大般若波羅蜜多經

THE ELEVENTH ASSEMBLY

THE SECTION ON THE PERFECTION OF GIVING

01

Thus have I heard:

At one time, the Blessed One was dwelling together with a full assembly of one thousand two hundred great bhiksus in Anathapindika’s Park, in the Jeta Grove, in the land of Sravasti.

At that time, the Blessed One asked Sariputra:

– How long must great bodhisattvas cultivate the perfection of giving before it is brought to fulfillment?

Sariputra 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, receive, and uphold it accordingly.

Three times the Blessed One urged Sariputra:

– You should clearly explain the Dharma of the perfection of giving to the great bodhisattvas.

Having been earnestly urged by the Buddha three times, and relying upon the Buddha’s spiritual power, the Venerable Sariputra transmitted and taught the Dharma of the perfection of giving to the great bodhisattvas:

– Any great bodhisattva who wishes to realize unsurpassed, complete enlightenment should take the knowledge of all-knowing wisdom as the objective and, with great compassion foremost, cultivate the perfection of giving. If a bodhisattva takes the knowledge of all-knowing wisdom as the objective and, with great compassion foremost, cultivates the perfection of giving, that great bodhisattva can embrace all-knowing wisdom and swiftly realize unsurpassed, complete enlightenment.

Furthermore, great bodhisattvas, it would be better to practice giving with a morally indeterminate mind, or even not to practice giving, than to dedicate it to the attainments of the Two Vehicles. Why? Because great bodhisattvas should fear the stages of the sravakas and pratyekabuddhas.

At that time, Purnamaitrayaniputra asked the Venerable Sariputra:

– For what reason do great bodhisattvas fear the stages of the sravakas and pratyekabuddhas?

Sariputra replied:

– One should not suppose that great bodhisattvas, who are aligned with all-knowing wisdom, are equal to those of the Two Vehicles. Therefore, I fear those stages.

Purnamaitrayaniputra again asked the Venerable Sariputra:

– How does the giving practiced by great bodhisattvas differ from that practiced by sravakas?

Sariputra replied:

– Sravakas practice giving in order to dedicate it toward the fruit of arhatship and nirvana. Bodhisattvas, however, practice giving in order to dedicate it toward enlightenment and all-knowing wisdom. That is the difference.

Furthermore, Purnamaitrayaniputra! Suppose two people both practice giving. One aspires to kingship and seeks its supreme fruit. When practicing giving, he thinks: “May this deed enable me to ascend the royal throne, rule over the eight directions, and exercise sovereignty over them all.”

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

The other aspires to the position of a close minister and seeks its supreme fruit. When practicing giving, he thinks: “May this deed enable me to become a great minister, cherished by the king and entrusted with commissions, commanding those beneath me, and able to fulfill all the king’s wishes.” Because of this aspiration, that person does not become a king.

Although these two people both practice giving, the fruits they obtain are superior or inferior according to what they seek.

The giving practiced by bodhisattvas and sravakas is likewise. When practicing giving, bodhisattvas place great compassion foremost, rely upon all-knowing wisdom, and dedicate their cultivation, together with all sentient beings, toward unsurpassed, complete enlightenment. Through this, they attain all-knowing wisdom.

When sravakas practice giving, however, they direct it toward the fruit of sravakahood, seeking liberation for themselves and not seeking unsurpassed, complete enlightenment.

Although bodhisattvas and sravakas both practice giving, the fruits they attain are superior or inferior according to their aspirations. Through giving, one attains all-knowing wisdom; through giving, the other attains the fruit of sravakahood. That is the difference.

Furthermore, Purnamaitrayaniputra! Suppose one person cultivates giving, seeking to become an elder or a householder. Another person cultivates giving, vowing to become a servant of an elder or householder. From this, one should understand that the aspirations with which bodhisattvas and sravakas practice giving likewise differ as superior and inferior.

Purnamaitrayaniputra praised Sariputra:

– The Venerable One’s analogy is truly rare and skillfully reveals the two differences in the practice of giving. I too shall speak of two analogies concerning giving.

Suppose a person 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 an intimate servant; I shall carry out every task.” The sravakas who practice giving are likewise: they seek only to become close disciples of the Tathagata. Bodhisattvas are not like this. That is the difference.

Furthermore, Sariputra! Suppose a maiden relinquishes the pleasures of the royal palace, secretly takes hundreds of thousands of jewels to the home of an elder or merchant, and says: “I now offer you these jewels. Out of compassion, please accept me as your wife. I vow to serve you throughout my life and never act against your wishes.” Likewise, sravakas who cultivate giving seek only to become disciples of the Tathagata. Bodhisattvas are not like this. That is the difference.

