優婆塞戒經

18. The Six Paramitas

C2. The Characteristics of Practicing the Six Perfections

D1. Sudatta’s Question

Sudatta said to the Buddha: “World-Honored One! The Buddha has just said that the six directions are the six paramitas, and that whoever makes offerings to the six directions will increase in wealth and longevity. What are the characteristics of such people?”

D2. The World-Honored One’s Reply

E1. The Characteristics of Those Who Practice the Six Perfections

The Buddha taught: “Good man! Suppose a person is not miserly with any possessions, always benefits others, constantly thinks of giving, delights in giving, and, whenever he acquires anything, immediately gives it to others without regard to whether it is little or much. When giving, he does not begrudge his life or possessions. When giving, he does not discriminate between those who uphold the precepts and those who break them. He constantly praises giving.

Seeing others give, his heart becomes joyful and delighted, without the slightest jealousy. When someone comes to ask for something, he is pleased, immediately rises to greet him, and brings forth a seat and invites him to sit. Whether or not that person asks him questions, he praises the karmic rewards of giving.

Seeing someone who is afraid, he is able to rescue and protect him. In times of famine, he always delights in giving food and drink. Although he practices giving, he does not do so for the sake of karmic reward, nor does he hope for gratitude in return.

He does not deceive sentient beings and constantly praises the merits of the Three Jewels. When conducting business, he never uses short weights or mixes inferior goods with good ones to deceive others. He does not delight in drinking, gambling, sexual misconduct, but constantly cultivates a sense of shame and remorse and practices repentance.

Though wealthy, his mind is not heedless; he constantly practices giving and does not become arrogant. Good man! Whoever practices in this way should be known as one who is able to make offerings to the Paramita of Giving.

Good man! Suppose a person is able to purify his actions, speech, and thoughts; constantly cultivates a gentle and harmonious mind; and does no wrong. If he does commit a wrong, he always feels shame and believes that such karma will bring an evil retribution.

He rejoices in the good he has cultivated. Even regarding a minor offense, he guards against committing it as though it were a very grave offense. If he happens to transgress, he becomes frightened, sorrowful, and remorseful.

He never angrily beats, harms, or causes suffering to sentient beings. He first reflects carefully and then speaks gentle words. Whenever he sees sentient beings, he gives rise to loving concern for them.

He is always mindful of kindness received and seeks ways to repay it. His mind is neither miserly nor deceitful toward sentient beings. He earns money in accordance with the Dharma.

He delights in cultivating merit and virtue and frequently teaches others about the merits he himself has cultivated. Seeing the poor and suffering, he would offer his own body to bear their suffering in their stead. He constantly cultivates loving-kindness and compassion and has pity for all.

Seeing someone commit evil, he is able to protect and restrain that person. Seeing someone do good, he not only praises its merit

and karmic reward but also lends his strength to assist. Seeing those who lack freedom, he helps them attain freedom. He constantly cultivates the practice of abandoning anger. If anger arises, he immediately reproaches himself and repents. He always speaks truthful words and gentle words and does not speak divisively or engage in meaningless speech. Good man! Whoever practices in this way should be known as one who is able to make offerings to the Paramita of Moral Discipline.

Good man! Suppose a person is able to purify the three karmas of body, speech, and mind. Even if sentient beings harm him, he does not give rise to a single angry thought, much less ever retaliate.

If an evildoer comes to repent and apologize, he immediately forgives him. When he sees sentient beings, his heart is always joyful. If he sees someone committing evil, he gives rise to compassion.

He praises the karmic rewards of patience, censures anger, and expounds the painful retributions of anger. When cultivating giving and patience, he always directs them first toward his enemies. He constantly contemplates that the five skandhas arise only through the conjunction of causes and conditions; since they are formed merely through such conjunction, why should he give rise to anger?

He constantly contemplates deeply that anger is only a cause and condition for undergoing immeasurable suffering in the three evil destinies in future lives. If anger arises, he immediately feels shame and fear and repents. Seeing that another person’s practice of patience surpasses his own, he does not become jealous.

Good man! Whoever practices in this way should be known as one who is able to make offerings to the Paramita of Patience.

Good man! Suppose a person is not indolent and does not indulge in or crave the pleasures of lying down and sitting at ease. When performing minor tasks, he applies his mind with the same concentration as when accomplishing great meritorious deeds. Whatever he undertakes, he sees it through to completion. While working, he pays no heed to hunger or thirst, heat or cold, or whether it is the proper time or not. He never belittles himself. When a great undertaking is not yet complete, he never

gives rise to regret. If he completes a task, he rejoices that it has been accomplished. He praises the karmic rewards of diligence. He earns money in accordance with the Dharma and spends it reasonably. Seeing someone who habitually does wrong, he always clearly points out the unwholesome consequences. He skillfully teaches sentient beings and causes them to cultivate diligently. If a task is unfinished, he does not abandon it midway. When cultivating wholesome Dharmas, he is not swayed by others. Good man! Whoever practices in this way should be known as one who is able to make offerings to the Paramita of Diligence.

Good man! Suppose a person is able to purify the three karmas of body, speech, and mind; delights in dwelling in secluded places, whether in caves, mountains, forests, or empty houses; does not enjoy noise and commotion; is not attached to beds or seats; does not enjoy speaking or listening to miscellaneous worldly talk; and does not delight in greed, anger, or delusion. He always greets others first and speaks gentle words. He constantly delights in renunciation and in teaching and transforming sentient beings. All his afflictions

diminish, and he abandons idle fantasies. When he sees an enemy, he cultivates loving-kindness. He always delights in speaking of the karmic rewards of meditative concentration. If his mind becomes heedless, distracted, or scattered, he always feels fear and remorse. Seeing those who cultivate erroneous concentration, he points out their errors clearly and skillfully guides them in cultivating right concentration. Good man! Whoever practices in this way should be known as one who is able to make offerings to the Paramita of Meditative Concentration.

Good man! Suppose a person is able to purify the three karmas of body, speech, and mind and studies all branches of worldly learning. He constantly abandons greed, anger, and delusion and is neither crazed nor confused. He constantly makes offerings to his parents, teachers, senior preceptors, elders of age and virtue, and those who cultivate the practice of heedfulness. He always greets others first, speaks softly, and does not deceive sentient beings. He is able to distinguish and explain the right path and wrong paths, as well as the wholesome and unwholesome karmic rewards. He constantly delights in secluded places and in leaving the household life to cultivate the Way. He is able to teach sentient beings

worldly knowledge. Seeing someone more capable than himself, he never becomes jealous. If he sees that he surpasses others, he likewise never becomes arrogant. When undergoing suffering and distress, his mind does not become sorrowful. When enjoying happiness and comfort, he likewise does not become elated. Good man! Whoever practices in this way should be known as one who is able to make offerings to the Prajnaparamita.

