。是故智者於諸過失不應生欲。然趣惡道是欲重過，吾當為汝開示其相。舍利子！云何名為能趣惡道諸欲重過？舍利子！我說一切習近欲時，無有少惡而不造者。彼若報熟，無有少苦而不攝受。是故舍利子！我觀一切千世界中，眾生大怨無過妻妾女色諸欲。何以故？舍利子！夫有智者即是如來，言無智者謂群生也。若諸智者之所訶毀是名真實，若諸無智之所攝受則非真實。舍利子！諸無智者何所攝受？所謂攝受諸有為法，攝受妻妾女色諸欲及男女等。彼無智者又為妻子諸女色等之所攝受。如是展轉更相攝受，則不攝受於彼聖道。舍利子！彼無智者，為於男女妻妾諸女色等所纏縛故，於諸善法多生障礙。何所障礙？所謂障礙出家、障礙尸羅、障礙靜慮、障礙天道、障礙涅槃，又能障礙諸妙善法。又舍利子！彼無智者，若有攝受男女妻妾諸女色等，略說則是攝受怨讐，即為攝受地獄、傍生、焰魔鬼趣等。舍利子！如是攝受，取要言之，即是攝受一切惡不善法，障礙一切諸賢聖法。又若攝受男女妻妾諸女色等，乃至則於一切美食亦能障礙，況餘勝事。舍利子！如是障礙略而言之，所謂障礙見佛、障礙聞法、障礙奉僧，障礙見佛所得淨信、障礙聞法所得淨信、障礙奉僧所得淨信。又略而言，障礙獲得具足無難，障礙信財、戒財、聞財、捨財、慧財、慚財、愧財。舍利子！若有攝受男女妻妾諸色欲等，即為攝受不信、惡戒、邪聞、慳悋、惡邪之慧、無慚、無愧，又復攝受病癰毒箭火聚毒蛇。舍利子！若有樂處居家耽嗜不捨，當知即是樂處塚間，是故我說樂處居家如住塚間，及曠野處無所投告，即為喪失諸白淨法。又舍利子！若有眾生味著男女妻妾諸女色欲，當知即是味著礫石之雹，即是味著利刀之刃，即是味著大熱鐵丸，即是味著坐熱鐵床，即是味著熱鐵机隥。舍利子！若有味著花鬘香塗，即是味著熱鐵花鬘，亦是味著屎尿塗身。舍利子！若有攝受居處舍宅，當知攝受大熱鐵瓮。若有攝受奴婢作使，當知攝受地獄惡卒。若有攝受象馬駝驢牛羊雞豕，當知攝受地獄之中黑駮諸狗，又是攝受百踰繕那禁衛之卒。取要言之，若有攝受妻妾男女諸女色欲，當知即是攝受一切眾苦憂愁悲惱之聚。舍利子！寧當依附千踰繕量大熱鐵床，是床極熱遍熱猛焰洞然，於彼父母所給妻妾諸女色欲，乃至不以染愛之心遠觀其相，何況親附抱持之者。何以故？舍利子！當知婦人是眾苦本、是障礙本、是殺害本、是繫縛本、是憂愁本、是怨對本、是生盲本，當知婦人滅聖慧眼。當知婦人如熱鐵花散布於地，足蹈其上。當知婦人於諸邪性流布增長。舍利子！何因緣故名為婦人？所言婦者名加重擔。何以故？能使眾生負重擔故，能使眾生弊重擔故，能使眾生受重擔故，能使眾生持於重擔有所行故，能使眾生荷於重擔遍周行故，能令眾生於此重擔心疲苦故，能令眾生為於重擔所煎迫故，能令眾生為於重擔所傷害故。舍利子！復以何緣名之為婦？所言婦者，是諸眾生所輸委處，是貪愛奴所流沒處，是順婦者所輸稅處，是婦媚者所迷惑處，是婦勝者所歸投處，是屈婦者所憑仗處，婦自在者所放逸處，為婦奴者所疲苦處，隨婦轉者所欣仰處。舍利子！以如是等諸因緣故，名是諸處以之為婦。又舍利子！世間眾生由婦因緣不捨重擔。不捨何等之重擔耶？所謂五蘊。何等五蘊？色蘊、受蘊、想蘊、行蘊、識蘊。舍利子！世間婦人能令眾生不捨如是五蘊重擔，故名五蘊以之為婦。舍利子！復何因緣世人名婦為故第二？舍利子！如是女人，是犯尸羅第二伴故，是犯威儀第二伴故，是犯正見第二伴故，是飲食時第二伴故，是往地獄傍生鬼趣第二伴故，能障聖慧礙涅槃樂攝一切苦第二伴故，是以名為故第二也。舍利子！復以何故世人名婦以為母眾？舍利子！一切女人生多過失無邊幻誑故名母眾。若有隨逐母眾自在，當知即墮魔羅手中自在為惡。如是舍利子！當知世界一切女人生多過失無邊幻誑，心多輕躁、心多掉動，其心流蕩傾覆不住。心似山狖、心似猨猴，善能示現幻誑之術。如是諸相，故名女人以為母眾。又舍利子！言母眾者即母幻村，又亦名為幻之城邑、幻王所都、幻客之亭、幻人之館、幻國幻村、幻處幻方，是幻世間、是幻世界、是無邊幻、是廣大幻、是無量幻、是不可思議幻。舍利子！由如是等諸欲重過能趣惡道，故號女人名母幻村。舍利子！譬如幻師善學幻術，於大眾中示現種種幻誑之事。舍利子！母村亦爾，善學女人幻誑之術，能令丈夫若見若聞若摩若觸皆被繫縛。又諸女人巧知惑媚，由知媚故勢力自在，凡有所作歌舞戲笑、啼泣往來、若住坐臥，於一切時能令丈夫不得自在，隨彼女人繫縛驅使。舍利子！譬如世間成熟稻田被大雹雨傷殘滋甚。如是舍利子！是母幻村，猶如大雹墮丈夫田，摧壞一切白法苗稼消滅都盡。舍利子！諸如是等能趣惡道貪欲重過，一切世間愚癡凡夫，為之幻惑不能覺了，而復攝受所愛妻妾諸女色欲為之迷醉。

