大寶積經

5. CHAPTER ON THE FOUR IMMEASURABLES

At that time, the Buddha said to Venerable Sariputra: “Having thus become established in faith, those great bodhisattvas are known by the Tathagata to be suitable vessels for the Dharma gateway of the Bodhisattva Treasury and proper vessels for the true Dharma of the Buddhas. The Tathagata then goes to where they are in order to reveal the Dharma and teach the bodhisattva path.

“Now, Sariputra, you should understand the distinctive characteristics of that Dharma gateway.

“Sariputra, in the past, incalculable, immeasurable, inconceivable asamkhyeya kalpas ago, a Buddha appeared in the world named Great Skandha Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. For the immeasurable multitudes of the worlds, he proclaimed the wondrous Dharma, revealing, explaining, and expounding teachings that were good in the beginning, good in the middle, and good in the end, excellent in both wording and meaning, pure and complete, and conducive to the holy life.

“Sariputra, at that time, Great Skandha Buddha had an assembly of seventy-two nayutas of sravaka disciples gathered together to hear the Dharma. All these sravaka disciples were great arhats who had exhausted the afflictions, attained mastery of mind, and reached the other shore.

“Sariputra, at that time there was a king named Supreme Longevity. Because he governed the people in accordance with the Dharma, he was known as King Upholder of Righteousness. The great city from which that king ruled was named Supreme Banner. It was spacious, beautiful, peaceful, prosperous, joyful, and greatly beloved; its population was numerous, and it was bustling and flourishing.

“Sariputra, King Supreme Longevity had a son named Vigorous Conduct. Though still a young child, he possessed a dignified and handsome form, foremost in beauty, and everyone delighted in beholding him. This prince had previously made offerings to and served hundreds of thousands of kotis of nayutas of Buddhas, drawing near to them with reverence and obedience and planting roots of goodness.

“Sariputra, at that time Prince Vigorous Conduct went with the members of the inner palace on an excursion to a park.

“Great Skandha Buddha knew that the prince was a suitable vessel for the Bodhisattva Treasury and a vessel for the Dharma of the Buddhas. He therefore went to where the prince was enjoying his excursion, ascended into the sky, expounded the bodhisattva path, and praised the Buddhas of the three times.

“Prince, you should understand: What is the bodhisattva path?

“Toward all sentient beings, great bodhisattvas diligently cultivate the four immeasurable states of mind: the paramita of great loving-kindness, the paramita of great compassion, the paramita of great sympathetic joy, and the paramita of great equanimity. Great bodhisattvas also diligently cultivate the methods of gathering beings. Any bodhisattva who practices in this way is said to reveal the bodhisattva path.

“Prince, how does a great bodhisattva diligently study and cultivate the immeasurable paramita of great loving-kindness toward all beings? A great bodhisattva who practices the bodhisattva path, for the sake of unsurpassed bodhi, extends a mind of loving-kindness throughout the realm of sentient beings. What is the extent of the realm of sentient beings? The entire realm of space is the realm of sentient beings.

“Prince, just as there is nowhere the realm of space does not pervade, so too is the bodhisattva’s immeasurable great loving-kindness: there is no kind of conscious sentient being that it does not pervade. Just as the realm of sentient beings has no limit, the great bodhisattva’s mind of loving-kindness likewise has no limit. Because space is boundless, sentient beings are boundless; because sentient beings are boundless, the mind of loving-kindness is also boundless.

“Prince, you should understand that the realm of sentient beings is vast, far exceeding the realms of earth, water, fire, and wind. The Buddha shall explain this to you by means of an analogy.

“Suppose that the worlds throughout the ten directions were as numerous as the sands of the Ganges. Suppose all those worlds simultaneously merged into a great ocean filled with water. Then suppose that sentient beings as numerous as the sands of the Ganges assembled together, split a single hair into one hundred and fifty parts, and each used one part of that hair to take up a drop of water from the ocean.

Thereafter, an equal number of sentient beings assembled and likewise used one part of a hair to take up a drop of water from the ocean. In this manner, one group after another would successively take up the ocean’s water. Even if, by taking up the ocean’s water with hairs in this way, all the water in that great ocean could be exhausted, the nature of the realm of sentient beings would still remain boundless.

Therefore, you should understand that the nature of sentient beings is immeasurable, boundless, and inconceivable. The great bodhisattva’s mind of loving-kindness completely pervades and fills that realm.

“Prince, when one cultivates a mind of loving-kindness so immeasurable and boundless, can anyone know its limits?”

Vigorous Conduct replied:

“Blessed One, no one can know its limits.”

Great Skandha Buddha said:

“Exactly so. Prince, the great bodhisattva cultivates the wholesome root of great loving-kindness, which universally encompasses the immeasurable realm of sentient beings.”

