大般若波羅蜜多經

ELEVENTH ASSEMBLY

THE PERFECTION OF GENEROSITY

01

Thus have I heard:

At one time, the Blessed One was dwelling in Anathapindada’s Garden in Jeta Grove, in the kingdom of Shravasti, together with a great assembly of twelve hundred bhiksus.

At that time, the Blessed One asked Shariputra:

“How long must great bodhisattvas cultivate the perfection of generosity before it is brought to fulfillment?”

Shariputra said to the Buddha:

“Blessed One, the Buddha is the foundation of the unsurpassed true Dharma; the Buddha is the guide and the refuge. May the Blessed One expound and reveal this teaching so that the bhiksus may hear it, receive it, and uphold it accordingly.”

The Blessed One urged Shariputra three times:

“You should clearly explain the Dharma of the perfection of generosity for the great bodhisattvas.”

Having been earnestly urged three times by the Buddha, and relying upon the Buddha’s spiritual power, the Venerable Shariputra transmitted the Dharma of the perfection of generosity and instructed the great bodhisattvas:

“Any great bodhisattva who wishes to realize unsurpassed, complete enlightenment should take all-knowledge as the object of contemplation and, with great compassion foremost, cultivate the perfection of generosity. If a bodhisattva takes all-knowledge as the object of contemplation and, with great compassion foremost, cultivates the perfection of generosity, that great bodhisattva will be able to embrace all-knowledge and swiftly realize unsurpassed, complete enlightenment.

“Furthermore, great bodhisattvas, it is better to practice generosity with a morally indeterminate mind, or even not to practice generosity at all, than ever to dedicate it toward the attainments of the Two Vehicles. Why? Because great bodhisattvas should fear the stages of the shravakas and pratyekabuddhas.”

At that time, Purnamaitrayaniputra asked the Venerable Shariputra:

“For what reason do great bodhisattvas fear the stages of the shravakas and pratyekabuddhas?”

Shariputra replied:

“One should not suppose that great bodhisattvas, who are aligned with all-knowledge, are equal to those of the Two Vehicles; therefore, I fear those stages.”

Purnamaitrayaniputra again asked the Venerable Shariputra:

“How does the practice of generosity by great bodhisattvas differ from that of shravakas?”

Shariputra replied:

“Shravakas practice generosity and dedicate it toward the fruit of arhatship and nirvana. Bodhisattvas practice generosity and dedicate it toward enlightenment and all-knowledge. This is the difference.

“Furthermore, Purnamaitrayaniputra, suppose two people both practice generosity. One aspires to kingship and seeks its supreme fruit. While practicing generosity, he thinks: ‘May this deed enable me to ascend the royal throne, rule over the eight directions, and exercise sovereign freedom everywhere.’

“In accordance with his vow, this person later becomes a king who rules the world in freedom, peace, and happiness.

“The other aspires to the position of a close minister and seeks its supreme fruit. While practicing generosity, he thinks: ‘May this deed enable me to become a great minister, cherished by the king and entrusted with missions, commanding those beneath me and being able to fulfill all the king’s wishes.’ Because this is his aspiration, he does not become a king.

“Although both people practice generosity, the superiority or inferiority of their results accords with what they seek.

“The practice of generosity by bodhisattvas and shravakas is likewise. When practicing generosity, bodhisattvas place great compassion foremost, rely upon all-knowledge, and dedicate their cultivation, together with all sentient beings, toward unsurpassed, complete enlightenment. Through this, they attain all-knowledge.

“When shravakas practice generosity, however, they take the shravaka fruit as their object and seek liberation for themselves; they do not seek unsurpassed, complete enlightenment.

“Although bodhisattvas and shravakas both practice generosity, the superiority or inferiority of the results they attain accords with their aspirations. Through generosity, one attains all-knowledge; through generosity, the other attains the shravaka fruit. This is the difference.

“Furthermore, Purnamaitrayaniputra, suppose one person cultivates generosity seeking to become an elder or a householder, while another person cultivates generosity vowing to become the servant of an elder or householder. From this, one should understand that the superior and inferior aspirations with which bodhisattvas and shravakas practice generosity are likewise.”

Purnamaitrayaniputra praised Shariputra:

“The Venerable’s analogy is truly rare and marvelous, skillfully revealing the two differences in the practice of generosity. I too shall give two analogies concerning generosity.

“Suppose someone brings hundreds of thousands of jewels to the home of a renowned wealthy man and says: ‘I offer these precious objects to you. I humbly beg you to accept me as a close servant; I shall carry every task through to completion.’ The shravakas’ practice of generosity is likewise: they seek only to become close disciples of the Tathagata. Bodhisattvas are not like this. This is the difference.

“Furthermore, Shariputra, suppose a young woman renounces the pleasures of the royal palace, secretly takes hundreds of thousands of jewels with her, and goes to the home of an elder or merchant, saying: ‘I now offer you these jewels. Please compassionately accept me as your wife. Throughout my life I vow to serve you and never oppose your wishes.’ Likewise, shravakas cultivate generosity only because they wish to become disciples of the Tathagata. Bodhisattvas are not like this. This is the difference.”

Shariputra praised Purnamaitrayaniputra:

“You have indeed skillfully expounded these two analogies concerning generosity! How truly rare and marvelous!

“That is to say, because shravakas lack skillful means, their practice of generosity attains only the shravaka fruit. Bodhisattvas, however, possess skillful means; therefore, when practicing generosity, they aid all sentient beings and attain all-knowledge.