Furthermore, Śāriputra! Thus, the bodhisattva mahāsattva, practicing the śīla pāramitā, purifies the aggregate of precepts and views all sentient beings as parents. Why? In the past, due to greed, I abandoned the idea of mother, and due to anger, I abandoned the idea of father. Now, practicing the śīla pāramitā and abiding in pure precepts, I constantly generate a mind of aversion and opposition towards those desires. This bodhisattva mahāsattva, in order to eliminate greed, with right mindfulness generates true aversion and opposition towards desires.

Śāriputra! This bodhisattva mahāsattva, by generating such right contemplation, is able to understand the characteristics of desires and also understand the aversion to desires. Śāriputra! What is meant by understanding desires and understanding the aversion to desires? Śāriputra! What are called desires are cravings. Craving for forms cognized by the eye consciousness is called desire, craving for sounds cognized by the ear consciousness is called desire. Similarly, craving for smells cognized by the nose consciousness, tastes cognized by the tongue consciousness, and touches cognized by the body consciousness are called desires.

Śāriputra! If there is craving, there is attachment. What is attached to is called a fetter. Fetter means arising, arising means bondage, and it is also called unreal conceptual elaboration. Thus, Śāriputra! All sentient beings are bound, entangled, pervaded, and increasingly pervaded by the bonds of unreal conceptual elaborations, unable to be liberated.

Śāriputra! By what are all sentient beings bound and thus called bound? They are bound by the bondage of form, up to the bondage of sound, smell, taste, and touch, and thus called bound. And what is called the bondage of form? It refers to the various forms obtained by one's own body, falsely giving rise to notions of self, notions of a life-force, notions of a person, notions of permanence, notions of constancy, notions of immutability, notions of reality, notions of wholeness, notions of unity. Such notions are called the bondage of form.

Śāriputra! What is meant by being bound by the bondage of form? It refers to deeply cherishing and valuing one's own body, widely generating self-love, and being endlessly attached to wives, concubines, and all female forms. This is called being bound by the bondage of form.

Śāriputra! These sentient beings, having experienced the dharmas of desire, create unwholesome karma and do not truly know the faults of desires. What are called the faults of desires? Śāriputra! All desires are nothing but faults. Therefore, the wise should not generate desire for these faults. However, the tendency towards evil paths is a grave fault of desire, and I shall reveal its characteristics to you.

Śāriputra! What are called the grave faults of desire that lead to evil paths? Śāriputra! I say that when indulging in desires, there is no evil that is not committed. When the karmic results ripen, there is no suffering that is not experienced. Therefore, Śāriputra! I observe that in all thousand-fold world systems, there is no greater enemy to sentient beings than the desires for wives, concubines, and female forms. Why? Śāriputra! The wise are the Tathāgatas, while the unwise are ordinary beings. What the wise condemn is called true, while what the unwise embrace is not true.

Śāriputra! What do the unwise embrace? They embrace conditioned dharmas, they embrace wives, concubines, female forms, and men and women. These unwise ones are also embraced by wives, children, and various female forms. Thus, they mutually embrace each other, and do not embrace the noble path.

Śāriputra! These unwise ones, being entangled by men, women, wives, concubines, and various female forms, create many obstacles to wholesome dharmas. What obstacles? Namely, obstacles to renunciation, obstacles to moral discipline, obstacles to meditation, obstacles to the heavenly path, obstacles to nirvana, and also obstacles to various wonderful wholesome dharmas.

Moreover, Śāriputra! If these unwise ones embrace men, women, wives, concubines, and various female forms, in short, it is embracing enemies. It is embracing hell, animal realms, and the realms of Yama and ghosts. Śāriputra! Such embracing, in short, is embracing all evil and unwholesome dharmas, obstructing all noble and saintly dharmas. And if one embraces men, women, wives, concubines, and various female forms, it even obstructs all delicious foods, not to mention superior matters.