E2. A Separate Explanation That Each Perfection Has Four Characteristics

Good man! Each practice has four characteristics. The practice of giving has four: first, taming sentient beings; second, abandoning faults; third, benefiting oneself; and fourth, benefiting others.

If, under all circumstances, a person is never attached to or begrudging of wealth and makes no distinction between relatives and enemies, that person can tame sentient beings. Because one is not attached to or begrudging of wealth, one is able to give and thereby abandon the vice of stinginess; this is called abandoning faults. When intending to give, while giving, and after having given, one’s mind remains joyful and does not give rise to regret.

Because of this, in the future one will enjoy the bliss of the heavenly realms and even unsurpassed bliss; this is called benefiting oneself. One can cause others no longer to endure all the suffering and distress of hunger and thirst; therefore, this is called benefiting others.

The practice of observing the precepts has four characteristics: first, adorning unsurpassed bodhi; second, abandoning faults; third, benefiting oneself; and fourth, benefiting others. Adorning unsurpassed bodhi means that the lay devotee’s precepts, up to and including the bodhisattva precepts, can all serve as the fundamental basis for anuttara-samyak-sambodhi; therefore, this is called adornment. After receiving the precepts, one abandons evil conduct and the state of being without precepts; this is called abandoning faults.

By observing the precepts, one attains the happiness of humans and gods and even unsurpassed bliss; this is called benefiting oneself. After receiving the precepts, one bestows fearlessness upon sentient beings, enabling them all to escape suffering and attain happiness; this is called benefiting others.

The practice of patience has four characteristics: first, adorning unsurpassed bodhi; second, abandoning faults; third, benefiting oneself; and fourth, benefiting others. Adorning unsurpassed bodhi means that, through patience, one can cultivate wholesome dharmas, and through cultivating wholesome dharmas, one can realize the First Ground and ultimately unsurpassed bodhi; this is called adornment. After cultivating patience, one can abandon malicious anger; this is called abandoning faults. Because of patience, one attains the bliss of the heavenly realms and even unsurpassed bliss; this is called benefiting oneself. Teaching sentient beings to cultivate wholesome dharmas and causing them to abandon unwholesome dharmas is called benefiting others.

The practice of meditative concentration has four characteristics: first, adorning bodhi; second, abandoning faults; third, benefiting oneself; and fourth, benefiting others. Adorning bodhi means that, through the power of cultivating meditative concentration, one attains the First Ground and ultimately anuttara-samyak-sambodhi; this is called adornment. Through meditative concentration, one cultivates immeasurable wholesome dharmas and abandons distracted and deluded thinking; this is called abandoning faults.

Through the causes and conditions of cultivating samatha (calm abiding), one delights in seclusion and attains the bliss of the heavenly realms and even unsurpassed bliss; this is called benefiting oneself. Destroying the minds of craving, anger, and delusion in sentient beings is called benefiting others.

The practice of wisdom has four characteristics: first, adorning bodhi; second, abandoning faults; third, benefiting oneself; and fourth, benefiting others. Adorning bodhi means that, through wisdom, one attains the First Ground and ultimately anuttara-samyak-sambodhi; this is called adornment. By cultivating wisdom, one abandons ignorance and prevents the afflictions from running rampant; this is called abandoning faults. Eliminating the afflictive obstructions and cognitive obstructions is called benefiting oneself. Teaching sentient beings and enabling them to be tamed is called benefiting others.

E3. Establishing That There Are Six Paramitas

Good man! Some may claim: “Apart from the precepts, there is no patience; apart from wisdom, there is no concentration.” On this basis, they say that there are only four paramitas. If one can patiently endure without retaliating, this is called observance of the precepts.

If one cultivates meditative concentration and the mind is not heedless, this itself is wisdom. Therefore, the precepts are patience, and wisdom is concentration. Apart from wisdom, there is no concentration, and apart from concentration, there is no wisdom; therefore, wisdom is concentration, and concentration is wisdom.

Apart from the precepts, there is no diligence, and apart from diligence, there are no precepts; therefore, the precepts are diligence, and diligence is the precepts. Apart from giving, there is no diligence, and apart from diligence, there is no giving; therefore, giving is diligence, and diligence is giving. Consequently, there are not six paramitas.

This is incorrect! Why? Wisdom is the cause, and giving is the result.

Diligence is the cause, and observance of the precepts is the result. Meditative concentration is the cause, and patience is the result. Yet cause and result cannot be identical; therefore, there must be six paramitas.

If someone claims, “The precepts are patience, and patience is the precepts,” this meaning is incorrect. Why? The precepts must be received from another, whereas patience is not like this.

Some people have not received the precepts, yet they can patiently endure malicious harm and, for the sake of sentient beings, bear countless sufferings. Throughout immeasurable lifetimes, they undergo boundless suffering in place of sentient beings, yet their minds neither regret nor retreat. Therefore, patience exists apart from the precepts.

Good man! Samadhi is samatha, while wisdom is vipasyana. Samatha is single-minded concentration upon one object, while vipasyana is discerning contemplation.

In the Twelve Divisions of the Teaching, I have said that concentration is distinct from wisdom; therefore, it should be understood that there must be six paramitas. The Tathagata first taught the Dharma of the paramita of giving in order to tame sentient beings. Wishing sentient beings to be free from stinginess while giving, he therefore taught the Dharma of the paramita of observing the precepts.

Wishing sentient beings to be able to endure the loss of their possessions while giving, he next taught the Dharma of the paramita of patience. Wishing sentient beings to delight in giving at every moment, he then taught the Dharma of the paramita of diligence. Wishing sentient beings, while giving, to keep their minds single-pointed and free from scattered thoughts, he next taught the Dharma of the paramita of meditative concentration.

Wishing sentient beings, while giving, not to seek the pleasures of samsara, he next taught the Dharma of the paramita of wisdom.

E4. Setting Forth the Modes of Practice of the Six Paramitas

Good man! What is called a paramita? When giving, one does not seek recompense, whether inwardly or outwardly, nor does one distinguish between a field of merit and one that is not a field of merit.

One gives away all one’s possessions without stinginess and does not select an auspicious day or time; therefore, this is called the Paramita of Giving. Even regarding a minor offense, one does not violate the precepts, though it should cost one’s life; therefore, this is called the Paramita of Observing the Precepts. Even if an evil person comes and violates one’s body, one can patiently endure it without anger; therefore, this is called the Paramita of Patience.

