六度集經

Chapter I: THE PERFECTION OF GENEROSITY (continued)

15. Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Shravasti. The Buddha said to the bhikshus:

“In ancient times there was a king named Hòa Mặc. The king governed with benevolence and impartiality, loving the people as his own children. He ruled the country in accordance with the Dharma, and therefore the people bore no resentment.

That country was exceedingly vast, with many commanderies and districts. Every region was prosperous, the five grains yielded abundant harvests, the country suffered no harmful natural disasters, and the people lived for eighty thousand years. Hòa Mặc was a sage king whose commands were always clear.

The queen, noble consorts, officials, attendants, and all others were required to observe properly the discipline befitting their respective duties as subjects and to teach the true Dharma to those under their authority. The king constantly manifested loving-kindness and concern for sentient beings. He grieved that, through ignorance and delusion, they brought about their own downfall; therefore, he devoted himself to seeking and preserving the source of the Way, lovingly rescuing and aiding all beings, like the god Shakra.

Thoughts of killing, stealing, sexual misconduct, divisive speech, abusive speech, falsehood, frivolous speech, jealousy, anger, and ignorance—all such evils—ceased to exist. The people were filial and obedient toward their parents, respected and loved their clans, sought out the virtuous, honored the sages, had faith in the Buddha and the Dharma, trusted the teachings of the shramanas, and believed that doing good brings merit while doing evil brings calamity.

The king took these ten wholesome and upright deeds as the radiant Dharma and practiced them himself. Moreover, he issued an edict commanding everyone, from the queen and palace consorts down to the lowliest maidservants, to follow them and cultivate goodness together. He proclaimed it throughout the four regions to all his subjects, high and low, so that they might read it, keep it in mind, and practice accordingly.

“At that time, there was a poor man in the country who could no longer endure his extreme destitution. Having no other recourse, he went out to steal. The owner caught him and brought him before the king. The king asked:

“‘Did you commit theft?’

“The thief replied:

“‘Indeed, I did steal!’

“The king asked:

“‘Why did you go and steal?’

“The thief replied:

“‘I was truly destitute and had nothing with which to sustain myself. Thus, I had no choice but to violate the sage’s radiant law and, as though treading through fire, go forth to steal.’

“The king took pity on him and praised his honesty, yet inwardly felt ashamed. He heaved a long sigh and said:

“‘When the people are hungry, it is I who am hungry; when the people are cold, it is as though I myself have nothing with which to cover my body.’

“He further said:

“‘With the power at my disposal, I can ensure that there are no poor people in the kingdom. Whether the people suffer or rejoice depends entirely upon me.’

“The king immediately proclaimed a general amnesty throughout the country and ordered that the jewels in the treasury be distributed among the poor and needy. Those who were hungry or thirsty received food and drink; those who were cold received clothing; and those who were ill received medicine. Fields, gardens, houses, gold, silver, jewels, carriages, horses, oxen, and money were given according to whatever the people requested. Flying birds, running beasts, and even insects were provided with what they favored, as were the five grains, grasses, and trees.

“From the time the king began practicing generosity, the country grew strong and the people prosperous, and they encouraged one another to preserve the Way. Among the people there was no one who killed living beings, stole another’s property, committed adultery with women, engaged in divisive speech, uttered harsh words, told lies, spoke frivolously, harbored jealousy, became angry, or remained ignorant. Cruelty and delusion quietly vanished.

All the people had faith in the Buddha, the Dharma, and the shramanas, and believed that doing good brings merit while doing evil brings calamity. The entire country rejoiced. Rods and staffs of punishment were no longer employed.

Enemies came and declared themselves subjects. The weapons of war decayed in the storehouses. The prisons no longer held inmates.

All the people exclaimed in praise:

“‘How fortunate that we were born in such an age!’

“Devas, nagas, ghosts, and spirits all joyfully aided and protected that country. All harmful influences disappeared, the five kinds of grain yielded abundant harvests, and every household had a surplus. The king rejoiced inwardly and thereby obtained five blessings:

1. A long life.

2. A countenance that grew more beautiful each day.

3. A virtuous reputation that spread everywhere.

4. Freedom from illness and strength that increased each day.

5. The four regions remained perpetually peaceful, and his heart was always joyful.

“When the king approached death, he remained like a vigorous man who, having eaten his fill, lay down peacefully for a short while. He was then reborn in the Trayastrimsha Heaven. All the people of the country faithfully observed the ten precepts taught and bestowed by the king. When their lives ended, they too were reborn in the heavenly realms and did not fall into the three evil destinies of hell beings, hungry ghosts, and animals.”

The Buddha said to the shramanas:

“The King Hòa Mặc of that time was I in a former life.”

After hearing the sutra, the shramanas rejoiced greatly, bowed to the Buddha, and withdrew.

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16. The Buddha Speaks the Sutra of the Householder.

Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Shravasti. At that time, the household of a householder suffered misfortune arising from a previous life and consequently fell into extreme poverty. They wore garments made of grass, slept upon straw mats, and subsisted day by day on vegetable gruel.

Though exceedingly poor, his feet never entered the homes of those who did not follow the Way, and his hands never accepted anything offered by such people. His resolve and conduct were pure, and no form of falsehood or perversity could defile his mind. He studied in the morning and expounded the sutras in the evening; the precepts never left his lips.

He was praised by the Blessed One and respected by the wise. Although he lacked sufficient food and clothing to sustain his body, he constantly made offerings to the noble Sangha according to his household’s means. Even if he had only vegetable gruel and grass mats, not a single day passed without an offering.

The shramanas said:

“‘This householder’s family is poor and distressed, and they constantly show signs of hunger and deprivation. We should not accept his offerings. The sutras say: “A shramana single-mindedly preserves what is true and right, is complete in precepts and lofty in conduct, and possesses a resolve like precious gold. He does not esteem wealth or sensual beauty, but regards the scriptures alone as treasure. To put an end to the six kinds of hunger, he vows to leave the household life. Why, then, should he be ashamed to beg for food and refuse to go?”’

They then went together to the Buddha and related the entire matter in detail. The Blessed One remained silent.

The following day, the householder personally went to the monastery. After bowing his head at the Buddha’s feet, he sat to one side. Recalling what the shramanas had reported the previous day, the Buddha asked the householder:

“‘Do you daily practice generosity with a mind of loving-kindness and make offerings to the bhikshus?’

“He replied:

“‘Yes, indeed! My family makes offerings every day. My only regret is that our household is poor and possesses nothing but vegetable gruel and grass mats. It pains me to trouble the noble and worthy ones with such meager offerings.’