Śāriputra! Such obstacles, in brief, are obstacles to seeing the Buddha, obstacles to hearing the Dharma, obstacles to serving the Sangha, obstacles to the pure faith gained from seeing the Buddha, obstacles to the pure faith gained from hearing the Dharma, and obstacles to the pure faith gained from serving the Sangha. In short, they obstruct the attainment of freedom from difficulties, obstruct the wealth of faith, the wealth of precepts, the wealth of learning, the wealth of generosity, the wealth of wisdom, the wealth of shame, and the wealth of conscience.

Śāriputra! If one embraces men, women, wives, concubines, and various forms of desire, it is embracing disbelief, bad precepts, wrong learning, miserliness, evil and wrong wisdom, shamelessness, and lack of conscience. It is also embracing diseases, boils, poisoned arrows, fire pits, and venomous snakes.

Śāriputra! If one delights in dwelling in a household, indulging and not abandoning, know that this is delighting in dwelling in a cemetery. Therefore, I say that delighting in dwelling in a household is like living in a cemetery or in a wild place with nowhere to turn for help, and it is losing all pure white dharmas.

Moreover, Śāriputra! If sentient beings are attached to the desires for men, women, wives, concubines, and various female forms, know that this is being attached to hailstones of gravel, attached to sharp blade edges, attached to great hot iron balls, attached to sitting on a hot iron bed, attached to hot iron benches.

Śāriputra! If one is attached to flower garlands and perfumes, it is being attached to hot iron flower garlands, and also being attached to smearing the body with feces and urine. Śāriputra! If one embraces dwellings and houses, know that it is embracing great hot iron pots. If one embraces slaves and servants, know that it is embracing hell's evil jailers. If one embraces elephants, horses, camels, donkeys, cattle, sheep, chickens, and pigs, know that it is embracing the black spotted dogs of hell, and also embracing the guards of a hundred yojanas.

In short, if one embraces wives, concubines, men, women, and various female forms of desire, know that it is embracing all sufferings, worries, sorrows, and afflictions. Śāriputra! It would be better to cling to a thousand-yojana large hot iron bed, extremely hot, pervaded by heat, fiercely blazing, than to even distantly observe with a mind of attachment the wives, concubines, and various female forms given by one's parents, let alone embracing and holding them. Why?

Śāriputra! Know that women are the root of all sufferings, the root of obstacles, the root of killing, the root of bondage, the root of sorrow, the root of enmity, the root of blindness at birth. Know that women extinguish the eye of noble wisdom. Know that women are like hot iron flowers scattered on the ground, stepping on them with one's feet. Know that women spread and increase all wrong natures.

Śāriputra! For what reason are they called women? The word 'woman' means adding a heavy burden. Why? Because they can make sentient beings carry heavy burdens, make sentient beings deteriorate under heavy burdens, make sentient beings receive heavy burdens, make sentient beings hold heavy burdens and have to move, make sentient beings carry heavy burdens everywhere they go, make sentient beings' minds weary and suffer from these heavy burdens, make sentient beings be oppressed by these heavy burdens, make sentient beings be harmed by these heavy burdens.

Śāriputra! For what other reason are they called women? Women are where sentient beings submit and entrust themselves, where slaves of craving sink, where those who follow women pay tribute, where those who are charmed by women are deluded, where those conquered by women take refuge, where those subdued by women rely, where those controlled by women indulge, where slaves to women are exhausted, where those who follow women look up with joy. Śāriputra! For these reasons, these places are called women.

Moreover, Śāriputra! Worldly beings, due to women, do not abandon heavy burdens. What heavy burdens do they not abandon? Namely, the five aggregates. What are the five aggregates? The form aggregate, the feeling aggregate, the perception aggregate, the formation aggregate, and the consciousness aggregate. Śāriputra! Worldly women can make sentient beings not abandon such heavy burdens of the five aggregates, therefore the five aggregates are called women.

Śāriputra! For what reason do people in the world call women 'the old second'? Śāriputra! Such women are the second companion in violating precepts, the second companion in violating deportment, the second companion in violating right views, the second companion at mealtimes, the second companion in going to hell, animal realms, and ghost realms, the second companion in obstructing noble wisdom, hindering the bliss of nirvana, and embracing all sufferings. Therefore, they are called 'the old second'.

Śāriputra! For what reason do people in the world call women 'mother multitude'? Śāriputra! All women give birth to many faults and boundless deceptions, therefore they are called 'mother multitude'. If one follows the 'mother multitude' freely, know that one falls into Mara's hands and freely does evil.

Thus, Śāriputra! Know that all women in the world give birth to many faults and boundless deceptions. Their minds are often frivolous, their minds are often agitated, their minds are unsteady and fickle. Their minds are like mountain monkeys, their minds are like apes, skilled in displaying deceptive arts. For these characteristics, women are called 'mother multitude'.

Moreover, Śāriputra! 'Mother multitude' means the village of maternal illusion, also called the city of illusion, the capital of the illusory king, the pavilion of illusory guests, the mansion of illusory people, the illusory country, the illusory village, the illusory place, the illusory direction, the illusory world, the illusory realm, the boundless illusion, the vast illusion, the immeasurable illusion, the inconceivable illusion. Śāriputra! Due to such grave faults of desire that lead to evil paths, women are called the village of maternal illusion.