For three months, one uses a single verse to praise the Buddha without ever resting; therefore, this is called the Paramita of Diligence. One fully realizes the Vajra Samadhi; therefore, this is called the Paramita of Meditative Concentration. Good man!

When one realizes anuttara-samyak-sambodhi, one fully perfects all six paramitas; therefore, this is called the Paramita of Wisdom.

E5. Concluding That Householders Encounter Many Difficulties

Good man! Bodhisattvas are of two kinds: first, householders; and second, monastics. It is not difficult for monastic bodhisattvas to purify the six paramitas. It is truly difficult for householder bodhisattvas to purify the six paramitas. Why? Because householders are bound by many adverse conditions.

19. The Paramita of Giving

B2. Clarifying the Bodhisattva’s Cultivation of the Six Perfections

C1. The Perfection of Giving

D1. Questions and Answers Concerning What Can Be Done

Good Birth said to the Buddha: “World-Honored One! After bodhisattvas have cultivated the six paramitas, what can they do for sentient beings?”

– Good man! Such bodhisattvas can rescue sentient beings who are sinking in the ocean of suffering.

D2. Detailed Explanation of the Perfection of Giving

E1. A Brief Explanation of the Essence of Giving

Good man! If anyone gives rise to a miserly mind concerning wealth, the Buddhadharma, or food, you should know that throughout immeasurable lifetimes that person will undergo the retribution of poverty and hardship. Therefore, when bodhisattvas cultivate the perfection of giving, they must benefit both themselves

and others. Good man! If someone delights in giving, regards enemies as loved ones, enables those who lack freedom to gain freedom, and has faith in the karmic results of giving and observing the precepts, that person will attain the fruits of giving.

Good man! Some people say: “Giving is merely volition. Why?

Because volition is the root of giving.” This meaning is incorrect! Why? Because giving involves the five skandhas.

Why is this so? Giving is accomplished through the three karmic activities of body, speech, and mind. If giving benefits oneself, benefits others, and benefits both parties, it necessarily involves all five skandhas.

Such giving can adorn the path to bodhi. The principal fruits of giving are freedom from afflictions and abundant wealth, while its subsidiary fruits are longevity, beauty, strength, happiness, and eloquence. The fruits of giving are of three kinds: first, a superior gift brings a superior result; second, a superior field of merit brings a superior result; third, a superior giver brings a superior result.

A superior field of merit means those ranging from practitioners progressing toward stream-entry to bodhisattvas in their final existence; giving to such persons brings a superior result. If a gift possesses excellent color, fragrance, flavor, and subtle tactile qualities, it is called a superior gift; giving such things brings a superior result. If the giver has profound and sincere faith and also fully cultivates the practices of giving, observing the precepts, extensive learning, and wisdom, that person is called a superior giver; such a giver will obtain a superior result.

E2. Distinguishing the Modes of Giving

F1. Five Kinds of Giving

Good man! A wise person practices five kinds of giving: first, giving wholeheartedly; second, giving with one’s own hands; third, giving with faith; fourth, giving at the proper time; fifth, giving in accordance with the Dharma.

Good man! What fruits will one obtain by giving wholeheartedly? One who gives wholeheartedly will obtain abundant wealth: gold, silver, vaidurya, mother-of-pearl, pearls, elephants, horses, cattle, goats, fields, gardens, houses, servants, and numerous relatives and dependents.

One who gives wholeheartedly will obtain such fruits. What fruits will one obtain by giving with one’s own hands? One who gives with one’s own hands will also obtain the fruits just described and will personally be able to enjoy and use them.

One who gives with one’s own hands will obtain such fruits. What fruits will one obtain by giving with faith? One who gives with faith will obtain the fruits just described and, furthermore, will always be loved by parents, siblings, relatives, and all sentient beings.

One who gives with faith will obtain such fruits. What fruits will one obtain by giving at the proper time? One who gives at the proper time will obtain the fruits just described and, furthermore, all that one seeks will be fulfilled according to one’s wishes.

One who gives

at the proper time will obtain such fruits. What fruits will one obtain by giving in accordance with the Dharma? One who gives in accordance with the Dharma will obtain the fruits just described and, furthermore, one’s wealth will not be lost through seizure by rulers, bandits, floods, fires, and so forth.

F2. Giving the Four Sense Objects: Forms, Fragrances, Flavors, and Tangibles

If one gives objects of splendid color, one will obtain the fruit of an extraordinary appearance. If one gives fragrant objects, one will obtain the fruit of illustrious renown. If one gives fine and delicious food, one will obtain the fruit of others delighting in drawing near; after drawing near, they will give rise to affection and respect. If one gives soft objects, one will obtain the most exquisite and delicate things as a result. After the supplicant has received and accepted the gift, the giver will obtain such fruits as: ⁽¹⁾ longevity, ⁽²⁾ beauty, ⁽³⁾ strength, ⁽⁴⁾ peace and happiness, and ⁽⁵⁾ eloquence.

Good man! Some people say: “Giving to stupas and images will not bring such fruits as longevity, beauty, strength, eloquence, and so forth, because there is no recipient.” This is incorrect! Why?

Because the giver possesses faith. Since the giver performs the act of giving with faith, that person must obtain these five fruits. Good man!

It is like a bhiksu who cultivates loving-kindness and compassion: although in reality there is no one who receives that bhiksu’s loving-kindness and compassion, the bhiksu nevertheless obtains immeasurable fruits. Obtaining the five fruits from giving to stupas and images is likewise. Good man!

Just as one who plants rice can be certain that melons will not grow from it, giving to stupas and images is likewise. Because they are fields of merit, one obtains such fruits. Thus, fruits are obtained through three causes and conditions: the field of merit, the gift, and the giver.

E3. Two Kinds and Three Kinds of Giving

Good man! Giving is of two kinds: first, the giving of Dharma; second, the giving of material wealth. Giving the true Dharma brings two kinds of fruits: precious wealth and the true Dharma; giving material wealth brings only the fruit of precious wealth. Bodhisattvas cultivate these two kinds of giving for two reasons: first, to enable sentient beings to leave suffering and distress behind; second, to bring the minds of sentient beings under discipline.

