Toh 182Ba-la-mật Bố Thí (Dāna-pāramitā) — Kinh Đại Thừa Cao Quý

Summary

In this sūtra a bodhisattva asks the Buddha how bodhisattvas should exert
themselves after having given rise to the mind set on awakening. The Buddha
replies by describing the ten virtuous actions and the motivation that
bodhisattvas should engender when they engage in those practices. Next, after
explaining how they should exert themselves in the ten perfections, the Buddha
presents a detailed explanation of the perfection of generosity, focusing on the
compassionate motivation that bodhisattvas cultivate while practicing
it. A particular feature of this sūtra is how it details the significance of
making different kinds of offering, in terms of the spiritual attainments,
qualities of awakening, and other benefits that will result.

Acknowledgements

This text was translated by the Dharmachakra Translation Committee under
the guidance of Chökyi Nyima Rinpoche. Benjamin Collet-Cassart translated the
text from Tibetan into English and wrote the introduction. Andreas Doctor
compared the draft translation with the original Tibetan and edited the text.
Anders Bjornback and Alex Yiannopoulos also assisted this project by sharing
their draft translation of the first section of this sūtra with the other
translators.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

The Perfection of Generosity belongs to the
general sūtra section of the Tibetan Kangyur. It does not appear to have been
translated into Chinese, and we have not come across any mention of its title
in Indian commentarial works. It does not seem, therefore, to have had
a particularly influential role in Buddhist India. Until recently, it had
also not attracted notable attention in modern scholarship. In 2014,
however, Jason McCombs included a full translation of The Perfection of Generosity, along with an introduction to the text, in his doctoral dissertation.

As is common with this genre of Buddhist literature, the absence of
concrete historical data makes it hard to place the sūtra historically with
much certainty. Still, based on particular doctrinal and literary elements,
McCombs argues for a tentative date of its being set out in written form somewhere around the
fifth or sixth century. To sum up his arguments, the sūtra seems to be
fairly developed doctrinally, with various lists of philosophical concepts and
practices appearing in their later rather than earlier forms. For example, the
text speaks of the ten perfections (pāramitās)
rather than the earlier, standard list of six. And perhaps the most significant feature of the
sūtra from a historical viewpoint is the mention of three goddesses in attendance at the Buddha’s
teaching: Umā (dka’ bzlog ma),
Mahāśrīdevī (dpal gyi lha mo chen
mo), and Bhairavī (’jigs byed
ma). These goddesses generally do not appear in Indian
literature until the fifth century, and it is therefore reasonable to accept
McCombs’ tentative dating of the sūtra.

The sūtra is set in Kapilavastu, the city in which the Buddha had lived
during his childhood and youth, and to which he returned at times after his awakening.
It is on one of these occasions that we find him residing in
the parks of his father, King Śuddhodhana. In the first chapter, after a lengthy introduction, a
bodhisattva asks the Buddha about the practices in which bodhisattvas should
exert themselves once they have aroused the mind set on awakening. The
Buddha first answers by explaining how to engage with the path of the ten
virtuous actions and describing the altruistic attitudes that bodhisattvas
should cultivate in this regard. Next, in the second
chapter of the sūtra, the Buddha explains how bodhisattvas
should endeavor in the practices of the ten perfections, using a repetitive formula
interspersed with verses. The Buddha provides a detailed explanation of the
way bodhisattvas should practice the perfection of generosity in particular,
emphasizing the compassionate motivation that must underlie the
act of giving. A particular feature of the sūtra lies in the significance it describes for each of many different kinds
of object offered in terms of the specific spiritual attainments, qualities of awakening, and other benefits
that will result.

The sūtra was translated into Tibetan by the prolific translator
Yeshé Dé sometime during the late eighth or early ninth century, when the
majority of sūtras were translated into Tibetan. According to the colophon,
Yeshé Dé was assisted in his task by the renowned Indian scholar
Prajñāvarman. As further testament to the date of translation, we also find
the sūtra included in the ninth century Denkarma (ldan dkar ma) Palace
catalog of translated scriptures,
where it is grouped under the category of “Mahāyāna, general sūtras of ten or
fewer fascicles,” and is said to have two fascicles (bam po), although no fascicle division is recorded in the text. Within the Degé Kangyur itself, the sūtra is placed next to
another sūtra that likewise includes the term “generosity” in its
title. However,
as McCombs points out, The Perfection of
Generosity also overlaps significantly in terms of content with
larger sections found in other sūtras in the Kangyur. The
organizing principle for the arrangement of the text in the Degé Kangyur (and others
predominantly of Tshalpa lineage) appears to have had more
to do with the title of the sūtra than its content, as is not uncommon when it comes to the structure of
the Tibetan Kangyur collections.

The text contains a single chapter colophon (at

) demarcating
the Buddha’s initial teaching on the ten virtuous actions from the part that follows on the ten perfections.
To the two chapters thus formed we have added descriptive chapter titles that do not, it should be noted,
appear in the source text. This chapter colophon also makes mention of an alternative title for the sūtra, The
Array That Ornaments, Adorns, and Decorates All Buddha Qualities (sangs
rgyas kyi chos thams cad kyi rgyan dang / spud pa dang / lhab lhub bkod pa).

The Translation

The Noble Great Vehicle Sūtra

The Perfection of Generosity

[How Bodhisattvas Exert Themselves in the Ten Virtuous Actions]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One, in order to benefit his
kinsmen and the local people, was residing in the parks of King Śuddhodhana in the city
of Kapilavastu, parks adorned with many hundreds of thousands of trees of
different types, such as sāla, palmyra, tamāla, karṇikāra, juniper,
walnut, kharjūra, śipan, nīpa, mango, pear, āmalakī, wood apple,
pomegranate, elephant apple, plantain, banyan fig, goolar fig, myrobalan,
aśvattha, vārśika, nutmeg, dhanuṣkarī, rosewood, magnolia, aśoka, taraṇi,
pāṭalā, śiriṣa, and arjun trees. The parks were beautified by cascading
streams, waterfalls, lakes, pools, ponds, and springs of fragrant water
filled with purple, pink, red, and white lotus flowers. There one could hear
the calls of geese, peacocks, cranes, ducks, cuckoos, ospreys, parrots,
grouse, pheasants, partridges, nightingales, and wild ducks. Countless
honeybees buzzed in the air. The water in the parks possessed eight special
qualities and was
limpid, flavorful, cool, pristine, and pure. The grass was green, soft and
tender, and as pleasing to the touch as silk, wool, cotton, raw silk,
kācilindika cloth, and linen. Those fine parks were beautiful, clean, and
free of any stones, pebbles, gravel, dirt, mud, or refuse. They were also
home to various wild animals, such as śarabha, spotted deer, monkeys, cats,
brown bears, rabbits, black bears, hyenas, and a number
of different birds. Hundreds of thousands of other beings were also present,
such as gods and goddesses of the night, guardians of the world, Varuṇa,
Śiva, Yama, Virūḍhaka, Kubera, Śakra, Virūpākṣa, and Dhṛtarāṣṭra, as well as
asuras, garuḍas, gandharvas, kinnaras, and mahoragas.

A large saṅgha of seventy-seven thousand monks was also residing
there, including venerable Śāradvatīputra, venerable Mahāmaudgalyāyana,
venerable Subhūti, venerable Kapphiṇa, venerable Gavāṃpati, venerable
Mahākauṣṭhila, venerable Bharadvāja, venerable Ājñātakauṇḍinya, venerable
Bhadrika, venerable Pūrṇa, venerable Suśubha, venerable Cūḍāpanthaka,
venerable Bakkula, venerable Rāhula, venerable Upananda, venerable Nanda,
and venerable Ānanda. With the exception of one person—namely, venerable
Ānanda—they were all worthy ones who had exhausted the defilements and were
without afflictions. They were endowed with powers, and had liberated minds and
liberated insight. They were of noble origin and
like great elephants. Their work was done, their deeds were done, they had
laid down their burden, they had accomplished their own welfare, and their
ties to existence were exhausted. Due to their correct perception, their
minds were utterly liberated, and they had perfected the sacred mastery of all
mental states.