“Purnamaitrayaniputra, any great bodhisattva who wishes to realize unsurpassed, complete enlightenment should, foremost among all practices, cultivate generosity and think: ‘May the merit of the generosity I practice today be bestowed upon all beings throughout the worlds of the ten directions, enabling them to be forever liberated from the evil destinies of birth and death. May those who have not yet aroused the aspiration for unsurpassed enlightenment swiftly arouse it. May those who have already aroused the aspiration for unsurpassed enlightenment never regress. May those who are irreversible from unsurpassed, complete enlightenment swiftly bring the wisdom of all-knowledge to fulfillment.’

“In this way, bodhisattvas contemplate external objects without departing from the inner mind, safeguarding their roots of virtue and causing them gradually to increase. Hour after hour, these bodhisattvas embrace their roots of virtue and preserve them from regression. Moment after moment, these bodhisattvas draw near to the wisdom of all-knowledge. Hour after hour, these bodhisattvas attain the wisdom of all-knowledge. Moment after moment, all their roots of virtue are perfected, and they advance toward unsurpassed, complete enlightenment, bringing benefit and happiness to all sentient beings throughout all future time.

“Furthermore, Purnamaitrayaniputra, when great bodhisattvas cultivate generosity, they think: ‘May all sentient beings receive the food, drink, and other provisions that I give. After those sentient beings who have received the food, drink, and other provisions I give have taken as much or as little as they require, may they give what remains to other sentient beings. May those sentient beings likewise consider how much they themselves require and then give whatever remains to still other sentient beings. In this way, in successive turn, may every realm of sentient beings receive the articles that I give.’

Through the causes and conditions of this giving, I shall gather boundless roots of virtue. I shall further dedicate these immeasurable roots of virtue to all sentient beings throughout the ten directions, causing them all to be liberated from the evil destinies and from birth and death. Those who have not yet aroused the aspiration for unsurpassed bodhi, I shall cause swiftly to arouse it. Those who have already aroused the aspiration for unsurpassed bodhi, I shall help never to regress. Those who have reached the stage of non-retrogression from unsurpassed, complete, perfect enlightenment, I shall cause swiftly to perfect the knowledge of all-knowing wisdom.

At every hour, these bodhisattvas gather roots of virtue and cause them successively to increase. At every moment, these bodhisattvas gather all the paramitas. At every hour, these bodhisattvas gather all the paramitas. At every moment, these bodhisattvas draw nearer to all-knowing wisdom.

It should be known that these bodhisattvas possess skillful means. Although they give only a few material things, they attain immeasurable roots of virtue from giving. Why is this? Purnamaitrayaniputra! It is because their minds and the objects of their giving are without limitation, and they dedicate the merit toward realizing all-knowing wisdom.

Furthermore, Purnamaitrayaniputra! When cultivating giving, the great bodhisattvas constantly arouse this thought: “Through the roots of virtue from my giving, I seek no other reward. I seek only to realize unsurpassed, complete, perfect enlightenment, and I vow to bring benefit and happiness to all sentient beings throughout the future.” Only when giving is thus dedicated to unsurpassed, complete, perfect enlightenment is it called the paramita of giving, and it brings all the paramitas to perfection.

If one does not have a mind directed toward all-knowing wisdom and does not dedicate the merit to unsurpassed, complete, perfect enlightenment, then although one practices giving, it is not the paramita of giving. Nor can it bring the cultivation of the other paramitas to complete fulfillment, nor can it enable one to attain the knowledge of all-knowing wisdom.

Purnamaitrayaniputra! Although great bodhisattvas give little, if they are able to dedicate it to unsurpassed, complete, perfect enlightenment, it should be known that those great bodhisattvas have given in exceedingly great measure and will certainly realize all-knowing wisdom. Although great bodhisattvas give much, if they do not dedicate it to unsurpassed, complete, perfect enlightenment, it should be known that those great bodhisattvas have given only in very small measure and cannot realize all-knowing wisdom.

Purnamaitrayaniputra! If great bodhisattvas cultivate giving without arousing a mind that dedicates it to unsurpassed, complete, perfect enlightenment and without directing their minds toward the knowledge of all-knowing wisdom, then although those great bodhisattvas practice giving, it is not the paramita of giving. It can only lead them to undergo birth and death and cannot enable them to attain all-knowing wisdom. If great bodhisattvas cultivate giving, are able to arouse a mind that dedicates it to unsurpassed, complete, perfect enlightenment, and also direct their minds toward the knowledge of all-knowing wisdom, then the giving practiced by such great bodhisattvas is called the paramita of giving. They do not undergo birth and death but attain all-knowing wisdom.

Furthermore, Purnamaitrayaniputra! Great bodhisattvas who practice giving without attachment remain unattached even when dedicating it to unsurpassed, complete, perfect enlightenment, and remain unattached even when directing their minds toward the knowledge of all-knowing wisdom. Such great bodhisattvas employ skillful means and cultivate the paramita of giving, swiftly bringing it to perfection. They also bring all the paramitas to ultimate perfection, swiftly realize unsurpassed, complete, perfect enlightenment, and bring benefit and happiness to all sentient beings throughout the future.

Purnamaitrayaniputra asked Sariputra:

“Venerable One! Is it through your own eloquence that you are able to expound this essential teaching, or is it by relying upon the Buddha’s spiritual power?”

Sariputra replied:

“I rely upon the Buddha’s spiritual power to expound this essential Dharma; it is not through my own powers of debate.”

Sariputra further said to the venerable Purnamaitrayaniputra:

“Suppose all sentient beings throughout the immeasurable, innumerable, and boundless worlds of the ten directions, wishing to realize arhatship, were, for great kalpas as numerous as the sands of the Ganges, to give wealth and material goods to immeasurable and innumerable ordinary beings, or make offerings to immeasurable and innumerable sravakas, or give to immeasurable and innumerable pratyekabuddhas. These sentient beings would thereby acquire immeasurable, innumerable, and inconceivable merit.

