Upholding the Roots of Virtue
Bodhisattva Conduct

“Śāradvatī­putra, there are four qualities that bodhisattva great beings can possess to make them expert in resolving the nature of things as they are. They also give them an eloquence that is unobstructed, acute, limitless, and profound with respect to all dharmas. At that point the thus-gone ones comprehend their expertise in resolving things exactly as they are, as well as their acute and felicitous eloquence, and thus authorize them to guard the city of the Dharma for posterity.

“Śāradvatī­putra, what are those four qualities? Bodhisattvas take constant delight in the attitude of relying constantly on their having going forth, such that they apply themselves to the practice of renunciation and are never contented when pursuing the Dharma. Having heard the Dharma and pursued it, they share it liberally with all beings. [F.183.a] They are never lazy to teach the Dharma, and with a knowledge that all phenomena perish, they practice non-referential concentration; they also cultivate recollecting the Buddha for the sake of awakening, with the thought that the Buddha is the most exalted among all beings. They do not apprehend any marks based on the observation of a body. Śāradvatī­putra, those are the four qualities that bodhisattva great beings possess that give them unobstructed eloquence with respect to all phenomena, such that a thus-gone one authorizes them to guard the city of the Dharma for posterity.

“Śāradvatī­putra, moreover, there are four qualities that bodhisattva great beings can possess so that they do not forget the Dharma even after parting from this life. What are these four? They should not be contented with the pursuit of Dharma and with giving the gift of Dharma; for, Śāradvatī­putra, the son or daughter of noble family with this first quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, bodhisattvas should encourage many other beings also to perfectly uphold unexcelled and perfect awakening, and thus repeatedly extol the qualities of the Thus-Gone One; for, Śāradvatī­putra, bodhisattvas with this second quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, bodhisattvas should be accepting of the profound; for, Śāradvatī­putra, bodhisattvas with this third quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, in order to please the Thus-Gone One, bodhisattva great beings should not be mentally distracted and, in order to bring the Thus-Gone One’s teaching to mind, they should have introspection and mindfulness, and die with acceptance of the profound; for, Śāradvatī­putra, bodhisattvas with this fourth quality will not forget even upon parting from this life.”

These were the Thus-Gone One’s words. Having so taught, the teacher continued: [F.183.b]

“Śāradvatī­putra, there are four qualities that those who have entered the Great Vehicle will accomplish above all. These four are as follows: Śāradvatī­putra, when the awakening of buddhas is in decline and the sublime Dharma is disappearing, bodhisattvas will make efforts to pursue the sublime Dharma. When thus-gone ones’ memorials are delapidated, bodhisattvas will restore them and, even as they discard their bodies and lives, they will not discard the Dharma. When seeing beings suffering, it evokes compassion. To have developed compassion causes them to strengthen their efforts further, thus eliciting the thought, ‘Once I have accomplished the wisdom of awakening, I will teach the Dharma to quell all the suffering of those beings.’

“Śāradvatī­putra, bodhisattvas are not content when pursuing the Dharma. Śāradvatī­putra, bodhisattva great beings have a greater inspiration to pursue the Dharma. Śāradvatī­putra, because of their grasp of the Great Vehicle, bodhisattva great beings are unparalleled. Śāradvatī­putra, because of their wish to benefit beings, bodhisattva great beings lovingly think, ‘They have no other protector at all, so it all comes down to me alone.’ Śāradvatī­putra, since they have the attitude of adhering to great compassion, bodhisattva great beings have no anger. Śāradvatī­putra, because of their accomplishment of wisdom on behalf of all beings, bodhisattvas have no jealousy. Śāradvatī­putra, because of benefiting all beings through the gift of Dharma, bodhisattvas have no miserliness. [F.184.b] Śāradvatī­putra, to demonstrate their altruism, bodhisattvas give away all their possessions. Śāradvatī­putra, bodhisattvas have no clinging to any phenomenon.