Also present was a great assembly of trillions of bodhisattvas that
included the bodhisattva great beings Maitreya; Mañjuśrīkumārabhūta;
Avalokiteśvara; Mahāsthāmaprāpta; Samantabhadra; Ākāśagarbha; Devamukuṭa;
Ratnamukuṭa; Ratnapāṇi; Ratnaprabha; Ratnagarbha;
Ratnacūḍa; Ratnasiṃha; Ratnajālin; Jālinīprabha; Sūryaprabha; Candraprabha;
Stable Strength; Dṛḍhamati; Dṛḍhavīrya; Dṛḍhavikrama; Determined Effort;
Mahotsāha; Prāmodyarāja; Bhaiṣajyarāja; Bhaiṣajyasamudgata; King Precious Moonlight of Pure Virtue;
Kamaladalavimalanakṣatrarājasaṃkusumitābhijña; Hair in a Topknot Shining
Dark Like Bees, Ink, Peacocks, and Nightingales; Smiling Face That Brightly Shines
Like the Moon and a Lotus Flower; Top Ornament of Precious Qualities
With Magnificent Sapphire-Like Eyes; Equal and Evenly Set Teeth White Like Silver, Conch Shells, the Moon, a White Lotus, and Milk; Tongue Wide as the
Leaves of Palm and Plantain Trees and Resembling a Copper Plate; Voice as
Delightful as the Songs of Cuckoos, Parrots, Grouse, Pheasants, and
Kalaviṅka Birds; Moonlike Body; Rising Sun; Resembling the Karṇikāra Tree,
the Mango Tree, and the Blooming Burflower Tree; and the bodhisattva great
being Slender, Supple, Firm, Fine, and Smooth Limbs Youthful Like Flowers and with Copper-Colored Nails.

Including these bodhisattvas, there were a total of ninety-nine
thousand bodhisattvas, all of whom were irreversible in their progress and turned the
wheel of the irreversible Dharma. They had subjugated demons and opponents
and overcome all the activities of Māra. They were experts in the knowledge
that engages with the domain of the thus-gone ones. They had developed the
superknowledges, attained the retention that brings about
the final gateway of the absorption of bravery, and mastered the skillful means related to all the perfections. They revealed different world systems, had donned the
great armor, and had no doubts concerning the qualities of the buddhas. By
contemplating all the latent tendencies of the primary and secondary
afflictions, they had conquered pride and its attendant habitual tendencies
and predispositions. As such, they were disciplined and gentle. They had
perfected the applications of mindfulness, the true exertions, the
bases of miraculous power, the powers, the strengths, the factors of
awakening, and other qualities of the path such as love, compassion, joy,
equanimity, patience, and intention, as well as other wholesome propensities.
They were free of pride, vanity, haughtiness, aggression, arrogance,
miserliness, selfishness, possessiveness, fixation, attachment, grasping,
oblivion, craving, and longing. For countless eons they had endeavored to
benefit and bring happiness to both themselves and others, and they had
thoroughly gathered the roots of virtue and perfected the accumulations.
They were free of hypocrisy, deceit, lies, slander, harsh words, killing,
harming, bondage, wrong views, threatening, quarreling, strife, fighting,
dispute, dueling, and all related afflictions.

Also in attendance were the four guardians of the world: the great
king Vaiśravaṇa, the great king Dhṛtarāṣṭra, the great king Virūḍhaka, and
the great king Virūpākṣa, each surrounded by his respective attendants.
There were the yakṣa general Pāñcika accompanied by his sons, the yakṣa
general Vajrapāṇi with his retinue of yakṣas, and the great bhūta Hārītī
with her retinue of female yakṣas. Śaṅkhinī, Female Spear Holder,
Yellow-Robed, Umā, Mahāśrīdevī, Sarasvatī, Bhairavī,
Candra,
Śakra, lord of the gods, the god Maheśvara, and Brahmā, lord of the Sahā
world, were also in attendance. All were accompanied by their respective
divine retinues. There were also the nāga kings Anavatapta and Sāgara, each
with his retinue of nāgas; the garuḍa rulers Mahātejas and Mahākāya, each
with his retinue of garuḍas; the asura rulers Bali and Rāhu, each with
his retinue; the kinnara king Druma with his retinue of kinnaras; and the
gandharva Pañcaśikha with his own retinue. Countless other majestic gods,
nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and
non-humans were also present.

In this way the Blessed One was surrounded by members of the four
castes of priests, warriors, merchants, and commoners; the four retinues of
monks, nuns, laymen, and laywomen; as well as countless members of the Śakya
clan, kings, ministers, townspeople, villagers, householders, officials,
members of the royal court, and village elders. These people all attended to
the Blessed One and served, honored, and venerated him. They made offerings
such that the Blessed One obtained food, beverages, bedding, cushions, and
medicine, as well as many other excellent offering articles. In this way the
Blessed One’s fame, renown, and praise extended far throughout the
immeasurable worlds of the ten directions.

The ground, of the essence of diamond, was even, pleasant, vast,
and open. It had been sprinkled with water, swept clean, made symmetrical,
and made fragrant with smoke rising from incense burners. The ground was
strewn with purple, pink, red, and white lotus flowers, as well as the
flowers of goolar fig, nīpa, vārśika, taraṇi, pāṭalā, aśoka, kuraṇṭaka,
nutmeg, and utika trees. The site was also
adorned with trees made of various precious gems. There the Blessed One sat,
on a lion throne made of precious gemstones, upon which hundreds of thousands
of precious fabrics had been spread. The throne was sheltered by a precious bejeweled
canopy, adorned with a precious web of small jewel bells, and embellished with
precious gemstone lattices. It was further decorated with myriad precious
materials and gemstones, such as gold, diamonds, beryls, pearls, conch shells,
moonstones, coral, sapphires, emeralds, cat’s eye, and crystal.

The Blessed One’s senses were peaceful, his mind was at ease, and
he had arrived at a sacred state of composure and tranquility. He had
attained, sustained, and mastered perfect composure and calm, and he had
brought his passions under control. Like a lake, his mind was pure, clear,
and pristine. Like a sacrificial post made of precious substances, he was refined, dazzling, and
brilliant. His body was adorned with the thirty-two major marks of a great
being and beautified with the excellent minor marks. Like the ocean, he was
filled with the water of the sacred Dharma. Like Mount Sumeru, he was
unshakable. Like the earth, he sustained all beings. Like water, he gave
rise to roots of virtue. Like the administration of justice, he was
unbiased. Like the sky, he was immaculate. Like the sun, he dispelled the
darkness of ignorance. Like the moon, he had perfected all pure qualities.
Like a wish-fulfilling jewel, he fulfilled all aspirations. Like the sun, he
was lofty. Like the moon, he was cooling and soothing. Like the ocean, he
was a source of wealth, and like the ocean, too, he was
deep. Like a fire, he was shining. His body was unshakable; his mind was
unwavering, calm, and serene; and his senses were free of delusion,
arrogance, and excitement. He observed perfect mindfulness, his conduct was
excellent, and he was composed and constantly in equipoise. Over countless
billions of eons he had accomplished all the roots of virtue and gathered
the entire accumulation of merit; he had become skilled in all the perfections
and he sported on all the levels of the buddhas and bodhisattvas. He
enthusiastically engaged in all the activities of the bodhisattvas, strived for
the benefit and happiness of all beings, and taught the
Dharma.

The Dharma he taught presents pure conduct. It is virtuous in the
beginning, virtuous in the middle, and virtuous in the end. This Dharma,
with its excellent meanings and excellent words, is unadulterated, complete,
pure, refined, stainless, luminous, pleasant, agreeable, fulfilling,
elating, inspiring, delightful, and mentally enriching. It is pristine,
fearless, gentle, stable, profound, immutable, unchanging, indisputable,
beyond the reach of the intellect, inconceivable, marvelous, and utterly
inexpressible. Such is the Dharma that he taught, presented, explained, and
elucidated.

Present in the assembly at that time was the bodhisattva great being called
Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in
Mountain Caves, Peaks, Clefts, Valleys, and Meadows. He had a
beautiful physique and was handsome and pleasant to behold. His complexion
was attractive. He was well developed and replete with the most delightful
features. He had served victorious ones of the past,
created roots of virtue with them, and honored myriad
buddhas, and now he upheld the lineage of the Three Jewels. He was
compassionate, and his eloquence was unimpeded. He was loving toward all
beings, of pure faith, and his attitude was virtuous, steadfast, and
profound. He was affectionate, filled with compassion, noble-minded,
amicable, learned, wise, clear, intelligent, knowledgeable, devoid of
laziness, disciplined, wholesome, honest, straight, soft, gentle, and
sincere. As he was free of pride, vanity, haughtiness, strife, hostility,
envy, miserliness, selfishness, possessiveness, attachment, suffering,
unhappiness, and ignorance, he was endowed with merit.