“The Blessed One said:

“‘The practice of generosity is founded upon four intentions: loving-kindness directed toward the recipient; compassion that always cherishes and sympathizes with them; sympathetic joy upon seeing them attain accomplishments; and equanimity that continually aids sentient beings. Even though one’s gift may be meager, through its merit one will thereafter frequently be reborn in the two destinies of devas and humans, and all one’s wishes will always be fulfilled.

Whatever forms the eyes behold, sounds the ears hear, fragrances the nose smells, flavors the mouth tastes, and fine garments the body wears will bring complete joy and satisfaction, without any fear of deprivation. If one gives many kinds of things and abundant goods but does so without joy, one will later receive merit, yet that merit will be slight. Even if one attains a noble rank adorned with the seven treasures, one will still feel that it is not sufficiently exalted.

While dwelling within that dreamlike blessing, one’s mind will remain greedy and miserly. One will not dare to eat well or dress well but will live in constant anxiety, never experiencing joy. With an empty belly and a cold body, one will be no different from a beggar—neither truly living nor dead—and will possess not the slightest blessing with which to benefit oneself.

If one gives without sincere goodwill, but instead is arrogant and conceited, shows no bodily reverence, and seeks only fame so that one’s reputation may spread far and wide, then afterward one may possess a little wealth, while people merely praise one with empty words and claim that one has wealth in the hundreds of millions. Yet one’s heart will fear robbery, one’s clothing will remain coarse and thin, and one’s meals will never include the taste of fine food.

This too is to live and die in vain.’

The bhikkhus had never set foot in that household. That person had always remained far from the Three Jewels and ever close to the evil paths. If anyone takes fine things as offerings, reverently presents them with the four Equanimous Minds, personally distributes and arranges them, constantly recollects the Three Jewels, and prays that sentient beings may encounter the Buddha while alive, be reborn in the heavenly realms after death, and be freed from suffering and affliction, then in future lives there will be nothing they seek that they do not attain. Their aspiration to encounter the Buddha and be reborn in the heavenly realms will assuredly be fulfilled.

(In another version, this chapter is placed after the Sutra of King Tát-hóa-đàn.)

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17- Long ago, there was a brahmin named Duy Lam. Exalted in rank and noble in station, he was a wheel-flying emperor, and his wealth was beyond calculation. By nature he delighted in giving.

He even gave to others his daughters, who were renowned for their beauty and adorned in splendid garments. Golden bowls were filled with silver rice, and silver bowls with golden rice. Basins for washing, vessels for rinsing, and trays for holding things were all fashioned from the four kinds of precious substances.

Cauldrons made of gold and silver held food of a hundred flavors. Renowned cattle from the Tần River were completely covered with pure gold. Each cow yielded four sheng of milk every day, with its calf following behind.

Precious woven robes were studded all over with luminous pearls. Beds, seats, canopies, and curtains were made of gold and silver, while hanging jeweled garlands dazzled the eyes. Precious elephants and fine horses had saddles and bridles hung all over with jewels.

The carriages had floral canopies, seats covered with tiger skins, and exquisitely beautiful patterns and carvings. From the renowned beautiful maidens to the jeweled carriages, there were one thousand and eighty-four of each such kind, and all were given away to others.

With loving-kindness, Duy Lam bestowed his beneficence throughout the eight directions, above and below. Devas, dragons, and celestial spirits all rejoiced and lent their aid.

Although the brahmin Duy Lam gave alms to aid the poor throughout his entire life, never ceasing for even a single day, this did not equal offering a meal for one day to a faithful woman who fully observed the precepts. The merit of that offering surpassed his beyond calculation.

Furthermore, giving to one hundred faithful women such as these did not equal offering a single meal to one faithful man complete in the virtue of the precepts. Offering meals to one hundred faithful men complete in the virtue of the precepts did not equal offering a single meal to one bhikkhuni complete in the virtue of the precepts. Giving to one hundred bhikkhunis complete in the virtue of the precepts did not equal offering a single meal to one novice of lofty conduct.

Making offerings to one hundred novices of lofty conduct did not equal making an offering to one śramaṇa complete in precepts and conduct, whose mind was undefiled and who was pure both inwardly and outwardly. Ordinary people are like bricks and stones, while those of lofty conduct, complete in the virtue of the precepts, are like luminous moon-jewels. Even if tiles and stones filled the four continents beneath heaven, they would not equal a single pearl.

Furthermore, although Duy Lam made offerings to many persons complete in precepts and conduct, this did not equal making an offering to one Câu cảng (stream-enterer). Making offerings to one hundred Câu cảng did not equal making an offering to one Tần lai (once-returner). Making offerings to one hundred Tần lai did not equal making an offering to one non-returner. Making offerings to one hundred non-returners did not equal making an offering to one Worthy One (arhat).

Furthermore, Duy Lam's previous gifts and offerings of meals to sages and noble ones did not equal filial devotion in supporting one's parents. A filial child always devotes their whole heart to caring for their parents, without the slightest selfishness. Yet being filial to one's parents for a hundred lifetimes did not equal offering a meal to one pratyekabuddha.

Making offerings to one hundred pratyekabuddhas did not equal offering a meal to one Buddha. Making offerings to one hundred Buddhas did not equal establishing a monastery and observing the Three Refuges: taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. One should fully manifest loving-kindness by not killing living beings; maintain purity by not stealing; preserve chastity by not violating another's wife; uphold trustworthiness by not deceiving; and, out of filial obedience, refrain from intoxication.

If one receives and observes the five precepts and, each month, observes the six fasting days, one's merit rises to lofty heights. It far surpasses Duy Lam's giving of myriad precious things and his offerings of meals to the sages and noble ones described above; such merit is truly difficult to calculate. Yet the merit of observing the precepts does not equal using the four immeasurable minds to compassionately cherish and nurture sentient beings, for that merit is inexhaustible.

Even if one has only vegetable gruel and a grass mat, if one upholds the Three Refuges, cherishes the four immeasurable minds, and observes the five precepts, then lofty mountains and vast seas might still be measured, but such merit would be impossible to calculate.

The Buddha told the man of the four castes:

-The brahmin Duy Lam of that time was none other than I myself.

Having heard the sutra, the man of the four castes was filled with joy. He bowed to the Buddha and departed.

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18- Long ago, the bodhisattva took birth as a king of deer. His body was tall and majestic, his coat had five colors, and his hooves and antlers were wondrously beautiful. Thousands of other deer obeyed him and followed him in herds.