Sariputra praised Purnamaitrayaniputra:

– You have indeed skillfully expounded these two analogies concerning giving! How rare!

That is to say, because sravakas lack skillful means, when they practice giving, they attain only the fruit of sravakahood. Bodhisattvas, however, possess skillful means; therefore, when practicing giving, they aid all sentient beings and attain all-knowing wisdom.

Purnamaitrayaniputra! Any great bodhisattva who wishes to realize unsurpassed, complete enlightenment should, among all practices, first practice giving and think: “May the meritorious work of giving that I perform today be bestowed upon sentient 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 perfect the knowledge of all-knowing wisdom.”

In this way, bodhisattvas contemplate external objects without departing from the inner mind; they preserve their roots of goodness and cause them gradually to increase. Hour after hour, these bodhisattvas embrace their roots of goodness and guard them against regression. Moment after moment, these bodhisattvas draw closer to all-knowing wisdom. Hour after hour, these bodhisattvas attain all-knowing wisdom. Moment after moment, all their roots of goodness are perfected, and they advance toward unsurpassed, complete enlightenment, bringing benefit and happiness to all sentient beings until the end of future time.

Furthermore, Purnamaitrayaniputra! When great bodhisattvas cultivate giving, 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 that I give have taken as much as they need, may they give the remainder to other sentient beings. Those sentient beings, in turn, should assess how much they themselves need and give what remains to still other sentient beings. In this way, in successive order, 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 goodness. I shall further dedicate these immeasurable roots of goodness to all sentient beings throughout the ten directions, causing them all to be liberated from the evil destinies and from samsara. 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 attained non-regression from unsurpassed, perfect enlightenment, I shall cause swiftly to perfect the knowledge of all-knowing wisdom.

At every moment, these bodhisattvas gather roots of goodness and progressively cause them to increase. At every instant, these bodhisattvas gather all the paramitas. At every moment, these bodhisattvas gather all the paramitas. At every instant, these bodhisattvas draw nearer to all-knowing wisdom.

Know that these bodhisattvas possess skillful means: although they give only a few material things, they acquire immeasurable roots of goodness from giving. Why is this? Purna, it is because the mind and the objects of their giving are without limitation, and they dedicate them toward the attainment of all-knowing wisdom.

Furthermore, Purna, when great bodhisattvas practice giving, they continually give rise to this thought: “I do not seek any other recompense from the roots of goodness produced by my giving. I seek only to attain unsurpassed, perfect enlightenment, and I vow to bring benefit and happiness to all sentient beings throughout the future.” Only such dedication toward unsurpassed, perfect enlightenment is called the paramita of giving, and it causes all the paramitas to be perfected.

If one does not have a mind that takes all-knowing wisdom as its object and does not dedicate the merit toward unsurpassed, 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 perfection, and it cannot lead to the attainment of the knowledge of all-knowing wisdom.

Purna, although great bodhisattvas may give little, if they can dedicate it toward unsurpassed, perfect enlightenment, know that these great bodhisattvas have made a gift of immense measure and will certainly attain all-knowing wisdom. Although great bodhisattvas may give much, if they do not dedicate it toward unsurpassed, perfect enlightenment, know that these great bodhisattvas have made a gift of very small measure and cannot attain all-knowing wisdom.

Purna, if great bodhisattvas practice giving without giving rise to a mind that dedicates it toward unsurpassed, perfect enlightenment, and without taking the knowledge of all-knowing wisdom as their object, then although they practice giving, it is not the paramita of giving. It can only cause them to undergo samsara and cannot lead them to attain all-knowing wisdom. If great bodhisattvas practice giving and can give rise to a mind that dedicates it toward unsurpassed, perfect enlightenment, while also taking the knowledge of all-knowing wisdom as their object, then the giving practiced by such great bodhisattvas is called the paramita of giving. They do not undergo samsara but attain all-knowing wisdom.

Furthermore, Purna, great bodhisattvas who practice giving without attachment remain unattached even when dedicating it toward unsurpassed, perfect enlightenment, and remain unattached even when taking the knowledge of all-knowing wisdom as their object. Such great bodhisattvas employ skillful means and swiftly perfect the paramita of giving. They also bring all the paramitas to ultimate perfection, swiftly attain unsurpassed, perfect enlightenment, and bring benefit and happiness to all sentient beings throughout the future.