Good man! There are also three kinds of giving: first, the giving of the true Dharma; second, the giving of fearlessness; third, the giving of material wealth. Giving the true Dharma means instructing others to receive the precepts, enter monastic life, cultivate the path, perform the formal declaration of the fourfold karman, expound the true Dharma to destroy wrong views, distinguish and explain what is true and what is false, and explain the four inversions and heedfulness. This is called the giving of the true Dharma. If bodhisattvas see people who fear rulers,

lions, tigers, wolves, places endangered by floods or fires, thieves, bandits, and so forth, they are able to rescue them. This is called the giving of fearlessness. Regarding their own possessions, whether fine or poor, many or few, they do not give rise to greed or miserliness.

Such possessions as cattle, goats, elephants, horses, houses, beds, chairs, trees, ponds, wells, slaves, servants, oxen, camels, carts, palanquins, jars, basins, pots, pans, bedding, sitting mats, copperware, ironware, earthenware, clothing, ornaments, lamps, incense, flowers, fans, parasols, hats, sandals, stools, staffs, ropes, plows, harrows, hammers, axes, grass, wood, water, stones, and so forth are all given according to what the supplicant desires.

This is called the giving of material wealth. Furthermore, apart from giving elephants and horses, one should build monasteries or secluded dwellings and offer them to monastics.

E4. Removing Obstacles to Giving

Good man! There are four obstacles to giving: ⁽¹⁾ a greedy and miserly mind, ⁽²⁾ failure to cultivate giving, ⁽³⁾ disparaging the gift

minor, and ⁽⁴⁾ seeking worldly rewards. There are two practices that can eliminate these four obstacles: ⁽¹⁾ cultivating non-self, and ⁽²⁾ cultivating impermanence.

Good man! If one wishes to delight in giving, one must eliminate five things: ⁽¹⁾ a mind of anger, ⁽²⁾ a mind of greed and avarice, ⁽³⁾ a mind of jealousy, ⁽⁴⁾ clinging to one’s body and life, and ⁽⁵⁾ disbelief in cause and effect. Having eliminated these five things, one will delight in giving and obtain five benefits: ⁽¹⁾ one will never be separated from noble beings, ⁽²⁾ all sentient beings will delight in hearing and seeing one, ⁽³⁾ one will enter assemblies without fear, ⁽⁴⁾ one will gain a good reputation, and ⁽⁵⁾ one will adorn bodhi.

Good man! A bodhisattva is also called One Who Gives Everything. When a bodhisattva acquires wealth by lawful means and then gives it away, this is called giving everything; always giving with a pure mind is called giving everything; being able to give even when one possesses little wealth is called giving everything; being able to overcome miserliness and give away objects one cherishes is called giving everything; giving without seeking

reward is called giving everything; giving without distinguishing between a field of merit and one that is not a field of merit is called giving everything; giving equally to friends and enemies is called giving everything.

There are two kinds of recipients of a bodhisattva’s giving: sentient beings and non-sentient things. When a bodhisattva gives to these two kinds, sparing not even his own body, this is called giving everything. Giving out of compassion is called giving everything.

Having no regret when first arousing the intention to give, while giving, or after giving is called giving everything. At times, whether acting on his own or compelled by others, he does not give unsuitable things—such as alcohol, poison, knives, staves, fetters, and so forth—even though these might please the recipient. He does not give impure food or medicine to the sick.

He does not steal or seize even a single coin belonging to another in order to give it away. Although a bodhisattva is free to dispose of his possessions when

giving, he never beats or berates his servants, causing them to become resentful or distressed. He gives wealth acquired in accordance with the Dharma without seeking rewards in this life or a future life. After giving, he constantly contemplates the faults of the afflictions and deeply contemplates the sublime qualities of nirvana, seeking nothing other than unsurpassed bodhi.

When giving to the poor, he arouses compassion; when giving to worthy fields of merit, he gives rise to reverence; when giving to relatives and friends, he does not regard the gift as something discarded. If he sees someone coming to ask, he ascertains that person’s needs and provides according to what is sought, without waiting for that person to voice a plea. Why is this?

Giving without waiting for another to ask brings immeasurable merit and reward.

E5. A Clear Explanation of the Donor

Good man! Donors are of three grades: inferior, middling, and superior. The inferior donor is one who does

not believe in karmic retribution, is miserly by nature, fears exhausting his wealth, and, upon seeing a supplicant approach, becomes resentful and angrily drives that person away. The middling donor, though believing in karmic retribution, remains miserly and fears exhausting his wealth, yet still gives when he sees a supplicant approach. The superior donor has deep faith in karmic retribution, is free of miserliness, and contemplates wealth as impermanent.

Upon seeing a supplicant approach, he rejoices if he still has wealth to give; if he has no wealth left to give, he becomes deeply saddened and troubled, and exchanges his own body for goods to give to the supplicant. Furthermore, the inferior donor turns his face away upon seeing a supplicant approach and even curses and humiliates that person. The middling donor gives but looks down upon the supplicant.

The superior donor gives even before being asked and gives respectfully. Furthermore, the inferior donor gives desiring rewards in the present life; the middling donor gives desiring rewards in a future life; and the superior donor gives out of compassion. Furthermore, the inferior donor gives to repay a kindness;
the middling donor gives because he wishes to create wholesome karma; and the superior donor gives because he wishes to increase his own treasury of Dharma. Furthermore, the inferior donor gives out of competitiveness; the middling donor gives wishing that the supplicant might become like himself; and the superior donor makes no distinction between friend and enemy. Furthermore, the inferior donor has possessions but says he has none; the middling donor has much but says he has little; and the superior donor is asked for little but gives much.

Donors without wealth are also of three grades. The inferior, seeing a supplicant approach, becomes angry and scolds that person; the middling, seeing a supplicant approach, frankly says that he has nothing; and the superior, seeing a supplicant approach, is ashamed that he has nothing to give and becomes sorrowful and distressed. Furthermore, the inferior donor is frequently reproached by noble sages; the middling donor receives the compassion of noble sages; and the superior donor is one whose very countenance causes noble sages to rejoice upon seeing him.

E6. Contemplating the Meaning and Principle of Giving

Good man! A wise person practices giving because he wishes to benefit himself and others; because he knows that material possessions are all impermanent; because he wishes to bring joy to sentient beings; because he has compassion for sentient beings; because he wishes to eradicate miserliness; because he wishes to seek rewards in a future life; and because he wishes to adorn the path to bodhi. Therefore, after giving everything, a bodhisattva feels no regret, does not fear the depletion of his wealth, does not disdain material possessions, does not disdain his own body, does not select particular dates or times, and does not discriminate among those who come to ask.

He constantly thinks of supplicants just as a hungry person thinks of food. He draws near to good spiritual friends, inquires about and upholds the True Dharma. Seeing a supplicant approach, he rejoices like a person carrying valuables out of a burning house.