“A great bodhisattva takes this giving as the object of contemplation and thinks: ‘I deeply rejoice in the merit acquired by those sentient beings.’ This great bodhisattva rejoices in it and dedicates the roots of virtue thereby acquired to the sentient beings throughout the ten directions, wishing that those sentient beings may forever be liberated from the evil destinies and from birth and death. Those who have not yet aroused the aspiration for unsurpassed bodhi, the bodhisattva helps swiftly to arouse it.

Those who have already aroused the aspiration for unsurpassed bodhi, the bodhisattva causes never to regress. Those who have reached non-retrogression from unsurpassed, complete, perfect enlightenment, the bodhisattva causes swiftly to perfect the knowledge of all-knowing wisdom. Through these roots of virtue arising from sympathetic joy and dedication, this great bodhisattva swiftly perfects the knowledge of all-knowing wisdom.

“The merit acquired by a great bodhisattva whose mind rejoices in and dedicates roots of virtue is a hundredfold, a thousandfold, and even innumerable times more excellent than the merit from the giving previously practiced by those sentient beings.

“This bodhisattva’s mind of sympathetic joy and dedication far surpasses the merit-producing practice of giving performed by worldly sentient beings. This is called a bodhisattva’s skillful use of skillful means: although little effort is exerted, the merit is immeasurable.

“Purnamaitrayaniputra! Suppose all sentient beings throughout the immeasurable, innumerable, and boundless worlds of the ten directions were, for great kalpas as numerous as the sands of the Ganges, constantly to make offerings of immeasurable and boundless kinds of articles to the Buddhas and the Bhiksu Sangha. Through these conditions, those sentient beings would acquire immeasurable merit.

“When a great bodhisattva takes that merit as the object of contemplation, deeply rejoices in it, and thinks, ‘The various sentient beings throughout the worlds of the ten directions are able reverently to make offerings to the true and pure fields of merit without growing weary in body or mind,’ and then praises them, saying, ‘Excellent! Excellent! I deeply rejoice in this merit,’ that great bodhisattva generates merit through this mind of sympathetic joy. Compared with all the sentient beings throughout the worlds of the ten directions who make offerings to the Buddha and the Sangha, the bodhisattva’s merit is a hundredfold, a thousandfold, and even innumerable times greater.

“Thus, the bodhisattva’s mind of sympathetic joy far surpasses the merit from the worldly practice of giving. Just as the light of fire, gunpowder, and precious jewels throughout the four continents, though capable of illumination, is entirely dimmed by the moonlight, so too, although the merit from the giving practiced by sentient beings throughout the ten directions is immeasurable and boundless, it is nevertheless dimmed by the bodhisattva’s roots of virtue arising from sympathetic joy. Just as all light throughout the four continents is eclipsed by the sunlight, so too is all the merit from the giving practiced by sentient beings throughout the ten directions surpassed by the bodhisattva’s roots of virtue arising from sympathetic joy.”

O Purnamaitrayaniputra! Suppose a hundred thousand kagamani gems—a kind of crystal—were gathered together in one place. Although they might emit lights of many colors, if a single precious vaidurya gem were placed upon that heap of jewels, all the colored lights of the kagamani gems would be dimmed. So too, even if sentient beings throughout the ten directions were, for immeasurable kalpas as numerous as the sands of the Ganges, constantly to give various kinds of sublime music to sentient beings or make offerings to the Buddha and Sangha, compared with the merit of a bodhisattva who gives rise to a mind of sympathetic joy, the bodhisattva’s merit would surpass the merit of those sentient beings a hundredfold, a thousandfold, even innumerable times over.

Furthermore, O Purnamaitrayaniputra! Suppose a hundred thousand ordinary horses of the world were gathered together in one place, and the precious horse of a wheel-turning king were then led into their midst; it would utterly eclipse the prowess of all those other horses. So too, even if sentient beings throughout the ten directions were, for immeasurable kalpas as numerous as the sands of the Ganges, to practice giving and accumulate roots of goodness, compared with a bodhisattva who gives rise to a profound mind of sympathetic joy, the bodhisattva’s merit would surpass those roots of goodness a hundredfold, a thousandfold, even innumerable times over.

Thus, a bodhisattva’s mind of sympathetic joy overshadows and encompasses all the meritorious deeds of giving performed by sentient beings in the world. Therefore, bodhisattvas who wish to attain unsurpassed, complete enlightenment should constantly rejoice profoundly in the merit created by all sentient beings.

Furthermore, O Purnamaitrayaniputra! Great bodhisattvas should dedicate the meritorious deeds associated with their minds of sympathetic joy to all sentient beings throughout the worlds of the ten directions, and vow that all those sentient beings throughout the ten directions may forever be freed from birth and death in the unfortunate realms. They should cause those who have not yet aroused the aspiration for unsurpassed enlightenment to arouse it swiftly. They should help those who have already aroused the aspiration for unsurpassed enlightenment never to regress. They should help those who are irreversible from unsurpassed, complete enlightenment swiftly perfect the knowledge of all-knowing wisdom.

At every moment, these bodhisattvas relinquish their roots of goodness and give them to sentient beings. Moment after moment, these bodhisattvas draw ever nearer to all-knowing wisdom. At every moment, these bodhisattvas do not grasp the roots of goodness they have acquired. Moment after moment, these bodhisattvas continually dedicate their roots of goodness and give them to sentient beings, vowing that they may leave the realms of suffering far behind and abide forever in peace and happiness.