“Śāradvatī­putra, bodhisattvas smile without anger, saying, ‘Come here! You are welcome!’ Śāradvatī­putra, bodhisattvas have no agitation, and when seeing beings suffering, they act compassionately and consistently exert effort. Śāradvatī­putra, bodhisattvas delight in the qualities of the buddhas. Śāradvatī­putra, since they proclaim the lion’s roar, bodhisattvas are not afraid. Śāradvatī­putra, since they are grounded in the qualities of the buddhas, bodhisattva great beings are not timid. Śāradvatī­putra, bodhisattvas make efforts to pursue the qualities of the buddhas. Śāradvatī­putra, to constantly make effort and teach the Dharma, bodhisattvas course throughout the trichiliocosm. Śāradvatī­putra, since bodhisattvas have come to an understanding of all phenomena, they are guardians of the victorious. Śāradvatī­putra, due to their discernment of all phenomena, exactly as they are, bodhisattvas uphold their essence. Śāradvatī­putra, since they understand all phenomena, bodhisattvas on their own have extracted their essence. Śāradvatī­putra, out of their ability to mature beings in timely and untimely ways, bodhisattvas provide encouragement. Śāradvatī­putra, since they are in harmony with the Dharma, bodhisattvas defeat those who argue against them. Śāradvatī­putra, bodhisattva great beings ascertain the meaning of all phenomena. [F.185.a]

“Śāradvatī­putra, bodhisattva great beings are of the caste of the qualities of the buddhas. Śāradvatī­putra, bodhisattvas are the great treasure of the great jewel of the Dharma. Śāradvatī­putra, bodhisattva great beings are the ocean of the Dharma, which opens out into the realization of the seal of all phenomena. Śāradvatī­putra, because they avert immeasurable, innumerable disturbances, bodhisattva great beings are like the Cakravāḍa and Mahācakravāḍa mountain ranges. Śāradvatī­putra, since bodhisattva great beings perfectly teach the Dharma without end, they are never finished. Śāradvatī­putra, since bodhisattva great beings have minds equal to the sky, they are stainless. Śāradvatī­putra, just as the sky is inexhaustible, bodhisattva great beings do not know exhaustion. Śāradvatī­putra, since bodhisattva great beings are exalted in terms of virtuous qualities, they are like a mountain. Śāradvatī­putra, since bodhisattva great beings are free of wanting and not wanting, they are like the earth. Śāradvatī­putra, since bodhisattva great beings do not squander roots of virtue, they are like a field. Śāradvatī­putra, since bodhisattva great beings fully reveal the light of Dharma, they are like the sun. Śāradvatī­putra, since bodhisattva great beings dispel darkness, they are like the moon. Śāradvatī­putra, since bodhisattva great beings quell the torment of desire, anger, and delusion, they are like a parasol. Śāradvatī­putra, since bodhisattva great beings are the shelter, refuge, and teacher of beings, they are like the shade of a large tree. Śāradvatī­putra, since bodhisattva great beings [F.185.b] are adept in all the fields of artistry, they are like a teacher. Śāradvatī­putra, bodhisattva great beings derive their sustenance from fulfilling the intentions of all beings. Śāradvatī­putra, bodhisattva great beings are the teachers of all beings. Śāradvatī­putra, bodhisattva great beings are the support of all beings. [B15]