At one point, the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows stood up, draped his shawl over one
shoulder, and knelt with his right knee on the calyx of a lotus flower. With
his palms joined together he bowed down toward the Blessed One and said,
“If the Blessed One would grant me the opportunity, I have a few
questions I would like to put to the Blessed One, the thus-gone, worthy, and perfect
Buddha.”

The Blessed One replied to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, “Noble son, all the buddhas
and bodhisattvas will always grant you this opportunity. Noble son, ask
whatever you wish to the thus-gone, worthy, and perfect Buddha.
I will answer your questions and bring satisfaction to your mind.”

At these words from the Blessed One, the bodhisattva great
being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows asked, “Blessed
One, after having first given rise to the mind set on awakening, in what
should noble sons and daughters exert themselves?”

When he heard this question, the Blessed One expressed his approval
to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, saying, “Excellent, noble son, excellent! Noble son, your wish to
investigate this matter is excellent! Noble son, listen carefully and pay
attention: I shall now explain this.”

The bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows agreed to this and listened to the Blessed One as
instructed.

The Blessed One then said, “Noble son, after having first given
rise to the mind set on awakening, bodhisattva great beings should strive
diligently on the path of the ten virtuous actions. Noble
son, how do bodhisattva great beings strive diligently on the path of the ten
virtuous actions? Noble son, bodhisattva great beings do so by abandoning
killing and so forth, up until wrong views.

“Noble son, how do bodhisattva great beings abandon killing? Noble
son, bodhisattvas do so by reflecting in this way: ‘Even the tiniest of
insects, such as an ant, is fond of its life; it cherishes it, likes it, and
enjoys it. I, too, am fond of my life; I, too, cherish it, like it, and enjoy
it. Therefore, just as I want no one to kill me, order someone to kill me, or
rejoice in my killing, I myself will never kill, order someone to kill, or rejoice
in the killing of anyone!’ Noble son, this is how bodhisattva great beings
abandon killing. Regarding this, it is said:

“From the time of being in their mother’s womb,

All beings cherish their lives.

Therefore, those who hold their lives dear

Should not kill any living being.

“How do bodhisattvas abandon taking what is not given? Noble son,
bodhisattvas do so by reflecting in this way: ‘Even the members of low
castes and outcasts are fond of wealth; they cherish it, like it, and enjoy
it. I am also fond of wealth; I, too, cherish it, like it, and enjoy it. Therefore, just
as I want no one to rob me, order someone to rob me, or rejoice in
someone robbing me, I myself will never rob, order someone to rob, or rejoice in
anyone being robbed!’ Noble son, this is how bodhisattva great beings
abandon taking what is not given. Regarding this, it is said:

“Those who cherish their patrimony

Should never steal any wealth,

Even mere pieces of wood, clods of dirt,

Or what is rejected by others.

“How do bodhisattvas abandon sexual misconduct? Noble son,
bodhisattvas do so by reflecting in this way: ‘Even beings born as animals
are fond of their mates; they cherish them, like them, and enjoy them. I am
also fond of my wife; I, too, cherish her, like her, and enjoy being with
her. Therefore, just as I want no one to ravish her, order someone to ravish her,
or rejoice in someone ravishing her, harassing her, or raping her, I myself will never
ravish, order someone to ravish, or rejoice in someone ravishing, harassing, or
raping anyone’s spouse!’ Noble son, this is how bodhisattva great beings
abandon sexual misconduct. Regarding this, it is said:

“Those who are fond of their own spouses

Should not ravage another’s spouse,

Not even servants

Retained by others.

“How do bodhisattvas abandon lying? Noble son, bodhisattvas do so
by reflecting in this way: ‘Even yakṣas, bhūtas, and piśācas are fond of the
truth; they cherish it, like it, and enjoy it. I am also fond of the truth;
I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to deceive me,
order someone to deceive me, or rejoice in someone deceiving
me by telling lies, I myself will never deceive, order someone to deceive, or
rejoice in anyone being deceived by lies!’ Noble son, this is how
bodhisattva great beings abandon lying. Regarding this, it is said:

“The wise who are fond of the truth,

As even yakṣas and bhūtas are,

Should never deceive others

By telling lies.

“How do bodhisattvas abandon slander? Noble son, bodhisattvas do so
by reflecting in this way: ‘Even slanderous people find slander unpleasant;
they do not want to hear it, do not like it, and do not enjoy it. I also
find slander unpleasant; I do not want to hear it, do not like it, and do
not enjoy it. Therefore, just as I want no one to speak about me in a defamatory way, order
someone to speak about me so, or rejoice in someone so speaking about me, I
myself will never speak about anyone in a defamatory way, order someone to speak so,
or rejoice in anyone being so spoken about!’ Noble son, this is how bodhisattva great beings abandon
slander.

“How do bodhisattvas abandon harsh words? Noble son, bodhisattvas
do so by reflecting in this way: ‘Even those who are used to speaking harsh
words find such words unpleasant; they do not want to hear them, do not like
them, and do not enjoy them. I, too, find harsh words unpleasant; I do not
want to hear them, do not like them, and do not enjoy them. Therefore, just as I want no one
to hurt me, order someone to hurt me, or rejoice in someone
hurting me with harsh, cruel, insulting, or defamatory words, I myself will never
hurt anyone with harsh, cruel, insulting, or defamatory words, order someone to be so hurt,
or rejoice in anyone being so hurt!’ Noble son, this is how bodhisattva
great beings abandon harsh words. Regarding this, it is said:

“Those who consider slanderous and harsh words

To be unpleasant

Should not express slander,

And should guard against harsh words.

“How do bodhisattvas abandon idle gossip? Noble son, bodhisattva
great beings do so by reflecting in this way: ‘Even
those who engage in idle gossip find meaningless conversations unpleasant;
they do not want to hear them, do not like them, and do not enjoy them. I
also find meaningless conversations unpleasant; I do not want to hear them,
do not like them, and do not enjoy them. Therefore, just as I want no one to speak
about me surreptitiously, order someone to speak about me so, or rejoice in someone so speaking
about me, I myself will never speak about anyone surreptitiously, order someone to
speak about anyone so, or rejoice in someone so speaking about anyone!’ Noble son,
this is how bodhisattva great beings abandon idle gossip.

“How do bodhisattva great beings abandon covetousness? Noble son,
bodhisattvas do so by reflecting in this way: ‘Even covetous people find
covetousness unpleasant; they do not wish for it, do not like it, and do not
enjoy it. I, too, find covetousness unpleasant; I do not wish for it, do not
like it, and do not enjoy it. Therefore, just as I want no one to speak to me
covetously, order
anyone to speak to me so, or rejoice in someone so speaking to me, I
myself will never speak covetously to anyone, order others to speak so, or rejoice in someone so
speaking to anyone!’ Noble son, this is how bodhisattva great beings abandon
covetousness. Regarding this, it is said:

“All those who dislike

Idle gossip and covetousness

Should not engage in meaningless conversations,

And should guard against covetousness.

“How do bodhisattvas abandon ill will? Noble son, bodhisattvas do
so by reflecting in this way: ‘Even those who entertain malicious thoughts
find ill will unpleasant; they do not wish for it, do not like it, and do
not enjoy it. I, too, find ill will unpleasant; I do not
wish for it, do not like it, and do not enjoy it. Therefore, just as I want no one
to express malicious words to me, order someone to express them, or rejoice in someone expressing
them, I myself will never express malicious words to anyone, order someone to express them, or
rejoice in someone expressing them!’ Noble son, this is
how bodhisattva great beings abandon ill will.

“How do bodhisattvas abandon wrong views? Noble son, bodhisattvas
do so by reflecting in this way: ‘Even those who entertain wrong views find
wrong views unpleasant; they do not wish for them, do not like them, and do
not enjoy them. I, too, find wrong views unpleasant; I do not wish for them,
do not like them, and do not enjoy them. Therefore, just as I want no one to teach
me wrong views, order someone to teach them to me, or rejoice in someone teaching
them to me, I myself will never teach, make someone teach, or rejoice in someone
teaching anyone wrong views!’ Noble son, this is how bodhisattva great
beings abandon wrong views. Regarding this, it is said:

“All those who dislike

Ill will or wrong views

Should not entertain ill will

Or wrong views toward anything.