At every moment, these bodhisattvas relinquish their own roots of goodness and give them to sentient beings. Moment after moment, although these bodhisattvas do not cultivate the provisions for enlightenment, they are nevertheless able to draw near to all-knowing wisdom. At every moment, these bodhisattvas do not grasp the roots of goodness they have acquired, but give them to all sentient beings throughout the worlds of the ten directions, vowing that they may all leave suffering far behind and abide forever in peace and happiness. Moment after moment, these bodhisattvas’ roots of goodness increase; they draw near to unsurpassed, complete enlightenment and swiftly attain all-knowing wisdom.

At every moment, these bodhisattvas do not grasp the roots of goodness they have acquired. Moment after moment, these bodhisattvas gather immeasurable, excellent roots of goodness. Why is this?

O Purnamaitrayaniputra! It is because these great bodhisattvas make no divisions between mind and its objects, but dedicate everything solely toward attaining all-knowing wisdom. Thus, with a mind of sympathetic joy conjoined with skillful means, bodhisattvas use that mind of sympathetic joy to guide their roots of goodness and give them to sentient beings, yet they do not grasp at either the roots of goodness or sentient beings.

Although they vow that sentient beings may be freed from the unfortunate realms and from the suffering of birth and death, they do not become attached to the unfortunate realms or to the suffering of birth and death. Although they vow to liberate sentient beings and cause them to arouse the aspiration for unsurpassed, complete enlightenment, they do not become attached to the arousing of that aspiration. Although they vow to teach and transform sentient beings so that they may never regress from unsurpassed, complete enlightenment, they do not grasp at that stage.

Although they vow to help sentient beings swiftly perfect the bodhisattva practices and soon attain all-knowing wisdom, they do not grasp at that stage. Although they vow personally to attain all-knowing wisdom, they do not grasp at that wisdom. Because bodhisattvas are free from the attachment of wrong views, this should be known as skillful means.

Thus, a bodhisattva’s mind of sympathetic joy and dedication both constitute the power of skillful means, which skillfully safeguards assemblies of other great bodhisattvas, enables them to obtain excellent benefit and happiness, and enables the bodhisattva personally to embrace all-knowing wisdom and swiftly attain unsurpassed, complete enlightenment.

Furthermore, O Purnamaitrayaniputra! Suppose all sentient beings throughout the worlds of the ten directions were, for great kalpas as numerous as the sands of the Ganges, constantly to present the finest articles as offerings to the Buddhas and the bhiksu Sangha, honoring, revering, respecting, praising them, and cultivating meritorious deeds. The merit of all this would not equal the merit of a bodhisattva who offers a single bowl of rice to the Buddha and Sangha.

The bodhisattva’s merit would surpass it a hundredfold, a thousandfold, even innumerable times over. Why is this? It is because this bodhisattva does not perceive a giver, a recipient, or a gift.

Although the bodhisattva contemplates and sees that the intrinsic nature of all dharmas is empty, when practicing giving, the bodhisattva never departs from dedication and the making of vows. That is, the bodhisattva dedicates the merit of this giving, together with all sentient beings, toward unsurpassed, complete enlightenment and vows that all may attain all-knowing wisdom together.

Therefore, when a bodhisattva practices giving, the merit gained is a hundredfold, a thousandfold, even innumerable times greater than the merit gained by sentient beings from practicing giving. Through this, the bodhisattva will certainly attain unsurpassed, complete enlightenment and bring benefit, peace, and happiness to all sentient beings.

Furthermore, O Purnamaitrayaniputra! When practicing giving, great bodhisattvas should arouse this aspiration: “I relinquish these possessions, and whatever excellent roots of goodness I thereby acquire, I give entirely to all sentient beings throughout the ten directions. I vow that those now in the hells may swiftly escape from the hells; that those fallen into the animal realm may swiftly escape from the animal realm; and that those fallen among hungry ghosts may quickly leave the realm of hungry ghosts far behind.

Among gods and humans, may the sorrows and sufferings of those who are afflicted come entirely to an end, and may those who have grown weary of birth and death swiftly leave the three realms. Among the immeasurable and boundless sentient beings throughout the ten directions, may those who have not yet aroused the aspiration for unsurpassed enlightenment be caused to arouse it swiftly. May those who have already aroused the aspiration for unsurpassed enlightenment never regress.

May those who are irreversible from unsurpassed, complete enlightenment swiftly perfect all-knowing wisdom.”

At every moment, these bodhisattvas relinquish their roots of goodness and give them to sentient beings. Moment after moment, these bodhisattvas embrace the perfection of giving. At every moment, these bodhisattvas embrace the perfection of giving. Moment after moment, these bodhisattvas increase all the perfections.

These bodhisattvas increase all the paramitas hour by hour. These bodhisattvas preserve immeasurable, supreme roots of virtue from moment to moment. These bodhisattvas preserve immeasurable, supreme roots of virtue hour by hour. These bodhisattvas gradually draw near to the wisdom of all-knowing from moment to moment.

Thus, by skillfully employing skillful means, bodhisattvas expend little effort yet acquire abundant merit. Therefore, bodhisattvas who wish to realize unsurpassed, complete enlightenment should always diligently cultivate skillful means.

Furthermore, Pūrṇa Maitrāyaṇīputra, these bodhisattvas do not become attached, hour by hour, to the roots of virtue they have acquired. From moment to moment, these bodhisattvas retain immeasurable and boundless roots of virtue. Why? Because bodhisattvas wish to enable immeasurable and boundless sentient beings all swiftly to attain the wisdom of all-knowing. Thus, bodhisattvas can relinquish the roots of virtue of others, or dedicate and give them away to immeasurable and boundless other sentient beings; how, then, could they be unable to relinquish their own roots of virtue? Bodhisattvas relinquish even the roots of virtue they have acquired; how much more readily, then, can they relinquish other possessions!