Purna asked Sariputra:

“Venerable sir, are you able to expound this essential teaching through your own eloquence, or 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 Purna:

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

“A great bodhisattva takes this giving as an object and thinks: ‘I deeply rejoice in the merit acquired by those sentient beings.’ This great bodhisattva joyfully dedicates the roots of goodness acquired through these meritorious acts of giving to the sentient beings of the ten directions, wishing that those sentient beings may forever be liberated from the evil destinies and from samsara. 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 attained non-regression from unsurpassed, perfect enlightenment, the bodhisattva causes swiftly to perfect the knowledge of all-knowing wisdom. Through these roots of goodness arising from rejoicing and dedication, this great bodhisattva swiftly perfects the knowledge of all-knowing wisdom.

“The great bodhisattva who joyfully dedicates these roots of goodness acquires merit surpassing by a hundredfold, a thousandfold, and even innumerable times the merit from giving acquired by the aforementioned sentient beings.

“This bodhisattva’s mind of rejoicing and dedication far surpasses the merit produced by the acts of giving performed by worldly sentient beings. This is called a bodhisattva’s skillful employment of skillful means: although little effort is exerted, the resulting merit is immeasurable.

“Purna, suppose that 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, continually to make offerings of immeasurable and boundless kinds of gifts to the Buddhas and the bhikshu Sangha. Through these causes and conditions, those sentient beings would acquire immeasurable merit.

“A great bodhisattva takes the foregoing merit as an object, rejoices in it from the depths of the heart, and thinks: ‘Sentient beings throughout the worlds of the ten directions are able reverently to make offerings to the truly pure fields of merit, without weariness of body or mind.’ The bodhisattva then praises them, saying: ‘Excellent! Excellent! I deeply rejoice in this merit.’ The merit of this great bodhisattva arises from the mind of rejoicing. It is a hundredfold, a thousandfold, and even innumerable times greater than the merit of all the sentient beings throughout the worlds of the ten directions who make offerings to the Buddha and the Sangha.

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

O Purnamaitrayaniputra! Suppose a hundred thousand Kacamanika gems—a kind of crystal—were gathered together in one place. Although they emitted lights of many colors, if a single precious vaidurya gem were placed upon that heap of jewels, all the colors and lights of the Kacamanika gems would be eclipsed. Likewise, 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 exquisite music to sentient beings or make offerings to the Buddha and the Sangha, compared with the merit of a single 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 incalculably.

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; its majestic power would utterly eclipse that of all the other horses. Likewise, 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 virtue, compared with a single bodhisattva who gives rise to a profound mind of sympathetic joy, the bodhisattva’s merit would surpass those roots of virtue a hundredfold, a thousandfold, even incalculably.

Thus, a bodhisattva’s mind of sympathetic joy eclipses and encompasses the meritorious deeds of giving performed by all sentient beings in the world. Therefore, bodhisattvas who wish to attain unsurpassed, complete and perfect enlightenment should always rejoice profoundly in the merit created by 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 escape birth and death in the evil destinies. They should cause those who have not yet generated the aspiration for unsurpassed enlightenment to generate it swiftly. They should help those who have already generated the aspiration for unsurpassed enlightenment never to regress. They should help those who are irreversible from unsurpassed, complete and perfect enlightenment swiftly perfect the knowledge of all-knowing wisdom.

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

At every moment, these bodhisattvas relinquish their roots of virtue and give them to sentient beings. At every moment, although these bodhisattvas do not cultivate the provisions for enlightenment, they are able to draw near to all-knowing wisdom. At every moment, these bodhisattvas do not cling to the roots of virtue 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. At every moment, these bodhisattvas’ roots of virtue increase; they draw near to unsurpassed, complete and perfect enlightenment and swiftly attain all-knowing wisdom.

At every moment, these bodhisattvas do not cling to the roots of virtue they have acquired. At every moment, these bodhisattvas gather immeasurable, excellent roots of virtue. Why is this?

O Purnamaitrayaniputra! It is because these great bodhisattvas do not discriminate between mind and its objects, but dedicate everything solely to the attainment of all-knowing wisdom. Thus, with a mind of sympathetic joy conjoined with skillful means, a bodhisattva employs that mind of sympathetic joy to guide all roots of virtue and give them to sentient beings, yet is entirely unattached to either roots of virtue or sentient beings.