He joyfully praises the merit of giving and frequently speaks of the faults of attachment to material possessions. After giving, he rejoices as though entrusting his wealth to a virtuous person. He also says to the supplicant: “You are indeed the root of my merit.

That

today I have freed myself from greed and miserliness is due to your coming to ask.” He immediately regards the supplicant with loving affection. After giving, he instructs the supplicant to safeguard the gift in accordance with the Dharma and diligently make offerings to the Three Jewels of the Buddha, Dharma, and Sangha. If a bodhisattva can delight in giving in this manner, he can distance himself from negligence.

Even if he gives away a part of his body, he will never give rise to a single unwholesome thought. Through this, he increases loving-kindness, compassion, sympathetic joy, and equanimity. He does not look down upon the supplicant, nor does he become arrogant; rather, his own mind rejoices because he is able to give something suited to the supplicant’s wishes.

His faith increases, and he no longer doubts karmic retribution.

Good man! Only if that person can contemplate the impermanent nature of wealth and regard sentient beings as his only child will he be able to practice giving. Good man! That person will no longer be shaken by miserliness, just as Mount Sumeru is not shaken by the wind. Only such people

can become a refuge for sentient beings; that person can perfect the prajnaparamita of giving.

E7. Being Able to Delight in Giving

Good man! A wise person delights in practicing giving for four reasons: ⁽¹⁾ through giving, one can destroy the afflictions; ⁽²⁾ through giving, one makes many vows; ⁽³⁾ through giving, one attains peace and happiness; and ⁽⁴⁾ through giving, one attains wealth.

Good man! A mind free from greed is called giving. What does it mean to be free from greed? Giving is the active deed, while material goods are that which is acted upon. When giving fully possesses these two factors—the active deed and that which is acted upon—it is called freedom from greed. That giving destroys afflictions means that giving can destroy stinginess, miserliness, anger, and delusion. How does one make many vows by reason of giving? Through giving, one may make many vows, whether wholesome or unwholesome. Because of these wholesome or unwholesome vows, one receives corresponding wholesome or unwholesome

retribution. Why is this? It is because of the power of these vows. How does one attain happiness through giving? Through giving, one obtains the blissful fruits of the human and heavenly realms, up to and including unsurpassed bliss. How does one attain wealth through giving? Through giving, all that one seeks—such as gold, silver, and even livestock—is obtained according to one’s wishes.

Good man! One who delights in giving can eliminate five evil qualities: ⁽¹⁾ wrong views, ⁽²⁾ lack of faith, ⁽³⁾ heedlessness, ⁽⁴⁾ stinginess, and ⁽⁵⁾ anger and delusion. After eliminating these evil qualities, joy arises in one’s mind, and through that joy one gradually attains true liberation. In the present life, that person receives four fruits of retribution: ⁽¹⁾ everyone, even enemies, delights in seeing that person; ⁽²⁾ that person’s good reputation spreads everywhere; ⁽³⁾ that person is unafraid when standing before an assembly; and ⁽⁴⁾ all good people come to rely upon that person.

Good man! If, after giving, one feels no regret, then even if adventitious afflictions cause that giver to fall into hell, although dwelling in an evil realm, that person will not suffer hunger or thirst. Through the causes and conditions of giving, that person will not undergo two kinds of suffering: ⁽¹⁾ the suffering of eating red-hot iron balls and ⁽²⁾ the suffering of drinking molten iron.

If reborn among animals, that person will readily find food and not suffer deprivation. If reborn as a hungry ghost, that person will not suffer hunger or thirst but will always be well satisfied. If that person obtains a human body, their lifespan, physical beauty, strength, happiness, eloquence, faith, morality, generosity, extensive learning, and wisdom will all surpass those of others.

Though living in an evil age, that person will not commit evil; though encountering natural calamities, that person will escape them; and though dwelling in dangerous places, that person will not give rise to fear. If reborn as a heavenly being, that person will obtain ten kinds of excellence.

Good man! A wise person gives for two reasons: ⁽¹⁾ to discipline their own mind and ⁽²⁾ to eliminate resentment. The Tathagata also, by virtue of giving, came to be called the Unsurpassed Honored One. Good man! After giving, a wise person

does not seek to be remembered by the recipient, nor seek fame; does not seek freedom from fear; does not seek to have good people come to rely upon them; and does not seek the fruits of retribution among humans or heavenly beings. Instead, that person constantly contemplates two matters: ⁽¹⁾ exchanging impermanent wealth, which is subject to outflows, for enduring wealth, the Dharma body; and ⁽²⁾ never yielding to stinginess. Why is this? When I die, these riches will not follow me. Therefore, I should give them away with my own hands. I should not grieve over the loss of wealth but should give rise to joy because of my giving.

Good man! A giver should first test their own mind by giving away possessions. Once the mind has been disciplined, they should next give their own body. Through these two kinds of giving, one attains two qualities: ⁽¹⁾ permanently leaving the three realms far behind and ⁽²⁾ attaining true liberation. Good man! It is like a person traveling a long distance who suffers from carrying a heavy burden. If that person can cast it aside, joy will surely arise.

A practitioner of giving who sees a supplicant approach and relinquishes possessions to give them away is likewise.

E8. Exhorting the Poor to Give

Good man! A wise person reflects thus: “If I wish to carry this object with me into my next life, nothing surpasses giving.” One should also contemplate the suffering of poverty and the happiness of wealth and honor; therefore, one should constantly think of and delight in giving.

Good man! If a person who possesses wealth sees a supplicant approach yet says that they have nothing, you should know that this person is speaking of their own poverty in a future life. Such a person is called heedless.

Good man! If one who has no possessions thinks that they have nothing to give, this is incorrect. Why is this? All water and grass in the fields are resources

shared by everyone. Although one may be a king, one may not necessarily be able to give; although one may be poor, one is not necessarily unable to give. Why is this? Even a poor person has a share of food. After eating and washing one’s bowl, the water that would otherwise be discarded may be given to other beings, thereby generating merit. If one gives even a little flour to ants, one also gains immeasurable merit. Even the poorest person under heaven surely has a little flour. Is there anyone whose life would be endangered by eating only three portions of rice a day? Therefore, everyone should give half of their food to a supplicant.

Good man! Who is so poor that they are naked and have no clothes to wear? If one has clothing, surely one can give a small piece of cloth for someone else to bind a wound, or a strip of cloth no wider than a finger to make a lampwick.

Good man! Who under heaven is so poor that they do not possess a body?

