From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)

The bodhisattva guards the precepts and does not spare even his own physical life in doing so. He is decisive in this and has no regrets. When his endeavors are of this sort this constitutes shiila paaramitaa.

Then again, when the bodhisattva upholds the precepts, for the sake of the Buddha Way he makes a great vow, "I will certainly cross over beings, will not seek the pleasures of this or later lives, will not do it for the sake of fame or the dharmas of an empty reputation, and will not do it for the sake of seeking an early nirvana for myself. I will do it solely for the sake of beings who are submerged in the long-continuing flow [of the river of suffering], who are cheated by affection and who are deceived by stupidity and delusion. I will cross them over and cause them to reach the other shore." He single-mindedly upholds the precepts and so is reborn in a good place. Because he is reborn in a good place he meets good people. Because he meets good people he develops wisdom Because he develops wisdom he succeeds in practicing the six paaramitaas. Because he succeeds in practicing the six paaramitaas, he gains the Buddha Way. When one upholds the precepts in the manner this constitutes shiila paaramitaa.

Moreover, when the bodhisattva upholds the precepts, that mind which takes pleasure in goodness is pure. It is not motivated by fear of the wretched destinies nor by a desire to be reborn in the heavens. He seeks only the purity of goodness. He uses the precepts to permeate his mind and cause his mind to take pleasure in goodness. This constitutes shiila paaramitaa.

Moreover, the bodhisattva employs the mind of great compassion in his upholding of the precepts and succeeds in arriving at the Buddha Way. This is what is known as shiila paaramitaa.

. . .

Additionally, the bodhisattva's upholding of the precepts is not done on account of fear nor is it the case that it is done out of stupidity or doubt or delusion or out of a private quest for one's own nirvana. The upholding of precepts is carried out only for the sake of all beings, for the sake of succeeding in the way of the Buddha, and for the sake of realizing the Dharma of all buddhas. Such characteristics as these demonstrate what is meant by shiila paaramitaa.

Then again, if the bodhisattva finds that there is nothing which can be gotten at in either offense or non-offense, it is at this time that his practice constitutes shiila paaramitaa.

How the Precepts Give Rise to All Six Perfections

From Nagarjuna's Treatise on the Great Perfection of Wisdom
(Dharmamitra Translation)

Furthermore, in his upholding of the precepts the bodhisattva is able to give rise to the six paaramitaas. This then is what is known as shiila paaramitaa.

How is it that upholding the precepts is able to give rise to precepts? It is on account of the five precepts that one gets the shraama.nera precepts. It is on account of the shraama.nera precepts that one gains the precepts of moral regulation. It is on account of the precepts of moral regulation that one achieves the precepts of dhyaana absorption. It is on account of the precepts of dhyaana absorption that one gains the non-outflow precepts. This constitutes the precepts giving rise to precepts.

How does upholding the precepts give rise to daana? There are three kinds of daana: the first is the giving of material wealth. The second is the giving of Dharma. The third is the giving of fearlessness. When one upholds the precepts one is economical and does not raid the wealth of any being. This constitutes the giving of wealth. Those beings who observe [the upholder of precepts] admire that which he practices. Additionally, he speaks Dharma for their sakes and cause them to awaken. Also, he considers to oneself, "I should firmly uphold the pure precepts and so become a field of blessings for their offerings, thereby causing beings to gain incalculable blessings. All sorts of instances such as these constitute the giving of Dharma. All beings fear suffering. In upholding the precepts one does not harm them. This then is the giving of fearlessness.

Moreover, the bodhisattva thinks to himself, "I should uphold the precepts and use the reward from these precepts to become a wheel-turning sage king for the sake of all beings or perhaps should become a king of Jambudviipa. If I become a king of the gods then I will cause all beings to be amply supplied with wealth and to have nothing in which they are wanting. Afterwards I will sit beneath the tree of the buddhas, vanquish the demon king, destroy the demon armies, perfect the unsurpassed Way, speak the pure Dharma for the sake of all beings and cause an incalculable number of beings to cross over the sea of aging, sickness and death." This constitutes the causes and conditions of upholding the precepts bringing forth daana paaramitaa.

How is it that upholding the precepts brings forth patience? A person who upholds the precepts brings to mind the thought, "I now uphold the precepts for the sake of upholding my own mind. If in upholding the precepts I have no patience then I will fall into the hells. Although I will not have broken the precepts, on account of having no patience, I will still not have avoided the wretched destinies. How could I give free rein to anger and thus fail to regulate my own mind? It is solely on account of the mind that one enters into the three wretched destinies. Therefore I ought to enjoy encouraging myself and constraining myself to be diligent in the cultivation of patience."