Śāriputra! It is like a magician skilled in magic arts, displaying various deceptive phenomena in front of a large crowd. Śāriputra! The mother village is also like this, women skilled in the art of deception can make men bound whether they see, hear, touch, or feel them. Moreover, women are clever in knowing how to charm, and because of this knowledge, they have power and control. In all their actions - singing, dancing, joking, laughing, crying, coming and going, standing, sitting, or lying down - at all times they can make men lose their independence, bound and driven by those women.

Śāriputra! It is like a ripe rice field being severely damaged by a great hailstorm. Similarly, Śāriputra! This mother illusion village is like a great hailstorm falling on men's fields, destroying and completely annihilating all crops of white dharmas.

Śāriputra! Such grave faults of desire that lead to evil paths delude all foolish ordinary people in the world. They cannot realize this, and instead embrace and become intoxicated by their beloved wives, concubines, and various female forms of desire.

「復次舍利子！聰慧菩薩摩訶薩行尸羅波羅蜜多故，於是諸欲深知過已，便依正法起二種想，所謂於諸愚夫起惡人想、於佛菩薩起善人想。菩薩摩訶薩作是觀已，便自思惟：『我今應往善丈夫趣，不宜往彼惡丈夫趣。我不應往地獄傍生焰魔鬼趣，我不應往毀尸羅趣，我不應往犯戒住處；我今應往最勝無上離前諸法無障礙趣，我今應往諸佛如來大智慧趣。』又作是念：『我當逆流而行非順流者，我當作師子吼非野干鳴，我當示現金翅鳥王之大勢力不應示現微細蜫蟲之所有力，我今應作賢良之人不作險惡憒雜之人，我今應噉賢良勝士清淨之食不應噉彼無良下士不淨之食，我應修行微妙靜慮、最勝靜慮、殊特靜慮、第一三摩地所得彼類靜慮，不應修行非彼類靜慮、非下少靜慮。』舍利子！菩薩摩訶薩又作是念：『我應遊戲諸佛靜慮，不應遊戲聲聞獨覺一切愚夫異生靜慮。我當修行無依靜慮，不應修行依色靜慮。又亦不依受想行識靜慮，不應修行依地界靜慮。又亦不依水界火界風界靜慮，亦不修行依欲界靜慮。又亦不依色界無色界靜慮，亦不修行依此世他世靜慮。又亦不依已見已聞已念已識已得已觸已證如是靜慮。』舍利子！是菩薩摩訶薩復作是念言：『我當修習無依靜慮，由修習故，當不自損又不損他亦不俱損。我當追求圓成佛智，豈復應求世間諸欲？』

Furthermore, Śāriputra! The wise bodhisattva mahāsattva, practicing the śīla pāramitā, having deeply understood the faults of these desires, gives rise to two kinds of perceptions based on the true Dharma: perceiving foolish people as evil and perceiving Buddhas and bodhisattvas as good. Having observed this, the bodhisattva mahāsattva reflects:

"I should now proceed towards the path of good men, not towards the path of evil men. I should not go towards the realms of hell, animals, Yama, or ghosts. I should not go towards the path of those who violate śīla, nor should I dwell in places where precepts are broken. I should now proceed towards the supreme, unsurpassed path free from the aforementioned dharmas and without obstacles. I should now proceed towards the great wisdom path of the Buddhas and Tathāgatas."

They further think: "I should go against the stream, not with it. I should roar like a lion, not howl like a jackal. I should display the great power of the Garuḍa bird king, not the power of tiny insects. I should be a virtuous person, not a wicked and confused one. I should eat the pure food of virtuous and superior people, not the impure food of those without virtue. I should practice subtle meditation, supreme meditation, extraordinary meditation, and the kind of meditation attained through the foremost samādhi, not the meditation that is not of that type or inferior meditation."

Śāriputra! The bodhisattva mahāsattva further thinks: "I should play in the meditations of the Buddhas, not in the meditations of śrāvakas, pratyekabuddhas, or all foolish ordinary beings. I should practice non-abiding meditation, not meditation that abides in form. Nor should I abide in meditation on feeling, perception, formations, or consciousness. I should not practice meditation that abides in the earth element, nor in the water, fire, or wind elements. I should not practice meditation that abides in the desire realm, nor in the form or formless realms. I should not practice meditation that abides in this world or other worlds. Nor should I abide in meditation on what has been seen, heard, thought, known, attained, touched, or realized."

Śāriputra! This bodhisattva mahāsattva further thinks: "I should practice non-abiding meditation. Through this practice, I will not harm myself, nor harm others, nor harm both. I should pursue the perfection of Buddha's wisdom. How could I seek worldly desires again?"