Śāradvatī­putra, imagine if all beings knew, as I do, how bodhisattvas abide by such actions on their behalf. Śāradvatī­putra, suppose that all beings then were to give bodhisattvas all their happiness, love, and joy, while carrying the bodhisattvas on their shoulders or heads from the time when bodhisattvas first give rise to the mind of awakening up until when they sit down at the seat of awakening. And suppose that once bodhisattvas reach the seat of awakening, all beings were to lay out a single carpet of precious fabric extending from the earth to the peak of existence, and with the thought, ‘How terrible if the bodhisattva’s body were to get too hot,’ they were also to have parasols of divine materials held up all around covering them. Suppose, moreover, that all beings were also to worship, revere, and honor them with flowers, incense, garlands, and unguents. Śāradvatī­putra, even respecting, honoring, and worshiping the bodhisattva great beings by performing such actions on their behalf would not be able to repay them. This is because, Śāradvatī­putra, these pleasures do not approach even one hundredth of the assistance provided by bodhisattvas as they furnish all beings with the pleasure of freedom from torment‍—no comparison whatsoever would suffice. This is because, Śāradvatī­putra, everything provided by beings is impermanent, mundane, [F.186.a] associated with the aggregates, defiled, and mutable; whereas, Śāradvatī­putra, the happiness provided by bodhisattvas is undefiled, supramundane, trustworthy, devoid of intrinsic nature, and emptiness. Śāradvatī­putra, this is why beings cannot benefit bodhisattvas with any of the pleasures in their possession. Śāradvatī­putra, this is because bodhisattvas are those who awaken all slumbering beings. They are the circumspect for careless beings. They are the sane for insane beings. Śāradvatī­putra, they are the eyes for blind beings. They are their guides. Śāradvatī­putra, bodhisattva great beings are the medicine for beings afflicted with disease. They show the way to those who have embarked on the wrong path. They show the correct way to those who have strayed. Bodhisattvas inspire those who have not engendered roots of virtue to do so. Bodhisattvas inspire those who have not engendered wholesome qualities to do so. Thus, Śāradvatī­putra, in short, beings have no protection, refuge, or savior except for thus-gone ones and bodhisattvas, for, Śāradvatī­putra, the Buddha too has emerged from bodhisattvas.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, the vehicle of bodhisattva great beings is indeed so wonderful. Moreover, it is amazing how much it beautifies themselves as well as others. Blessed One, to give a simile, it is like a pāriyātra tree whose branches are all covered with flowers in full bloom beautifying itself and others too. [F.186.b] Likewise, Blessed One, bodhisattvas fully replete with the qualities of the buddhas beautify themselves and immeasurably many beings. To give another simile, Blessed One, it is like the pāriyātra tree causing the gods of the Heaven of the Thirty-Three to dance, play, and frolic. Likewise, Blessed One, bodhisattva great beings, once they fully awaken to unexcelled and perfect buddhahood, are replete with the qualities of the buddhas. In this way, while beautifying themselves, they also cause immeasurable, innumerable beings to journey there too. Beings who have reached there, moreover, also play, frolic, and take pleasure in the masteries, powers, branches of awakening, concentrations, liberations, absorptions, and attainments. This being the case, Blessed One, who, except for lazy ones like us that fall under the sway of others, would not adhere to that vehicle? Who would not long for it? Blessed One, we are encouraged and pleased to be given and taught another teaching. For otherwise, Blessed One, in the future we would lack the power by which we could at some point impact any being based on what we have heard from the Blessed One.72 Blessed One, if we were henceforth to teach anyone, we would start with the Bodhisattva Vehicle at the very beginning and later teach the Hearer Vehicle. This is because, Blessed One, if we were to establish any being in awakening by encouraging them to swiftly awaken to unexcelled and perfect buddhahood, we would be returning the favor that the Thus-Gone One has done for us.” [F.187.a]

The Blessed One answered the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, excellent! It is excellent that you have donned strong armor to delight the bodhisattva great beings. This is because, Śāradvatī­putra, there will be a period and a time when not even the name of such a vehicle will exist, and when, Śāradvatī­putra, such a vehicle will be ridiculed and reviled, and such sūtras will not be upheld, but discarded. Śāradvatī­putra, noble sons or daughters who desire the meaning should then rely upon the meaning, rely upon the Dharma, and not dwell in crowded places. This is because, Śāradvatī­putra, the assembly at that time will be inappropriate, whereas, Śāradvatī­putra, my appropriate hearers will not discard, revile, or disregard such sūtras. For, Śāradvatī­putra, such acts are inappropriate. And that is because, Śāradvatī­putra, such childish acts are not appropriate acts, not the acts of the wise, whereas I, Śāradvatī­putra, perform wise acts, not childish acts.

“Śāradvatī­putra, my hearers should train as follows: Śāradvatī­putra, in the future, whoever appears with devotion, learning, diligence, mindfulness, and propriety, who searches for what is virtuous, is interested in the Dharma, and makes great efforts to pursue the Dharma, will also be ridiculed and disparaged. It will be charged, ‘They are lazy. They cannot attain the result. They indulge in pleasure. They want to indulge in pleasure. Those so-called “bodhisattvas” consume what was offered out of devotion. And even though they constantly preach that vehicle, the Thus-Gone One has not taught that they are coherent and fluent speakers.’73 [F.187.b] Śāradvatī­putra, fools will also insult me with all manner of such divisive words, and charge that those whom the Thus-Gone One has taught to be supremely coherent and supremely fluent speakers are in fact not coherent and fluent.