One day, the king of that country went hunting. The herd of deer was scattered: some rushed into mountain caves, some fell into deep ravines, some crashed into trees, and others were pierced by thorns. Their hides were torn and their bones broken; many were fatally injured or killed. Seeing this, the deer king choked with grief and thought, “As leader of the herd, I should have wisely chosen the terrain and paths along which we went in search of food. Merely for the sake of tender grass, I lingered here and caused the young ones to be scattered and destroyed. The fault is mine.”

The deer king then took a shortcut and went alone into the city. When the people of the country saw him, they all said:

-Our king possesses the virtue of perfect benevolence, causing this divine deer to come all the way to his court.

Believing this to be an auspicious omen for the country, no one dared touch the deer king. He was therefore able to reach the front of the royal hall, where he knelt and addressed the king:

-We humble beasts cherish life and have entrusted ourselves to the lands of your kingdom. Yet when we encounter hunters, we flee. Those who survive become separated from one another, while the dead lie strewn everywhere. The benevolent heart of Heaven always cherishes living creatures; this is truly a cause for sorrow. We shall choose one of our number each day and deliver that deer to the royal kitchen. Please specify the number required; we would not dare deceive you.

The king was astonished and replied:

-The royal kitchen uses no more than one deer each day. I did not know that so many of you were being killed or fatally injured. If what you say is true, I vow never to hunt again.

The deer king returned and assembled the entire herd. He explained the matter fully and clearly showed them where calamity and blessing lay. After hearing him, the whole herd obeyed and arranged among themselves the order in which each deer was to go. Whenever a deer was about to depart to face death, it came to bid farewell to the deer king. The deer king would always shed tears and compassionately admonish it:

-All who are born into the world must die; who can be exempt? You should seek the path of mindfulness of the Buddha, practice benevolence and filial devotion with a loving heart, and harbor no resentment toward that king.

Thus it was every day.

One day, the turn came for a doe to depart, but she was pregnant and near the time of giving birth. She said:

-I dare not seek to escape death, but I beg to be temporarily excused until I have given birth to my fawn.

The next deer in the order was then chosen to take her place. Bowing its head to the ground, that deer wept and said:

-I am certainly destined to die! Yet I still have one more day and night to live. Though my life lasts only a brief moment, when my appointed time arrives, I shall have no regrets.

The deer king could not bear to coerce either of those lives. At dawn, he secretly left the herd and personally went straight to the royal kitchen. When the kitchen attendants learned of this, they immediately reported it to the king.

The king asked the reason, and the deer king related the events as recounted above. The king was deeply moved with compassion and shed tears, saying, “How can a beast possess benevolence as vast as heaven and earth, sacrificing its own life to save the entire herd and following the boundless compassionate conduct of the ancients? Yet I, a king among men, kill countless living beings each day merely to fatten my own body! Do I delight in the path of cruelty and cherish the nature of jackals and wolves? For a beast to perform such a benevolent deed is truly to honor heaven’s virtue of cherishing life.”

The king told the deer king to return to its former dwelling, then issued a decree throughout the realm that anyone who harmed a deer would be regarded as having committed the crime of killing a human being. From that time onward, the king and his ministers were all transformed, and the people followed the benevolent path of refraining from killing. The influence of their virtue extended even to plants and trees, and the country enjoyed peace.

Life after life, the bodhisattva sacrificed his own body to rescue the myriad beings. His merit was perfected and his virtue became great, and he attained the state of the revered Great Hero.

The Buddha told the bhikkhus:

“The deer king at that time was I myself, and the king was Sariputra.”

With compassion, the bodhisattva bestowed kindness and cultivated the paramita, practicing generosity in this way.

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19- Long ago, the bodhisattva took birth as a swan and had three cygnets. When a drought occurred and there was nothing with which to feed her young, the mother swan had no choice but to tear flesh from beneath her wings to save their lives. The three cygnets thought, “The flavor and scent of this flesh are no different from those of our mother’s body. Could Mother have used her own flesh as food for us?” Their hearts ached and were filled with sorrow, and they said:

“We would rather lose our own lives than let our mother lose hers.” Having made this vow, they kept their beaks closed and refused to eat. When the mother saw that her children would not eat, she tore off still more flesh. A heavenly spirit praised them, saying:

“None could surpass this loving mother in her care, and such filial and reverent children are truly rare.”

The devas then came to their aid, and whatever they prayed for was fulfilled.

The Buddha told the bhikkhus:

“The mother swan was I myself, and those three cygnets were Sariputra, Maudgalyayana, and Ananda.”

With compassion, the bodhisattva bestowed kindness and cultivated the paramita, practicing generosity in this way.

(In another recension, this chapter is placed after the Sutra of Duy Lam.)

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20- Long ago, the bodhisattva was born as the king of peacocks. He had as many as five hundred consorts, yet he abandoned all his former mates because he became infatuated with a blue peahen. This blue peahen liked to drink only sweet water and eat delicious fruit. For her sake, the peacock had to go out each day to find them.

The queen of that country fell ill and dreamed that a peacock said:

“Its flesh can be used as medicine.”

Upon awakening, she reported this to the king. The king immediately ordered the hunters to find and capture the peacock without delay. The queen said:

“Whoever captures the peacock shall be given my youngest daughter in marriage and rewarded with one hundred catties of gold.”

The hunters throughout the country divided into groups and searched everywhere. They saw that the peacock king followed the blue peahen to the place where he regularly foraged, so they mixed honey with dried provisions and smeared the mixture upon trees everywhere. The peacock then took it home to his mate. One hunter smeared his own body with those honeyed provisions and sat waiting. When the peacock came to take the food, the hunter seized him. The peacock said:

“You have surely devoted all your strength to this for the sake of gain. I shall show you an entire mountain of gold, an inexhaustible treasure. In exchange, please spare my life.”

The man said:

“The great king has promised me one hundred catties of gold and his youngest daughter as my wife. How could I believe your words?”

The hunter then presented the peacock to the king. The peacock addressed him:

“Your Majesty cherishes benevolence, and your virtue extends everywhere. Please heed these humble words: Give me a little water, and I shall consecrate it with a mind of loving-kindness. Whoever drinks it will immediately be cured. If it proves ineffective, it will not be too late to punish me.”

The king granted the bird’s request. The queen drank the water consecrated by the peacock, and all her illnesses were cured; her beauty shone radiantly. The palace women were likewise cured. The entire country praised the king’s boundless benevolence and asked him to spare the peacock’s life so that all the people of the realm might enjoy increased longevity. The peacock said:

“Please allow me to cast myself into that great lake and consecrate its water so that the people throughout the country may be cured of illness. If there is any doubt about this aspiration, you may strike my body with a staff.”

The king said:

“So be it!”