Although the bodhisattva vows that sentient beings may escape the evil destinies and the sufferings of birth and death, the bodhisattva is entirely unattached to the evil destinies or the sufferings of birth and death. Although the bodhisattva vows to rescue sentient beings and cause them to generate the aspiration for unsurpassed, complete and perfect enlightenment, the bodhisattva is entirely unattached to the generation of that aspiration.

Although the bodhisattva vows to teach and transform sentient beings, causing them never to regress from unsurpassed, complete and perfect enlightenment, the bodhisattva is entirely unattached to that stage. Although the bodhisattva vows to assist sentient beings in swiftly perfecting the bodhisattva practices and quickly attaining all-knowing wisdom, the bodhisattva is unattached to that stage. Although the bodhisattva vows personally to attain all-knowing wisdom, the bodhisattva is likewise unattached to that wisdom.

Because the bodhisattva is free from the attachment of wrong views, you should know that this is skillful means. Thus, both the bodhisattva’s mind of sympathetic joy and dedication possess the power of skillful means: they skillfully protect other assemblies of great bodhisattvas, enabling them to receive excellent benefit, peace, and happiness, while personally embracing all-knowing wisdom and swiftly attaining unsurpassed, complete and perfect 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 all Buddhas and the bhiksu Sangha. The merit they gained by making offerings, showing reverence and respect, giving praise, and cultivating meritorious deeds would not equal the merit of a single bodhisattva who offers one bowl of rice to the Buddha and the Sangha.

The bodhisattva’s merit would surpass theirs a hundredfold, a thousandfold, even incalculably. Why is this? It is because this bodhisattva perceives neither a giver, a recipient, nor 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 and perfect enlightenment, vowing that all may attain all-knowing wisdom together.

Therefore, when a bodhisattva practices giving, the merit gained is a hundredfold, a thousandfold, even incalculably greater than the merit gained from giving by other sentient beings. By virtue of this, the bodhisattva will certainly attain unsurpassed, complete and perfect enlightenment and bring benefit, peace, and happiness to all sentient beings.

Furthermore, O Purnamaitrayaniputra! When practicing giving, great bodhisattvas should give rise to this vow: “I relinquish these possessions, and whatever excellent roots of virtue I thereby gain, I bestow upon all sentient beings throughout the ten directions. I vow that those who are now in the hells may swiftly escape the hells; that those who have fallen into the animal realm may swiftly escape the animal realm; and that those who have fallen among hungry ghosts may quickly leave the hungry-ghost realm far behind.

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

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

At every moment, these bodhisattvas relinquish their roots of virtue and give them to sentient beings. At every moment, these bodhisattvas embrace the prajnaparamita of giving. At every moment, these bodhisattvas embrace the prajnaparamita of giving. At every moment, these bodhisattvas increase all the paramitas.

These bodhisattvas increase all the paramitas hour by hour. These bodhisattvas preserve immeasurable, excellent roots of goodness moment by moment. These bodhisattvas preserve immeasurable, excellent roots of goodness hour by hour. These bodhisattvas gradually draw near to the wisdom of omniscience moment by moment.

Thus, through skillful means, bodhisattvas expend little effort yet acquire abundant merit. Therefore, bodhisattvas who wish to realize unsurpassed, complete enlightenment should constantly and diligently cultivate skillful means.

Furthermore, Purnamaitrayaniputra, these bodhisattvas do not cling to the roots of goodness they have acquired, even for a single hour. Moment by moment, these bodhisattvas retain and receive immeasurable, boundless roots of goodness. Why? Because they wish to enable immeasurable, boundless sentient beings swiftly to attain the wisdom of omniscience. Thus, bodhisattvas can relinquish the roots of goodness of others, or dedicate and give them to immeasurable, boundless sentient beings; how, then, could they be unable to relinquish their own roots of goodness? Bodhisattvas relinquish even the roots of goodness they have acquired; how much more readily, then, would they relinquish other material possessions!

Thus, bodhisattvas can relinquish things with form and things without form; they can relinquish their own and others’ excellent roots of goodness, and even relinquish the wisdom of omniscience, giving it to all sentient beings so that they may attain it together.

Thus, bodhisattvas utter the lion’s roar: “I perceive absolutely nothing among all dharmas. I perceive absolutely nothing among things with form or without form, or among external or internal objects; although I perceive none of them, I can relinquish them all.”

Thus, bodhisattvas reflect: I perceive absolutely no dharma and no object, yet I do not abandon the practice of giving to sentient beings. Thus, after bodhisattvas attain unsurpassed, complete enlightenment, they examine and contemplate the world with the wisdom of omniscience they have attained, and utter the lion’s roar: “I perceive absolutely nothing among all dharmas. Nor do I perceive anything among things with form or without form; neither do I perceive external or internal objects. Although I perceive none of them, I can relinquish them.” That is, although they perceive no dharma or object, they never fail to give to sentient beings.