Moreover, the practitioner who desires the virtue of his precept practice to be solid and strong should cultivate patience. Why? Patience constitutes a great power which is able to strengthen the precepts and cause one to not be moved or shaken.

One further thinks to oneself, "Now that I have left the home life, I have become different in form from the common man. How could I give free rein to the mind in the manner of the dharmas of a worldly person?"

It is appropriate that one encourage oneself and so employ patience to train the mind. It is through patience of body and mouth that the mind also succeeds in gaining patience. If the mind is not patient, the body and mouth are just the same. Therefore, the practitioner should cause his body, mouth and mind to be patient and so cut off all hatred.

Furthermore, as for these precepts, if one speaks of them briefly, there are eighty thousand. If one discusses them extensively then they are incalculable in number. How can I be able to completely uphold this incalculable number of precept dharmas? It is only through taking up patience under insult that the many precepts may naturally be realized. This is analogous to there being a man who has committed an offense before the King. The King places the criminal in a wagon of knives where he is surrounded on all six sides by sharp blades with no space in between. The wagon is then turned loose at a fast gallop, racing along aimlessly through the streets. If he is able to control his body he is not harmed by the knives. This would be a case of being slain but not dying. A person who upholds the precepts is just like this. The precepts are sharp knives. Patience is the controlling of the body. If the mind of patience is not solid the precepts themselves can harm a person.

This is also analogous to an old person who falls down if he walks along at night without a walking stick. Patience is the walking stick for the precepts . It supports a person in arriving at the Way and insures that causes and conditions associated with the bliss from merit are unable to move or shake one. All sorts of instances such as these constitute the upholding of precepts bringing forth kâÀntipÀramitÀ.

How is it that if one upholds the precepts one then produces vigor? The person who upholds the precepts gets rid of negligence (pramaada). Through one's own power one earnestly cultivates the unsurpassed dharma. One relinquishes the pleasures of the world and enters into the path of goodness. One resolves to seek nirvana for the sake of all. One possesses a great mind and is not lazy and so takes seeking buddhahood as what is fundamental. This is how upholding the precepts is able to produce vigor.

Moreover, the person who upholds the precepts becomes weary and abhorrent of the sufferings of the world and the calamities of aging, sickness and death. His mind brings forth vigor and the resolve that he will certainly seek his own liberation while also bringing about the deliverance of others.

This is analogous to the coyote who lived in the forest and, as a means of surviving, relied on following along after the lions, tigers and leopards, seeking after the meat from their leftover carcasses. There was a period of time when there was a shortage of food for him and so in the middle of the night he slipped into the city and made his way deep into a man's household. He was seeking for meat but did not find any. He fell asleep in a screened-off spot and, unaware that the night had already ended, awoke, startled, frightened and at a loss for what to do. If he tried to run out, he figured he would be unable to save himself, but if he remained he feared he would fall victim to the pain of death. He then fixed his mind on laying there on the ground, pretending to be dead. Many people came to see. There was one man who said, "I have need of the ears of a coyote." He then cut them off and took them away.

The coyote thought to himself, "Although it hurts to have one's ears cut off, still, the body is allowed thereby to remain alive."

Next, there was a man who said, "I have need of the tail of a coyote." He then cut that off as well and then departed.

The coyote next thought, "Although it hurts to have one's tail cut off, still, it's a minor matter."

Next, there was a man who said, "I have need of a coyote's teeth."

The coyote thought, "The scavengers are becoming more numerous. Suppose they were to take my head. If they did, I would have no way to survive." He then jumped up off the ground and, arousing the strength of his intelligence, suddenly sprang for a narrow exit and straightaway succeeded in saving himself.

In seeking liberation from the difficulty of suffering, the mind of the cultivator is just like this. If old age arrives he may still find reason to forgive himself and be unable to be diligent, earnest and lacking in decisive application of vigor. It is the same with sickness. Because there is hope for a cure he is still unable to be decisive in his strategy. But when death is about to come he knows himself that there is no further hope. He is then able to exhort himself and as a result he is able to dare to be diligent and earnest and devote himself mightily to the cultivation of vigor. Then, escaping from the spot where death is upon him he finally succeeds in reaching nirvana.

Moreover, the dharma of upholding the precepts is analogous to archery wherein a person first finds a level spot of ground. Having gotten level ground one then stabilizes the mind. After the mind has become stable one draws back [the bow] completely. When one has drawn it back completely, [the arrow] then plunges deeply [into the target]. The precepts are level ground. The decisive mind is the bow. Drawing it back completely is vigor. The arrow is wisdom. The rebellious enemy is ignorance.