“Noble son, this is how bodhisattva great beings exert themselves
on the path of the ten virtuous actions.”

As this teaching on the path of the ten virtuous actions was
spoken, countless beings gave rise to the mind set on unsurpassed and
perfect awakening.

This was the first chapter of the Great Vehicle sūtra called “The
Array That Ornaments, Adorns, and Decorates All Buddha Qualities.”

[How Bodhisattvas Exert Themselves in the Ten Perfections]

“Furthermore, noble son, after having first
given rise to the mind set on awakening, bodhisattva great beings should
exert themselves in the ten perfections. What are those ten? They are the
perfections of generosity, discipline, patience, diligence, concentration,
insight, skillful means, aspiration, power, and wisdom. Noble son, how do
bodhisattva great beings exert themselves in those ten perfections? Noble
son, bodhisattva great beings practice generosity, observe discipline,
cultivate patience, engender diligence, rest in concentration, cause insight
to blaze, become skilled in means, form aspiration prayers, apply the
powers, and embrace wisdom.

“Noble son, how do bodhisattva great beings exert themselves in the
perfection of generosity? Noble son, bodhisattva great beings exert
themselves in the practice of generosity starting by offering food, beverages,
vehicles, clothing, and ornaments, until they are able to offer the marrow of their
own bones.

“Noble son, how do bodhisattvas exert themselves in the practice of
generosity by offering food? Noble son, bodhisattvas do so by reflecting in
this way: ‘Offering food represents the achievement of longevity, luster,
power, and happiness. I must therefore exert
myself in offering food; I will definitely practice generosity by offering
food!’ The generosity practiced by offering food with such thoughts will
provide longevity and happiness.”

At this point, the Blessed One uttered these verses:

“Through the generosity practiced by offering food,

The wise ones extend a fivefold gift:

Longevity, luster, power,

Happiness, and eloquence.

“Those who offer food will themselves experience

Joy, longevity, strength, and well-being.

Such happy persons, supported by such qualities,

Will develop unhindered eloquence.

“They will become wealthy, affluent,

Illustrious, noble-minded, intelligent,

Meritorious, learned, and calm.

Such are the consequences of offering food.

“How do bodhisattvas exert themselves in the practice of generosity
by offering beverages? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering beverages represents the elimination of all thirst associated
with the afflictions. Therefore, I will definitely practice generosity by
offering beverages!’ When practicing generosity by offering beverages,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations praised by the buddhas, through this offering of beverages may I
dry up the entire ocean of thirst associated with the afflictions of all
beings, and may the beverage with the taste of liberation satisfy them!’
Regarding this, there are also some concluding verses:

“Having dried up the ocean of afflicted thirst,

Where the sea monsters of old age and death roam,

I will satisfy human beings

By providing the beverage with the taste of liberation.

“The wise ones who offer beverages

Will never be reborn in the dreadful realms of starving spirits

Where beings are consumed by the blazing fire of craving,

And they will never again be tormented by thirst.

“How do bodhisattvas exert themselves in the practice of generosity
by offering vehicles? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering vehicles represents the gathering of all joy and the bases of
miraculous power. I must therefore practice generosity by offering vehicles;
I will definitely offer chariots, palanquins, horses, elephants, and shoes!’
Then, when practicing generosity by offering vehicles,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations praised by the buddhas, through this offering of vehicles may I
gather every form of happiness and the bases of miraculous power for all
beings!’ Regarding this, it is said:

“May the offering of vehicles and chariots

Forever cause all beings

To attain the Great Vehicle

And achieve the bases of miraculous power!

“The wise ones, the great sages who offer vehicles,

Will miraculously travel through space

From buddha realm to buddha realm,

Like birds flying through the sky.

“How do bodhisattvas exert themselves in the practice of generosity
by offering clothing? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering clothing represents the perfection of one’s modesty,
humility, and appearance. Therefore, I will definitely practice generosity
by offering clothing!’ When practicing generosity by offering clothing,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations made by the buddhas, through this offering of clothing may I
perfect the modesty, humility, and appearance of all beings!’ Regarding
this, there are also some concluding verses:

“Through this offering of clothing,

May I perfect the modesty and
humility

Of all beings,

And may I also purify their appearance!

“Those illustrious beings who offer clothing

Will always obtain a good caste and beautiful physique.

Such persons will be modest

And find fame and fortune.

“How do bodhisattvas exert themselves in the practice of generosity
by offering ornaments? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering ornaments represents the perfection of the thirty-two major
marks and the eighty minor marks of a great being. Therefore, I will
definitely practice generosity by offering ornaments made of gold, jewels,
pearls, beryls, conch shells, moonstones, and coral!’ When
practicing generosity by offering ornaments, bodhisattvas make the following
aspiration: ‘In accordance with the aspirations expressed by the buddhas,
through this offering of ornaments may I witness the bodies of all beings
become adorned with the excellent major and minor marks!’ Regarding this,
there are also some concluding verses:

“Through this offering of golden ornaments,

May I see all beings

Become adorned with the excellent marks,

And may I also pursue awakening!

“Those who offer jewels and pearls

Will experience a rain of precious gems

In all the places

Where they are reborn.

“How do bodhisattvas exert themselves in the practice of generosity
by offering lamps? Noble son, bodhisattvas do so by reflecting in this way:
‘Offering lamps represents the purification of the divine eye. Therefore, I
will definitely practice generosity by offering lamps!’ When practicing
generosity by offering lamps, bodhisattvas make the following aspiration:
‘In accordance with the aspirations taught by the buddhas, through this
offering of lamps may I cause the divine eye of all beings to be purified!’
Regarding this, there are also some concluding verses:

“Through this offering of the lamps

Of omniscient wisdom,

May I purify the divine eye

Of all beings!

“Those who offer lamps

Will always gradually achieve

The five eyes of the buddhas

Within the different worlds.

“How do bodhisattvas exert themselves in the practice of generosity
by offering music? Noble son, bodhisattvas do so by reflecting in this way:
‘Offering music represents the perfection of the divine ear. Therefore, I
will definitely practice generosity by offering music!’ When practicing
generosity by offering music, bodhisattvas make the following aspiration:
‘In accordance with the aspirations taught by the buddhas, through this
offering of music may I cause all beings to perfect the divine ear!’ Regarding this, there are also some concluding verses:

“Through this offering of music,

May I cause all beings

To perfect the divine ear

And progress to the awakening of the buddhas!

“Those who offer the sound of music,

Wherever they are born,

Will achieve the renown of the perfect buddhas

And the divine ear of heroic beings.

“How do bodhisattvas exert themselves in the practice of generosity
by offering perfumes, fragrant powders, and ointments? Noble son,
bodhisattvas do so by reflecting in this way: ‘Offering perfumes, fragrant
powders, and ointments represents the perfumes, fragrant powders, and
ointments of discipline, erudition, and absorption. Therefore, I will
definitely practice generosity by offering perfumes, fragrant powders, and
ointments!’ When practicing generosity by offering perfumes, fragrant
powders, and ointments, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations of the buddhas, through this offering of
perfumes, fragrant powders, and ointments may I anoint all sentient beings with the
fragrances of discipline, erudition, and absorption!’ Regarding this, it is
said:

“May this offering of perfumes,

Fragrant powders, and ointments

Cause all beings to achieve

Discipline, erudition, and absorption!

“Those who offer perfumes,

Fragrant powders, and ointments

Will achieve the perfect divine nose of the protectors

And the flawless body of the gods.

“How do bodhisattvas exert themselves in the practice of generosity
by offering flowers? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering flowers and flower garlands represents the attainment of the
precious flowers of retention, eloquence, and the branches of awakening.
Therefore, I will definitely practice generosity by offering flowers and
flower garlands!’ When practicing generosity by offering flowers and flower
garlands, bodhisattvas make the following aspiration:
‘In accordance with the aspirations expressed by the buddhas, through this
offering of flowers and flower garlands may I adorn the body of all beings
with the precious flowers of retention, eloquence, and the branches of
awakening!’ Regarding this, there are also some concluding verses:

“Through this offering of flowers and flower garlands,

May all beings be adorned,

Swiftly and in all manners,

With the flowers of the branches of awakening!