Thus, bodhisattvas constantly recollect and reflect: When I attain unsurpassed enlightenment, I shall perceive absolutely nothing among all dharmas; yet although I perceive nothing, I shall directly realize and fully know all dharmas. Because bodhisattvas can relinquish everything, when they attain unsurpassed enlightenment they can completely relinquish all dharmas. Because they completely relinquish all dharmas, they directly realize and clearly know all dharmas. They manifest the essential nature of dharmas, which relinquishes all dharmas. In this way, they perceive absolutely no dharma. The essential nature of dharmas that they manifest likewise has absolutely no perception. Thus, bodhisattvas directly realize and fully know all dharmas.

Thus, bodhisattvas relinquish everything, whether external or internal. Because they can completely relinquish both external and internal dharmas, no perception remains. Because they have no perception of dharmas, when they attain unsurpassed, complete enlightenment, they directly realize and fully comprehend all dharmas, and can bring benefit and happiness to all sentient beings throughout all future time.

Furthermore, Purnamaitrayaniputra, the assembly of bodhisattvas should train in the purity of the paramita of generosity in this manner. Bodhisattvas capable of training in the purity of the paramita of generosity in this manner are rightly called truly pure bodhisattvas, and they never depart from the mind directed toward omniscience. Whenever bodhisattvas never depart from the mind directed toward omniscience, they cannot be harmed by wicked Maras; how much less could yakshas, pishachas—flesh-eating spirits—and the like harm them?

It is certainly impossible for any sentient being to find an opening through which to harm such bodhisattvas. Why? Wherever bodhisattvas practice the paramita of generosity while constantly contemplating the wisdom of omniscience without ever abandoning it, neither humans nor nonhuman beings in that place can find any opening through which to harm them.

Why is this, Purnamaitrayaniputra? Because constantly contemplating the wisdom of omniscience is an inconceivable mental application, vast and profound, and rarely encountered in the world. The wisdom of omniscience is inconceivable, vast and profound, and difficult to fathom.

Furthermore, Purnamaitrayaniputra, if bodhisattvas can train in the practices of great enlightenment in this manner, they bestow great kindness upon sentient beings and are capable of nurturing and instructing them all. That is, bodhisattvas can help sentient beings in the world remain free from calamities, abandon evil, and cultivate goodness. For this reason, while abiding in the state of a bodhisattva, the assembly of bodhisattvas constantly brings benefit and happiness to all ordinary beings, shravakas, and pratyekabuddhas.

When bodhisattvas attain unsurpassed, complete enlightenment, they likewise bestow great kindness upon sentient beings and skillfully nurture and instruct them all. That is, they expound the true Dharma and help sentient beings completely eradicate their afflictions. Thereby, immeasurable, boundless sentient beings attain nirvana and gain ultimate peace and happiness.

Therefore, when bodhisattvas are about to attain unsurpassed, complete enlightenment, they are more capable and excellent than ordinary beings, shravakas, and pratyekabuddhas; they are venerable, wondrous, inconceivably subtle and marvelous, supreme, unsurpassed, unequaled, and equal to the unequaled.

After entering nirvana, bodhisattvas likewise bestow great kindness upon sentient beings and skillfully nurture them all. That is, sentient beings make offerings to the stupas of the Tathagata, showing reverence, respect, and praise, and presenting the finest garlands, anointing incense, powdered incense, garments, jeweled necklaces, precious banners, silk canopies, music, lamps, and so forth. Through these causes and conditions, sentient beings plant immeasurable, excellent roots of goodness.

Or, upon hearing the Tathagata’s essential teaching on nirvana, they diligently train in it and attain nirvana. If any sentient being offers even a little incense or a single flower at a stupa of the Tathagata, the Buddha will predict that this sentient being shall become free from desire and ultimately attain nirvana.

Thus, while in the state of a bodhisattva, bodhisattvas bestow great kindness upon sentient beings and skillfully nurture them all. When they attain unsurpassed, complete enlightenment, they likewise bestow great kindness upon sentient beings and skillfully nurture them all. After entering nirvana, they likewise bestow great kindness upon sentient beings and skillfully nurture them all. Because bodhisattvas constantly bestow great kindness upon sentient beings, they skillfully nurture them all and are the most venerable and excellent of beings; apart from the Buddhas, no one can equal them.