– Furthermore, Prince! The Tathagata will now explain the characteristics of great loving-kindness. The Prince should know that this great loving-kindness is immeasurable and can safeguard oneself. This great loving-kindness can bring forth benefit for others. This great loving-kindness is foremost among all virtues free from contention. This great loving-kindness can eradicate the root of anger. This great loving-kindness can utterly extinguish all faults. This great loving-kindness can free one from craving for the various realms of existence. This great loving-kindness beholds only the pure virtues of sentient beings and does not see their evil transgressions. This great loving-kindness can transcend the afflictions and injuries of torment. This great loving-kindness can foster happiness in body, speech, and mind. This great loving-kindness possesses a power that cannot be divided by others. This great loving-kindness is secure by nature and free from all fears. The power of the wholesome roots of this great loving-kindness accords with the noble path. This great loving-kindness can cause those who are wrathful, violent, cruel, and without faith in the Dharma to give rise to pure faith. This great loving-kindness can rescue many sentient beings. Through the power of this great loving-kindness, one naturally does not take up weapons. This great loving-kindness can guide sentient beings to liberation. This great loving-kindness can extinguish anger, malice, and harmfulness. This great loving-kindness is far removed from false teachers who make an outward display of dignified conduct, flatter, deceive, coerce, and make demands; instead, it can increase benefit, reverence, and honor. Through the power of this great loving-kindness, one is revered by Shakra and Brahma. Because body and mind are adorned with great loving-kindness, one who practices great loving-kindness is praised in unison by the wise. This great loving-kindness can protect all foolish beings. The power of this great loving-kindness transcends the desire realm, accords with the Brahma heavens, and opens the path to liberation. This great loving-kindness is the foremost guide of the Mahayana. This great loving-kindness can embrace and guide all vehicles. This great loving-kindness can gather together an undefiled accumulation of merit. The power of this loving-kindness and goodness surpasses all meritorious karma that has a basis of dependence. This great loving-kindness can adorn one with the thirty-two marks and the secondary characteristics. This great loving-kindness can free one from all coarse, ugly features and from deficient faculties. This great loving-kindness is the level path to the wholesome destinies and nirvana. This great loving-kindness can free one from all evil destinies and the eight difficulties. The power of this great loving-kindness enables one to delight in the bliss of the Dharma and not to delight in all the pleasures enjoyed through kingship, nobility, and wealth. Through the power of this great loving-kindness, one has a mind of equality and gives to all sentient beings. This great loving-kindness can free one from every kind of deluded thought. This great loving-kindness serves as the gateway, the path, and the basis for studying the disciplinary precepts, and it can rescue those who have violated the prohibitive precepts. This great loving-kindness manifests the power of patience and can free one from all arrogance, conceit, and self-importance. This great loving-kindness can arouse unwavering diligence, causing one who cultivates right conduct and skillful means swiftly to attain the ultimate goal. This great loving-kindness can serve as the root of the dhyanas, liberations, right calming, and right contemplation. This great loving-kindness can cause the mind to become free from the afflictions of birth and death and can bring forth all wisdom. Through immeasurable great loving-kindness, one can hear, study, and retain the teachings, so that the factors of the Path for oneself and others are all brought to certainty. This great loving-kindness can dispel afflictions that accord with Mara. Through the power of great loving-kindness, all dwell together in peace and happiness. This great loving-kindness can cause people, whether walking, standing, sitting, or lying down, always to maintain dignified conduct. This great loving-kindness can diminish restlessness and sensual tendencies. This great loving-kindness is like fragrant ointment applied to the body and perfuming the garments of conscience and moral shame. This great loving-kindness can dispel evil destinies, calamities, and afflictions. This great loving-kindness can rescue all sentient beings. This immeasurable great loving-kindness enables one to relinquish one's own happiness and bestow peace and joy upon all sentient beings. This great loving-kindness possesses immeasurable characteristics such as these; the Tathagata has now explained them only in brief.

This is called the great bodhisattva's paramita of immeasurable great loving-kindness. Through accomplishing this great loving-kindness, the great bodhisattva always regards sentient beings with a kind and compassionate heart and diligently studies and cultivates the true Dharma without ever growing weary.

The Prince should know that the loving-kindness of shravakas can save only themselves, whereas the loving-kindness of bodhisattvas can ultimately liberate all sentient beings.

– Prince! This great loving-kindness is of three kinds: First is loving-kindness with sentient beings as its object, attained by bodhisattvas who have newly brought forth the great resolve. Second is loving-kindness with dharmas as its object, attained by bodhisattvas progressing toward noble conduct. Third is objectless loving-kindness, attained by bodhisattvas who have realized the patient acceptance of the non-arising of dharmas.

This is called the great bodhisattva's paramita of immeasurable great loving-kindness. Because the bodhisattva abides in this great loving-kindness, the bodhisattva's mind pervades all sentient beings.

– Furthermore, Prince Diligent Practice! What is the great bodhisattva's paramita of immeasurable great compassion?

Because the great bodhisattva wishes to realize unsurpassed bodhi, the bodhisattva takes great compassion as the guide of the Path. Just as breath is foremost in sustaining a person's life, so too does the great bodhisattva who seeks to realize the Mahayana take great compassion as the guide of the Path.

Just as a wheel-turning king who possesses the seven treasures must take the golden wheel as his foremost guide, so too must the great bodhisattva take great compassion as the foremost guide of all the Buddha-Dharma that is attained.

– Furthermore, Prince! For the sake of unsurpassed bodhi, the great bodhisattva liberates sentient beings, practices great compassion, and never abandons any sentient being. How does the great bodhisattva bring forth great compassion toward sentient beings?

– Prince! While practicing great compassion, the great bodhisattva sees sentient beings bound by the false view of a self in the body and confined by various evil views. Having seen this, the great bodhisattva brings forth great compassion toward those sentient beings: I shall teach them the wondrous Dharma so that they may utterly eliminate the false view of a self in the body and the bonds of evil views.

– Prince! While practicing great compassion, the great bodhisattva sees sentient beings dwelling in unreal, false, and inverted views: amid the impermanent and false, they regard things as permanent; amid all that is suffering and false, they regard things as pleasurable; amid what is falsely regarded as a self, they believe there is a self; amid impurity, they falsely believe there is a self; amid impurity, they falsely regard it as pure. Having seen this, the great bodhisattva brings forth great compassion toward those sentient beings: I shall teach them the wondrous Dharma so that they may utterly eliminate unreal, false, and inverted views.