The peacock then consecrated the water in the lake. When the people drank it, the deaf could hear, the blind could see, the mute could speak, the hunchbacked stood upright, and all illnesses were cured in this way. The queen’s illness vanished completely, and the people throughout the realm were likewise freed from their ailments. No one harbored any desire to harm the peacock. Knowing this clearly, the peacock turned toward the king and said:

“Having received Your Majesty’s great kindness in sparing my life, I have saved the lives of the entire country in repayment. My task is now complete, and I ask leave to depart.”

The king said:

“So be it.”

The peacock circled in flight and then alighted upon a tree. He said:

“There are three fools in the world.”

The king asked:

“Who are these three?”

The bird replied:

“The first fool is I, the second is the hunter, and the third is Your Majesty.”

The king asked the bird to explain. The peacock said:

“The solemn precepts of all Buddhas teach that sensual desire is a raging fire that burns the body, and that the perils threatening one’s life all arise from it. I abandoned the attendance of five hundred consorts because I became infatuated with the blue peahen. I had to search for food and wait upon her like a servant; thus, I was caught in the hunter’s net and nearly lost my life. That was my foolishness.

“The hunter’s foolishness was that he did not believe my words of utmost sincerity. He relinquished an entire mountain of gold and cast aside an inexhaustible treasury, yet believed the queen’s false and deceptive promise in the hope of marrying her youngest daughter. It appears that the deluded fools of the world are all of this same kind.

They cast aside the Buddha’s sincere admonitions and instead believe the deceptions of demons and spirits. Indulgence in wine and music and sexual misconduct may bring the calamity of destroying one’s home and family, or, after death, cause one to fall into the hell beneath Mount Tai, where the sufferings are truly innumerable. Consider it carefully: a human being is like a wingless bird wishing to fly into the heavens—would that not be exceedingly difficult?

The beauty of lustful women seduces and deludes, and from it come the loss of kingdoms and the ruin of one’s person. Yet the fools of the world revere it. Of ten thousand words spoken by such a woman, not one is truthful, yet hunters believe them.

That is the hunter’s foolishness.

“As for Your Majesty, you obtained a heavenly medicine that eliminated every illness throughout the country. All poisons and afflictions were eradicated, everyone’s complexion became radiant as blooming flowers, and both high and low rejoiced in its benefit. Yet Your Majesty now lets it depart. That is Your Majesty’s foolishness.”

The Buddha told the Venerable Sariputra:

“From that time onward, the peacock king traveled throughout the eight directions, benevolently giving the divine medicine and curing living beings of their illnesses. The peacock king was I myself; the king was Sariputra; the hunter was Devadatta; and that king’s queen is now Devadatta’s wife.”

With compassion, the bodhisattva bestowed kindness and cultivated the paramita, practicing generosity in this way.

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21- Long ago, there was a brahmin ascetic who lived to the age of one hundred and twenty. He remained celibate and never married, paid no heed to sexual desire, and dwelt in solitude among mountains and marshes. He had no fondness for worldly wealth and honor. He made a hut of thatch and a mat of fleabane and flowering grasses, drank spring water, and ate wild fruit merely to sustain his life. His aspiration was vast and his conduct lofty, and all under heaven praised his virtue. The king once invited him to serve as prime minister, but, being wholly devoted to the Way, he refused to become an official. He had lived in those mountains and marshes for several decades, and his loving-kindness extended everywhere, benefiting even birds and beasts.

At that time, there were four animals—a fox, an otter, an ape, and a hare—who made daily offerings to the ascetic and quietly listened to the sutras. After many years had passed, the fruit in that mountain region gradually became exhausted, and the ascetic wished to seek another place where fruit was more abundant. The four animals became distressed and said:

-Though there may be eminent men whose glory fills the entire kingdom, they are like foul water filling the sea and cannot compare with even a peck or a measure of ambrosial nectar. Once the ascetic departs, we will no longer be able to hear the sacred scriptures, and we shall decline. Each of us should therefore find whatever food and drink we can to offer to the ascetic and ask him to remain on this mountain, so that we may continue to hear the great Dharma.

They all said:

-Very well.

The ape undertook to gather fruit. The fox transformed into a human and obtained a sack of provisions. The otter caught a large fish. The three of them all said:

-These provisions can sustain the ascetic for an entire month.

The hare thought to itself, “What can I offer to sustain the ascetic?”

Then it said:

-Whatever lives must die. This body is a perishable thing that will eventually be cast away. Feeding ten thousand ordinary people cannot compare with offering the ascetic a single meal.

It gathered firewood and kindled it into glowing coals, then faced the ascetic and said:

-Although my body is small, it can sustain you for one day.

Having spoken, it hurled itself into the fire, but the flames did not burn it. Seeing this, the ascetic was deeply moved by its deed and caused the fire not to burn it. The Buddhas praised that merit, and the heavenly spirits cherished it with benevolent hearts. The ascetic then remained there and expounded wondrous sutras every day. The four animals respectfully followed and received his teachings.

The Buddha told the śramaṇas:

-The brahmin ascetic of that time was Dīpaṃkara Buddha. The hare was I myself, the ape was Śāriputra, the fox was Ānanda, and the otter was Maudgalyāyana.

With compassion, the bodhisattva bestowed kindness and cultivated the perfection of giving. Thus did he practice generosity.

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22- Long ago, the bodhisattva was a wealthy man whose accumulated treasures equaled the stores of an entire kingdom. He always delighted in aiding the poor and gave generously to all sentient beings, allowing the myriad creatures to rely upon him just as the great ocean receives all rivers.

At that time, the son of one of his friends had dissipated his entire household fortune through wanton conduct. Taking pity on him, the wealthy man instructed him:

-If you live in the world according to the Way and its principles, your blessings and prosperity will never be exhausted. I shall give you one thousand taels of gold as capital.

The man replied:

-Yes, sir! I dare not disobey your wise instruction.

He immediately used the gold as capital for trade. Yet his nature and conduct were corrupt and base. He delighted in sorcery, lust, drinking, and revelry, so his wealth gradually vanished and he again became destitute. Because he possessed these five kinds of conduct, all his money was exhausted, and he remained as poor as before.

At that time, a dead mouse lay upon a dung heap outside the wealthy man’s gate. Pointing it out to him, the wealthy man said:

-Look! A clever man could support himself and establish a livelihood even with the carcass of that dead mouse. How, then, could you have possessed one thousand taels of gold and yet become destitute? I shall now provide you with another thousand taels of gold.

At that moment, a young beggar heard this instruction from afar and was deeply moved. After returning from begging for food, he picked up the dead mouse and took it home. Following the wealthy man’s excellent advice, he begged for various seasonings, marinated and roasted the mouse, and sold it for two coins. He used those coins as capital to buy and sell vegetables, and gradually accumulated more than one hundred pieces of silver. From petty trading he advanced to large-scale commerce and, before long, became a wealthy man of that region.