「復次舍利子！如是聰慧菩薩摩訶薩行尸羅波羅蜜多時，作如是等諸正觀已，復應當發四種厭離。云何為四？所謂能於諸欲而生厭離，於諸有中能生厭離，於不知恩諸眾生所而生厭離，於一切行諸苦惱所而生厭離。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多故發起四種厭離之想。應如是學。

Furthermore, Śāriputra! When such a wise bodhisattva mahāsattva practices the śīla pāramitā and has made these correct observations, they should further develop four kinds of aversion. What are these four? Namely, they should develop aversion towards desires, aversion towards various states of existence, aversion towards ungrateful sentient beings, and aversion towards all conditioned phenomena and sufferings. Śāriputra! This is called the bodhisattva mahāsattva's development of four kinds of aversive perceptions due to practicing the śīla pāramitā. They should learn thus.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，觀諸有情處於惡道見妙女色起貪心者，應起四種厭離之想。云何為四？所謂退失想、顛墜想、行廁想、膿潰糞穢不淨之想。如是舍利子！處諸惡道有情識者見妙女色，尚應發起如是四想，何況於人。舍利子！安住大乘諸族姓子厭離一切有為行者，見妙女色起於退失、顛墜、行廁、膿潰糞穢如是四想。若起此想猶生貪心，又應更起三種親想，所謂於母等類起於母想、姊妹等類起姊妹想、於女等類而起女想。」

Furthermore, Śāriputra! When a bodhisattva mahāsattva practices the śīla pāramitā, observing sentient beings in evil paths who give rise to desire upon seeing beautiful women, they should develop four kinds of aversive perceptions. What are these four? Namely, the perception of loss, the perception of falling, the perception of walking in a latrine, and the perception of pus, excrement, and impurity. Thus, Śāriputra! Even sentient beings in evil paths should develop these four perceptions when seeing beautiful women, how much more so for humans. Śāriputra! Sons of noble families who abide in the Mahāyāna and are averse to all conditioned phenomena should, upon seeing beautiful women, give rise to these four perceptions of loss, falling, walking in a latrine, and pus and excrement. If desire still arises after these perceptions, they should further develop three kinds of familial perceptions: perceiving mothers as mothers, sisters as sisters, and daughters as daughters.

佛告舍利子：「菩薩摩訶薩聞我所說能善解者，應當隨順如是經典尸羅波羅蜜多。何以故？無有眾生是易可得久遠世來非我父母。所以者何？是諸眾生皆曾為我而作父母。若有習近妻妾女人，則為習近過去之母。舍利子！菩薩摩訶薩聞我說已，為清淨故，應當如是勵勤修學。

The Buddha told Śāriputra: "Bodhisattva mahāsattvas who hear what I have said and can understand it well should follow such scriptures on the śīla pāramitā. Why? There are no sentient beings who, in the long distant past, have not been our parents. Why is this? All these sentient beings have been our parents in the past. If one associates closely with wives, concubines, or women, it is like associating closely with one's past mothers. Śāriputra! Bodhisattva mahāsattvas who have heard what I have said should, for the sake of purity, diligently practice and learn in this way."

「復次舍利子！一切世間愚癡凡夫，於彼正法違逆不信。菩薩不爾，隨順正法無有違逆。若有修行如是諸觀，猶為貪心所隨逐者，菩薩復應如理觀察，所生貪心見何而生？若當於眼起貪心者，菩薩重應如理觀之：我為於眼起染愛者，誰能見眼？為眼見眼耶？則彼自體見自體耶？何以故？彼亦是眼、此亦是眼，皆為四大之所造故，又為大種之所生故，非由自體於此自體而起染愛，又非於我自體而起染愛。何以故？彼則是此故。若有於彼起染愛者，應是於此而起染愛，以無差別故。一切世間愚癡凡夫無差別住，我今應求差別之法。何以故？以諸欲覺都無有德故。」

Furthermore, Śāriputra! All foolish ordinary people in the world disbelieve and oppose the true Dharma. Bodhisattvas are not like this; they follow the true Dharma without opposition. If there are those who practice such contemplations yet are still pursued by greedy thoughts, the bodhisattva should further rationally observe: From what does the arising greedy mind see and arise? If greed arises for the eye, the bodhisattva should again rationally contemplate: If I give rise to attachment and love for the eye, who can see the eye? Does the eye see the eye? Does its own essence see its own essence? Why? Both that and this are eyes, all created by the four great elements, and produced by the great elements. It is not that the self-nature gives rise to attachment and love for this self-nature, nor does it give rise to attachment and love for my self-nature. Why? Because that is this. If one gives rise to attachment and love for that, one should give rise to attachment and love for this, because there is no difference. All foolish ordinary people in the world abide without distinction. I should now seek the Dharma of distinction. Why? Because all desires and perceptions have no virtue.

爾時世尊欲重宣此義而說頌曰：

At that time, the World-Honored One, wishing to restate this meaning, spoke verses saying:

展轉同一義，　　 都無差別性，　 由乖理邪執，　　 起是貪愛心。　

Revolving around the same meaning, Without any differentiating nature, Due to irrational, wrong grasping, This mind of craving and attachment arises.

云何四大生，　　 還能染大造？　 諸法猶如幻，　　 無由起貪愛。

How can the four great elements, Still defile and create the great? All dharmas are like illusions, There is no basis for craving and attachment to arise.　