Thus, bodhisattvas can relinquish things with form and things without form; they can relinquish their own and others’ supreme roots of virtue, and can even relinquish the wisdom of all-knowing, giving it to all kinds of sentient beings and enabling them to attain it together.

Thus, bodhisattvas utter the lion’s roar: “I have absolutely no perception of any dharma. I have absolutely no perception of anything with form or without form, or of any external or internal object. Although I do not perceive them, I can relinquish them all.”

Thus, a bodhisattva thinks: Although I perceive absolutely no dharma and no object, I do not abandon the practice of giving to all kinds of sentient beings. Thus, having attained unsurpassed, complete enlightenment, a bodhisattva examines and contemplates the world with the wisdom of all-knowing that has been attained, and utters the lion’s roar: “I have absolutely no perception of any dharma. Nor do I have any perception of anything with form or without form; neither do I perceive external or internal objects. Although I do not perceive them, I can relinquish them.” That is to say, one does not perceive any dharma or object, yet one does not know how to give to sentient beings.

Thus, a bodhisattva constantly recollects and reflects: When I attain unsurpassed enlightenment, I shall have absolutely no perception with regard to any dharma. Although I shall have no perception, I shall directly realize and fully know all dharmas. Because the bodhisattva can relinquish everything, upon attaining unsurpassed enlightenment the bodhisattva can ultimately relinquish all dharmas.

Because all dharmas are ultimately relinquished, the bodhisattva directly realizes and clearly knows all dharmas. The manifest essence of the Dharma-nature of dharmas relinquishes everything. In precisely this way, no dharma whatsoever is perceived.

The manifest essence of the Dharma-nature of dharmas likewise has absolutely no perception. Thus, the bodhisattva directly realizes and fully knows all dharmas.

Thus, a bodhisattva relinquishes everything, whether external or internal. Because all external and internal dharmas can be completely relinquished, no perception remains. Because there is no perception of dharmas, upon attaining unsurpassed, complete enlightenment the bodhisattva directly realizes and fully comprehends all dharmas, and can bring benefit and happiness to all sentient beings throughout all future time.

Furthermore, Pūrṇa Maitrāyaṇīputra, bodhisattvas should train in the purified perfection of giving in this way. A bodhisattva capable of training in the purified perfection of giving in this way is then called a truly pure bodhisattva, one who is never separated from the mind directed toward the wisdom of all-knowing. Whenever a bodhisattva is never separated from the mind directed toward the wisdom of all-knowing, that bodhisattva cannot be harmed by Māra; how much less could yakshas, piśācas—flesh-eating demons—and the like harm the bodhisattva?

It is certainly impossible for any sentient being to find an opportunity to harm this bodhisattva. Why? Wherever a bodhisattva practices the perfection of giving while constantly reflecting on the wisdom of all-knowing without ever abandoning it, humans and nonhumans in that place cannot find any opportunity to harm the bodhisattva.

Why? Pūrṇa Maitrāyaṇīputra, it is because constantly reflecting on the wisdom of all-knowing is an inconceivable act of attention, vast and profound, and rare in the world. The wisdom of all-knowing is inconceivable, vast and profound, and difficult to fathom.

Furthermore, Pūrṇa Maitrāyaṇīputra, if bodhisattvas train in the practice of great enlightenment in this way, they bestow great kindness upon sentient beings and are able to nurture and teach them all. That is to say, bodhisattvas can enable all kinds of sentient beings in the world to remain free from calamities, abandon evil, and cultivate virtue. For this reason, while abiding in the bodhisattva stage, bodhisattvas constantly bring benefit and happiness to all ordinary beings, śrāvakas, and pratyekabuddhas.

When bodhisattvas attain unsurpassed, complete enlightenment, they likewise bestow great kindness upon sentient beings and skillfully nurture and teach them all. That is to say, they expound the true Dharma, enabling sentient beings to eliminate all afflictions. Through this, immeasurable and boundless sentient beings attain nirvana and reach ultimate peace and happiness.

Therefore, when bodhisattvas are about to attain unsurpassed, complete enlightenment, they are more capable and excellent than ordinary beings, śrāvakas, and pratyekabuddhas; they are honored, wondrous, inconceivably sublime, supreme, unsurpassed, unequaled, and equal only to the unequaled.

After entering nirvana, bodhisattvas also bestow great kindness upon all kinds of sentient beings and skillfully nurture them all. That is to say, those who make offerings to the Tathagata’s stupa, reverently honor, venerate, and praise it, presenting exquisite garlands, ointments, powdered incense, garments, jeweled necklaces, precious banners, silken canopies, music, lamps, and so forth, thereby plant immeasurable, supreme roots of virtue. Or, hearing the Tathagata’s essential teaching on nirvana, they diligently train in it and attain nirvana. If any sentient being presents even a little incense or a single flower at the Tathagata’s stupa, the Buddha will give that sentient being a prediction that they will become entirely free from desire and ultimately attain nirvana.

Thus, while dwelling in the bodhisattva stage, bodhisattvas bestow great kindness upon sentient beings and skillfully nurture them all. Upon attaining unsurpassed, complete enlightenment, they also bestow great kindness upon sentient beings and skillfully nurture them all. After entering nirvana, bodhisattvas likewise bestow great kindness upon sentient beings and skillfully nurture them all. Because bodhisattvas constantly bestow great kindness upon all kinds of sentient beings, they skillfully nurture them all. They are the most honored and most excellent beings; apart from the Buddhas, none can equal them.

