ཉན་ཐོས་དང་། རང་སངས་རྒྱས་ཀྱི་ཆོས་མངོན་དུ་འགྱུར། ཅི་བྱས་ན་བྱང་ཆུབ་སེམས་དཔའི་ཆོས་མངོན་དུ་འགྱུར་ཞེས་འདྲི་ཞིང་བྱང་ཆུབ་སེམས་དཔའ་བྱང་ཆུབ་སེམས་དཔའི་སྡེ་སྣོད་ཀྱི་དོན་གྱི་ཕྱིར་སློབ་དཔོན་ལ་རིམ་གྲོ་དང་། བསྙེན་བཀུར་བྱེད་དེ། འདི་ལྟར་སྙིང་པོ་མེད་པའི་ལུས་ལས་སྙིང་པོ་བླང་ངོ་སྙམ་ནས། 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 stupid, and I had the sort of opinions, the sort of tendencies, and the sort of convictions that led me to believe that negative actions have no negative consequences, that positive actions have no positive consequences, that mixed actions do not have both negative and positive consequences, and that the consequences of actions that are positive without anything negative would not be positive without anything negative. I did not consult with ascetics and brahmins and ask, “Venerable ones, what is wholesome, and what is unwholesome? What is irreproachable, and what is reproachable? What should one commit oneself to, and what should one not commit oneself to? What should be done, and what should not be done? What will prove to be useless, unhelpful, and bring suffering in the long run? What will prove to be meaningful, helpful, and bring happiness?” Overcome by conceit, I acted in a great many unwholesome ways, and when the fruits of these unwholesome actions ripened, I had to endure miserable states of existence as a human being who had no inclination to serve those who are worthy of veneration. When I took a human existence, I was incapacitated. I had a stutter. I was mute, blind, and deaf, and I could understand neither the meaning of teachings that were well spoken nor of those that were not well spoken. In this kind of state, I had no inclination to serve those who are worthy of veneration. Now that I have attained this fortunate state, with my faculties intact, I will dedicate my life to all those who are worthy of veneration, with no concern for my body or my life. When I am able to distinguish between teachings that are well spoken and those that are not well spoken, I will consult the teachers and ask, “Venerable ones, what is wholesome, and what is unwholesome? What is irreproachable, and what is reproachable? What should one commit oneself to, and what should one not commit oneself to? What should be done, and what should not be done? What actions will lead one to encounter the teachings on the śrāvaka and the pratyekabuddha? What actions will lead one to encounter the teachings on the bodhisatva?” When one inquires in this way, one will honor and serve one’s teacher, in order to learn The Collected Teachings on the Bodhisatva. One will maintain the attitude that one wishes to make use of this insubstantial body to attain a substantial body, such that one is even willing to give up one’s water flask.’
Bodhisattva, Buddha, Teachings