If one has a body and sees another performing meritorious deeds, one should go and assist them joyfully and wholeheartedly. Such a person is also called a giver and also gains merit. The merit arising from such assistance may be less than, equal to, or sometimes even greater than that of the person who initiated the deed. For this reason, when I partook of the food offered by King Prasenajit, I made a dedication declaring that the merit of the king’s giving and that of the poor person were equal and without difference.

Good man! Consider the four kinds of fragrance: scented water, fragrant paste, powdered incense, and burning incense. Those who look upon them, those who buy them, and those who sell them all smell their fragrance, yet the fragrance of the incense is never diminished. The merit of cultivating giving is likewise. If one gives rise to a mind of sympathetic joy, lends one’s strength in assistance, or, though far away, hears of another’s good deed and gives rise to joy—whether the deed is little or great, large or small—because the mind is the same in all three cases—sympathetic joy, assistance, and rejoicing—the fruits

of retribution are likewise equal, without difference.

Good man! If one has no possessions and, upon seeing another give, neither rejoices nor has faith, but instead doubts those who are fields of merit, this person is called poor. If one possesses abundant wealth, authority, power, and influence and encounters true fields of merit, yet has no faith and refuses to give, this person is also called poor.

Therefore, whether possessing little or much, a wise person should give to the utmost of their ability. Apart from the Dharma of giving, there is no other Dharma that can enable a practitioner to obtain the blissful fruits of the human and heavenly realms, up to and including unsurpassed bliss. Therefore, a sutra states: “A wise person contemplates thus: Suppose I have a single handful of rice.

If I eat it, I shall live; if I give it to another, I shall starve to death. Even in such circumstances, I should still give it away—how much more so when I possess abundant wealth?”

Good man! A wise person should contemplate that wealth is impermanent. Because it is impermanent, although throughout immeasurable lives one may have suffered the loss and destruction of vast amounts of property, no benefit has been gained.

Conversely, although wealth is impermanent, if one is able to give it in generosity, one will gain immeasurable benefit. If this is so, why remain miserly and refuse to give? A wise person further observes that in the world there are those who uphold the precepts, are widely learned, and have heard much.

Through the merit of upholding the precepts and being widely learned, they attain the fruit of arhatship; yet even after attaining such a fruit, they still cannot prevent or eliminate the painful karmic retribution of hunger and thirst. If arhats lack such necessities as dwellings, clothing, food and drink, bedding, and medicine, this is entirely due to their refusal to practice giving in former lives. Those who break the precepts, if they delight in practicing generosity, may fall among hungry ghosts or animals, yet they will still always have sufficient food and drink and will not suffer deprivation.

Good man! Apart from the Dharma of giving, there is no other Dharma that brings two fruits: the first is mastery, and the second is liberation. As for those who uphold the precepts, although they may be reborn in heaven, because they have not cultivated giving, they will not obtain exceptionally fine foods or the most exquisite adornments.

A wise person should contemplate that samsara has no boundary, and that the joy of giving is likewise vast and boundless. Therefore, one should practice giving in order to end samsara, not in order to seek the pleasurable fruits of heavenly or human existence. One should further contemplate in this way: “Even if I were wealthy, possessed lands extending across the four continents beneath heaven, and enjoyed immeasurable pleasures, I would still not be satisfied.

Therefore, I must practice giving for the sake of unsurpassed bliss, not for the pleasurable fruits of heavenly or human existence. Why? Because the pleasures of heavenly and human existence are impermanent and limited.”

E3. Discussion of the Meaning of Giving and Receiving

F1. A Brief Explanation of Giving and Receiving

Good man! Suppose someone says: “The giver, the recipient, and the one who experiences the karmic result are all the five skandhas, and the five skandhas are impermanent. Thus, when a gift is given to the five skandhas, who is the recipient?” Although there is no recipient, the wholesome karmic result still does not perish, even though there is neither a giver nor a recipient. One should ask that person in return: “Is there a giver and a recipient or not?” If he replies, “Giving is simply the act of giving, while the recipient is the self,” one should say to him: “My position is likewise: giving is simply the act of giving, while the self is the five skandhas.”

F2. The Skandhas Cause the Skandhas to Receive

If someone asks, “The five skandhas of the giver are impermanent; who receives the karmic result of the gift?” one should reply: “Listen attentively, and I shall explain it to you. Is a seed permanent or impermanent?” If he says it is permanent, one should further ask: “Why, when the sprout emerges, is the seed destroyed?” If the other person sees that his argument is untenable and then claims that the seed is impermanent, one should say to him: “If the seed is impermanent, why can it produce a sprout when it receives sunlight, is fertilized, watered, and so forth?” If he then claims, “Although the seed is impermanent, through cultivation it produces a sprout and bears fruit,” one should reply: “The five skandhas are likewise.” If he further claims,

“The sprout already existed within the seed beforehand, while cultivation, fertilization, watering, and so forth are merely revealing causes,” this is incorrect.

Why? Because a revealing cause does not cause a thing to increase or diminish. Yet cultivation and fertilization now cause the seed to sprout and bear fruit; therefore, one should know that what formerly did not exist now comes into being.

If he says, “Revealing causes are of two kinds: abundant and scarce. When abundant, what is revealed appears large; when scarce, what is revealed appears small. It is like lighting lamps: a large lamp gives great light, while a small lamp gives little light,” this is mistaken.

Why? No matter how much a seed is fertilized or watered, it cannot in a single day grow as tall as or taller than a person. If he further claims, “Although revealing causes are of two kinds, they must take effect at the appropriate time.

A primary revealing cause produces a great effect, while a secondary revealing cause produces a small effect; therefore, the revealing cause itself does not increase,” this is incorrect. Why? Because he clings to the view that all dharmas are permanent, and therefore cannot argue in this way.

Good man! The seed is not the sprout. Although they are different, there is nevertheless continuity between them. The five skandhas are likewise. Good man! Through the causal potency of the seed, the sprout arises; through the causal potency of the sprout, the stem arises; through the causal potency of the stem, the leaves arise; through the causal potency of the leaves, the flower arises; and through the causal potency of the flower, the fruit arises. The transformation of the body of five skandhas in one realm into bodies of five skandhas throughout the five realms is likewise.

If one claims, “The person who creates karma and the person who experiences its result are different,” this is the doctrine of non-Buddhist schools, not mine. Why? The teachings of non-Buddhist schools maintain that the one who creates karma is the self, while the one who experiences its result is the body in the present life; yet they do not say that the one who creates karma is different from the one who experiences its result.