– Prince! While practicing great compassion, the great bodhisattva sees sentient beings who, deluded and inverted, are intoxicated by sensual desire, even giving rise to thoughts of violation toward their mothers or sisters, to say nothing of others. Having seen this, the great bodhisattva thinks: How grievous that the world can harbor such ignoble things! How filled it is with shameless evil karma! How deeply mistaken are these sentient beings! They once dwelt in their mothers' wombs and were born through the birth canal; how can they be so shameless as to engage in such acts with their mothers? These sentient beings are exceedingly sinful, greatly pitiable, and greatly blameworthy. They are harmed by greed, anger, and delusion; they are also harmed by ignorance. Abandoning the true Dharma, they practice evil dharmas within what is contrary to Dharma and must fall into the realms of hell-beings, hungry ghosts, and animals. Because evil karma leads them onward, wherever these sentient beings go, they engage in what is contrary to the Path. They are like a muntjac in a burial ground that, chased by a pack of dogs, flees, falls into a deep pit, and cries out in the night. They are also like a person blind from birth who, frightened by dogs, runs and falls into a deep ravine. They are also like a herd of pigs that stand and lie groaning in filthy excrement and even eat the excrement without feeling disgust. These sentient beings are likewise. They are greatly pitiable, tormented by lust and committing unfamilial acts with their own kin. They are harmed by the afflictions, become followers of Mara, are entangled in Mara's net, are enveloped in the net of delusion, and sink into the turbid mire of defilement.

Having seen this, the great bodhisattva brings forth great compassion toward those sentient beings: I shall teach them the wondrous Dharma so that they may utterly eliminate the afflictions of sensual desire.

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings covered by the five hindrances, pierced by the arrow of sensual desire, and attached to the six sense objects: when their eyes see forms, they grasp their characteristics and cannot let go; when their ears hear sounds, their noses smell fragrances, their tongues taste flavors, or their bodies contact tangible objects, they likewise grasp their characteristics and cannot let go. These sentient beings harbor much anger and bear grudges against one another. If they gain some advantage, they become close friends; if they lose it, they become enemies. These sentient beings are greatly afflicted by sloth and torpor; they are base and dull-witted, covered by the veil of ignorance. These sentient beings are bound by unwholesome restlessness and remorse, and their minds are constantly defiled by the afflictions. These sentient beings are caught in the net of doubt and cannot reach certainty concerning the profound Dharma.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the Dharma so that they may completely eliminate these hindrances.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings harmed by pride, excessive pride, self-conceit, presumptuous pride, and perverse pride. In comparison with those who are inferior, they consider themselves superior. Some sentient beings regard form as the self, or regard feeling, perception, formations, or consciousness as the self. Though they have neither realized nor attained something, they claim, “I have realized it; I have attained it.” Consequently, they are self-important and refuse to learn what ought to be learned; they do not bow to those worthy of homage, do not respectfully follow venerable elders, and do not honor teachers worthy of honor. They do not inquire of the wise as to what is wholesome and unwholesome, what should and should not be cultivated, what should and should not be done, what is blameless and blameworthy, and what constitutes the path, liberation, and right concentration. Though they have never clearly understood these dharmas, they consider themselves superior and supreme.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the Dharma so that they may completely eradicate the seed of arrogance.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings tightly bound by the cords of attachment, enslaved by attachment, fettered by wives and children, pursued by manifold misfortunes, and confined behind the locked gate of birth and death, unable to escape. They are constrained within the realms of hell beings, hungry ghosts, and animals, and cannot act freely as they wish.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the profound Dharma so that they may attain freedom and proceed directly to nirvana.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings who have departed from spiritual friends and followed evil companions. Because they associate with evil companions, they delight in committing evil deeds such as killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, covetousness, anger, and wrong views, thereby accumulating immeasurable evil karma of this kind.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the profound Dharma so that they may associate closely with spiritual friends, completely abandon the ten unwholesome courses of karma, and practice the ten wholesome courses of karma.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings obscured by delusion and blinded by the dark veil of ignorance. Thus, they mistakenly cling to the person, a sentient being, an agent, an experiencer, the self, and what belongs to the self. They firmly grasp immeasurable and boundless views of this kind and cannot let them go.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the profound Dharma so that they may attain the pure eye of noble wisdom and completely eliminate all inverted views.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings who cherish birth and death and remain ceaselessly in samsara, pursuing the five skandhas, never leaving the three realms, and never seeking to cast off their fetters and shackles in order to escape the prison of the three realms.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the profound Dharma so that they may develop revulsion toward the five skandhas of birth and death within the three realms.”

– Furthermore, Prince! When practicing great compassion, a great bodhisattva sees sentient beings born through evil karma, rolling about uncertainly like a ball or a turning wheel. Because of that karma, they pass from this world to another world and from that world back to this one, swiftly circulating among the five destinies, contrary to the path to nirvana.

Having seen this, the great bodhisattva gives rise to great compassion for these sentient beings: “I shall teach them the profound Dharma, open wide the gate of nirvana for them, and enable them to enter directly.”

– Prince! When practicing great compassion, a great bodhisattva observes the dispositions of sentient beings and gives rise to ten such kinds of immeasurable great compassion.

– Furthermore, Prince! The great bodhisattva has ten further aspects through which great compassion unfolds. Such great compassion arises from freedom from flattery and is like empty space, for it has forever emerged entirely beyond bondage.

Such great compassion arises from freedom from deceit, for it emerges from a mind of supreme resolve.

Such great compassion arises from freedom from pretense, for it emerges from the path of a truthful and upright mind.

Such great compassion arises from freedom from crookedness, for it emerges through excellent abiding in a mind free from crookedness.

Such great compassion arises from freedom from arrogance, self-exaltation, and timidity, for it has excellently transcended both arrogance toward all sentient beings and feelings of inferiority before them.