Furthermore, Purnamaitrayaniputra, if bodhisattvas accomplish such excellent merit, they can constantly benefit all sentient beings. Just as pure gold 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, and whether it has not yet been transformed or has already been transformed—gold can still bring benefit to all sentient beings.

Thus, a bodhisattva who cultivates the practices leading to bodhi and abides in the bodhisattva stage brings great benefit to sentient beings. Upon attaining unsurpassed, complete, perfect enlightenment, the bodhisattva also brings great benefit to sentient beings. After entering nirvana, the bodhisattva likewise brings great benefit to sentient beings.

Furthermore, Purnamaitrayaniputra, 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 perform their various activities and clearly distinguish day from night, the half-month from the full month, the seasons, the years, and so forth. The many kinds of fruits, flowers, grains, seedlings, grasses, and trees also grow and ripen through the light of the sun and moon, thereby sustaining sentient beings.

In the same way, a bodhisattva who cultivates the practices leading to bodhi and abides in the bodhisattva stage brings great benefit to sentient beings. Upon attaining unsurpassed, complete, perfect enlightenment, the bodhisattva also benefits sentient beings. After entering nirvana, the bodhisattva likewise benefits sentient beings.

Purnamaitrayaniputra, assemblies of bodhisattvas who perfect such vast merit constantly bring great benefit to sentient beings. It is like a merchant chief possessing abundant wealth and jewels who can provide hundreds of thousands of merchant companions and relatives with all the necessities of life. Even after that merchant chief dies, everyone continues to enjoy a sufficient and peaceful life through that precious wealth.

In the same way, while cultivating the practices leading to bodhi and abiding in the bodhisattva stage, a bodhisattva constantly brings benefit and happiness to innumerable sentient beings. How much more so after attaining bodhi and, following entry into nirvana, possessing great spiritual power—how could the bodhisattva fail to bring benefit and happiness to the disciples?

Furthermore, Purnamaitrayaniputra, such a bodhisattva constantly brings benefit and happiness to all sentient beings. Whether abiding in the bodhisattva stage, attaining perfect enlightenment, or entering nirvana, the bodhisattva never for even a moment ceases to bring great benefit to sentient beings. This is like a noble person fully endowed with the characteristics of a noble person, 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 noble person.

In the same way, a bodhisattva skillfully gathers and preserves the precious wealth of merit. Even while in the bodhisattva stage, the bodhisattva can bring benefit and happiness to innumerable sentient beings. Upon attaining unsurpassed, complete, perfect enlightenment, the bodhisattva also skillfully brings benefit and happiness to innumerable sentient beings. 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.

Purnamaitrayaniputra, whether abiding in the bodhisattva stage, attaining bodhi, or having entered nirvana, the bodhisattva constantly brings benefit and happiness to all sentient beings without pausing for even a moment. Like that noble person, fully endowed with the characteristics of a noble person and able to bring peace and happiness to both himself and others and free them from adverse circumstances, assemblies of bodhisattvas are likewise able to ensure that both they and others constantly abide in peace and happiness, remain far removed from all evil karma and afflictions, do not fall into the lower realms or wander through birth and death, enter the ultimate peace and happiness of nirvana, or attain perfect enlightenment and benefit all beings.

Purnamaitrayaniputra, it is like a son of the Kshatriya lineage who has received the royal consecration and ascends the throne. Whether he is reigning as king or serving as crown prince, he brings peace and happiness to all shramanas, brahmins, and other sentient beings. Even after his death, he can enable the country and its people to live in peace and happiness, free from suffering. That is, through the majestic power of the king’s merit, the country is prosperous and peaceful, without bandits, enemies, and so forth.

In the same way, a bodhisattva who abides in the bodhisattva stage and practices the path to bodhi can bring peace and happiness to all sentient beings. Upon attaining unsurpassed, complete, perfect 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 has entered nirvana, innumerable sentient beings make offerings to, venerate, honor, and praise the stupa and thereby acquire immeasurable merit. Those who listen to the true Dharma, accept and retain it, read and recite it, contemplate it in accordance with reason, and expound the true Dharma to others also acquire boundless and excellent merit.

After the Buddha, the Blessed One, has entered nirvana, any sentient beings who recollect the Tathagata’s aggregate of morality, aggregate of meditative concentration, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and vision of liberation will, through these causes and conditions, not fall into the lower realms. 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, nonhumans, and others will be unable to harm these sentient beings, and no cause of fear will be able to disturb or oppress them. Why is this, Purnamaitrayaniputra? Because the merit of recollecting the Buddha can dispel fear of the humans and nonhumans in the world.