In a moment of leisure, he reflected, “I was originally a young beggar. Through what causes and conditions did I obtain this wealth?” Suddenly he realized, “It was through the virtuous instruction that the wealthy man gave to a wayward youth that I gained this treasure. Having received a kindness, one must repay it; only then is one a wise person.”

He therefore had a silver tray and a golden mouse fashioned, filling the mouse’s belly with all kinds of renowned precious jewels and covering it with silk. He placed that precious golden mouse upon the silver tray, adorned all four sides with strings of precious gems and various rare delicacies, and carried it to the wealthy man’s home as a respectful offering. He explained the entire reason and said that he now wished to repay that kindness, which was as vast as heaven and sea. The wealthy man said:

-Excellent! You are a true man of honor, capable of acting in accordance with that instruction!

The wealthy man then gave him his daughter in marriage and entrusted his entire estate to him, saying:

-You are my son and heir. You must honor the Buddha, take refuge in the Three Jewels, and employ the four immeasurable states of mind to aid sentient beings.

He replied:

-I am determined to practice according to the Buddha’s teachings.

He later became the heir to that family’s estate, and the entire kingdom praised him as a filial son who followed the Way.

The Buddha told the śramaṇas:

-The wealthy man was I myself. That wastrel was Devadatta, and the one who became wealthy through the mouse was the bhikṣu Panthaka. Devadatta remembered six hundred million sections of my sutras, yet while his words accorded with them, his actions opposed them.

When he died, he fell into the Mount Tai hell. The bhikṣu Panthaka, however, remembered and practiced only one sentence of mine, continuing to do so until the end of his life. Alas!

To speak without acting is like fat exposed to sunlight, which spoils by itself. Such is the wisdom of a petty man. When words and deeds accord, one shines like the sun and moon, cherishes sentient beings, and helps the myriad creatures reach fulfillment.

Such is the wisdom of a great person. One who puts teachings into practice is like the earth, from which the myriad things are born.

With compassion, the bodhisattva bestowed kindness and cultivated the perfection of giving. Thus did he practice generosity.

– *

*

23- Long ago, there was a widowed mother who worked for the Li family, tending their fields and gardens. Her master had no leisure and often gave her food long after the proper mealtime. Just as she was about to receive her meal, a śramaṇa came seeking alms. She thought, “This person has severed desire and abandoned what is wrong; his virtue and conduct must surely be lofty, upright, and pure. Helping all the hungry throughout the four seas cannot compare with making even a small offering to a truly worthy person whose observance of the precepts is pure.”

She then emptied her entire portion of food into his bowl and placed a lotus blossom upon it as an offering. The practitioner manifested spiritual powers and emitted rays of brilliant light. Joyfully, she exclaimed:

-Is this indeed a holy sage? I vow that in a future life I shall bear one hundred sons like him.

When the mother died, her spirit departed and wished to become the heir of a brahmin. Her spirit therefore gathered at the place where the brahmin had urinated. A doe licked the urine and thereby conceived. When her term was complete, she gave birth to a girl. The brahmin raised her, and when she was a little over ten years old, her features were radiant and beautiful. She remained at home tending the fire. One day, while the girl was playing with the doe, she failed to notice that the fire had gone out. When her father returned, he became very angry and sent her to ask for fire. The girl went to a densely populated village, and at every place her foot touched, a lotus flower sprang forth. The person who possessed fire said:

-Walk three times around my house, and I shall give you fire.

The maiden immediately followed his words, and flowers sprang from the earth, encircling the house in three tiers. Travelers stopped in their tracks, and none failed to marvel. In an instant, word of this reached the king. The king ordered a physiognomist to determine whether her signs foretold nobility or lowliness. The physiognomist replied:

-She will surely bear a son who continues the lineage of sages, transmitting the throne without end.

The king immediately sent a worthy minister to prepare all the ceremonial gifts and escort her back. Her countenance and bearing were as lovely as flowers; none of the palace women could equal her.

She became pregnant, and when her term was complete, she gave birth to one hundred eggs. The queens, consorts, wives, and concubines were all jealous. They therefore cut down a banana tree and carved it into the figure of a demon.

When she gave birth, they covered her face with her hair, smeared the banana-tree figure with filthy mud, and presented it to the king. Demonic beings obscured the light, causing the king mistakenly to believe them. The wicked women placed the eggs in a jar, sealed its mouth, and cast it into the river.

Lord Shakra descended and stamped his seal upon the mouth of the jar, while the devas followed and protected it. Drifting downstream, it came to rest as firmly as an ancient tree rooted in the earth. At that time, the king of a country downstream was upon a high terrace.

From afar, he saw a jar floating down the middle of the river, surrounded by a brilliant radiance as though imbued with divine spiritual power. He sent someone to retrieve and examine it. Seeing Lord Shakra’s seal upon its mouth, they opened it and found one hundred eggs.

The king then ordered one hundred women to incubate and nurture them with sufficient warmth. When their bodies had fully formed, one hundred boys hatched forth. From birth they possessed the wisdom of supreme sages, understanding everything clearly without instruction.

Their features were exceptionally handsome, their auspicious marks rarely seen, their strength and abilities a hundred times greater than those of ordinary people, and their voices resounded like the roar of lions. The king provided one hundred white elephants, each with saddle and harness made of the seven treasures, for these heirs of the sacred lineage. He then sent them to conquer the surrounding countries, causing all four quarters to submit and acknowledge vassalage.

Eventually, it was their turn to march against the country of the king who had fathered them. Throughout that land, everyone, old and young alike, trembled in fear. The king of that country asked:

-Who can halt these enemies?

The king’s queen said:

-Great King, please do not be afraid. Observe the direction from which the enemy attacks and erect an observation tower there. I shall subdue them for you.

The king immediately went out to observe the enemy forces and then had the tower erected. Their birth mother ascended the observation tower and called out:

-There are three grave offenses of rebellion: “Failing to shun the false and wicked, thereby incurring faults affecting two generations, is the first. Living without recognizing one’s father and mother and acting contrary to filial conduct is the second. Relying upon one’s power to harm one’s own kin and destroy the Three Venerable Ones is the third.” Harboring these three great acts of rebellion, your evil can never remain concealed. Open your mouths, and the proof shall appear at once.

The mother then grasped her breasts and squeezed them firmly. Heaven caused her milk to stream into the mouths of all one hundred sons. Moved by her perfect sincerity, they drank those drops of loving milk and all said:

-This truly is our mother.