Such great compassion arises from protecting sentient beings, for it emerges from the purity of one’s own mind.

Such great compassion arises from steadfast wisdom, for it completely leaves behind both agitated and unmoving states of mind and excellently emerges through the wondrous abiding of one’s own mind.

Such great compassion arises from relinquishing one’s own happiness, for it excellently emerges through bestowing happiness upon others.

Such great compassion arises from the wish to support sentient beings, for it excellently emerges through firm and enduring diligence.

– Furthermore, Prince! The immeasurable great compassion of a great bodhisattva has ten further aspects through which it unfolds. Namely, every means of emerging through the Great Vehicle arises from great compassion; therefore, it is called great compassion.

Such great compassion establishes all practices of generosity, moral discipline, patience, diligence, meditative concentration, and wisdom; therefore, it is called great compassion.

Such great compassion establishes the foundations of mindfulness, right efforts, and bases of spiritual power. Such great compassion establishes the faculties, powers, factors of awakening, the Noble Eightfold Path, the successive stages of concentration, the ten wholesome courses of karma, and even all the marks; it establishes them all. Therefore, it is called great compassion.

Such great compassion establishes the Tathagata’s spontaneous wisdom; therefore, it is called great compassion.

Prince, you should know that such great compassion performs its own work, performs it well, and performs it without changing or deviating, because it carries out what ought to be done for sentient beings.

Such great compassion completely fulfills the wishes of all sentient beings.

This is called the great bodhisattva’s paramita of immeasurable great compassion.

By perfecting this paramita of immeasurable great compassion, the great bodhisattva, upon seeing sentient beings in such conditions, cherishes them all the more deeply.

– Furthermore, Prince! What is called the great bodhisattva’s paramita of immeasurable great joy?

– Prince! When a great bodhisattva seeks unsurpassed bodhi for the sake of sentient beings, the bodhisattva cultivates great joy. Such great joy has immeasurable aspects.

The bodhisattva’s great joy is called the subtle, pure, and delightful virtue of joy that recollects wholesome dharmas. Why is this so? Because with regard to wholesome dharmas, it possesses no tendency toward weariness, no tendency toward discouragement, and no tendency toward fatigue.

This great joy is also called the disposition that remains far removed from every worldly delight. Why is this so? Because it is the disposition that abides in every delight found in the bliss of the Dharma.

This great joy can fill the mind with gladness and the body with courageous strength. Why is this? Because wisdom brings ease and causes the mind to rejoice.

This great joy delights in the body of the Tathagata. Why is this? Because it delights in seeking the adornment of the excellent marks.

This great joy never grows weary of hearing the Dharma. Why is this? Because it delights in relying upon the true Dharma and is able to practice it correctly.

Through this great joy, one delights in diligently cultivating the true Dharma, harbors no thought of harming sentient beings, cherishes bodhi, has faith in and understands the vast Dharma, and gives rise to the resolve to abandon the teachings associated with the Lesser Vehicle.

This great joy is called the subjugation of stinginess and greed. Why is this? Because one resolutely gives to those who ask.

Through this great joy, one compassionately embraces those who violate the precepts, while one’s mind remains constantly pure toward those who uphold the precepts. Furthermore, it enables one to maintain pure moral conduct oneself.

This great joy is called the virtue of joy that brings peace and freedom from every fear of the evil destinies. It is the virtue of joy that patiently endures the reproaches and insults of others. It is the virtue of joy that does not retaliate, for one willingly endures even when others gouge out one’s eyes or sever one’s hands and feet.

It is the virtue of joy that shows reverence and respect, for one possesses proper deportment and reverently honors and bows to elders and venerable ones. It is the virtue of constant cheerfulness, for the mind is harmonious and joyful, free from sorrow, and one is the first to offer words of greeting. It is the virtue of joy that is free from all flattery, deceit, fraud, coercion, and importunate demands.

Why is this? Because this virtue of joy tends toward the path of the genuine true Dharma.

Through this virtue of joy, among bodhisattvas one cherishes the great masters; one cherishes the true Dharma as one’s own body; one cherishes the Tathagata as one’s own life; one cherishes one’s teachers and masters as one’s parents; one cherishes all sentient beings as one’s own children; one cherishes the instructions received as the pupils of one’s eyes; one cherishes all right practices as one’s own head; one cherishes the paramitas as one’s hands and feet; one cherishes Dharma teachers as precious jewels; one cherishes the true Dharma one has learned as excellent medicine; and one cherishes those who point out one’s faults and remind one of them as skilled physicians.

This is called the Great Immeasurable Joy Paramita of a great bodhisattva.

Abiding in this great joy and practicing the bodhisattva conduct, a great bodhisattva is always joyful and diligently seeks the true Dharma without weariness.

– Furthermore, Prince Practice of Vigor! What is called the Great Immeasurable Equanimity Paramita of a great bodhisattva?

After a bodhisattva has generated the aspiration for unsurpassed bodhi for the sake of sentient beings, he must practice great equanimity. This virtue of equanimity is of three kinds: the equanimity that abandons afflictions, the equanimity that protects oneself and others, and the equanimity regarding the proper and improper time.

What is called the equanimity that abandons afflictions?