我等邪分別，　　 妄起貪愛心，　 不肖者生貪，　　 賢善人無愛。　

We, through wrong discrimination, Delusively give rise to minds of craving and attachment. The ignoble generate greed, While the wise and virtuous are without attachment.

遍於十方界，　　 無實貪可求，　 但虛妄分別，　　 故起斯貪愛。

Throughout the ten directions, No real craving can be found. It is merely false discrimination, That gives rise to such craving and attachment.

「復次舍利子！菩薩摩訶薩行尸羅波羅蜜多時，作是觀已猶被貪心而隨逐者，若有聞佛所說諸法善根力故，復應隨順如是經典，所謂眼如聚沫不可撮摩。何以故？彼聚沫等一切諸法，本無有我亦無有情、無有命者、無數取趣、無摩納婆、無丈夫、無意生、無作者、無受者。於如是等無作無受，一切法中誰能染愛？又於何所而生染愛？舍利子！眼如浮泡性非堅實。何以故？彼浮泡等一切諸法，本無有我亦無有情、無有命者、無數取趣、無摩納婆、無丈夫、無意生、無作者、無受者。於如是等無作無用，諸法之中誰能染愛？又於何所而生染愛？舍利子！眼如陽焰業惑愛生。何以故？彼陽焰等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如芭蕉體非貞固。何以故？彼芭蕉等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！是眼如夢非如實見。何以故？彼虛夢等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如傳響繫屬眾緣。何以故？彼傳響等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如光影依業影現。何以故？彼光影等一切諸法，本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如浮雲飄亂散相。何以故？彼雲等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如流電念壞相應。何以故？彼電等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！是眼如空離我我所。何以故？彼空等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼為無知如草木土石。何以故？無知等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼無作用，隨風機轉何以故。無作等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼為虛誑不淨朽爛之所積聚。何以故？虛誑等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼為虛偽摧破壞散滅盡之法。何以故？虛偽等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼如丘井常為老逼。何以故？丘井等法本無有我亦無有情，乃至誰能染愛？於何染愛？舍利子！眼不久停終於死際。何以故？彼非久停一切諸法，本無有我亦無有情，無有命者、無數取趣、無摩納婆、無丈夫、無意生、無作者、無受者。於如是等無作無用緣會所生諸法之中，誰能染愛？又於何所而行染愛？如是廣說一切內外諸根塵法亦復如是。舍利子！菩薩摩訶薩如是正觀察時，為諸貪愛所牽引者，無有是處。若有菩薩摩訶薩作是觀者，當知是則於諸法中永離貪愛。舍利子！是名菩薩摩訶薩行尸羅波羅蜜多時畢竟清淨滅諸貪愛。」

Furthermore, Śāriputra! When a bodhisattva mahāsattva practices the śīla pāramitā, if after making these observations they are still pursued by a greedy mind, they should, by the power of the good roots of hearing the dharmas spoken by the Buddha, further follow such scriptures, namely:

The eye is like a mass of foam, unable to be grasped. Why? Because all dharmas like foam masses are fundamentally without self, without sentient beings, without life, without a person, without a youth, without a man, without one born of mind, without a doer, without a receiver. Among such dharmas without doer or receiver, who can be attached? And to what can attachment arise?

Śāriputra! The eye is like a bubble, not of solid nature. Why? Because all dharmas like bubbles are fundamentally without self, without sentient beings, up to without a doer, without a receiver. Among such dharmas without function or use, who can be attached? And to what can attachment arise?

Śāriputra! The eye is like a mirage, born of karma, delusion, and craving. Why? Because all dharmas like mirages are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like a plantain tree, without a solid core. Why? Because all dharmas like plantain trees are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! This eye is like a dream, not seen as it truly is. Why? Because all dharmas like empty dreams are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like an echo, dependent on many conditions. Why? Because all dharmas like echoes are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like a shadow, manifesting according to karma. Why? Because all dharmas like shadows are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like a floating cloud, with a scattered and disordered appearance. Why? Because dharmas like clouds are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like a flash of lightning, associated with momentary destruction. Why? Because dharmas like lightning are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! This eye is like space, free from self and possessions. Why? Because dharmas like space are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is without knowledge, like grass, wood, earth, or stone. Why? Because dharmas without knowledge are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye has no function, turning according to the wind mechanism. Why? Because dharmas without function are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is false, an accumulation of impurity and decay. Why? Because false dharmas are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is deceptive, subject to destruction, dispersion, and extinction. Why? Because deceptive dharmas are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye is like a mound or well, constantly oppressed by old age. Why? Because dharmas like mounds and wells are fundamentally without self, without sentient beings, up to who can be attached? To what can attachment arise?

Śāriputra! The eye does not abide for long, ending in death. Why? Because all dharmas that do not abide for long are fundamentally without self, without sentient beings, without life, without a person, without a youth, without a man, without one born of mind, without a doer, without a receiver. Among such dharmas arising from conditions, without function or use, who can be attached? And to what can attachment be practiced?

The same is true for all internal and external sense faculties and objects, as explained extensively.