Furthermore, Pūrṇa Maitrāyaṇīputra, if bodhisattvas accomplish such supreme merit, they constantly bring benefit to all sentient beings. It is like pure gold, which can bring benefit to sentient beings. Whether it has not yet been refined or has already been refined; whether it has not yet been fashioned into an ornament or has already been fashioned into an ornament; whether it has not yet been altered or has already been altered, gold can still bring benefit to all sentient beings.

Thus, a bodhisattva who cultivates the practices leading to bodhi, while dwelling on the bodhisattva stage, brings great benefit to sentient beings. When attaining unsurpassed, complete enlightenment, the bodhisattva also brings great benefit to sentient beings. After entering nirvana, the bodhisattva likewise brings great benefit to sentient beings.

Furthermore, Purna Maitrayaniputra! Just as the sun and moon circle the four continents and bring great benefit to sentient beings, so all sentient beings throughout the four continents, through the radiance shed by the sun and moon, are able to carry out their various activities and clearly distinguish day from night, the half-month from the full month, the seasons, the years, and so forth. The various flowers, fruits, grains, seedlings, grasses, and trees also rely upon the light of the sun and moon to grow and ripen, thereby sustaining sentient beings.

In the same way, a bodhisattva who cultivates the practices leading to bodhi, while dwelling on the bodhisattva stage, brings great benefit to sentient beings. When attaining unsurpassed, complete enlightenment, the bodhisattva also benefits sentient beings. After entering nirvana, the bodhisattva likewise benefits sentient beings.

Purna Maitrayaniputra! Bodhisattvas who have perfected such vast merit constantly bring great benefit to sentient beings. They are like a wealthy merchant leader possessing abundant riches and jewels, who is able to provide hundreds of thousands of fellow merchants, friends, and relatives with all the necessities of life. Even after the merchant leader dies, everyone continues to enjoy a sufficient and happy life by relying upon those precious riches.

In the same way, a bodhisattva who practices the conduct leading to bodhi, while dwelling on the bodhisattva stage, constantly brings benefit and happiness to innumerable sentient beings. How much more so after attaining bodhi, and after entering nirvana and acquiring great spiritual power—could the bodhisattva then fail to bring benefit and happiness to the disciples?

Furthermore, Purna Maitrayaniputra! In this way, a bodhisattva constantly brings benefit and happiness to all sentient beings. Whether dwelling on the bodhisattva stage, attaining perfect enlightenment, or entering nirvana, the bodhisattva never ceases, even temporarily, to bring great benefit to sentient beings. This is like a worthy man endowed with all the characteristics of a worthy man, who can seek happiness for himself and also bring happiness to other sentient beings. Because he skillfully safeguards and distributes his wealth, he is called a worthy man.

In the same way, a bodhisattva skillfully gathers and preserves the precious wealth of merit. While on the bodhisattva stage, the bodhisattva can bring benefit and happiness to innumerable sentient beings; upon attaining unsurpassed, complete enlightenment, the bodhisattva also skillfully brings benefit and happiness to innumerable sentient beings; and after entering nirvana, the bodhisattva likewise skillfully benefits immeasurable sentient beings. That is, after entering nirvana, the bodhisattva benefits the disciples through the power of merit.

Purna Maitrayaniputra! Thus, whether dwelling on the bodhisattva stage, attaining bodhi, or having entered nirvana, a bodhisattva constantly brings benefit and happiness to all sentient beings without pausing for even a moment. Like that worthy man, endowed with all the characteristics of a worthy man and capable of bringing peace and happiness to both himself and others while freeing them from all that is undesirable, bodhisattvas are also thus. They enable themselves and others constantly to abide in peace and happiness, to be freed from all evil karma and afflictions, not to fall into the evil destinies or wander through birth and death, and to enter the ultimate peace and happiness of nirvana or attain perfect enlightenment for the benefit of all.

Purna Maitrayaniputra! Just as a son of the Kshatriya lineage, an anointed king, brings peace and happiness to all shramanas, brahmins, and other sentient beings both when he ascends the royal throne and while he is still the crown prince, and even after his death can enable the realm and its people to live in peace and happiness without suffering—because through the majestic power of the king’s merit, the realm is prosperous and peaceful, free from bandits, enemies, and so forth—

So too, a bodhisattva who dwells on the bodhisattva stage and practices the conduct leading to bodhi can bring peace and happiness to all sentient beings. Upon attaining unsurpassed, complete enlightenment, the bodhisattva also brings peace and happiness to all sentient beings. After entering nirvana, the bodhisattva likewise brings peace and happiness to all sentient beings. That is, after the bodhisattva’s nirvana, innumerable sentient beings make offerings to, revere, honor, and praise the stupa, thereby acquiring immeasurable merit. By listening to the true Dharma, receiving and retaining it, reading and reciting it, contemplating it in accordance with reason, and expounding the true Dharma to others, they also acquire boundless and extraordinary merit.

After the Buddha, the Blessed One, has entered nirvana, any sentient beings who recollect the Tathagata’s aggregate of moral discipline, aggregate of meditative concentration, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and vision of liberation will, through this cause and condition, not fall into the evil destinies. They will be born among devas or humans and constantly enjoy happiness, or they will attain the nirvana of one of the Three Vehicles, enabling both themselves and others to attain ultimate peace and happiness.

In their present lives, humans, nonhuman beings, and so forth will be unable to harm them, and no terrors will be able to disturb or oppress them. Why is this? Purna Maitrayaniputra!

Because the merit of recollecting the Buddha can eliminate the fear of worldly nonhuman beings.