– Prince! A great bodhisattva does not become proud toward those who honor him, nor does he feel inferior toward those who do not honor him. When he receives offerings and support, his mind does not become arrogant; when he receives none, his mind does not become dejected. His mind remains impartial toward those who uphold the precepts and those who violate them. When he gains great renown, his mind does not rejoice; when he is disparaged, his mind does not grieve. When praised, he abides well in the nature of Dharma; when rebuked, he does not lose heart. Amid suffering, he possesses the power of wisdom; amid pleasure, he possesses the power of contemplation and understands its impermanence and suffering. He abandons sensual desire and extinguishes anger. His mind remains impartial toward enemies and loved ones, and he is never of two minds regarding good and evil deeds. His mind is unmoved by what is pleasing or displeasing, and he never clings to hearing favorable or unfavorable things. He feels neither affection nor aversion toward kind or harsh words, and judges delicious, nourishing food and poor, harmful food impartially. His trust and loving-kindness are equal toward himself and others. He has no attachment to his own life. He regards sentient beings of inferior, middling, and superior capacities with equal-mindedness. Toward the hidden and manifest Dharma, he gives rise to the nature of equality; and regarding truth and what is not truth, their intrinsic nature is equally pure.

If a great bodhisattva can naturally bring forth this supreme antidote, it is called the great bodhisattva’s equanimity that abandons afflictions.

– Furthermore, Prince! What is called the equanimity that protects oneself and others? If a great bodhisattva’s hands and feet are severed, his skin flayed, or his flesh cut away by others, he continually observes his own mind and abides in great equanimity, without the slightest expectation or resentment. Whether offended by words or deeds, he can willingly endure it. This is called the equanimity that protects oneself and others.

The great bodhisattva further contemplates two kinds of thought that do not cause injury: he does not give rise to thoughts of harm on account of the characteristics of the eye and forms, and so forth, up to the characteristics of the mind and dharmas, but always abides in equanimity. Why is this? Because only non-injury and non-harming are called the equanimity that protects oneself and others.

Again, what is called the equanimity that protects oneself and others?

When harmed by others, one does not retaliate, but patiently endures both for oneself and for others. This is called the equanimity that protects oneself and others.

One assists equally those who have benefited oneself and those who have not. This is called equanimity. This equanimity is called the ultimate, noncontentious equanimity; the equanimity that extinguishes one’s own discriminating mind; the equanimity that contemplates intrinsic nature; and the equanimity that does not harm others. In all matters requiring a decision, the bodhisattva is able to relinquish attachment.

Even so, the Buddha, the Blessed One, does not permit bodhisattvas to cultivate equanimity alone. Bodhisattvas must also cultivate all functions and right practices, constantly remembering day and night to arouse vigor in seeking wholesome dharmas. They should cultivate equanimity only with regard to the proper and improper time.

– Furthermore, Prince! What is called the equanimity regarding the proper and improper time?

A great bodhisattva possesses great wisdom and is skilled in cultivating according to the proper and improper time. That is, he should give rise to equanimity toward sentient beings who are not suitable vessels for the Dharma; toward those who are disrespectful, he should give rise to equanimity; toward unbeneficial disparagement and affliction, he should give rise to equanimity; and toward the Sravaka Vehicle, he should give rise to equanimity.

When cultivating generosity, he should relinquish it in order to cultivate moral discipline. When cultivating moral discipline, he should relinquish it in order to cultivate patience. When cultivating patience, he should relinquish it in order to bring forth generosity, moral discipline, and vigor.

When cultivating vigor, he should relinquish it in order to cultivate moral discipline. When cultivating meditative concentration, he should relinquish the practice of generosity. When cultivating wisdom, he should relinquish the conditions that give rise to the other five perfections.

This is called the great bodhisattva’s equanimity regarding the proper and improper time. Why is this? Because dharmas that ought not to be performed are devoid of the nature of action; knowing clearly that they are of no benefit, the bodhisattva practices equanimity toward them.

If a great bodhisattva abides in the Great Equanimity Paramita while practicing the bodhisattva conduct, he can give rise to great equanimity toward all evil and unwholesome dharmas.

– Prince! Such characteristics are called the great loving-kindness, great compassion, great joy, and great equanimity of a great bodhisattva.

If a great bodhisattva abides in these Four Immeasurable Paramitas, he should know that he is indeed a suitable vessel for the Dharma gateway of the Bodhisattva Treasury and also a suitable vessel for the Buddha’s true Dharma.

The Tathagata told Venerable Sariputra: After the Buddha Great Skandha had extensively explained these Four Immeasurables to Prince Practice of Vigor, he further revealed and expounded the Six Paramitas and the methods of gathering in sentient beings so that the prince might cultivate and study them accordingly.

“Sariputra! Prince Practice of Vigor diligently cultivated the teachings he had heard, as will now be explained in detail.”

6. CHAPTER ON THE DANA PARAMITA

The Buddha continued: “Sariputra! How does a great bodhisattva, for the sake of unsurpassed bodhi, diligently cultivate the paramitas and practice the bodhisattva conduct?

– Sariputra! For a great bodhisattva, practicing the bodhisattva conduct means diligently cultivating and studying the Six Paramitas; this is called practicing the bodhisattva conduct.

What are called the Six Paramitas? They are the Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajnaparamita.

Relying upon these Six Paramitas, a great bodhisattva practices the bodhisattva path.”

– Furthermore, Shariputra! What is meant by a great bodhisattva relying upon dana paramita to practice the bodhisattva conduct?

When a great bodhisattva practices dana paramita to liberate sentient beings, the great bodhisattva becomes a benefactor for their sake. If any shramana or brahmin comes to make a request, the bodhisattva gives it to them: to those needing food, he gives food; to those needing drink, he gives drink; he gives away every delicacy and rare treasure. If someone requests clothing, vehicles, incense and flowers, beds and seats, mats and blankets, medicines, lamps and torches, music, servants, gold and silver, pearls and jewels, elephants and horses, forests and gardens, springs and ponds, sons and daughters, wives and concubines, or treasuries; if someone requests the royal accoutrements of a Wheel-Turning King;

or if someone requests his hands, feet, head, eyes, blood, flesh, bones, or marrow—the bodhisattva is able to give them all joyfully.