“Moreover, Śāradvatī­putra, those who dwell in households will be tormented, and thus come to believe that they should have faith in those fools. I can assure you that they will disparage bodhisattva great beings who uphold such sūtras even though they see them. Śāradvatī­putra, the Thus-Gone One has taught, ‘You should not harm, violate, or disparage anyone whether they are right or wrong.’ Nevertheless, they still speak to others in this way, and act in this way to me too. Just consider what will become of the collected teachings on discipline due to those fools. Śāradvatī­putra, they will conceive of what is Dharma as not Dharma, and what is not Dharma as Dharma. They will conceive of what is not discipline as discipline, and discipline as what is not discipline. They will conceive of what is suitable as what is not suitable, and what is not suitable as what is suitable. They will conceive of what is free as not free, and what is not free as free. Consider, Śāradvatī­putra, how they will be in error for as long as they neither understand discipline, nor fathom the depths of the Teacher’s teaching.

“Śāradvatī­putra, those beings will be overwhelmed by hostility, anger, and jealousy. They will also be overwhelmed by pride. Since they praise themselves and criticize others they will be racked with jealousy and miserliness. They will be filled with non-virtuous qualities and distant from all virtuous qualities, making them irredeemable. Śāradvatī­putra, those beings are to be abandoned. [F.188.a] Śāradvatī­putra, I am the teacher to those with shame; I am not the one for the shameless. Śāradvatī­putra, I am the teacher to the mindful, not the forgetful. Śāradvatī­putra, I am the teacher to the insightful, not the foolish. Śāradvatī­putra, my hearers are not those who will contravene and go against the nature respected by the thus-gone ones. For this is the reality that the thus-gone ones have trained in for a long time, the very nature of a great being, which they attained through their training. This is also the same reality that bodhisattva great beings must accomplish in order to fully awaken to unexcelled and perfect buddhahood. And it is also each of the wisdoms that bodhisattvas are equipped with to free immeasurably many beings from the web of afflictions. I am not their teacher, because, Śāradvatī­putra, they are no good, no good. Śāradvatī­putra, that is all I can say about them.

“Śāradvatī­putra, you should dwell in a place with Dharma, not elsewhere. Be your own refuge, and do not have another refuge. Keep the Dharma, and nothing else, as your refuge. This is what you have been taught. Śāradvatī­putra, how do monks come to dwell in a place with Dharma, and not elsewhere? How are they their own refuge, and not someone else? How are they, and no other, their own protector? Well, Śāradvatī­putra, monks are to cultivate the applications of mindfulness and dwell free of desire. Through abandoning it they are transformed. And what, Śāradvatī­putra, is the application of mindfulness? The application of mindfulness regarding the absence of entity, absence of nature, and absence of characteristics is seeing phenomena exactly as they are. [F.188.b] Śāradvatī­putra, this is how mindfulness is applied by means of the absence of entity and the absence of nature. Śāradvatī­putra, whoever is undeceived in this regard is called a place with Dharma, a Dharma refuge, a protector of oneself, a refuge of oneself. Śāradvatī­putra, those who cultivate such an application of mindfulness are called worthy ones free of all expression, who have exhausted the defilements, and are free of afflictions, objects of generosity, tranquil, gentle, divested of faults, and brahmins who have reached the other shore of pure conduct and arrived on dry land.

“So why, Śāradvatī­putra, are they called worthy ones? Śāradvatī­putra, they are worthy in all virtues. Through virtuous actions they are free of all formations and they have cut the chain of all formations. Being divested of all formations, Śāradvatī­putra, worthy ones have exhausted the defilements, and thereby lack the basis and circumstance for formations even to form merit, let alone non-merit. This is because, Śāradvatī­putra, as the worthy ones have exhausted defilements, they have interrupted craving. Śāradvatī­putra, as the worthy ones have exhausted defilements, they have escaped from all fetters and are free of all phenomena, unsullied by any phenomenon, devoid of mental attachment, unattached to the desire realm, unattached to the form realm, unattached to the formless realm, free of longing, free of craving, and free of hostility.