At that time, the Buddha praised Shariputra:

“Excellent! Excellent! It is exactly as you have said. Any sentient beings who recollect the Tathagata’s aggregate of moral discipline, aggregate of meditative concentration, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and vision of liberation can eliminate fear of worldly nonhuman beings and so forth.”

Shariputra said to the Buddha:

“Blessed One! It is truly rare! The Tathagata has perfected such wondrous, vast, and pure qualities.”

The Blessed One said to Shariputra:

“Shariputra! You should know that bodhisattvas can also perfect such wondrous, vast, and pure qualities.”

Shariputra asked:

“Blessed One! What are the wondrous, vast, and pure qualities perfected by bodhisattvas?”

The Buddha said:

“The wondrous, vast, and pure quality perfected by bodhisattvas is the irreversible resolve for unsurpassed, complete enlightenment. Why is this? Shariputra! Because the most wondrous, vast, and pure qualities are the nature of all dharmas, the nature of the Tathagata, the nature of spontaneous awakening, and the nature of unsurpassed, complete enlightenment. Bodhisattvas who arouse the irreversible resolve for unsurpassed, complete enlightenment will certainly perfect these wondrous, vast, and pure qualities.”

Then Shariputra said to the Venerable Purna Maitrayaniputra:

“Bodhisattvas should form this resolve: ‘Whenever sentient beings come to me seeking wealth and the necessities of life, I shall arouse an ardent intention to give. I should not give rise to any thought of refusing them the necessities of life. Even if at that very moment I possess no wealth or provisions, I shall certainly devise a means of giving and shall not give rise to this thought: “At present I have no wealth or provisions, so I need not seek a way to give.

If any sentient being gives to that person, I shall rejoice in the deed. If they are unwilling to give, I shall employ every skillful means to instruct them, enabling the supplicant to have every wish fulfilled.”’ Thus, whether bodhisattvas give wealth and necessities to sentient beings or attend upon their teachers when they are ill, whatever merit they may thereby acquire, however slight, they dedicate entirely to sentient beings and jointly transfer toward unsurpassed, complete enlightenment.

They aspire to bring benefit and happiness to all sentient beings until the end of future time, enabling all to escape the evil destinies and the sufferings of birth and death, and helping all to enter nirvana or attain omniscience.”

When sentient beings themselves practice giving and cultivate other meritorious deeds, a bodhisattva encourages them to dedicate these toward unsurpassed, complete, perfect enlightenment. In this way, the merit attained by the bodhisattva is a hundred times, a thousand times, even innumerable times greater than the merit from those sentient beings’ acts of giving. Why is this? Because by encouraging them to arouse the aspiration and make such a dedication, the bodhisattva enables both himself and sentient beings to attain unsurpassed, complete, perfect enlightenment.

Furthermore, Purnamaitrayaniputra, bodhisattvas who practice the perfection of giving must first cultivate skillful means and then practice giving in accordance with the skillful means they have cultivated. Whatever merit they create through the practice of giving, they dedicate entirely toward unsurpassed, complete, perfect enlightenment, aspiring that all sentient beings may together attain all-knowledge. In this way, bodhisattvas who skillfully cultivate and employ skillful means can bring supreme benefit to both themselves and others.

If bodhisattvas practice giving without first cultivating skillful means, then even if they were to practice giving for as many kalpas as there are grains of sand in the Ganges, they would still be unable to arouse the aspiration to dedicate the merit together with sentient beings toward enlightenment, unable to embrace and cultivate the perfection of giving, and unable to attain all-knowledge as they desire.

Furthermore, Purnamaitrayaniputra, suppose many sentient beings were to come before a bodhisattva carrying alms bowls as vast as the trichiliocosm and say, “We ask that these bowls be filled; may you quickly bestow this upon us.” The bodhisattva does not arouse any thought contrary to those sentient beings, but only the resolute intention to give to them. That is, he does not arouse anger, thinking that these sentient beings are slighting and insulting him;

nor does he arouse a thought of refusing to give, thinking, “How could I possibly give them so many things?” Nor does he think that he lacks the necessary wealth, reflecting, “How could I possibly provide enough precious treasures to fill these sentient beings’ bowls, which are as vast as the trichiliocosm?” The bodhisattva should think only: “For the sake of these sentient beings, I must now cultivate supreme supernormal powers and skillful means to gather abundant precious wealth, so that I may certainly fulfill the wishes of these supplicants.” The bodhisattva then applies extraordinary vigor, diligently exerting himself in seeking supreme supernormal powers, wishing to amass precious wealth to give to the sentient beings who have made this request.

By embracing the perfection of vigor, the bodhisattva attains supernormal powers, gathers abundant precious wealth, and gives it to the supplicants, fully satisfying their wishes. By embracing the perfection of giving in this way, bodhisattvas practicing the perfection of giving are said to arouse a vast aspiration and never become weary or fatigued. Through this, the bodhisattva swiftly attains unsurpassed enlightenment and can bring benefit and happiness to all sentient beings throughout the boundless future.

Furthermore, Purnamaitrayaniputra, great bodhisattvas should practice giving out of compassion for sentient beings. Abiding in loving-kindness, they should practice giving to bestow happiness upon beings. Abiding in compassion, they should practice giving to dispel the sufferings of sentient beings. Abiding in sympathetic joy, they should practice giving while rejoicing that sentient beings have become free from suffering and attained happiness. Abiding in equanimity, they should practice giving while benefiting sentient beings impartially.

Having practiced giving in this way, they should arouse the aspiration: “Whatever merit and wholesome deeds I have created, I now give to the sentient beings throughout the ten directions, enabling them to be forever liberated from the evil destinies of samsara. Those who have not yet aroused the aspiration for unsurpassed enlightenment, I shall cause swiftly to arouse it. Those who have already aroused the aspiration for unsurpassed enlightenment, I shall cause never to regress. Those who have become irreversible from unsurpassed, complete, perfect enlightenment, I shall help swiftly perfect all-knowledge.”