– Shariputra! In brief, when a great bodhisattva practices great giving, upon seeing anyone come to request any necessity of the world, he gives it all to them.

– Shariputra! When a great bodhisattva practices dana paramita, there are also ten pure practices of giving:

First, the great bodhisattva does not seek wealth through improper means and then give it away.

Second, the great bodhisattva does not oppress sentient beings and then give.

Third, the great bodhisattva does not intimidate sentient beings and then give.

Fourth, the great bodhisattva does not refuse what is requested but gives it.

Fifth, the great bodhisattva does not judge outward appearances but gives.

Sixth, the great bodhisattva gives without entertaining discriminatory thoughts toward sentient beings.

Seventh, the great bodhisattva gives without attachment or craving.

Eighth, the great bodhisattva gives without anger or resentment.

Ninth, the great bodhisattva gives without seeking a kingdom.

Tenth, the great bodhisattva does not despise sentient beings but regards them as fields of merit and gives to them.

These are called the ten pure practices of giving cultivated by a great bodhisattva in order to perfect dana paramita.

Furthermore, Shariputra! When practicing dana paramita, the great bodhisattva also has ten pure practices of giving:

First, the great bodhisattva gives without denying karmic retribution.

Second, the great bodhisattva gives without wrong intentions.

Third, the great bodhisattva gives with complete faith and understanding.

Fourth, the great bodhisattva gives without weariness.

Fifth, the great bodhisattva gives without making an outward display.

Sixth, the great bodhisattva gives with vigor and enthusiasm.

Seventh, the great bodhisattva gives without regret.

Eighth, the great bodhisattva gives without partial reverence toward those who uphold the precepts.

Ninth, the great bodhisattva gives without despising those who violate the precepts.

Tenth, the great bodhisattva practices these ten pure practices of giving in order to perfect dana paramita.

Furthermore, Shariputra! When practicing dana paramita, the great bodhisattva also has ten pure practices of giving:

First, the great bodhisattva gives without abuse or reproach.

Second, the great bodhisattva gives without turning his back.

Third, the great bodhisattva gives without impurity.

Fourth, the great bodhisattva gives without displaying an angry countenance.

Fifth, the great bodhisattva gives without displaying an expression of aversion.

Sixth, the great bodhisattva gives without displaying an expression of resentment.

Seventh, the great bodhisattva gives with earnestness and solemn respect.

Eighth, the great bodhisattva gives with his own hands.

Ninth, the great bodhisattva does not promise much and give little.

Tenth, the great bodhisattva gives without seeking reward in a future life.

These are the ten pure practices of giving cultivated by a great bodhisattva in order to perfect dana paramita.

Furthermore, Shariputra! When practicing dana paramita, the great bodhisattva also has ten pure practices of giving:

First, the great bodhisattva always practices giving.

Second, the great bodhisattva gives without dependence.

Third, the great bodhisattva gives without discrimination.

Fourth, the great bodhisattva gives without being conditioned by other matters.

Fifth, the great bodhisattva gives without weakness.

Sixth, the great bodhisattva gives without desiring beauty, wealth, or sovereignty.

Seventh, the great bodhisattva gives without seeking rebirth in the heavenly realms.

Eighth, the great bodhisattva gives without dedicating the merit toward the attainments of shravakas or pratyekabuddhas.

Ninth, the great bodhisattva does not give merely to avoid the reproach of the wise.

Tenth, the great bodhisattva never fails to dedicate his giving toward omniscience.

These are the ten pure practices of giving cultivated by a great bodhisattva in order to perfect dana paramita.

Furthermore, Shariputra! When practicing dana paramita, the great bodhisattva also has ten pure practices of giving: namely, through the ten practices of giving described above, he transcends the conditioned and realizes the unconditioned.

Furthermore, Shariputra! By giving in this way, the great bodhisattva can obtain ten supremely excellent, beneficial, and praiseworthy merits:

First, by giving food, the great bodhisattva obtains longevity, eloquence, beauty, happiness, and health.

Second, by giving drink, the great bodhisattva forever leaves behind the affliction of craving and thirst.

Third, by giving various kinds of vehicles, the great bodhisattva obtains every benefit, peace, and happiness.

Fourth, by giving clothing, the great bodhisattva perfects moral shame and moral dread, and his skin becomes pure and radiant like gold.

Fifth, by giving incense and flowers, the great bodhisattva obtains pure morality, vast learning, the right samadhis, and noble conduct.

Sixth, by giving powdered incense and anointing incense, the great bodhisattva obtains a body that is entirely fragrant and pure, as well as noble conduct.

Seventh, by giving food of the finest flavor, the great bodhisattva obtains the mark of a great person known as “the supreme flavor of amrita.”

Eighth, by giving rooms and dwellings, the great bodhisattva becomes for all sentient beings a house, a gateway, a protector, an abode, a refuge, and a destination.

Ninth, because he compassionately gives medicine to the sick, the great bodhisattva becomes free from aging, illness, and death and is fully endowed with the wondrous medicine of deathless amrita.

Tenth, by giving all necessities required for sustaining life, the bodhisattva obtains an abundance of necessities and perfects all the factors of awakening.

These are called the ten supremely excellent, beneficial, and praiseworthy merits obtained by a great bodhisattva who practices giving for unsurpassed bodhi, in order to perfect dana paramita.

Furthermore, Shariputra! By giving in this way, the great bodhisattva also obtains ten supremely excellent merits:

First, by giving bright lamps, the bodhisattva obtains the Buddha’s five purified eyes.

Second, by giving music, the bodhisattva obtains the Buddha’s purified divine ear.