“Those who offer flowers and flower garlands,

Wherever they are born,

Will always be worshiped and venerated

By kings, ministers, and officials.

“How do bodhisattvas exert themselves in the practice of generosity
by offering delicacies? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering delicacies represents the attainment of the mark of a great
being who has the finest sense of taste. Therefore, I will definitely
practice generosity by offering the flavors of grape, molasses, honey,
butter, oil, and salt!’ When practicing generosity by offering delicacies,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations praised by the buddhas, through this offering of delicacies may
I cause all beings to perfect the mark of a great being who has the finest
sense of taste!’ Regarding this, it is said:

“Through this offering of savory flavors,

May all beings

Experience the essential taste of omniscience,

And so perfect the awakened conduct of the perfect buddhas!

“Those who offer delicacies develop mental sharpness,

Excellent memory, and oceanic intelligence.

They will enjoy a variety of tasty flavors

And will effortlessly prosper.

“How do bodhisattvas exert themselves in the practice of generosity
by offering residences? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering residences represents becoming a
shelter, a protector, a support, a refuge, and a helper for all beings.
Therefore, I will definitely practice generosity by offering residences!’
When practicing generosity by offering residences, bodhisattvas make the
following aspiration: ‘In accordance with the aspirations observed by the
buddhas, through this offering of residences may I become a shelter, a
protector, a support, a refuge, and a helper for all beings!’ Regarding
this, it is said:

“Through the offering of palaces and residences,

May I, within all the worlds,

Become a protector, a support, a refuge,

And a helper for all beings!

“Those who offer palaces and residences,

Wherever they are born,

Will be the owners and leaders

Of households, residences, and countries.

“How do bodhisattvas exert themselves in the practice of generosity
by offering beds and pillows? Noble son, bodhisattvas do so by reflecting in
this way: ‘Offering beds and pillows represents the loftiness of permanently
abandoning all obscurations, the divine abodes of Brahmā that are the
sleeping chambers of the thus-gone ones, and the gift of elevation. Therefore, I will definitely practice
generosity by offering beds and pillows!’ When practicing generosity by
offering beds and pillows, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations taught by the buddhas, through this offering
of beds and pillows may I confer the loftiness of permanently abandoning all
obscurations of all beings, the divine abodes of Brahmā that are the
sleeping chambers of the thus-gone ones, and the gift of elevation!’
Regarding this, there are also some concluding verses:

“Through whatever merit I have accumulated

By offering beds and pillows,

May I overcome the obscurations of all beings

As well as their distorted, perverted intelligence.

“May I sever the web of their negative views

With the sword of insight,

And offer them perfect beds worthy of the well-gone ones

And rested upon in the abodes of Brahmā.

“Those who offer beds and pillows

Will be reborn as experts in the treatises.

They will achieve tranquility, practice generosity on a vast scale,

And become majestic princes born from lotus flowers.

“How do bodhisattvas exert themselves in the practice of generosity
by offering seats? Noble son, bodhisattvas do so by reflecting in this way:
‘Offering seats represents the attainment of the vajra throne at the seat of
awakening in all the worlds of the great trichiliocosms. Therefore, I will
definitely practice generosity by offering seats!’ When practicing
generosity by offering seats, bodhisattvas make the following aspiration:
‘With aspirations that are in harmony with those of the thus-gone ones,
through this offering of seats may I cause all beings to attain the vajra
throne at the seat of awakening in all the worlds of the great
trichiliocosms!’ Regarding this, it is said:

“Through this offering of seats,

May the excellent, firm, and stable

Vajra throne at the seat of awakening

Appear to all beings!

“It is made of the seven precious substances;

Measuring two leagues in height

And one in circumference,

It is majestic like Mount Sumeru.

“It is surrounded by hundreds of precious trees,

Adorned with celestial palaces,

Covered with garlands of small bells,

And ornamented with shining jewels.

“By offering chairs, seats, and stools

To fellow practitioners of pure conduct,

One will attain such a seat

While turning in cyclic existence.

“How do bodhisattvas exert themselves in the practice of generosity
by offering provisions? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering provisions represents the complete acquisition of the
provisions for awakening. Therefore, I will definitely practice generosity
by offering provisions!’ When practicing generosity by offering provisions,
bodhisattvas make the following aspiration: ‘In accordance with aspirations
worthy of the thus-gone ones, through this offering of
provisions may I cause all beings to complete the provisions for awakening!’
Regarding this, there are also some concluding verses:

“Through this gift of provisions,

May I cause beings who seek

The provisions for awakening

To achieve complete fulfillment!

“By offering provisions

Wherever one is born,

One will enjoy excellent limbs

That are perfect in all regards.

“How do bodhisattvas exert themselves in the practice of generosity
by offering medicine? Noble son, bodhisattvas do so by reflecting in this
way: ‘Offering medicine represents the perfect well-being of the ambrosia
by which all beings are freed from old age and death. Therefore, I will
definitely practice generosity by offering medicine!’ When practicing
generosity by offering medicine, bodhisattvas make the following aspiration:
‘In accordance with the aspirations blessed by the thus-gone ones, through
this offering of medicine may I cause all beings to perfect the well-being of the ambrosia
by which which all beings are freed from old age and death!’ Regarding
this, it is said:

“Through this offering of elixir and medicine,

May all beings attain boundless life,

And may they quickly attain

The nectar of omniscience.

“By offering elixir and medicine,

One will be healthy like the full moon.

One will enjoy well-being, happiness,

Longevity, and little harm.

“How do bodhisattvas exert themselves in the practice of generosity
by relinquishing male and female slaves, staff, and workers? Noble son,
bodhisattvas do so by reflecting in this way: ‘The generosity of
relinquishing male and female slaves, staff, and workers represents the
perfection of the bodhisattvas’ freedom, independence, and self-arisen wisdom. Therefore, I will definitely practice
generosity by relinquishing male and female slaves, staff, and workers!’ When practicing generosity by
relinquishing male and female slaves, staff, and workers, bodhisattvas make
the following aspiration: ‘In accordance with the aspirations expressed and
taught by the thus-gone ones, through this generosity of relinquishing my
male and female slaves, staff, and workers may I cause all beings to perfect
their freedom, independence, and self-arisen wisdom!’ Regarding this, it is said:

“In short, by relinquishing my male and female slaves,

May all beings

Perfect the essence

Of their self-arisen wisdom!

“Those who relinquish male and female servants

Will never be reborn as servants.

They will live with security and independence,

Never feeling disheartened or afraid.

“How do bodhisattvas exert themselves in the practice of generosity
by giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones,
coral, and other precious substances? Noble son, bodhisattvas do so by
reflecting in this way: ‘Giving away gold, silver, jewels, pearls, beryls,
conch shells, moonstones, coral, and other precious substances represents the
blue, yellow, red, white, crimson, crystalline, and silvery colors of the
bodhisattvas’ light rays that shine within the infinite myriad buddha
realms. Therefore, I will definitely practice generosity by giving away
gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and
other precious substances!’ When practicing generosity by giving away gold,
silver, jewels, pearls, beryls, conch shells, moonstones,
coral, and other precious substances, bodhisattvas make the following aspiration:
‘In accordance with the aspirations that are known, explained, and clarified
by the thus-gone ones, may this offering of gold, silver, jewels, pearls,
beryls, conch shells, moonstones, coral, and other precious substances enable
me to illuminate infinite myriad buddha realms with blue, yellow, red,
white, crimson, crystalline, and silvery light rays!’ Regarding this, there
are also some concluding verses:

“Through this offering of precious substances,

May I illuminate all the fields

Of the buddhas, the great sages,

With the brilliance of various light rays!

“The noble persons who offer precious substances

Wherever they are reborn,

Will illuminate with their light rays

All worlds down to the Hell of Endless Torment.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away vehicles such as horses, elephants, and chariots?
Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away
vehicles such as horses, elephants, and chariots represents becoming
included within the bodhisattvas’ Great Vehicle—the supreme vehicle, the
unequaled vehicle, the unsurpassed buddha vehicle that is the foremost,
sublime, and most excellent vehicle. Therefore, I will definitely practice
generosity by giving away horses, elephants, and chariots!’ When practicing
generosity by giving away horses, elephants, and chariots, bodhisattvas make
the following aspiration: ‘In accordance with the aspirations expressed and
practiced by the thus-gone ones, by giving away horses, elephants, and
chariots may I include all beings in the Great Vehicle—the supreme vehicle,
the unequaled vehicle, the unsurpassed buddha vehicle
that is the foremost, sublime, and most excellent vehicle!’ Regarding this,
there are also some further verses:

“Through this offering of elephants,

May I swiftly attract all beings

By means of the Great Vehicle of the buddhas—

The supreme vehicle!