Tears streamed down their faces as they approached with palms joined, bowed their heads, and repented their error. Mother and sons had only now been reunited, and none who witnessed it failed to be moved. From then on, the two countries lived in harmony, their affection surpassing that of brothers. All eight directions rejoiced, and everyone praised this excellent outcome.

The sons then perceived that worldly existence is impermanent and illusory. They therefore bade farewell to their relatives, sought the path and studied the Dharma, withdrawing far from the defiled world. Ninety-nine of the sons attained the fruition of pratyekabuddhas.

One son remained behind to administer the kingdom. When his royal father passed away, he ascended the throne. He granted a general amnesty to offenders, demolished the prisons, leveled the moats and fortifications, freed the slaves and servants, and comforted those devoted to filial piety and fraternal respect.

He cared for the orphaned and solitary, opened the treasuries, and gave generously, distributing provisions according to the people’s wishes. He made the ten wholesome deeds the law of the land, and everyone respectfully observed and recited them. Every household had filial children.

He built monasteries and stupas, made offerings to shramanas, recited sutras, and discoursed upon the path. No one committed the four verbal evils; every harmful poison disappeared, and lifespans increased. The heavenly king aided and nurtured the people as parents nurture their children.

The Buddha told the shramanas:

-The son who remained behind and became king was I myself. The father king is now King Shuddhodana, and the mother is now Lady Maya.

The bodhisattva compassionately bestowed kindness and cultivated the perfection of generosity. Thus did he practice giving.

– *

*

24- Long ago, the bodhisattva was at one time a brahmin well versed in the sutras and disciplinary codes, whom the people throughout the country revered as their teacher. The brahmin had five hundred disciples, all virtuous and refined, who delighted in giving as much as in caring for themselves.

At that time there was a Buddha named Tiệp Tathagata, the Unattached, True and Perfectly Enlightened, the Most Honored and Supremely Awakened One. He guided the Three Realms, and his spirit had returned to the original emptiness. When the bodhisattva encountered the Buddha, he rejoiced and took refuge of his own accord. He invited the Buddha and the Sangha to remain at his home for seven days and made ceremonial offerings to them. The brahmin’s disciples competed to take responsibility for the various duties. One young disciple whom the teacher had told to go home refused to leave and returned to ask for a task. The teacher said:

-See whether any duty remains for which no one is responsible, and take that duty upon yourself.

The youth replied:

-Only the duty of providing lamplight remains unclaimed.

The teacher said:

-Excellent! Disciple, take a vessel of sesame oil, bathe yourself until clean, wrap a white cloth around your head, and with your own hand kindle a flame upon your head.

Seeing the power of this deed, devas, humans, nagas, and spirits all clapped their hands in astonishment and praised him:

-Never before has such a thing occurred in this world. This person will surely become a Buddha.

The Buddha praised him and caused the lamp to shine throughout the night without injuring his head. His mind rested in concentration upon the sutra, and suddenly all conceptual thought ceased. He continued in this way for seven days without the slightest indolence or weariness. The Buddha then bestowed a prediction upon him:

-After innumerable kalpas, you will become a Buddha named Dipankara. From the crown of your head and from your shoulders, rays of light will shine. You will teach, rescue, and deliver immeasurably many sentient beings.

When devas, humans, spirits, and nagas heard that he would become a Buddha, they all offered praise, bowed their heads, and prostrated themselves in joyful congratulations. The brahmin thought, “That man has received from the Buddha a prediction of his future buddhahood; surely I shall receive the same.” He therefore waited for the Buddha to bestow a prediction upon him, but the Buddha departed. The brahmin approached the Buddha, bowed his head, and said:

-Today I have arranged these humble ceremonial offerings. With utmost sincerity, I beseech the Buddha to bestow a prediction upon me.

The Buddha told the brahmin:

-When that youth becomes a Buddha, he will bestow a prediction upon you.

When the brahmin heard that he would become a Buddha, his joy was so great that he forgot himself. From that time onward, he always practiced great generosity: he gave food to the hungry, clothing to those suffering from cold, and medicine to the sick. Whether creatures walked, flew, crawled, or bore claws, he always came promptly to their aid according to their needs for food and drink. The countries throughout the eight directions all called him a compassionate father.

The Buddha told the Venerable Shariputra:

-The youth was Dipankara Buddha, and the brahmin was I myself.

The bodhisattva compassionately bestowed kindness and cultivated the perfection of generosity. Thus did he practice giving.

– *

*

25- Long ago, the bodhisattva was a great householder who had accumulated immeasurable wealth. He constantly honored and served the Three Jewels, and his compassion extended to all sentient beings. One day, while visiting the marketplace, he saw a softshell turtle and was moved with pity. He therefore asked how much it cost. The turtle’s owner knew that the bodhisattva possessed vast benevolence, delighted in rescuing sentient beings, had incalculable wealth, and would not refuse whether the price was high or low. He therefore replied:

-If you pay the full price of one million, you may take it away. Otherwise, I shall kill it for its flesh.

The bodhisattva replied:

-Very well.

He immediately paid the full price, brought the soft-shelled turtle home, washed and tended its wounds, and then carried it to the riverbank and released it. Watching it swim away, the bodhisattva felt both sorrow and joy, and vowed:

-May all beings, the hungry ghosts in the hells beneath Mount Tai, and those imprisoned in the prisons of this world soon be delivered from calamity, their bodies and lives preserved, just as yours have been today.

He then bowed his head in reverence toward the ten directions, joined his palms, and continued his vow:

-The sufferings of sentient beings are immeasurable. I shall become heaven and earth for them; in times of drought, I shall become nourishing rain; for those adrift, I shall become a raft; to the hungry I shall give food; to the thirsty, drink; to those who are cold, warmth; to those who are hot, coolness; to the sick, medicine; and to those in darkness, light. If there should be an age defiled by desire, a time of confusion and inversion, I shall attain Buddhahood in that realm and deliver its sentient beings.

All the Buddhas of the ten directions praised this vow:

-Excellent! You shall surely attain what you aspire to.

The following night, the soft-shelled turtle came and bit at the door of the bodhisattva’s house. Wondering why there was a noise outside the door, he sent someone to investigate, and the person found the turtle. When the servant reported what had happened, the bodhisattva came out to look and heard the turtle speak in a human voice:

-I have received your life-giving kindness, and my body has been preserved unharmed. I do not know how I might repay such profound benevolence. Creatures that live in the water can foresee whether the waters will rise or fall. I know that a great flood is about to come and will surely cause immense devastation. Please quickly prepare a boat. When the time comes, I shall come for you.

The bodhisattva replied:

-Very well.