“Why is it that worthy ones are said to have exhausted the defilements? Śāradvatī­putra, having exhausted all their defilements, they attain exhaustion with respect to all phenomena. By having thus attained exhaustion, they are said to have exhausted the defilements. Why, then, are they said to be free of afflictions? Since all things are emptiness, they are neither afflicted, nor purified. [F.189.a] Thus being pristine and utterly unsullied by what is desired or undesired, pleasant or unpleasant, or compounded or uncompounded, they are unsullied. Thus, Śāradvatī­putra, since worthy ones having exhausted the defilements means that they have abandoned all conceptual constructs, they are said to be free of afflictions.

“Why is it also that worthy ones are said to have exhausted the defilements? They have abandoned torment and complete misery. Since they have completely quelled torment and grant the gift of the supreme Dharma free from worldliness, they are thus called objects of generosity. Why are they called masters? Śāradvatī­putra, seeing all phenomena as void, they have actualized and cultivated that state. They have perfected the sublime truth regarding all these void phenomena and expelled74 those with incorrect speech. Thus, they are called masters. Why are they called brahmins? This is because they have removed, discarded, and uprooted all phenomena. Being unsullied by these phenomena, they are thus divested of wicked deeds. Why are they called pacifiers? Śāradvatī­putra, this is because they have pacified all wicked deeds and what is derived from all wicked phenomena.

“Why are they called feelers? Śāradvatī­putra, they have subdued the desire realm, the form realm, the formless realm, maturation, error, and untruth, and have also subdued karma and its maturation. So, Śāradvatī­putra, since they have no concepts, they have also subdued and liberated all phenomena derived from concepts. Thus, they are called feelers. Why are they called those who have reached the other shore? Śāradvatī­putra, having vanquished Māra and all the afflictions associated with the faction of Māra, they have crossed over all phenomena, reaching the other shore to arrive on dry land. Thus, they are called those who have reached the other shore. [F.189.b] Śāradvatī­putra, no matter how much I describe the qualities of worthy ones who have exhausted the defilements, they themselves will never be exhausted, Śāradvatī­putra.

“Śāradvatī­putra, worthy ones who have exhausted the defilements are great fields that are completely purified and fully cultivated, with neither stones nor thorns. Śāradvatī­putra, worthy ones who have exhausted the defilements, even when they are criticized and reviled, do not think, ‘I am being criticized and reviled.’ Whether they are spoken to with praise or blame, they do not think, ‘I am being spoken to with praise,’ or, ‘I am being spoken to with blame.’ Śāradvatī­putra, worthy ones who have exhausted the defilements have cut the chain of all thinking.

“Śāradvatī­putra, worthy ones who have exhausted the defilements have nothing to guard. Śāradvatī­putra, worthy ones who have exhausted the defilements have nothing to guard whatsoever, for their faculties are well guarded and they have attained the level of certainty. This is because they are lamps of the Dharma, they are protectors of the Dharma, they are lamps for themselves, they are protectors of themselves. It is for this reason, Śāradvatī­putra, that monks who abide in this way should be known as worthy ones. That is, as long as they do not discard the thus-gone ones’ awakening, or perform inappropriate acts, or perform any wicked deeds related to skillful practitioners of pure conduct, but rather set out to ensure that awakening is guarded, not violated, and not abandoned, but remains for a long time.

“Śāradvatī­putra, worthy ones who have exhausted the defilements have no doubt about the Dharma with respect to phenomena. Śāradvatī­putra, worthy ones who have exhausted the defilements have no hesitation and are free of indecision. Śāradvatī­putra, worthy ones who have exhausted the defilements have crossed‍—they have definitely crossed over the craggy path. They dwell on straight ground. They are straight. They have become straight. They have arrived through a straight path.”

The venerable Śāradvatī­putra then said to the Blessed One, [F.190.a] “Blessed One, worthy ones who have exhausted the defilements do not abandon the Dharma, but search for it. This is because, Blessed One, those things done to abandon the Dharma are acts of the immature, not the acts of worthy ones.”