The one who upholds the precept against killing is said to be the self, and through the causes and conditions of upholding this precept, one obtains a body adorned with excellent physical characteristics. If so, the one who experiences the result has no cause, while the one who creates karma has no result. The foregoing doctrine of the non-Buddhist schools contains such errors.

If they claim, “If the self creates karma while the body experiences its result, then, by analogy, one person creates karma and another person experiences its result,” one should ask them: “The body is different from the self. The body consumes food and drink and makes use of clothing and ornaments. If it consumes nourishing food, it becomes ruddy and healthy; if it eats food lacking nourishment, it becomes weak and pallid.

If the ruddiness or pallor of the physical body is a dharma arising from causes and conditions, what does the self obtain?” If they say that the self experiences joy or sorrow, then why is this not a case of one person creating karma and another experiencing its result? It is like a person who consumes butter and milk to increase his strength. After some time, because he has consumed butter and milk, he becomes ruddy and healthy.

A weak person, seeing him, gives rise to delight. Now, does that weak person become ruddy and healthy because of that delight? If they answer that he does not, the self is likewise.

If the body creates karma, how can the self obtain its result? Why? Because the body and the self are different.

The Buddha-Dharma is not like the views of the non-Buddhist schools. The five skandhas experience the karmic results of the karma they themselves have created.

F3. Creating Before and Experiencing After

Good man! Suppose someone asserts: “The five skandhas are impermanent; therefore, although the five skandhas of this realm do not pass into another realm, karmic retribution is nevertheless experienced.” This is incorrect. Why?

In the Buddha-Dharma, it is sometimes said: “The person who creates karma is also the person who experiences its retribution”; sometimes: “The person who creates karma is different from the person who experiences its retribution”; and sometimes: “There is neither a person who creates karma nor a person who experiences its retribution.” To say, “The person who creates karma is also the person who experiences its retribution,” means that the five skandhas experience the karmic result of their own deeds.

To say, “The person who creates karma is different from the person who experiences its retribution,” means that one creates karma while possessing a human body, then receives the karmic result of being born with the body of a deva and enjoys celestial pleasures. To say, “There is neither a person who creates karma nor a person who experiences its retribution,” means that everything exists through the conjunction of causes and conditions and is originally devoid of intrinsic nature; how, then, could there be a person who creates karma or a person who experiences its retribution?

Suppose they assert: “If the person who creates karma is different from the person who experiences its retribution, why speak of an uninterrupted continuity between the person who creates karma and the person who experiences its retribution?” This is incorrect. Why? It is like putting poison into milk and afterward refining that milk into ghee: the ghee can still kill a person.

Although the milk differs from the ghee, because there is an uninterrupted continuity of development from the stage of milk to the stage of ghee, the ghee can kill a person. The five skandhas are likewise. Although they differ, because there is an uninterrupted continuity of development from one moment to the next, it may be said either that the person who creates karma is different from the person who experiences its retribution, that the person who creates karma is the person who experiences its retribution, or that there is neither a person who creates karma nor a person who experiences its retribution.

Apart from the five skandhas, there is neither a self nor what belongs to a self. Because the minds of all sentient beings are obscured by delusion, some say that form itself is the self, and so forth, up to saying that consciousness itself is the self. Others assert: “Apart from the five skandhas, there is a separate self.” This is unreasonable.

Why? In the Buddha’s teaching, the form skandha is not the self. Why is this so?

Because the dharma of form is impermanent, does not act as an autonomous agent, and is not sovereign; therefore, the other four skandhas—feeling, perception, formations, and consciousness—are not possessions of the self. The same applies in due course to the consciousness skandha. Through the conjunction of causes and conditions, another dharma arises, and this is conventionally called the existence of a person who acts; yet in reality there is no person who acts.

Moreover, through the conjunction of causes and conditions, another dharma arises, and this is conventionally called the existence of a person who experiences retribution; yet in reality there is no person who experiences retribution. Therefore, it is said that there is neither a person who creates karma nor a person who experiences its retribution. Suppose they assert: “If the person who creates karma is different from the person who experiences its retribution, then these are two different persons, both consisting of the five skandhas.

Why, then, does one person create karma while the other does not experience its retribution?” This is incorrect. There are two kinds of difference: first, a difference in bodies; second, a difference in names. For example, suppose there are two persons: one is named Buddhadatta and the other Devadatta.

Because these two differ both in body and in name, their bodily and verbal actions differ. Because their bodily and verbal actions differ, the karma they create also differs. Because the karma they create differs, their lifespan, appearance, strength, happiness, and eloquence all differ.

Therefore, it is impossible for the person named Buddhadatta to create karma while the person named Devadatta experiences its retribution. Although both are combinations of the five skandhas, only name and form are alike, while the other three components—feeling, perception, and formations—differ. Why?

For example, while the person named Buddhadatta is experiencing pleasure, the person named Devadatta may be enduring suffering; or while Buddhadatta is giving rise to a mind of greed, Devadatta may be giving rise to a mind of anger. Therefore, the two persons cannot be said to be the same. Although the name and form of the two persons are alike, in reality they differ; for instance, Buddhadatta may be fair-skinned, while Devadatta is dark-skinned.

If it is asserted that whenever designations are alike they must have the same meaning, then when one person is born, all other persons must also be born, and when one person dies, all other persons must die together! If they do not accept this, they must agree with the view that the person who creates karma is not different from the person who experiences its retribution. Suppose they assert: “You say that the person who creates karma is different from the person who experiences its retribution.

We say the same: the person who creates karma is different from the person who experiences its retribution. If both sides maintain that the person who creates karma is different from the person who experiences its retribution, then you have also fallen into our error. Why do you not perceive your own error, but instead rebuke us?” This is incorrect.

Why? The differences discussed in the Buddha-Dharma are of two kinds: first, something arises in one moment and perishes in that same moment; second, something arises in one moment but does not perish in that same moment. Because their arising differs, their cessation also differs.

Therefore, the Buddha-Dharma holds either that the person who creates karma is different from the person who experiences its retribution, or that the person who creates karma is the person who experiences its retribution. This is not the same as the error of non-Buddhist teachings. For example, a man wishing to burn down a village throws a firebrand into some dry grass.

The firebrand serves as the cause for the blaze to spread, and the fire may extend for a hundred leagues or more. When the village headman catches the man who set the fire, he asks him: “You are a cruel man. Why did you burn down this village?” The man replies: “In truth, I did not burn it down.

Why? The firebrand I threw was extinguished long ago. It burned only one handful of grass.

