Chapter 31

The Perfection of Morality

201. By morality those who long for calm are lifted up, established in the realm of the Buddhas, unbroken in their morality. However many actions of restraint they submit themselves to, they dedicate them to enlightenment for the benefit of all beings.

202. When one generates a longing for the enlightenment of Arhats or Pratekabuddhas, one becomes immoral, unwise, and will be likewise faulty in their course. But when one turns over their merit into the utmost Bliss of enlightenment, then one is established in the perfection of morality, although still being joined to the world of the senses.

203. The Dharma from which comes the qualities of the enlightenment of the Gentle , that is the object of the morality of those who are endowed with the qualities of the Dharma. The Dharma which involves the loss of the qualities of the enlightenment of those who act for the weal of the world, as immorality has that been proclaimed by the Buddha.

204. When a bodhisattva tastes the five sense-qualities, but has gone to the refuge of the Buddha, the Dharma, and the Sangha, and has turned their attention towards all-knowledge, thinking, “I will become a Buddha,” as established in the perfection of morality should that discerning one be known.

205. If, when coursing for aeons in the ten paths of wholesome actions, one gains a longing for Arhatship of Pratyekabuddhahood, then they become one whose morality is broken, and is faulty in their morality. The production of such a thought carries more weight to it than an offense that would carry with it the punishment of expulsion from the practice.

206. When one guards their morality, they turn the resulting merit over to the foremost enlightenment, but does not feel conceited about this, nor does one feel the need to be exalted (or exalt themselves). When one has gotten rid of the notion of “I” and the notion of other beings, established in the perfection of morality is that bodhisattva called.

207. If a bodhisattva, walking in the path of the Buddhas, makes a difference between beings practicing good morality and beings who are practicing immorality, now intent on the perception of dualisms the bodhisattva has become perfectly immoral.

208. One, who has no notion of “I” and no notion of a being, has performed the perfect withdrawal of perception, and has no more need for restraint. They will be proclaimed by the Buddha as restrained by morality.

The Perfection of Giving

209. But one, who endowed with morality, a pure being, becomes unconcerned about anything that one could consider to hold dear or undear; if, when renouncing their own very life (head, hands and feet), their thoughts remaining calm and unworried (undejected), they become one who has given up all that they have, never able to be intimidated or imprisioned again (uncowed).

210. And having known the essential original nature of dharmas as void and without self, would renounce their own flesh, unworried in thought, to say nothing of their renouncing property and gold. It is impossible that one should ever act out of greediness.

211. Through the notion of “I” comes about a sense of ownership, as well as greed. How then can the deluded have the resolve to renounce this? The greedy are reborn in the realm of the hungry ghosts, or at best, they come back human, but as the very poor.

212. Then, the bodhisattva, having understood why certain beings are stricken with poverty, becomes resolved to giving, always the generous giver. When they have given away the world, as if it were nothing but spit, they become elated, for they have not kept the world for themselves.

213. Having given gifts, the wise and learned bodhisattva, having brought to mind all the beings of this triple world, becomes to each of them their benefactor, and turns over that gift into the most excellent enlightenment, for the weal of the world. When having given a gift, they do not expect anything in return. Having so renounced, they become a renouncer of all. The little they have renounced becomes much and immeasurable.

214. If all the beings of the world, were to give gifts for all eternity, to the Buddhas, Knowers of the world, to Arhats and Pratyekabuddhas, but would wish for the virtues of the Disciples in return; and if a bodhisattva were to simply rejoice at their merit, and would for the weal of the world, turn it over into the best and most excellent enlightenment, by having turned it over they surpass the merit of the entire world.

215. If there were a large pile of beautiful glass (fake) jewels, one single real gem (semi-precious) would surpass them all in worth and value. Just so, the bodhisattva, who rejoices, surpasses the merit from the vast pile of gifts of the entire world.

216. If the bodhisattva, when giving gifts to the world remains unaffected by a sense of ownership or by affection for their belongings, from that wholesome root grows something of great might; as the moon, in the absence of clouds, is a circle of radiant light in the bright half of the lunar month.