“Those who offer elephants and horses

Will be bright, learned, and intelligent.

Being dedicated to the Great Vehicle,

Such beings will be fortunate.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away parks, forests for ascetic practice, and temples? Noble
son, bodhisattvas do so by reflecting in this way: ‘Giving away parks,
forests for ascetic practice, and temples represents the perfection of the
bodhisattvas’ factors of concentration. Therefore, I will definitely
practice generosity by giving away parks, forests for ascetic practice, and
temples!’ When practicing generosity by giving away parks, forests for
ascetic practice, and temples, bodhisattvas make the following aspiration:
‘In accordance with the aspirations extolled and praised by the buddhas,
through this gift of parks, forests for ascetic practice, and temples may I
cause all beings to perfect the factors of concentration!’ Regarding this,
there are also some further verses:

“Through this offering of temples and parks,

May I cause all beings

To gradually perfect

The factors of concentration!

“The practitioner who offers

Temples and parks

Will perfect the factors of concentration

And practice the spiritual life with great austerity.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away their spouses, sons, and daughters? Noble son,
bodhisattvas do so by reflecting in this way: ‘Giving
away one’s spouses, sons, and daughters represents the bodhisattvas’ awakening
to unsurpassed and perfect buddhahood. Therefore, I will definitely practice
generosity by giving away my spouses, sons, and daughters!’ When practicing
generosity by giving away their spouses, sons, and daughters, bodhisattvas
make the following aspiration: ‘In accordance with the aspirations revered
by the thus-gone ones, through this gift of my spouses, sons, and daughters
may I cause all beings to fully awaken to unsurpassed and perfect
buddhahood!’ Regarding this, there are also some further verses:

“For the sake of every single being,

May the offering of my sons

Cause all to swiftly awaken

To unsurpassed and sacred buddhahood!

“Those who give away their spouses, sons, and daughters

Will attain stainless awakening without difficulty.

Know that such diligent people

Will never meet with hardship.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away wealth, grains, and stores? Noble son,
bodhisattvas do so by reflecting in this way: ‘Giving away wealth, grains,
and stores represents the bodhisattvas’ filling of the treasury of the
sacred Dharma. Therefore, I will definitely practice generosity by giving
away wealth, grains, and stores!’ When practicing generosity by giving away
wealth, grains, and stores, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations expressed by the thus-gone ones, through
this gift of wealth, grains, and stores may I cause all beings to perfect
the treasury of the sacred Dharma!’ Regarding this, it is said:

“May all the merit, vaster than space,

That I have generated by relinquishing wealth and jewels

Cause the minds of all beings to swiftly expand, like royal treasuries,

By the treasure of the sacred Dharma!

“Through whatever merit I have accumulated

By giving away wealth, grains, stores, and women,

May I swiftly attain awakening

And acquire the treasure of the sacred Dharma!

“How do bodhisattvas exert themselves in the practice of
generosity by relinquishing sovereignty over the four continents and
Jambudvīpa, as well as its kingdoms? Noble son, bodhisattvas do so by
reflecting in this way: ‘Relinquishing sovereignty over the four continents and
Jambudvīpa, as well as its kingdoms, represents the bodhisattvas’ achievement of
sovereignty over the kingdom of the sacred Dharma. Therefore, I will
definitely practice generosity by relinquishing sovereignty over the four
continents and Jambudvīpa, as well as its kingdoms!’ When practicing generosity
by relinquishing sovereignty over the four continents and Jambudvīpa, as well
as its kingdoms, bodhisattvas make the following aspiration: ‘In accordance
with the aspirations taught by the thus-gone ones, through this gift of
relinquishing sovereignty over the four continents and Jambudvīpa, as well as
its kingdoms, may I cause all beings to achieve sovereignty over the kingdom
of the sacred Dharma!’ Regarding this, it is said:

“Through whatever merit I have generated

By giving away the entirety of the four continents,

May all people

Obtain the kingdom of the sacred Dharma!

“Those who offer Jambudvīpa

Will become triumphant rulers,

Kings who rule the four continents

In possession of the seven precious things.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away crest jewels and crowns? Noble son, bodhisattvas
do so by reflecting in this way: ‘Giving away crest
jewels and crowns represents the bodhisattvas’ achievement of the unseen
crown of the head. Therefore, I will
definitely practice generosity by giving away crest jewels and crowns!’ When
practicing generosity by giving away crest jewels and crowns, bodhisattvas
make the following aspiration: ‘In accordance with the aspirations expressed
by the thus-gone ones, may this gift of crest jewels and crowns cause all
beings to achieve the unseen crown of the head!’ Regarding this, it is said:

“Through all the merit I have accumulated

By offering crest jewels and crowns,

May all beings forever achieve

The unseen crown of the head!

“Through the offering of crest jewels,

May I achieve the excellent crown protuberance,

Which is wide like a fig tree

And made of gold and jewels!

“How do bodhisattvas exert themselves in the practice of
generosity by offering their feet? Noble son, bodhisattvas do so by
reflecting in this way: ‘Offering one’s feet represents the bodhisattvas’
Dharma feet that lead to the seat of awakening. Therefore, I will definitely
practice generosity by offering my feet!’ When practicing generosity by
offering their feet, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations accomplished by the thus-gone ones, through
this offering of my feet may all humans and other beings quickly renounce
their households forever and, in order to pacify the harm associated with
birth, old age, sickness, and death, become purposefully restrained and
joyful, their senses controlled. Like the gentle moonlight, may their
appearance become peaceful and radiant. Like the brilliance of many suns,
may the light rays of their compassion illuminate the gloom of helpless
humans engulfed in darkness, down to the Hell of Endless Torment, and
eliminate the physical sufferings of extreme heat. May
they be endowed with lotus-like feet, which are adorned with the marks of
thousand-spoked wheels, even, and smooth. May they obtain long toes
connected by webbing like the feet of swans, and may they have nails that
are beautiful like fine and polished mirrors. May their feet be like jasmine
flowers. May they have anklebones that do not protrude, and calf bones
similar to reeds or the calves of antelopes. With such features on their
feet, may they gently and leisurely proceed to the vajra throne at the seat
of awakening. There, on the lion throne of the Dharma, may they thoroughly
trample on Māra in order to overcome him!’ Regarding this, there are also
some further verses:

“Through this offering of my feet,

May the soles of others’ feet, marked by wheels,

Step firmly on the excellent throne

At the seat of awakening!

“Through this offering of my feet,

May I ascend the supreme throne at the seat of awakening,

And defeat the demonic armies and troops,

As well as their vehicles!

“How do bodhisattvas exert themselves in the practice of
generosity by offering their hands? Noble son, bodhisattvas do so by
reflecting in this way: ‘Offering one’s hands represents the offering of the
bodhisattvas’ Dharma hands to all beings. Therefore, I will definitely
practice generosity by offering my hands!’ When practicing generosity by
offering their hands, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations known to the thus-gone ones, through this
offering of my hands may I offer the hands of the Dharma to those who have
an inferior status—those who are blind, indigent, unprotected, miserable,
poor, homeless, defenseless, or helpless; to those who have fallen into the
lower realms of hell, the animal realms, or the world of Yama; and to all
those who are born in unfree states!’ Regarding this, there are also some
further verses:

“Through this offering of my hands,

May I swiftly become an object of worship for the world,

A great guide with long hands holding jewels,

And possessing a golden complexion!

“With the lauded hands of the Dharma

Pressed together out of compassion,

May I forever deliver

All beings from all lower realms!