Third, by giving gold, silver, pearls, and jewels, the bodhisattva becomes fully endowed with the thirty-two marks of a great person.

Fourth, by giving assorted jewels and beautiful fragrant flowers, the bodhisattva becomes fully endowed with the eighty minor characteristics.

Fifth, by giving various elephants, horses, and vehicles, the bodhisattva obtains a vast and numerous assembly of attendants.

Sixth, by giving gardens, groves, and cool pavilions, the bodhisattva perfects right samadhi, liberation, right calm abiding, and right contemplation.

Seventh, by giving treasuries, grain, and wealth, the bodhisattva perfects the treasury of the Dharma jewel.

Eighth, by giving male and female servants, the bodhisattva perfects sovereignty, while body and mind abide in ease and joy.

Ninth, by giving his children, wives, and concubines, the bodhisattva perfects unsurpassed bodhi, which is lovely, delightful, and fulfills his aspiration.

Tenth, by giving away his royal throne, cities, and fortresses, the bodhisattva perfects omniscience in all its aspects.

Giving in this way is called embracing ten supremely excellent merits in order to perfect dana paramita.

Furthermore, Shariputra! By giving in this way, the great bodhisattva also obtains ten supremely excellent merits.

First, by giving the supremely exquisite objects of the five desires, the bodhisattva obtains purified morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation.

Second, by giving fine playthings, the bodhisattva attains the pure Dharma-bliss of joyful play.

Third, by giving his feet, the bodhisattva perfects the meaning of the Dharma and proceeds to the seat of bodhi.

Fourth, by giving his hands, the bodhisattva perfects the pure Dharma of rescuing sentient beings.

Fifth, by giving his ears and nose, the bodhisattva perfects the faculties.

Sixth, by giving the parts of his body, the bodhisattva attains the majestic, pure, and undefiled body of a Buddha.

Seventh, by giving his eyes, the bodhisattva attains the pure and unobstructed Dharma-eye.

Eighth, by giving his blood and flesh, the bodhisattva attains a steadfast body and gathers, preserves, and nurtures the true roots of goodness of all sentient beings.

Ninth, by giving his marrow and brain, the bodhisattva attains the perfect and indestructible vajra body.

Tenth, by giving his head, the great bodhisattva attains the unsurpassed and supreme knowledge of all modes.

“Śāriputra! For the sake of unsurpassed bodhi, the great bodhisattva practices such giving and embraces such characteristics, thereby perfecting the Buddhadharma and all sublime, beneficial merits worthy of praise. All this brings the dāna-pāramitā to perfection.

“Moreover, Śāriputra! When practicing the dāna-pāramitā, a great bodhisattva is intelligent by nature and possesses extremely profound wisdom, giving through immeasurable skillful means. With worldly wealth he seeks the noble treasure of unsurpassed perfect enlightenment. With the wealth of birth and death he seeks the immortal ambrosial treasure of the sages. With false and unstable wealth he seeks the true and enduring noble treasure. For this reason, the bodhisattva practices great giving.

“Śāriputra! In seeking unsurpassed bodhi and great nirvana, when a great bodhisattva gives worldly possessions, he relinquishes and gives away all excellent worldly possessions. Why? Because he relies upon unsurpassed perfect enlightenment.

“Śāriputra! Just as a farmer in the world relies upon the strength of oxen to plow and harrow his fields and then sows seeds, and through this gradually acquires gold, silver, precious jewels, and fine clothing—why is this? Because in the world no form of wealth equals grain.

“In the same way, a great bodhisattva may sometimes rely in part upon worldly possessions to attain perfect enlightenment.

“Moreover, Śāriputra! Just as a dairy cow sometimes eats dry grass, sometimes eats fresh grass, sometimes drinks cold water, and sometimes drinks warm water, yet is able to produce milk, butter, fresh ghee, clarified ghee, and the finest cream;

“so too, by relying upon unsurpassed perfect enlightenment and practicing worldly giving, a great bodhisattva may obtain the recompense of becoming a wheel-turning king, or the recompense of becoming Śakra or a Brahmā king. By obtaining these three recompenses, a bodhisattva of the tenth bhūmi quickly perfects the Tathagata’s ten powers and four fearlessnesses. Through such giving, a thousand merits are amassed to bring forth the eighteen distinctive qualities of a Buddha; a thousand merits are amassed to bring forth the full perfection of the sixty kinds of wondrous voice; a hundred merits are amassed to bring forth each of the marks of a great man; two hundred merits are amassed to bring forth the mark of the invisible crown of the head;

merits exceeding these a hundredfold are amassed to perfect the mark of the conch-shaped topknot; and merits exceeding these by hundreds of thousands of koṭis are amassed to perfect the mark of forty even, white teeth.

Through giving, all these are swiftly brought forth and perfected.

“Moreover, Śāriputra! When practicing the dāna-pāramitā, the great bodhisattva gives to those who ask with a mind of great loving-kindness. That mind of great loving-kindness arises continuously as many times as the sands of the Ganges before it reaches fulfillment, and throughout this there is no interruption of the Buddha’s samādhi.

“Śāriputra! Abiding in that samādhi, the Tathagata is able to emit from every pore a hundred samādhis that flow on unceasingly and freely like the River Ganges. Therefore, one should know that all the Tathagata’s spiritual powers and miraculous transformations are accomplished through the practice of giving.

“Śāriputra! All the Buddhadharmas possessed by the Tathagata arose because, in the past, while cultivating the bodhisattva conduct, he gave worldly possessions.