The Buddha then praised Shariputra:

“Excellent, excellent! It is exactly as you have said. Any sentient beings who recollect the Tathagata’s aggregate of morality, aggregate of meditative concentration, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and vision of liberation can dispel fear of humans, nonhumans, and others in the world.”

Shariputra said to the Buddha:

“Blessed One, it is exceedingly 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 replied:

“The wondrous, vast, and pure quality perfected by bodhisattvas is the irreversible resolve for unsurpassed, complete, perfect 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, perfect enlightenment. Bodhisattvas who arouse the irreversible resolve for unsurpassed, complete, perfect enlightenment will certainly perfect these wondrous, vast, and pure qualities.”

At that time, Shariputra said to the Venerable Purnamaitrayaniputra:

“Assemblies of bodhisattvas should form this resolve: ‘Whenever sentient beings come to me seeking wealth or the necessities of life, I shall arouse an intense resolve to give. I should not entertain the thought of withholding the necessities of life. Even if at that very time I possess no wealth or necessities, I shall certainly employ skillful means to give and shall not think: “I now possess no wealth or necessities, so I need not seek a way to give. If some sentient being gives to that person, I shall rejoice in the deed. If they are unwilling to give, I shall use every skillful means to instruct them so that the seeker’s wishes may be completely fulfilled.”’

“Thus, whether a bodhisattva gives wealth and necessities to sentient beings or attends upon a teacher when the teacher is ill, whatever small amount of meritorious karma may thereby be acquired is bestowed upon sentient beings and dedicated together with them to unsurpassed, complete, perfect enlightenment. The bodhisattva aspires to bring benefit and happiness to all sentient beings throughout all future ages, enabling them all to escape the lower realms and the sufferings of birth and death, helping them all to enter nirvana or attain the knowledge of all things.”

Any sentient beings who themselves practice giving and cultivate other meritorious deeds are encouraged by the bodhisattva to dedicate them toward unsurpassed, perfect enlightenment. In this way, the bodhisattva gains merit a hundredfold, a thousandfold, even immeasurably greater than the merit from those sentient beings’ practice of giving. Why? Because by encouraging them to arouse the mind of dedication, the bodhisattva can enable both himself and sentient beings to attain unsurpassed, perfect enlightenment.

Furthermore, Purnamaitrayaniputra! When bodhisattvas practice the perfection of giving, they must first cultivate skillful means and then practice giving in accordance with the skillful means they have cultivated. Whatever merit they gain through the practice of giving, they dedicate it all toward unsurpassed, perfect enlightenment, aspiring that all sentient beings may together attain the knowledge of all-knowing wisdom.

Thus, 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 mind to dedicate the merit together with sentient beings toward enlightenment, unable to embrace and cultivate the perfection of giving, and unable to attain the knowledge of all-knowing wisdom to which they aspire.

Furthermore, Purnamaitrayaniputra! Suppose many sentient beings were to carry alms bowls as vast as a trichiliocosm to a bodhisattva and say, “We ask that these bowls be filled; please grant our request without delay.” The bodhisattva does not give rise to any thought at variance with those sentient beings, but only resolutely forms the intention to give to them. That is, he gives rise to no anger whatsoever, thinking that these sentient beings have slighted or offended him.

Nor does he give rise to any unwillingness to give, thinking, “How could I possibly provide them with so many goods?” Nor does he think that he lacks the wealth, saying to himself, “How could I possibly provide enough precious treasures to fill these sentient beings’ great bowls, each as vast as a trichiliocosm?” The bodhisattva should think only this: “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 assuredly satisfy the wishes of those who seek it.” Thereupon, the bodhisattva applies extraordinary diligence, earnestly exerting himself in seeking supreme supernormal powers so that he may accumulate precious wealth to give to the sentient beings who have made the request.

By embracing the perfection of diligence, the bodhisattva attains supernormal powers, gathers abundant precious wealth, and gives it to the petitioners, completely fulfilling their wishes. In this way, the bodhisattva embraces the perfection of giving. This is called the bodhisattvas’ arousal of the vast mind when practicing the perfection of giving, never becoming weary or fatigued.

Through this, the bodhisattva swiftly attains unsurpassed enlightenment and can bring benefit and happiness to all sentient beings throughout the future.