Śāriputra! When a bodhisattva mahāsattva observes correctly in this way, it is impossible for them to be led by craving and attachment. If a bodhisattva mahāsattva makes such observations, know that they have forever abandoned craving and attachment to all dharmas.

Śāriputra! This is called the bodhisattva mahāsattva's ultimate purification and extinction of all craving and attachment when practicing the śīla pāramitā.

爾時佛告舍利子：「如是清淨行尸羅波羅蜜多菩薩摩訶薩，不行一切害眾生業，乃至命難於諸眾生終不加害。不行一切不與取業，乃至命難於他資具終不劫盜。不習一切婬荒邪行，乃至命難於諸女色終不染趣。不說一切欺誑妄語，乃至命難於諸眾生不行虛誑。不說一切麁獷之言，乃至命難於諸眾生終不毀罵。不說一切離間之言，乃至命難於諸眾生不行破語，於自眷屬生知足故。不傳一切浮綺談說、言必如量，乃至命難終不綺繪異詞矯飾文句。於他財物不起貪著，乃至命難諸所受用終無愛染。於諸惱辱具忍成就，聞麁惡言善能堪耐，乃至命難不生忿恚。於諸法中不生邪見，乃至命難終不信事諸餘天神，唯於佛所淨心歸趣。舍利子！如是名為菩薩摩訶薩尸羅清淨。」

At that time, the Buddha said to Śāriputra: "Thus, the bodhisattva mahāsattva who practices the pure śīla pāramitā:

Does not engage in any actions that harm sentient beings, and even at the cost of their life, will never harm any sentient being.

Does not engage in any actions of taking what is not given, and even at the cost of their life, will never steal others' possessions.

Does not indulge in any licentious or improper sexual conduct, and even at the cost of their life, will never be defiled by desire for women.

Does not speak any deceitful or false words, and even at the cost of their life, will not deceive sentient beings.

Does not speak any harsh words, and even at the cost of their life, will never insult or abuse sentient beings.

Does not speak any divisive words, and even at the cost of their life, will not cause discord among sentient beings, being content with their own retinue.

Does not engage in frivolous or ornate speech, speaking only what is appropriate, and even at the cost of their life, will not embellish or adorn their words with flowery language.

Does not give rise to greed for others' possessions, and even at the cost of their life, will never be attached to what they use.

Is accomplished in patience towards all insults and abuse, able to endure harsh words, and even at the cost of their life, will not give rise to anger.

Does not give rise to wrong views regarding any dharmas, and even at the cost of their life, will never believe in or worship other deities, but only take refuge in the Buddha with a pure mind.

Śāriputra! This is called the bodhisattva mahāsattva's purity of śīla."

佛告舍利子：「是菩薩摩訶薩行尸羅波羅蜜多故，具足成就無量無邊諸佛正法。舍利子！菩薩摩訶薩由行尸羅波羅蜜多故，具足成就不缺尸羅，不與無智相親近故。具足成就不穿尸羅，不平等生能遠離故。具足成就不斑尸羅，不近惡人諸煩惱故。具足成就不雜尸羅，唯為白法所增長故。具足成就應供尸羅，如其所欲自在行故。具足成就稱讚尸羅，不為智者所訶毀故。具足成就善守尸羅，圓備正念及正知故。具足成就不呰尸羅，於諸過失所不生故。具足成就善護尸羅，於諸根門善防衛故。具足成就高廣尸羅，為一切佛所憶念故。具足成就少欲尸羅，知淨量故。具足成就知足尸羅，欣樂斷故。具足成就正行尸羅，身心遠離故。具足成就處靜尸羅，厭煩閙故。具足成就聖種善喜尸羅，不顧他顏無希望故。具足成就杜多功德少事尸羅，自在生長諸善根故。具足成就如說而行尸羅，不誑世間諸天人故。具足成就大慈尸羅，不害一切諸有命故。具足成就大悲尸羅，堪忍一切諸苦惱故。具足成就大喜尸羅，於彼法樂無退減故。具足成就大捨尸羅，一切愛恚畢竟斷故。具足成就常省己過尸羅，恒於內心善察照故。具足成就不譏彼闕尸羅，於眾生心善隨護故。具足成就成熟眾生尸羅，究竟能到施彼岸故。具足成就善守護尸羅，究竟能到戒彼岸故。具足成就無憎害心尸羅，究竟能到忍彼岸故。具足成就不退轉尸羅，究竟能到正勤彼岸故。具足成就定分圓滿尸羅，究竟能到靜慮彼岸故。具足成就正聞無厭尸羅，究竟能到大慧彼岸故。具足成就親近善友尸羅，覺分資糧善修集故。具足成就遠離惡友尸羅，棄捨不平等道故。具足成就不顧戀身尸羅，以無常想恒觀察故。具足成就不顧戀命尸羅，以其所重不常保故。具足成就不起悔尸羅，心善清淨故。具足成就不詐現尸羅，方便善清淨故。具足成就不惱熱尸羅，於增上意善清淨故。具足成就不輕掉尸羅，永離諸貪愛故。具足成就不高慢尸羅，和柔質直故。具足成就不強戾尸羅，性賢善故。具足成就善調伏尸羅，無憤恚故。具足成就寂靜尸羅，性安攝故。具足成就善語尸羅，如其所說無違逆故。具足成就成熟有情尸羅，常不捨離諸攝法故。具足成就守護正法尸羅，於聖法財自不壞故。舍利子！聰慧菩薩摩訶薩如是清淨戒聚，具足成就尸羅波羅蜜多，為阿耨多羅三藐三菩提故，善能修行菩薩妙行。舍利子！是名菩薩摩訶薩尸羅波羅蜜多。若諸菩薩摩訶薩精勤修行是菩薩行，一切眾魔魔民天子於此菩薩不能嬈亂，又不為彼異道他論所能摧屈。」