I shall now compensate you with two handfuls of grass. I need not compensate you for the other places.” The village headman then says to him: “Fool! Because the small firebrand you threw spread its flames, it burned an entire region extending from one hundred to two hundred leagues.

All of this is your fault. How could you not compensate us?” Although it is understood that the first flame differed from the later flames, because they continued in an unbroken succession, the man who set fire to the village must bear the penalty. The wholesome and unwholesome deeds created by the five skandhas are likewise!

Although the five skandhas at the time of experiencing retribution are not the five skandhas that existed at the time of creating karma, because there is an uninterrupted continuity of development, karmic retribution is experienced. For example, a man wagers with another that he can carry a torch for more than a hundred leagues without its flame being extinguished. If the flame goes out before he has traveled a hundred leagues, he must pay the other man; if he travels beyond a hundred leagues, the other man must pay him.

After the torchbearer has traveled more than a hundred leagues, he demands payment from the other man. The other man says: “The flame with which you began your journey was extinguished long ago and is different from the final flame that passed beyond a hundred leagues. How, then, can you demand payment?” The torchbearer replies: “Although the first flame was extinguished, there was a continuous development from there to here.” Both men have reason on their side.

Why? Both propositions—that the person who creates karma is the person who experiences its retribution, and that the person who creates karma is different from the person who experiences its retribution—are correct. Therefore, neither is at fault.

Thus, if someone asserts: “The five skandhas are likewise; the person who creates karma is

“The one who experiences the result and the one who creates the karma are different; the one who experiences the result and the one who creates the karma are the same.” Neither of these two statements is erroneous. Consider the Ganges River: both banks together with the current are all called the Ganges. In summer, when the water rises, the two banks are very far apart; by autumn, they are very close together.

Although the river’s appearance is not fixed—its water sometimes high and sometimes low—everyone still calls it a river. If someone were to say, “This is not a river,” the wise should reply, “It is a river, and yet it is not a river.” The wise see that the five skandhas are likewise: the one who creates karma is the one who experiences its result, and the one who creates karma is different from the one who experiences its result.

If one maintains, “The two banks are earth, the current is water, and the river deity itself is the river,” this is incorrect. Why? If the river deity were the river, why would people speak of a clear river or a turbid river, of this bank and the other bank, of depths and shallows in midstream, of its flowing into the great ocean, and of whether it can or cannot be crossed?

For example, wherever there are trees, spirits dwell; if there were no trees, where would those spirits dwell? The river and the river deity are likewise. Therefore, the two banks and the midstream, continuing successively without interruption, are collectively called the river.

Thus it may be said that the five skandhas are likewise both the same and different. Suppose that someone reviles a person in authority and consequently has his feet shackled. His feet did not actually commit the offense of abusive speech, yet they are shackled.

Thus it may assuredly be said that the one who creates karma is different from the one who experiences its result, or that the one who creates karma is the very one who experiences its result. Only the wise can say, “The one who receives karma is the one who experiences its result, and the one who creates karma is different from the one who experiences its result.” Consider a lamp: only when all the necessary conditions—such as the lampstand, oil, flame, and human effort—come together is it called lamplight.

If you claim that the lamplight is dim and bright, this is incorrect. Why? Being dim, it is not bright; being bright, it is not dim.

It is only because these states arise and cease in succession that the lamp is said to be dim or bright. If you claim that the lamplight is impermanent whereas the oil is permanent, and that abundant oil makes the lamp bright while little oil makes it dim, this is incorrect. Why?

The oil is also impermanent: at times it is exhausted and at times it is consumed by burning. If the oil were permanent, it would remain unchanged through two successive moments; and if so, how could it be burned and exhausted? Therefore, the wise can say that the lamplight is the oil and that the lamplight is different from the oil.

The five skandhas are likewise. The lamplight represents the six ayatanas, while the oil represents karma. Because of the causes and conditions of karma, the five skandhas increase and decrease and exist here and there.

Again, suppose someone utters the sound “A-de-da.” The sound “A-de-da” uttered at the beginning has long since dissolved into the past and no longer exists; yet because people transmit and teach it to one another from generation to generation without interruption, it is still called the sound “A-de-da.” The wise may also call it the sound “A-de-da,” or say that it is not the sound “A-de-da.” Both the affirmative and the negative statements are reasonable.

The five skandhas are likewise: it may be said that the one who creates karma is the one who experiences its result, or that the one who creates karma is different from the one who experiences its result. Again, suppose an exceedingly wealthy man has no heir to his estate. When he dies, his property is confiscated by the authorities.

Someone comes and says, “That property belongs to me.” The official asks, “How can that man’s property belong to you?” The person replies, “I am a seventh-generation descendant of the deceased, with an unbroken succession. Why should the property not belong to me?” The official then says, “As you have stated, this property belongs to you.” The wise say, “The five skandhas are likewise. The one who creates karma is the one who experiences its result, or the one who creates karma is different from the one who experiences its result.”

F4. Awaiting the Time for the Result to Ripen

You may claim: “The five skandhas create karma. Once the action has been completed, that karma has become past, yet the body still continues to exist. The karma just created has nowhere to abide; if karma has nowhere to abide, then there is no karma. If so, after this body perishes, why must one still experience its result?”

This is incorrect! Why? All past karma must await the time when a body is assumed and the appropriate temporal causes and conditions arise.

It is like a mandarin tree producing mandarins, which are sour at first and sweet afterward. Wanting mandarins, people plant mandarin seeds. The mandarin seed, trunk, branches, leaves, flowers, and newly formed fruit are not sour; yet when the mandarin fruit ripens, it acquires a sour taste.

This sourness is neither something that formerly did not exist and now exists, nor is it without causes and conditions; rather, it arises from the prior causes and conditions of the mandarin fruit. Karma created by body, speech, and mind is likewise. If one asks where that karma abides, one should understand that it abides in the past, awaiting the proper time and conditions; when a body is assumed, its karmic result arises.

It is like someone taking medicine: after a period of time, although the medicine has been digested, at the appropriate moment it still produces effects such as strength and vigor. Karma created by body, speech, and mind is likewise: after being set in motion, it passes into the past, yet when its causes and conditions ripen, its result will be experienced. It is also like a child learning the first lessons of life:

although, while the child is learning, each moment passes into the past, even after a hundred years the child does not forget what was learned. Past karma is likewise: although it has nowhere to abide, when the temporal causes and conditions ripen, its result will be experienced. Therefore, it is said that the one who creates karma is not the one who experiences its result, yet is also not different from the one who experiences its result. Whoever comprehends this will attain the unsurpassed fruition.