Early the next morning, the bodhisattva went to the royal palace and reported the entire matter to the king. The king knew that the bodhisattva had long been renowned as a worthy and virtuous man, so he immediately believed him and ordered all the people in the lowlands to move to higher ground. When the flood began, the turtle came and said:

-The great flood has arrived. Quickly board your boat and follow behind me; then you will be safe.

The bodhisattva’s boat followed behind the turtle. After they had traveled for a while, they saw a snake swimming after the boat. The bodhisattva asked:

-Shall we rescue it?

The turtle replied:

-Very well.

They then saw a fox being swept away. The bodhisattva asked:

-Shall we rescue it?

The turtle again replied:

-Very well.

After another while, they encountered a man being swept away, striking his own face and crying out to heaven:

-Have compassion and save my life!

The great householder asked:

-Shall we rescue him?

The turtle replied that he should be cautious and must not rescue him. The hearts of worldly people are deceitful; few possess loyalty or trustworthiness. They forget kindness and betray gratitude, follow those who wield power, and delight in cruel and rebellious deeds.

The bodhisattva said:

-If I rescue animals yet mistreat a human being, where would my benevolence be? I cannot bear to leave him.

The bodhisattva then rescued the man. The turtle said:

-Alas! You will come to regret this.

When they reached safe ground, the turtle took its leave, saying:

-I have now repaid your kindness. Please allow me to depart.

The bodhisattva replied:

-When I attain the fruit of the Tathagata, the Unattached, the Most True and Perfectly Enlightened One, I shall deliver you.

The turtle replied:

-Very well.

After the turtle departed, the snake and the fox also went their separate ways. The fox dug a den in which to live and discovered a cache of pure gold left by someone of ancient times, weighing as much as one hundred catties. Delighted, it thought, “I shall use this treasure to repay the kindness of the one who saved my life.” It then hurried back to the bodhisattva and said:

-This insignificant creature received the kindness of having its life saved. Because I am an animal that dwells in a den, while digging a den in which to live I discovered one hundred catties of gold. That cave is neither a tomb nor a dwelling, and this treasure was neither plundered nor stolen. I obtained it through the sincerity of my heart, and so I wish to offer it to you.

The bodhisattva reflected, “If I do not accept it and simply leave it there, it will bring no benefit to the poor. Would it not be better to accept it and give it away, so that sentient beings may receive aid?” Having thought this, he followed the fox and took the treasure. When the man who had been swept away saw this, he said:

-Give me half!

The bodhisattva immediately gave him ten catties. The man who had been swept away said:

-You dug open a grave and stole its gold. What punishment should such a crime incur? If you do not give me half, I shall certainly report you to the authorities.

The bodhisattva replied:

-The poor are destitute and in want. I intend to distribute this treasure equally among them, yet you wish to seize all of it. Is that not exceedingly unjust?

The man who had been swept away then reported him to the magistrate. The bodhisattva was arrested and had no means of defending himself. He could only take refuge in the Three Jewels, repent and reproach himself, and vow that sentient beings might swiftly escape the eight difficulties and no longer become entangled in enmity as he had that day. When the snake and the fox met, they discussed the matter:

-What shall we do about this?

The snake said:

-I shall help him.

It then took a potent medicine in its mouth, opened the lock, and entered the prison. Seeing the bodhisattva’s condition and how emaciated his body had become, it felt distressed and sorrowful. It said to the bodhisattva:

-Keep this medicine on your person. I shall seek out the crown prince and bite him. The venom of my bite is exceedingly poisonous, and no one else will be able to save him. You need only present this medicine to the king. As soon as the prince takes it, he will recover.

The bodhisattva remained silent, while the snake did as it had said. When the crown prince was on the verge of death, the king issued a proclamation:

-Whoever can save the crown prince shall be appointed chancellor and shall join me in governing the realm.

The bodhisattva presented the medicine, and as soon as the crown prince took it, he recovered. Overjoyed, the king asked how this had come about, and the prisoner related the entire story from beginning to end. Filled with remorse, the king reproached himself:

-How benighted I have been!

The king then ordered that the man who had been swept away be put to death, proclaimed a general amnesty throughout the realm, and appointed the bodhisattva chancellor. Taking him by the hand, the king entered the palace, sat together with him, and asked:

-Worthy one, what scriptures do you read, and what path do you follow, that you practice the benevolence of heaven and earth and bestow kindness universally upon sentient beings in this way?

The bodhisattva replied:

-I read the Buddhist sutras and follow the path of the Buddha.

The king asked:

-Does the Buddha teach any essential principles?

He replied:

-He does. The Buddha taught the four kinds of impermanence. Whoever keeps them in mind will bring all calamities to an end, and great blessings will flourish.

The king said:

-I beg to hear this precious teaching.

The bodhisattva replied:

-When heaven and earth reach their end, seven suns will blaze together, all the great oceans will dry up, heaven and earth will be engulfed in flames, and Mount Sumeru will collapse. The bodies and lives of devas, humans, ghosts, dragons, and all other sentient beings will be consumed by fire. What first flourishes and afterward declines is called impermanence. The wise always maintain mindfulness of impermanence, knowing that if even heaven and earth are thus, how much less could official rank or a kingdom endure forever? Only upon realizing this principle can one form the resolve to extend compassion universally.

The king said:

-If even heaven and earth are thus, how much less a kingdom! I deeply believe the Buddha’s teaching of “impermanence.”

The bodhisattva continued:

-There is suffering that is more painful still. Your Majesty should understand this matter.

The king said:

-I beg to hear this illuminating teaching.

The bodhisattva said:

-The spiritual consciousness of sentient beings is subtle and difficult to know. When looked for, no form can be seen; when listened for, no sound can be heard. It pervades the whole world; nothing can cover its height; it is so vast that nothing can fully reveal it; and it revolves without boundary.

Yet it hungers and thirsts after the six desires, like the great ocean into which countless rivers pour, yet which is never filled. Thus it undergoes repeated transformations: it is burned in the hell of Mount Tai and endures every kind of bitter torment; or it becomes a hungry ghost, with molten copper poured into its mouth and forced to perform hard labor in hell; or it becomes an animal, slaughtered, skinned, carved, and torn apart, dying beneath the knife and undergoing immeasurable suffering.

If it is able to become human, it remains in the womb for ten months. At birth, it struggles as though its body were bound with silken cords. The agony of being born upon the ground is like falling from a great height; the wind blowing upon it is like fire scorching its body; bathing in warm water is like molten copper being poured over it; and a hand rubbing its body is like a knife flaying it.

Such pains are exceedingly severe and cannot all be described. After growing old, all the faculties decline, the hair turns white, the teeth fall out, and so forth. Within and without, everything deteriorates, leaving only sorrow in the heart.

