བསོད་ནམས་དང་། ཡེ་ཤེས་ཀྱི་སྟོབས་དེས་ཉེ་བར་བརྟན་པས་བྱང་ཆུབ་སེམས་དཔའི་སྡེ་སྣོད་འདི་དང་ཉེ་བར་འགྱུར་རོ་སྙམ་ནས་ཆེད་དུ་བསམས་ཏེ། སློབ་དཔོན་ལ་རིམ་གྲོ་དང་། བསྙེན་བཀུར་བྱེད་དེ། ཐ་ན་ཆུ་བུམ་པ་གང་ཙམ་ཡང་འབུལ་ལོ། །
“Furthermore, Śāriputra, the bodhisatva cultivates the following thought: ‘For a long time I had no spiritual friends. Surrounded by evil friends, I was lazy, I had little vigor, I was idle, and I was dumb. I dismissed those words and statements that were coherent, that related to the Dharma, and that were about emancipation, about what is beyond passion, and about cessation, pacification, complete awakening, asceticism, what is holy, and nirvāṇa. I learned, remembered, recited, and mastered those words and statements that were not coherent, that were not related to the Dharma, that were not about nirvāṇa, and so forth, and that professed ideas such as there being no power, no vigor, no human power, no human strength, no human endeavor, no practice, no endeavor, no endeavor in practice, the idea that there is no cause and no condition that leads to sentient beings’ afflictions, the idea that sentient beings can be afflicted without there being any causes or conditions involved, the idea that there are no causes and no conditions that lead to the purification of sentient beings, [MS.66.b] and the idea that sentient beings can be purified without causes and conditions being involved. Upholding the view that there are no causes and the view of causal incongruence, I developed many unwholesome habits, and as a result of these unwholesome habits, I had to endure states of existence in which my faculties were deficient. I ended up as a human being with no inclination to serve those who are worthy of veneration. I was born a fool, distracted, incapacitated, dull, crippled, blind, and deaf, and so I lacked the ability to understand, remember, recite, or master those words and expressions that were coherent, that were about nirvāṇa, and so forth. Indeed, in this kind of state, I had no inclination to serve those who are worthy of veneration. So now that I have attained this fortunate state, and so forth, I will, with no concern for my body or my life, strive to learn the cycle of teachings contained in The Collected Teachings on the Bodhisatva, which contains words and statements that are coherent, that are about cessation, about nirvāṇa, and so forth. I will work to master them, and so forth, and I will honor and serve the teachers. In this way, by learning, remembering, reading, reciting, and venerating the cycle of teachings contained in The Collected Teachings on the Bodhisatva, this insubstantial body will be employed in a meaningful way, and serve as a foundation for the powers of virtue and knowledge. Motivated to create a firm support for the powers of virtue and knowledge, and to develop a relationship with The Collected Teachings on the Bodhisatva, one honors and serves one’s teacher to the extent that one will even be willing to give up one’s water flask.’
Bodhisattva, Buddha, Teachings