The Buddha said to Śāriputra: "This bodhisattva mahāsattva, by practicing the śīla pāramitā, fully accomplishes immeasurable and boundless true Dharmas of the Buddhas. Śāriputra! Because the bodhisattva mahāsattva practices the śīla pāramitā:

They fully accomplish unbroken śīla, by not associating with the unwise. They fully accomplish unpierced śīla, by being able to distance themselves from unequal births. They fully accomplish unblemished śīla, by not approaching evil people and afflictions. They fully accomplish unmixed śīla, by only increasing white dharmas. They fully accomplish worthy-of-offerings śīla, by freely practicing as they wish. They fully accomplish praiseworthy śīla, by not being criticized by the wise. They fully accomplish well-guarded śīla, by being complete in right mindfulness and right knowledge. They fully accomplish uncriticized śīla, by not giving rise to faults. They fully accomplish well-protected śīla, by well guarding the doors of the senses. They fully accomplish lofty and vast śīla, by being remembered by all Buddhas. They fully accomplish few-desires śīla, by knowing pure measure. They fully accomplish contentment śīla, by delighting in cessation. They fully accomplish right conduct śīla, by distancing body and mind. They fully accomplish dwelling-in-quietude śīla, by being weary of busyness. They fully accomplish noble lineage and well-rejoicing śīla, by not looking at others' faces and having no expectations. They fully accomplish dhūta merits and few-affairs śīla, by freely growing all good roots. They fully accomplish practicing-as-spoken śīla, by not deceiving worldly gods and humans. They fully accomplish great loving-kindness śīla, by not harming any living beings. They fully accomplish great compassion śīla, by being able to endure all sufferings. They fully accomplish great joy śīla, by not retreating from the joy of Dharma. They fully accomplish great equanimity śīla, by ultimately cutting off all love and hatred. They fully accomplish constantly-examining-one's-faults śīla, by always observing and illuminating one's inner mind. They fully accomplish not-criticizing-others'-shortcomings śīla, by well protecting the minds of sentient beings. They fully accomplish maturing-sentient-beings śīla, by ultimately being able to reach the other shore of giving. They fully accomplish well-guarding śīla, by ultimately being able to reach the other shore of precepts. They fully accomplish non-hatred śīla, by ultimately being able to reach the other shore of patience. They fully accomplish non-retreating śīla, by ultimately being able to reach the other shore of right diligence. They fully accomplish perfect-concentration śīla, by ultimately being able to reach the other shore of meditation. They fully accomplish right-listening-without-weariness śīla, by ultimately being able to reach the other shore of great wisdom. They fully accomplish associating-with-good-friends śīla, by well cultivating the provisions for enlightenment. They fully accomplish distancing-from-evil-friends śīla, by abandoning unequal paths. They fully accomplish not-clinging-to-body śīla, by constantly contemplating impermanence. They fully accomplish not-clinging-to-life śīla, by not constantly protecting what is valued. They fully accomplish not-giving-rise-to-regret śīla, because their mind is well purified. They fully accomplish not-falsely-appearing śīla, because their skillful means are well purified. They fully accomplish non-afflicting śīla, because their higher intentions are well purified. They fully accomplish non-frivolous śīla, by forever abandoning all greed and attachment. They fully accomplish non-arrogant śīla, by being gentle and straightforward. They fully accomplish non-harsh śīla, because their nature is virtuous and good. They fully accomplish well-tamed śīla, by being without anger. They fully accomplish tranquil śīla, because their nature is peaceful and composed. They fully accomplish good-speech śīla, by not contradicting what they say. They fully accomplish maturing-sentient-beings śīla, by never abandoning the dharmas of attraction. They fully accomplish protecting-the-true-Dharma śīla, by not destroying the wealth of noble Dharma themselves.

Śāriputra! The wise bodhisattva mahāsattva with such a pure collection of precepts fully accomplishes the śīla pāramitā. For the sake of anuttara-samyak-saṃbodhi, they are able to skillfully practice the wondrous bodhisattva conduct. Śāriputra! This is called the bodhisattva mahāsattva's śīla pāramitā. If bodhisattva mahāsattvas diligently practice this bodhisattva conduct, all māras, māra's retinues, and devaputras cannot disturb this bodhisattva, nor can they be defeated by the arguments of other paths."

大寶積經卷第四十四