Then grave illness arises; the four great elements are about to separate, and every part of the body aches. Whether sitting or lying down, one must depend upon others, and the arrival of the physician only increases one’s anxiety and grief. When death approaches, all the winds arise together, the sinews snap, the bones are crushed, all the bodily openings become obstructed, the breath ceases, and the spirit departs, led onward by karma.

If one is reborn in heaven, even among the gods there are rich and poor, noble and lowly, and their lifespans, whether long or short, still have limits. When merit is exhausted and offenses come to fruition, one falls into hell, among hungry ghosts, or among animals. These things are called suffering.

The king said:

-Excellent! The Buddha’s essential teaching on “suffering” immediately inspires faith in my heart!

The householder continued:

-Whatever comes into existence must eventually become nothing. It is like two pieces of wood rubbed together, producing fire; the fire in turn burns the wood, until both fire and wood are exhausted and neither remains. The former kings of old, their palaces, ministers, and subjects have now vanished and can no longer be seen anywhere. This too is emptiness.

The king said:

-Excellent! The Buddha’s essential teaching on “emptiness” immediately inspires faith in my heart.

The bodhisattva continued:

-The body is formed by the conjunction of earth, water, wind, and fire. What is solid is earth; what is fluid is water; what is warm is fire; and the breath is wind. When bodily life ends and the spirit departs, the four great elements separate and cannot be preserved intact. Therefore, this is called non-self.

The king said:

-Excellent! The Buddha’s teaching on “non-self” immediately inspires faith in my heart! If even this body cannot be preserved, how much less can this kingdom be preserved! Alas, how grievous that my former kings never heard the teaching of the Unsurpassed, Right and True, Supremely Awakened One concerning impermanence, suffering, emptiness, and non-self.

The householder said:

-Even heaven and earth are impermanent; who, then, can preserve this kingdom forever? Why not take everything from the treasuries and give it to the poor and needy?

The king said:

-Excellent! What a teaching from an enlightened master! How joyful indeed!

The king immediately took all the wealth from the treasuries and gave it to the poor and needy. Widowers, widows, and orphaned children were all enabled to become fathers and mothers, sons and daughters to one another. The people were brightly and splendidly clothed and fed; rich and poor were equal. The entire kingdom rejoiced, laughing as they walked and raising their faces toward heaven in praise:

-How wondrous are the bodhisattva’s divine transformations!

People throughout the four quarters praised the king’s spiritual virtue, and the kingdom enjoyed peace.

The Buddha told the śramanas:

-That householder was I. The king was Maitreya; the young turtle was Ananda; the young fox was Sariputra; the young snake was Maudgalyayana; and the man who was swept away was Devadatta.

Thus did the bodhisattva, bestowing kindness out of compassion and cultivating the perfection of giving, practice generosity.

– *

*

26- Long ago, when the bodhisattva was cultivating the śramana practice, he constantly dwelt in mountain forests. With loving-kindness and compassion, he reflected upon sentient beings who revolve through the three realms and endure suffering for long ages without end: “By what means can I liberate them?” As he stilled his mind in contemplation, seeking the source of the great Way by which to rescue them, a louse inside his robe made his body itch.

His mind became agitated, and his resolve upon the Way could not remain settled. He therefore searched with his hand and caught the louse. Feeling compassion for it and wishing to find a way for it to live in peace, he saw an animal bone nearby and placed the louse upon it.

The louse was able to feed for seven days. When the food was exhausted, it went elsewhere, continuing again through the succession of birth and death.

The bodhisattva later attained Buddhahood and traveled everywhere teaching and transforming beings. One day, heavy snow fell and covered all the roads. A wealthy man in the kingdom invited the Buddha and several thousand bhiksus to his home and made offerings to them for seven days. His entire household served them with the utmost reverence. After seven days had passed, the snow had still not entirely ceased. The Buddha instructed Venerable Ananda to notify the bhiksus that they should return to the monastery. Venerable Ananda said:

-The host remains reverent, and his manner has shown no sign of negligence or deficiency. Moreover, the heavy snow outside has not stopped, and there is nowhere we can go to seek alms.

The Blessed One said:

-The host’s intention has come to an end; he will make no further offerings!

The Buddha then led the śramanas back to the monastery. The following morning, the Blessed One instructed Venerable Ananda to go to that host’s house to seek alms. Venerable Ananda obeyed the instruction and went to the man’s house. Members of the household came out and saw him but did not even inquire after him. After waiting for a while, Venerable Ananda returned, knelt, bowed his head, and reported everything that had happened. He also asked why the host’s disposition had become so unusual and why it had changed so quickly. The Buddha then fully recounted to him the preceding events of the past. The Buddha further said:

-Ananda, with loving-kindness I saved the tiny life of that louse and allowed it to feed upon a decaying bone for seven days. Therefore, I have now received offerings of the finest foods in the world. The kindness I bestowed in that former life corresponded to seven days of offerings.

Once that recompense was complete, the man’s intention ceased, and he no longer made offerings as before. How much greater, then, is the merit of directing loving-kindness toward the Buddha and the community of śramanas—those of lofty conduct who observe the precepts purely, are free from desire, are upright within, and outwardly manifest compassionate transformation. Reverently making offerings to even one such person of lofty conduct yields merit far surpassing that of wholeheartedly giving to ordinary people over many kalpas.

For this reason, the bhiksus should always remember and uphold this teaching. The Buddha’s teaching contains morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. By means of these five virtues, such practitioners take pity on sentient beings and enable them to escape the calamity of the myriad sufferings within the three realms.

Venerable Ananda said:

-How fortunate was that householder! He personally had the blessing of caring for and making offerings to the Tathagata, the Unattached, Right and True, Supremely Awakened One, the Guide in Dharma, the Teacher of Gods and Humans, together with the śramanas—some of whom had attained the stages of Stream-enterer, Once-returner, Non-returner, or Worthy One (srotapanna, sakrdagamin, anagamin, arhat), while others were bodhisattvas who opened their hearts to vast loving-kindness and guided sentient beings. Such merit is immeasurable, like the great ocean; such merit is beyond comparison, like the earth.

The Buddha said:

-Excellent, Ananda! It is truly just as you have said! It is difficult to encounter a Buddha appearing in the world, difficult to hear the Dharma of the Way, and difficult to have the opportunity to make offerings to the Bhiksu Sangha—just as the udumbara flower blooms but once!

When the Buddha had spoken thus, all the bhiksus rejoiced, bowed their heads, and respectfully accepted the teaching.

Thus did the bodhisattva, bestowing kindness out of compassion and cultivating the perfection of giving, practice generosity.