Furthermore, Purnamaitrayaniputra! Great bodhisattvas should practice giving out of compassion for sentient beings. Abiding in loving-kindness, they should practice giving to bring happiness to beings. Abiding in compassion, they should practice giving to remove the sufferings of sentient beings. Abiding in sympathetic joy, they should practice giving while rejoicing that sentient beings have escaped suffering and attained happiness. Abiding in equanimity, they should practice giving while benefiting sentient beings impartially.

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

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

Furthermore, Purnamaitrayaniputra! It is like pure gold that is refined, heated, and hammered hour after hour. Moment after moment, its brilliant luster increases; hour after hour, its brilliant luster becomes greater than before; and moment after moment, it gradually becomes pliable and can be fashioned into useful objects.

So it is with bodhisattvas: hour after hour, they dedicate the wholesome deeds they have created, together with all sentient beings, toward unsurpassed, perfect enlightenment, aspiring that all may equally attain the knowledge of all-knowing wisdom. Moment after moment, their roots of virtue increase; hour after hour, their roots of virtue grow still further; and moment after moment, they draw ever nearer to the knowledge of all-knowing wisdom.

Purnamaitrayaniputra! It is like a woman polishing a mirror in which to view her face. Hour after hour, she applies herself to polishing it, and moment after moment, the mirror grows clearer and brighter. Hour after hour, it becomes increasingly luminous; moment after moment, its surface becomes free of dust, and every image appears distinctly within it.

So it is with bodhisattvas: hour after hour, they resolutely dedicate the merit and wholesome deeds they have created toward the knowledge of all-knowing wisdom. Moment after moment, they continually give them universally to all sentient beings throughout the worlds of the ten directions, causing them to escape forever from the evil destinies of samsara. Those who have not yet aroused the mind of unsurpassed enlightenment, they cause to arouse it. Those who have already aroused the mind of unsurpassed enlightenment, they cause never to regress. Those who have become irreversible from unsurpassed, perfect enlightenment, they help swiftly perfect the knowledge of all-knowing wisdom.

Hour after hour, these bodhisattvas relinquish their own roots of virtue and give them to all sentient beings; moment after moment, their roots of virtue increase still further. Hour after hour, their roots of virtue grow still further, and moment after moment, they draw ever nearer to the knowledge of all-knowing wisdom.

In this way, bodhisattvas cultivate skillful means and dedicate their merit in aspiration for the knowledge of all-knowing wisdom, causing their virtues gradually to increase. They swiftly attain unsurpassed, perfect enlightenment and can benefit all sentient beings throughout the future.

Purnamaitrayaniputra! Why do some bodhisattvas practice giving extensively yet receive little merit? Why do some bodhisattvas practice giving only a little yet receive abundant merit? Why do some bodhisattvas practice giving only a little and receive little merit? Why do some bodhisattvas practice giving extensively and receive abundant merit?

If some bodhisattvas, though passing through 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 or aspire to attain the knowledge of all-knowing wisdom together with sentient beings, then those bodhisattvas practice giving extensively but gain little merit.

If some bodhisattvas, though giving only a few possessions to sentient beings over a brief period, dedicate the merit toward unsurpassed enlightenment and aspire to attain the knowledge of all-knowing wisdom together with sentient beings, then those bodhisattvas practice giving only a little yet acquire abundant merit.

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

If any bodhisattvas, throughout great kalpas as numerous as the sands of the Ganges, continually 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 perfect enlightenment, aspiring to attain the knowledge of all-knowing wisdom together with sentient beings, then those bodhisattvas practice great generosity and gain great merit.

Therefore, great bodhisattvas who wish to realize unsurpassed perfect enlightenment should dedicate the roots of goodness of sentient beings together with them toward unsurpassed perfect 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 should constantly remain inseparable from the knowledge of all-knowing wisdom and practice the perfection of generosity with corresponding mental attention. Great bodhisattvas who constantly remain inseparable from the knowledge of all-knowing wisdom and practice the perfection of generosity with corresponding mental attention thereby possess the power to gather immeasurable accumulations of merit, swiftly attain unsurpassed perfect enlightenment, and bring abundant benefit to sentient beings.

Why is this? O Purnamaitrayaniputra! If bodhisattvas constantly remain inseparable from the knowledge of all-knowing wisdom and practice the perfection of generosity with corresponding mental attention, then in each and every instant the merit and roots of goodness of these bodhisattvas gradually increase.

Thereby they swiftly realize unsurpassed enlightenment 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 should, in all their actions, constantly and diligently cultivate skillful means, dedicate them toward unsurpassed perfect enlightenment, and aspire to bring great benefit to sentient beings.

Fascicle 579

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