At every moment, these bodhisattvas relinquish their merit and roots of virtue for the sake of sentient beings. At every moment, the roots of virtue of these bodhisattvas increase. At every moment, they dedicate the wholesome deeds they have cultivated together with all sentient beings toward unsurpassed, complete, perfect enlightenment, aspiring that all may together attain all-knowledge. At every moment, the roots of virtue of these bodhisattvas increase beyond what they were before.

Furthermore, Purnamaitrayaniputra, it is like pure gold that is constantly refined, heated, and hammered: at every moment, its color and luster grow brighter; at every moment, its color and luster surpass what they were before; and at every moment, it gradually becomes pliant and suitable for fashioning into an object.

So too, at every moment, bodhisattvas dedicate the wholesome deeds they have created, together with all sentient beings, toward unsurpassed, complete, perfect enlightenment, aspiring that all may together attain all-knowledge. At every moment, their roots of virtue increase; at every moment, their roots of virtue grow ever greater; and at every moment, they draw ever nearer to all-knowledge.

Purnamaitrayaniputra, it is like a woman polishing a mirror in which to view her face. At every moment, she applies herself to wiping and polishing the mirror, and at every moment, the mirror grows clearer and brighter. At every moment, the mirror becomes increasingly luminous, and at every moment, its surface becomes free of dust, so that every image appears distinctly within it.

So too, at every moment, bodhisattvas resolutely dedicate the merit and wholesome deeds they have created toward all-knowledge. At every moment, they give them universally to all sentient beings throughout the worlds of the ten directions, enabling them to be forever liberated from the evil destinies of samsara. Those who have not yet aroused the aspiration for unsurpassed enlightenment, they cause to arouse it. Those who have already aroused the aspiration for unsurpassed enlightenment, they cause to become irreversible. Those who have become irreversible from unsurpassed, complete, perfect enlightenment, they help swiftly perfect all-knowledge.

At every moment, these bodhisattvas relinquish their own roots of virtue and give them to all sentient beings; at every moment, their roots of virtue increase. At every moment, their roots of virtue grow ever greater, and at every moment, they draw ever nearer to all-knowledge.

In this way, bodhisattvas cultivate skillful means and dedicate their merit toward the attainment of all-knowledge, causing their virtues gradually to increase. They swiftly attain unsurpassed, complete, perfect enlightenment and can benefit all sentient beings throughout the boundless future.

Purnamaitrayaniputra, why is it that some bodhisattvas practice giving extensively yet receive little merit? Why is it that some bodhisattvas practice giving only to a small extent yet receive abundant merit? Why is it that some bodhisattvas practice giving only to a small extent and receive little merit? Why is it that some bodhisattvas practice giving extensively and receive abundant merit?

If bodhisattvas, even over as many great kalpas as there are grains of sand in the Ganges, continually relinquish immeasurable and innumerable precious possessions and give them to all sentient beings throughout the worlds of the ten directions, yet do not dedicate the merit toward unsurpassed enlightenment and do not aspire to attain all-knowledge together with sentient beings, then those bodhisattvas practice giving extensively but gain little merit.

If bodhisattvas, even for only a brief time, give a small amount of wealth to sentient beings, yet dedicate the merit toward unsurpassed enlightenment and aspire to attain all-knowledge together with sentient beings, then those bodhisattvas practice giving only to a small extent but acquire abundant merit.

If bodhisattvas, over a brief period of time, give a small amount of wealth to sentient beings, but do not dedicate it to unsurpassed bodhi, aspiring to attain the knowledge of all-knowing wisdom together with sentient beings, then those bodhisattvas practice little giving and also receive little merit.

If bodhisattvas, throughout great kalpas as numerous as the sands of the Ganges, constantly relinquish immeasurable and innumerable precious possessions and give them to sentient beings throughout the ten directions, and are also able to dedicate this to unsurpassed bodhi, aspiring to attain the knowledge of all-knowing wisdom together with sentient beings, then those bodhisattvas practice much giving and obtain much merit.

Therefore, great bodhisattvas who wish to attain unsurpassed, perfect, complete enlightenment must dedicate their roots of virtue, together with sentient beings, to unsurpassed, perfect, complete enlightenment, aspiring to attain the knowledge of all-knowing wisdom together with sentient beings.

If great bodhisattvas wish to possess the power to gather innumerable accumulations of merit, benefit sentient beings, and swiftly attain the knowledge of all-knowing wisdom, they must constantly remain inseparable from all-knowing wisdom and practice the perfection of giving with corresponding mental attention. Great bodhisattvas who constantly remain inseparable from all-knowing wisdom and practice the perfection of giving with corresponding mental attention thereby possess the power to gather immeasurable accumulations of merit, swiftly attain unsurpassed, perfect, complete enlightenment, and bring many benefits to sentient beings.

Why is this? O Purnamaitrayaniputra! If bodhisattvas constantly remain inseparable from all-knowing wisdom and practice the perfection of giving with corresponding mental attention, the merits and roots of virtue of these bodhisattvas gradually increase in each and every moment.

Through this, they swiftly attain unsurpassed bodhi and are able to bring benefit and happiness to all sentient beings throughout all future time.

Therefore, bodhisattvas who wish always to bring benefit and happiness to sentient beings must, in all their actions, constantly and diligently cultivate skillful means, dedicate them to unsurpassed, perfect, complete enlightenment, and aspire to bring great benefit to sentient beings.

Fascicle 579

THE END