If one is able to bring forth one's strength and be vigorous in this fashion he will certainly arrive at the great Way and thereby bring beings to deliverance.

Then again, the person who upholds the precepts is able to use vigor to self-regulate the five sense faculties. He does not indulge in the five desires. If his mind has already gone off he is able to draw it back and cause it to return. This constitutes the upholding of precepts being able to guard the sense faculties. If one guards the sense faculties, then one develops dhyaana absorption. If one develops dhyaana absorption then one develops wisdom. If one develops wisdom then one succeeds in arriving at the Buddha Way. This constitutes the upholding of precepts bringing forth viirya paaramitaa.

How is it that upholding the precepts brings forth dhyaana? People possess the three karmic actions whereby they may do what is good. If the actions of the body and mouth are good, then the actions of the mind naturally enter into goodness. This is analogous to crooked grasses which grow up amidst sesame. Even without being propped up, they naturally grow straight.

The power of upholding the precepts is able to cause the fetters to waste away. How is it able to cause such wasting away? If one does not uphold the precepts, then when a matter comes along which might provoke rage, the intention to kill immediately arises. If a situation arrives which is conducive to lust, the lustful mind is immediately consummated. In the case of one who upholds the precepts, although there is slight anger, one does not bring forth the intention to kill. Although there may be lustful thoughts, lustful affairs are not consummated. This constitutes the upholding of precepts being able to cause the fetters to waste away. As the fetters waste away dhyaana absorption is easily realized. This is analogous to when one has become aged and sick to the point where he has lost his strength In such a case death comes easily. So too, in a case where the fetters have wasted away, dhyaana absorption is easily gained.

Moreover, when a person's thoughts have not yet been put to rest, one constantly seeks unrestrained indulgence in pleasures. When the practitioner upholds the precepts he casts aside and relinquishes worldly blessings. His mind does not fall into negligence Therefore it is easy for him to gain dhyaana absorption.

Also, the person who upholds the precepts succeeds in being reborn among men. Next he is born in the six desire heavens. Next he arrives in the form realm. If he is able to break through the marks of form he is born in the formless realm. If he is pure in his upholding of the precepts he cuts off the fetters and gains the way of arhatship. If he upholds the precepts with a great mind and has pity for beings, this is a bodhisattva.

Additionally, the precepts involve being restrained with regard to what is coarse. Dhyaana involves focusing that which is subtle. Also, the precepts restrains the body and the mouth. Dhyaana brings stills the confused mind. This process is analogous to moving higher in a building. If there were no stairs one would be unable to ascend. If one fails to get the stairs of the precepts, dhyaana absorption cannot be established either.

Then again, in a person who breaks the precepts, the wind of the fetters is strong and it scatters and confuses his mind. If his mind is scattered and confused then dhyaana cannot be realized. All sorts of other circumstances such as these involve the upholding of precepts bringing forth dhyaanapaaramitaa.

How is it that upholding the precepts is able to bring forth wisdom? The person who upholds the precepts contemplates from whence the features of these precepts have come to exist. He realizes that they come forth from the many offenses. If it were not for the manifold offenses there would be no precepts either. The features of the precepts are just like this. It is from causes and conditions that they have come to exist. How then could one become attached to them? They are analogous to lotus flowers which come forth from filthy mud. Although their form is fresh and fine, the place from which they come forth is impure. If one awakens one's mind in this fashion then one does not allow it to develop attachments. This is an instance of the upholding of precepts bringing forth praj the person who upholds the precepts contemplates to himself, "Were I to have thoughts such as, 'If I uphold the precepts, I will be considered noble and will enjoy gains whereas if I break the precepts, I will be considered base and will experience loss,' such thoughts would not reflect prajnaa." This is because, within the sphere of wisdom, the calculating and judging mind does not involve itself in attachments. In upholding the precepts there are no considerations of gain or loss. In such a case the upholding of precepts brings forth praj although the person who fails to uphold the precepts may possess keen intelligence, because there are all kinds of endeavors in the course of managing worldly responsibilities which involve pursuing aspirations and generating karma, the faculty of intelligence gradually grows more dull. This is analogous to using a sharp blade to cut mud. It eventually becomes a dull instrument. If one leaves behind the home life, upholds the precepts, desists from engaging in worldly endeavors and constantly contemplates that the reality mark of all dharmas is devoid of any mark, although one may have formerly possessed dull faculties, they gradually become sharp. All sorts of other such circumstances constitute instances of the upholding of precepts bringing forth prajnaa paaramitaa. Situations such as those cited above are instances of shiila paaramitaa bringing forth the six paaramitaas.