“How do bodhisattvas exert themselves in the practice of
generosity by giving away their ears and noses? Noble son, bodhisattvas do
so by reflecting in this way: ‘Giving away one’s ears and nose represents
the bodhisattvas’ perfection of unimpaired sense faculties. Therefore, I
will definitely practice generosity by giving away my ears and nose!’ When
practicing generosity by giving away their ears and noses, bodhisattvas make
the following aspiration: ‘In accordance with the aspirations made by the
thus-gone ones, through this gift of my ears and nose may I cause all
beings to be endowed with a full set of unimpaired sense faculties!’
Regarding this, it is said:

“Through this gift of my ears and nose,

May all beings be endowed

With a full set of sense faculties

And with unimpaired physical limbs!

“Those who give away their ears and noses,

Wherever they are born,

Will always have an attractive appearance

And enjoy pleasant and beautiful physiques.

“How do bodhisattvas exert themselves in the practice of
generosity by offering their eyes? Noble son, bodhisattvas do so by
reflecting in this way: ‘Offering one’s eyes represents the bodhisattvas’
purification of the stainless eye of Dharma. Therefore, I will definitely
practice generosity by offering my eyes!’ When practicing generosity by
offering their eyes, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations purified by the thus-gone ones, through this
offering of my eyes may I cause all beings to purify the stainless eye of
Dharma!’ Regarding this, there are also some additional verses:

“Through this offering of my eyes,

May I awaken to unsurpassed buddhahood

And cause all beings

To purify the eye of Dharma!

“Through the excellent practice

Of offering one’s eyes,

One will attain spotless, immaculate,

Pure, wide, magnificent, and peaceful eyes.

“That person will have beautiful eyes,

Similar to the petals of blue lotus flowers

Or the eyes of the kuṇāla bird,

With eyelashes like those of a cow.

“How do bodhisattvas exert themselves in the practice of
generosity by giving away their heads? Noble son, bodhisattvas do so by
reflecting in this way: ‘Giving away one’s head represents the bodhisattvas’
attainment of omniscient wisdom, the supreme
state that is more exalted than the entirety of the three realms. Therefore,
I will definitely practice generosity by giving away my head!’ When
practicing generosity by giving away their heads, bodhisattvas make the
following aspiration: ‘In accordance with the benevolent aspirations of the
thus-gone ones, through this gift of my head, may I cause all beings to
attain omniscient wisdom, the supreme state that
is more exalted than the entirety of the three realms!’ Regarding this,
there is also a further verse:

“Through all the merit that I have accumulated

By giving away my head,

May all beings attain

The unwavering state of omniscience!

“How do bodhisattvas exert themselves in the practice of
generosity by giving away their skin? Noble son, bodhisattvas do so by
reflecting in this way: ‘Giving away one’s skin represents the bodhisattvas’
perfection of smooth, fine, and golden skin. Therefore, I will definitely
practice generosity by giving away my skin!’ When practicing generosity by
giving away their skin, bodhisattvas make the following aspiration: ‘In
accordance with the aspirations of the thus-gone ones, through this gift of
my skin may I cause all beings to achieve smooth, fine, and golden skin!’
Regarding this, there is also a further verse:

“May this gift of my skin

Transform the skin that covers

The bodies of all beings

Into smooth, fine, and golden skin!

“How do bodhisattvas exert themselves in the practice of
generosity by giving away their flesh and blood? Noble son, bodhisattvas do
so by reflecting in this way: ‘Giving away one’s flesh and blood represents
the bodhisattvas’ extraction of substance from all that lacks substance.
Therefore, I will definitely practice generosity by giving away my flesh and
blood!’ When practicing generosity by giving away their flesh and blood,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations made by the thus-gone ones, through the gift of my flesh and
blood, may I cause all beings to extract substance from all that lacks
substance!’ Regarding this, there is also a further verse:

“Through the karmic ripening

Brought about by offering my flesh and blood,

May all beings attain what is substantial

From all that lacks substance.

“How do bodhisattvas exert themselves in the practice of
generosity by offering the marrow of their bones? Noble son, bodhisattvas do
so by reflecting in this way: ‘Offering the marrow of one’s bones represents
the bodhisattvas’ completion of the indestructible vajra-like body.
Therefore, I will definitely practice generosity by offering the marrow of
my bones!’ When practicing generosity by offering the marrow of their bones,
bodhisattvas make the following aspiration: ‘In accordance with the
aspirations formed by the thus-gone ones, through this offering of the
marrow of my bones may I cause all beings to achieve the indestructible
vajra-like body!’ Regarding this, there is also a further verse:

“Through this offering of the marrow of my bones,

May I cause all beings

To perfect their bodies, vessels of pus,

As indestructible vajra!

“Furthermore, bodhisattvas also think, ‘By
offering excellent colors, one will attain a beautiful complexion, so I will
definitely offer excellent colors! By offering excellent smells, one will
develop the scent of renown. By offering excellent flavors, one will gain
excellent provisions. By offering fine textures, one’s limbs will become
smooth and tender. By offering one’s hands, one will gain respect. By making
offerings with devotion, one will be revered by one’s relatives. By making
timely offerings, one will gain wealth and prosper in a timely way. By
offering what is suitable and pleasant, one will enjoy pleasant possessions
such as beds and clothes. By practicing the generosity that is free of
harming others, one will gain stable enjoyments. By practicing the
generosity of undertaking what is unpleasant, one’s entourage will be
intimate. By offering food, one will become strong. By offering beverages,
one will not thirst. By offering clothes, one will gain a beautiful
complexion. By offering lamps, one will develop excellent vision. By
offering music, one will have good hearing. By offering vehicles, one will
be happy. By offering medicine, one will be affected by few illnesses. By
offering flowers, one will be worshiped by others. By offering flower
garlands, one will be revered by others. By offering praises, one will be
endowed with the voice of Brahmā. By offering seats, one will attain
important positions. By offering vehicles, one will gain miraculous powers.
By offering ointments, one will be free of wounds. By the gift of sweeping,
one will be free of dirt. By offering bells, one will be able to recollect
former lives. By offering residences, everything will be offered. By
offering the Dharma, ambrosia will be offered. Therefore, I will definitely
practice generosity by offering the Dharma!

“When bodhisattvas practice generosity by making such offerings,
they do not do so out of attachment, aversion, delusion, irritation, contempt, violence, deprecation, disrespect, reproach, pride,
or haughtiness. They never offer leftovers or anything rotten or decaying.
Instead, they present all their offerings respectfully, always expressing an
attitude of respect, reverence, and worship. They offer large quantities of
excellent gifts with delight, joy, and elation. What they offer is pure, and
they offer it on a vast scale. They make offerings from their own hands with
respect and reverence, and their motivation is pure, wholesome, and
virtuous. They make offerings without any sense of miserliness, greed,
discouragement, or fear, and their offerings are vast and extensive.

“When they practice generosity by making such offerings, they
never discriminate by thinking, ‘This person is disciplined, so I will be
generous to them—but that one has flawed discipline. This person is virtuous, but that one is not. Being
generous to this person will generate great results, great benefits, and
great profits, but being generous to that one will not.’

“Furthermore, since
their attitude is correct and free of mistakes, when bodhisattvas practice
generosity they never think, ‘Through this gift, these roots of virtue, and
this offering of the Dharma may I become a king, a ruler, a minister, a god,
a nāga, a divine son, or any other type of divine being!’ Instead, what do bodhisattvas wish for? They dedicate their merit
to unsurpassed and perfect awakening. They think,
‘Through these roots of virtue and this offering of the Dharma, may I free
all beings who have not crossed over to the other shore, and may I liberate
all those who are not yet liberated. May I provide relief to all those who
have not found relief. May I lead beyond suffering all those who have not
transcended suffering, and may I be a guide, a leader, a liberator, a
refuge, a shelter, a support, and an assistant for those worldly beings who
are blind and lack a guide, a protector, refuge, shelter, support, and
assistance!’ Regarding this, it is said:

“Through this offering of the Dharma,

May I liberate all beings

From the ocean of cyclic existence

Through the sole path of the Great Vehicle!

“May I release all beings

From the fetters of their afflictions!

May I provide relief to those who have not found relief

And guide them on the path to the transcendence of suffering!

“May I be a leader for those worldly beings

Who are blind and have no guide!

May I be a protector, an assistant,

A support, and a refuge for all beings!

“Noble son, this is how bodhisattva great beings exert themselves
in the perfection of generosity.”

When the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows heard the Blessed One’s detailed exposition on
the perfection of generosity, he felt satisfied, delighted, and elated.
Thrilled, happy, and ecstatic, he stood up, draped his shawl over one
shoulder, and knelt with his right knee on the calyx of a lotus flower. With
his palms joined together, he bowed down toward the Blessed One and
applauded him by chanting these verses:

“Benefactor, this is excellent! You who are always like a father, this is
excellent!