“Śāradvatī­putra, it is so, it is so,” responded the Blessed One to the venerable Śāradvatī­putra. “Śāradvatī­putra, they are indeed the acts of the immature and not the acts of worthy ones. However, Śāradvatī­putra, in the future there will appear monks overwhelmed by audacity. They will be convinced that they have become free of afflictions through mere concentration, mere wearing of the right clothes, and mere dwelling in the forest, and thus develop conceit. Therefore, at that time, most devout brahmins and householders and most of those with trust will also be convinced, thinking, ‘Those worthy ones are objects of generosity. They have exhausted the defilements,’ and thus believe that they should treat those monks as special. Overwhelmed in this way by honor, gain, praise, fame, and renown, those foolish monks will be convinced of their own wisdom, thinking, ‘We have those qualities. We possess those qualities. We have exhausted the defilements. We have no afflictions.’ Thus, while thinking of themselves as wise beings, they will in fact be immature beings. They will have meager comportment. The comportment of those that dwell in villages will change. The comportment of those that dwell in temples will change. The comportment of those that dwell in the forest will change. The comportment of those that dwell in the assembly will change. Their performance of physical and verbal actions will go unguarded. [F.190.b] They will develop the notion that they have no afflictions.

“Today, when the hearers deliver Dharma discourses that teach profundity, disengagement, and emptiness, their audiences listen to that Dharma. With veneration and respect they harken and place their attention unwaveringly upon the teaching. However, in the future, the leaders of such fools will criticize it, reviling and ridiculing it. They will instruct each other, saying, ‘This is not the speech of the Buddha. This is not the teaching of the Teacher.’ Why will they say that? It is because they will be at odds with the Dharma, Dharma discipline, and discipline. So, believing that it is not the Dharma, they will call Dharma, non-Dharma; non-Dharma, Dharma; and non-discipline, discipline. Śāradvatī­putra, they will thus speak unflatteringly about the very Dharma that they receive, and then praise themselves and disparage others. Under the sway of pride in mere discipline, mere dwelling in the forest, mere concentration, mere wearing of the right clothes, mere study, mere learning, mere possession of an assembly, mere praise, mere flattery, mere gain, mere respect, mere fame, and mere renown, they will be destroyed by the pride of self-conceit.

“When those who explain things exactly as they are teach the Dharma, those fools will only perform ever more heinous actions the more they listen to those Dharma discourses. Those fools will not think, ‘We are riddled with extremely non-virtuous actions.’ Rather, having become even more confirmed in their pride [F.191.a] and ignorance, they will abandon those Dharma discourses. Having thus performed especially heinous karma, they will end up in the Hell of Incessant Pain. They will end up in the lower realms. Śāradvatī­putra, now I have resolved your doubts, so you can trust that I will also resolve such doubts about the Dharma for those Dharma preachers in the future who receive the Dharma, seek Dharma teachers, and uphold such sūtras.

“Śāradvatī­putra, a thus-gone one knows all, has knowledge of all, sees all, and teaches all. Śāradvatī­putra, there is no Dharma that a thus-gone one has not known, seen, or heard. Śāradvatī­putra, a thus-gone one has acquired wisdom that is unimpeded throughout the three times. He is unobstructed and free. He has reached mastery and has no afflictions. He is self-arisen. He has no teacher. He proclaims the lion’s roar with ease.

“Śāradvatī­putra, moreover, those fools are content75 with their conduct, purview, and path. They are not trained. Those fools will embark on the wrong path. Śāradvatī­putra, it is for this reason that a son or daughter of noble family who has perfectly set out for unexcelled and perfect awakening should aspire for, practice, and delight in such qualities, with the thought, ‘It would not be right for me to lack strong faith in the awakening of the blessed ones and, by not considering this lack as faulty, fail to fully awaken.’