“This is called the great bodhisattva’s practice of giving in quest of immortal ambrosia, enduring noble treasure, unsurpassed bodhi, and great nirvana. Thus, it means that by relying upon worldly possessions to practice giving in accordance with the dāna-pāramitā, the great bodhisattva attains unsurpassed bodhi.

“Śāriputra! When a great bodhisattva practices the dāna-pāramitā, it has immeasurable forms and characteristics, which the Tathagata will now explain.

“In the past, immeasurable, countless, inconceivable asaṃkhyeya kalpas ago, a Buddha appeared in the world named Pāṅgirasa Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

“Śāriputra! That Buddha Pāṅgirasa remained in the world, surrounded by an assembly of ten thousand great bhikṣus, all arhats.

“At that time, there was a silk weaver named Zhifangxian. He was handsome in appearance and pleasing to behold. The place where he worked was not far from Buddha Pāṅgirasa.

Every day in the late afternoon, while returning home, he would go to the Buddha, offer a single fine strand of silk, and say: ‘May the Blessed One have compassion upon me and accept this strand of silk. Through this root of goodness, may I in a future life attain Buddhahood and liberate all sentient beings.’ Buddha Pāṅgirasa would then accept it. Offering one strand of silk each day in this way, he gave a total of fifteen hundred strands.

Through the merit of these offerings, the silk weaver Zhifangxian thereafter passed through fifteen koṭis of kalpas without falling into the lower realms. He then became a wheel-turning king a thousand koṭis of times and Śakra, lord of the devas, a thousand koṭis of times. Through that root of goodness, he also drew near to, attended, and made offerings to a thousand koṭis of Buddhas.

Afterward, when one asaṃkhyeya kalpa had passed, he appeared in the world and attained unsurpassed bodhi, bearing the name Well-Embracing Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He remained in the world for twenty koṭis of years and had twenty koṭis of nayutas of śrāvaka disciples who were great arhats.

Buddha Well-Embracing established five koṭis of great bodhisattvas in unsurpassed bodhi. After expounding the wondrous Dharma and benefiting and bringing peace and happiness to immeasurable, countless sentient beings, Buddha Well-Embracing manifested entry into nirvana. His true Dharma remained in the world for a full thousand years, and his relics were distributed everywhere for offerings, just as they will be after I enter nirvana.

“Śāriputra! You should observe how, by giving only a few strands of silk while arousing a great aspiration, he gradually perfected the Buddhadharma. That great merit arose from his vast mind, not from the strands of silk. Why? If the greatness of giving did not depend upon the mind, then that donor Zhifangxian, who gave only a few strands of silk, should not have attained ultimate purity of mind. Therefore, one should observe that when a great bodhisattva practices the dāna-pāramitā, he relies upon the giving of worldly possessions and thereby perfects all merit.

“Śāriputra! When practicing the dāna-pāramitā, a bodhisattva is intelligent by nature and possesses extremely profound wisdom; by giving little, he obtains abundant results. Through the power of knowledge, the results become supreme. Through the power of wisdom, the results become vast. Through the power of dedication, the results become boundless.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Giving, one seeks neither wealth nor beauty,

Nor hopes for recompense among devas or humans.

Seeking only supreme and unsurpassed bodhi,

By giving little, one gains immeasurable merit.

Giving, one seeks neither fame nor praise,

Never giving for pleasure or for followers,

Nor seeking worldly blessings and rewards;

By giving little, one obtains exceedingly great fruit.

Giving drink, food, and clothing,

One seeks neither human nor heavenly merit.”

To seek clear knowledge of the gate of amrita,

Giving but a little, one gains great merit.

Free from agitation and arrogance,

One also abandons flattery, deceit, aversion, and greed.

All conditions conducive to indolence are cast aside;

One diligently practices giving solely to aid the world.

Rice, money, the royal throne, and even one's own life—

One joyfully gives them away, the heart remaining unchanged.

One who gives skillfully in this way gains great fruit;

Bodhi and liberation are then not difficult to attain.

One welcomes with affection those who come to beg,

Regarding them as one's parents, spouse, and children.

Whatever possessions one has, one constantly gives away;

Seeing others receive them, one feels no jealousy.

If, while giving, others seek to obstruct one,

Harming one with earth, stones, sticks, or clubs,

Even though afflicted and injured, one does not become angry;

One's words remain gentle and one's heart remains joyful.

One gives to enemies just as to dear ones,

And grants fearlessness to those who are afraid.

Whatever possessions one has, one gives them all away,

Without ever harboring regret.

One always seeks the Dharma of unsurpassed bodhi,

Never aspiring to the rank of an emperor.

One seeks only the adornments of liberation

And constantly, diligently practices the Dharma of giving.

Except for those who crave defiled sensual desires,

Who would wish to seek the rank of an emperor?

Therefore, the wise do not crave or delight in

The five sensual pleasures, royal sovereignty, or heavenly realms.

A great bodhisattva who practices giving

Always seeks the Buddha's unsurpassed bodhi.

Renouncing life itself and all possessions,

One swiftly experiences abundant peace and happiness.

A wise bodhisattva who practices giving

Never departs from unsurpassed awakening.

One does not seek physical beauty or abundant wealth,

Nor aspire to enjoy merit in the heavenly realms.

Even when seeking nirvana, one does so without attachment.

One remains free from all desires.

If one can skillfully cultivate in this way,

One is called a person who knows the path and reveals the path.

– O Sariputra! A wise great bodhisattva who perfects such giving can skillfully practice the bodhisattva conduct without doubt or error.

This is called the dana paramita of a great bodhisattva. If great bodhisattvas practice this bodhisattva conduct for the sake of unsurpassed bodhi, then no Mara, host of Maras, or heavenly Mara can disturb them, nor can they be defeated or subdued by non-Buddhist practitioners or proponents of worldly doctrines.