Friend, this is excellent! Beloved teacher, this is excellent!

Sole protector of hell beings, this is excellent!

“Excellent leader, this is excellent! Chief of gods and humans, this is
excellent!

Venerable one, this is excellent! Hero among humans, this is
excellent!

Your words are excellent! Great being, this is utterly excellent!

King of healers who dispels the poison of humans’ afflictions, this is
excellent!

“Liberated being, this is excellent! One freed from the three existences,
this is excellent!

Physician, this is excellent! Generous and sublime aide, this is
excellent!

Glorious being, this is excellent! Auspicious and impartial one, this is
excellent!

Fortunate one with a pure face like the sun and moon, this is
excellent!

“Wise one with long and wide sapphire eyes, this is excellent!

Glorious one with a beautiful and marvelous nose, this is excellent!

Eloquent one with earlobes like golden plumb lines, this is
excellent!

You with teeth white like snow or conch shells, this is excellent! Homage
to you!

“O chief protector, this detailed exposition on generosity,

Which you have expounded so well to these people today, is excellent!

Now we wish to hear more about discipline, patience, power,

Wisdom, skillful means, concentration, miracles, and aspiration.”

At all that the Blessed One had spoken, the bodhisattvas
Mañjuśrīkumārabhūta, Avalokiteśvara, Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, and the other bodhisattvas, along with the gods,
the four great kings, and the world with all its gods, humans, demigods, and
gandharvas, rejoiced and praised the teachings of the Blessed One.

This concludes the noble Great Vehicle sūtra, “The Perfection of Generosity.”

Colophon

This was translated, edited, and finalized by the Indian preceptor
Prajñāvarman, the translator-editor Bandé Yeshé Dé, and others.

Notes

Abbreviations

C
Coné (co ne) Kangyur

D
Degé (sde dge) Kangyur

H
Lhasa (zhol) Kangyur

J
Lithang (’jang sa tham) Kangyur

K
Peking (pe cin) Kangxi Kangyur

KY

Peking Yongle (g.yung lo) Kangyur

N
Narthang (snar thang) Kangyur

S
Stok Palace (stog pho brang) Manuscript Kangyur

Bibliography

Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows

ri’i phug dang zom dang ri sul dang gseb dang sman ljongs na seng ge’i mchog rnam par bsgyings shing nga ro rnam par sgrogs pa lta bu’i mi’i dbang po’i gtsug gi nor bu
རིའི་ཕུག་དང་ཟོམ་དང་རི་སུལ་དང་གསེབ་དང་སྨན་ལྗོངས་ན་སེང་གེའི་མཆོག་རྣམ་པར་བསྒྱིངས་ཤིང་ང་རོ་རྣམ་པར་སྒྲོགས་པ་ལྟ་བུའི་མིའི་དབང་པོའི་གཙུག་གི་ནོར་བུ།

Determined Effort

spro ba brtan pa
སྤྲོ་བ་བརྟན་པ།

Equal and Evenly Set Teeth White Like Silver, Conch Shells, the Moon, a White Lotus, and Milk

so mnyam zhing thags bzang la dkar ba dngul dang dung dang zla ba dang ku mud dang ’o ma ltar dkar ba
སོ་མཉམ་ཞིང་ཐགས་བཟང་ལ་དཀར་བ་དངུལ་དང་དུང་དང་ཟླ་བ་དང་ཀུ་མུད་དང་འོ་མ་ལྟར་དཀར་བ།

Female Spear Holder

mdung thogs ma
མདུང་ཐོགས་མ།

Hair in a Topknot Shining Dark Like Bees, Ink, Peacocks, and Nightingales

bung ba dang snag sa dang rma bya dang ’jon mo dang mugs gsal ral pa’i thor tshugs can
བུང་བ་དང་སྣག་ས་དང་རྨ་བྱ་དང་འཇོན་མོ་དང་མུགས་གསལ་རལ་པའི་ཐོར་ཚུགས་ཅན།

Kamaladalavimalanakṣatrarājasaṃkusumitābhijña
kamaladalavimalanakṣatrarājasaṃkusumitābhijña
pad ma’i ’dab ma ltar dri ma med pa rgyu skar rgyal po mngon par shes pa’i me tog shin tu rgyas pa
པད་མའི་འདབ་མ་ལྟར་དྲི་མ་མེད་པ་རྒྱུ་སྐར་རྒྱལ་པོ་མངོན་པར་ཤེས་པའི་མེ་ཏོག་ཤིན་ཏུ་རྒྱས་པ།

King Precious Moonlight of Pure Virtue

dge ba dri ma med pa rnam dag rin chen zla ’od rgyal po
དགེ་བ་དྲི་མ་མེད་པ་རྣམ་དག་རིན་ཆེན་ཟླ་འོད་རྒྱལ་པོ།

Moonlike Body

lus zla ba
ལུས་ཟླ་བ།

Yellow-Robed

ser mo
སེར་མོ།

Stable Strength

mthu brtan
མཐུ་བརྟན།

Resembling the Karṇikāra Tree, the Mango Tree, and the Blooming Burflower Tree

dong ka’i shing dang sa ha ka ra dang me tog ’byung ba’i ka dam pa lta bu
དོང་ཀའི་ཤིང་དང་ས་ཧ་ཀ་ར་དང་མེ་ཏོག་འབྱུང་བའི་ཀ་དམ་པ་ལྟ་བུ།

Rising Sun

nyi ma’i ’char ka
ཉི་མའི་འཆར་ཀ

Slender, Supple, Firm, Fine, and Smooth Limbs Youthful Like Flowers and with Copper-Colored Nails

rka lag phra zhing mnyen la gzhon sha chags shing sra ba la ’jam zhing me tog ltar shin tu gzhon la rka lag gi sen mo zangs kyi mdog ’dra ba
རྐ་ལག་ཕྲ་ཞིང་མཉེན་ལ་གཞོན་ཤ་ཆགས་ཤིང་སྲ་བ་ལ་འཇམ་ཞིང་མེ་ཏོག་ལྟར་ཤིན་ཏུ་གཞོན་ལ་རྐ་ལག་གི་སེན་མོ་ཟངས་ཀྱི་མདོག་འདྲ་བ།

Smiling Face That Brightly Shines Like the Moon and a Lotus Flower

pad ma dang zla ba ltar bzhin ’dzum zhing brjid la mdangs gsal ba
པད་མ་དང་ཟླ་བ་ལྟར་བཞིན་འཛུམ་ཞིང་བརྗིད་ལ་མདངས་གསལ་བ།

Tongue Wide as the Leaves of Palm and Plantain Trees and Resembling a Copper Plate

lce chu shing gi lo ma dang ta la’i ’dab ma ltar yangs shing zangs kyi glegs ma lta bu
ལྕེ་ཆུ་ཤིང་གི་ལོ་མ་དང་ཏ་ལའི་འདབ་མ་ལྟར་ཡངས་ཤིང་ཟངས་ཀྱི་གླེགས་མ་ལྟ་བུ།

Top Ornament of Precious Qualities with Magnificent Sapphire-Like Eyes

rin po che mthon ka ltar mig shin tu mdzes pa yon tan rin po che’i tog
རིན་པོ་ཆེ་མཐོན་ཀ་ལྟར་མིག་ཤིན་ཏུ་མཛེས་པ་ཡོན་ཏན་རིན་པོ་ཆེའི་ཏོག

Voice as Delightful as the Songs of Cuckoos, Parrots, Grouse, Pheasants, and Kalaviṅka Birds

khu byug dang ne tso dang ri skegs dang ku na la dang ka la ping ka skad ’byin pa lta bur yid du ’ong ba’i nga ro’i gdangs nges par sgrogs pa
ཁུ་བྱུག་དང་ནེ་ཙོ་དང་རི་སྐེགས་དང་ཀུ་ན་ལ་དང་ཀ་ལ་པིང་ཀ་སྐད་འབྱིན་པ་ལྟ་བུར་ཡིད་དུ་འོང་བའི་ང་རོའི་གདངས་ངེས་པར་སྒྲོགས་པ།

Yeshé Dé

ye shes sde
ཡེ་ཤེས་སྡེ།