“Śāradvatī­putra, there are four factors which, if noble sons and daughters possess them, will cause them to abandon the awakening of the buddhas. What are those four factors? Śāradvatī­putra, when noble sons or daughters fall into the hands of evil companions and not into the hands of spiritual friends, they will attend upon [F.191.b], serve, and honor those evil companions; and through so attending upon, serving, and honoring those evil companions, they will emulate them and thereby abandon awakening. Moreover, Śāradvatī­putra, through strong attachment to self, bodhisattvas begin to perceive in terms of reference points, and then, upon hearing such profound Dharma discourses, they become terrified and out of fright jump off a very steep cliff; Śāradvatī­putra, sons and daughters of noble family with that second factor are made to abandon awakening. Furthermore, Śāradvatī­putra, noble sons and daughters who follow the proponents of the nirgranthas, or who apply the spells of the materialists, may be respected by many people, and that being the case, they do not consider the qualities of the buddhas and so are made to abandon them. Furthermore, Śāradvatī­putra, bodhisattvas with perverted and degenerate discipline, who do not emulate those with proper training, abandon those who advocate austerity, criticize them, and have no devotion for them. Śāradvatī­putra, noble sons or daughters with those four factors are made to abandon awakening.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, there are four qualities that those who have perfectly embarked on the Great Vehicle will have if they have set out to guard awakening. What are those four qualities? Śāradvatī­putra, those who have perfectly embarked on the Great Vehicle are themselves excellent in discipline. They adhere to and are highly learned in virtuous qualities and the collected teachings on discipline. They are expert in the absolute and have not even associated with materialists. They will attain the pure awakening of a buddha, and, being inclined toward solitude, they will delight in forests and wildernesses. Śāradvatī­putra, those are the four qualities that those who have embarked on the Great Vehicle have when they have set out to guard awakening.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, there are four qualities that will encourage and delight those who have perfectly embarked on the Great Vehicle, thus rendering them steadfast. What are those four qualities? Śāradvatī­putra, having perfectly embarked on the Great Vehicle, they discard all their possessions and wealth. They adhere to all the qualities of the collected teachings on discipline. Due to their profound qualities all their wisdoms are exalted, and being so exalted, they do not abandon the Dharma, even at the cost of life and limb. They also offer pleasing necessities to all monks who preach the Dharma, who receive the sublime Dharma, and who uphold such sūtras. Śāradvatī­putra, if those who have perfectly embarked on the Great Vehicle have those four qualities they will predict and confirm themselves abundantly.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, if bodhisattvas possess four qualities, they will not regress or relapse from unexcelled and perfect awakening. These qualities will ensure that even after departing from this life bodhisattvas exercise the dominion of a universal monarch, pursue all the roots of virtue exactly according to their aspirations, become more powerful and physically larger, and acquire a body that is as firm as that of Nārāyaṇa. They will ensure that even after acquiring the dominion of a universal monarch, bodhisattvas will swiftly abandon the four continents and go forth from home to homelessness. They will ensure that having gone forth, bodhisattvas will acquire the four abodes of Brahmā, faultlessness, freedom from frivolity, and ease. They will ensure that after bodhisattvas die, they will be born into the world of Brahmā with a fortune equal to his, and after birth, that they acquire the very power of Brahmā.

“What are those four qualities? Śāradvatī­putra, bodhisattvas, upon seeing a thus-gone one’s stūpa dilapidated, take delight in restoring it, to the point of piling up as little as a single lump of clay. Second, Śāradvatī­putra, at places where nothing is built, crossroads of wide streets where many people convene, they make stūpas, storied buildings, stone pillars, statues of thus-gone ones, or any other memorial to the thus-gone ones’ qualities, such as, for instance, building stūpas of a thus-gone one for when he turned the wheel of Dharma, went forth, destroyed Māra at the trunk of the Bodhi tree, showed the great miracles of a thus-gone one, showed the great passing of a thus-gone one, descended from the gods, or ascended to the god realm. Third, Śāradvatī­putra, [F.194.b] when they witness schisms in the saṅgha of hearers, where fights and arguments have erupted, bodhisattvas make efforts to bring all back together and restore harmony. Fourth, Śāradvatī­putra, when the teaching of the thus-gone ones is disappearing and deteriorating, bodhisattva great beings make efforts to guard and prevent from decline even as little as a single verse. Upholding the Dharma, or supporting those who preach the Dharma, they disregard life and limb, but they do not abandon the Dharma. Śāradvatī­putra, if bodhisattvas who have perfectly embarked on the Great Vehicle possess those four qualities they will attain the specific qualities taught previously.”

The Thus-Gone One then spoke these verses: