THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
Assembly Eleven
VOLUME 579
Chapter on the Perfection of Giving (1)
Thus have I heard:
At one time, the Buddha, together with a full assembly of one thousand three hundred great Bhikṣus, was present at the Jeta Grove in the Anāthapiṇḍika Garden, in the country of Śrāvastī. At that time, the World-Honored One said to Venerable Śāriputra:
“For how long do the great Bodhisattvas who cultivate the Perfection of Giving practice before they attain its complete fulfillment?”
Venerable Śāriputra replied:
“World-Honored One, the Buddha is the foundation of the unsurpassed right Dharma; the Buddha is the guide and the place of refuge. I pray that the World-Honored One will compassionately explain and clarify this so that the assembly of Bhikṣus may hear and uphold it.”
At that time, the Buddha said to Śāriputra three times:
“Now you should explain clearly the Dharma of the Perfection of Giving to the great Bodhisattvas.”
Having been earnestly encouraged by the Buddha three times, and relying upon the Buddha’s spiritual power, the Venerable Śāriputra transmitted the Dharma of the Perfection of Giving to the great Bodhisattvas as follows:
Any great Bodhisattva who wishes to realize the highest supreme Enlightenment should rely upon the wisdom of omniscience, with the mind of great compassion as the foremost, to cultivate the Perfection of Giving. A Bodhisattva who relies upon the wisdom of omniscience and establishes great compassion as the foremost while cultivating the Perfection of Giving can preserve the wisdom of omniscience and swiftly realize the highest supreme Enlightenment.
Furthermore, great Bodhisattvas would rather practice giving with an indeterminate mind or even not practice giving at all than ever practice giving while dedicating it toward the paths of the Two Vehicles. Why is this? Because these great Bodhisattvas fear falling into the positions of Śrāvakas and Pratyekabuddhas.
At that time, Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāriputra:
“For what reason do great Bodhisattvas fear falling into the positions of Śrāvakas and Pratyekabuddhas?”
Venerable Śāriputra replied:
“One should not think that great Bodhisattvas possessing the wisdom of omniscience are equal to those of the Two Vehicles; therefore I say they have fear.”
Venerable Pūrṇa Maitrāyaṇīputra again asked Venerable Śāriputra:
“How do the practices of giving performed by great Bodhisattvas and Śrāvakas differ?”
Venerable Śāriputra replied:
“Śrāvakas practice giving while dedicating it toward the attainment of Arhatship and Nirvāṇa, whereas Bodhisattvas practice giving while dedicating it toward the wisdom of omniscience of the Bodhisattva. This is their difference.
Furthermore, Pūrṇa, it is like there are two people who both practice giving. One person relies upon the position of a king and seeks a superior result. When that person practices giving, they think:
‘May I, through this deed, ascend the throne as a sovereign king who governs the eight directions and possesses complete power.’
According to this aspiration, later that person becomes a king who rules the world and enjoys sovereign power and happiness.
The other person seeks the position of a close minister and desires a superior result. When that person practices giving, they think:
‘May I, through this deed, become a great minister loved by the king, entrusted with the mission of commanding those under my authority, so that whatever the king desires I may accomplish.’
Because of this aspiration, that person does not become a king.
Although these two people both practice giving, their results differ according to their aspirations.
The practices of giving by Bodhisattvas and Śrāvakas are likewise. When Bodhisattvas practice giving, they take great compassion as foremost and rely upon the wisdom of omniscience. Through their practice, they teach sentient beings and together dedicate it toward the attainment of the highest supreme Enlightenment. Through this, Bodhisattvas attain the wisdom of omniscience. When Śrāvakas practice giving, they turn toward the Śrāvaka fruition, seeking liberation for themselves and not seeking the highest supreme Enlightenment.
Although Bodhisattvas and Śrāvakas both practice giving, according to their aspirations they attain superior and inferior results. One side, through giving, attains the wisdom of omniscience; the other side, through giving, attains the fruition of Śrāvaka. This is the difference.
Furthermore, Pūrṇa, it is like someone practices giving seeking to become a wealthy elder or a lay practitioner, while another practices giving wishing to become a servant of a wealthy elder or lay practitioner. From this one should understand that the aspirations of Bodhisattvas and Śrāvakas in practicing giving have superior and inferior distinctions in the same way.”
At that time, Venerable Pūrṇa Maitrāyaṇīputra praised Venerable Śāriputra:
“Your analogy is truly rare and wonderful; you have skillfully revealed the differences between the two kinds of giving. I too shall speak of two analogies concerning giving.
It is like someone brings hundreds of thousands of jewels to the home of a famous wealthy person and says:
‘I bring these precious objects and offer them to you. I humbly ask you to accept me as your servant and close attendant. I will complete every task.’
The practices of giving by Śrāvakas are likewise: they only request to become close disciples of the Tathāgata. Bodhisattvas are not like this. This is called the difference.
Furthermore, Śāriputra, suppose there is a young woman who abandons the pleasures of the royal palace and secretly brings hundreds of thousands of jewels to the house of a wealthy elder or merchant, saying:
‘Now I offer these jewels to you. Please kindly accept me as your wife. For my entire life I vow to serve you and never go against your wishes.’
In the same way, Śrāvakas who cultivate giving only wish to become disciples of the Tathāgata, while Bodhisattvas are not like this. This is precisely the difference.”
At that time, Venerable Śāriputra praised Venerable Pūrṇa Maitrāyaṇīputra:
“How skillfully you have debated the two analogies of giving! How rare indeed!
This means that Śrāvakas, lacking skillful means, practice giving and attain only the fruition of Śrāvaka, whereas Bodhisattvas possess skillful means; therefore when they practice giving, they benefit all sentient beings and attain the wisdom of omniscience.
Pūrṇa, any great Bodhisattva who wishes to attain the highest supreme Enlightenment should, among all practices, first practice giving and remember as follows:
‘May the act of giving I perform today be bestowed upon sentient beings throughout the ten directions, causing them to be forever liberated from the evil paths of birth and death. May those who have not yet aroused the mind of unsurpassed Bodhi quickly arouse it. May those who have already aroused the mind of unsurpassed Bodhi never regress. May those who do not retreat from the position of supreme Enlightenment quickly perfect the wisdom of omniscience.’
In this way, Bodhisattvas contemplate external objects but do not depart from their inner minds; they preserve their roots of virtue and cause them to gradually increase. Bodhisattvas constantly nurture their roots of virtue and protect them from regression. Bodhisattvas, moment after moment, never depart from the wisdom of omniscience. These Bodhisattvas, at all times and in all circumstances, cause their roots of virtue to become complete, turning toward the attainment of the highest supreme Enlightenment and bringing benefit and happiness to all sentient beings throughout the future ages.
Furthermore, Pūrṇa, great Bodhisattvas practicing the Perfection of Giving contemplate:
‘May wherever sentient beings may see, they receive the food and drink that I have given. Those sentient beings who receive the food and drink I have given may use as much as they need, and give the remainder to other sentient beings. These sentient beings likewise consider how much they need, and give what remains to other sentient beings. In this way, one after another, all realms of sentient beings receive the objects of my giving.
Through this act of giving, I shall nurture limitless roots of virtue. I shall again give these immeasurable roots of virtue to sentient beings throughout the ten directions, causing all to be liberated from the evil paths of birth and death. Those who have not aroused the unsurpassed Bodhi mind shall be caused to quickly arouse it; those who have already aroused the unsurpassed Bodhi mind shall be helped to never regress; those who have attained the irreversible position of supreme Enlightenment shall be caused to quickly perfect the wisdom of omniscience.’
These Bodhisattvas constantly preserve their roots of virtue and gradually increase them. These Bodhisattvas, moment after moment, preserve all the Pāramitās. Because these Bodhisattvas preserve all the Pāramitās moment after moment, they draw closer moment after moment to the wisdom of omniscience. One should know that such Bodhisattvas, through skillful means, although giving only a small amount, reap immeasurable roots of virtue from giving. Why is this? Pūrṇa, it is because the mind and objects of giving are without limits, revolving through saṃsāra and directed toward the realization of the wisdom of omniscience.
Furthermore, Pūrṇa, great Bodhisattvas practicing giving constantly generate the following thought:
‘I give these roots of virtue without seeking any other karmic reward, except the attainment of the highest supreme Enlightenment. May I bring benefit and happiness to all sentient beings throughout the future ages.’
Thus, only when one dedicates it solely toward the attainment of supreme Enlightenment and does not seek any other reward is it called the Perfection of Giving, causing all the Pāramitās to become complete. If there is no mind that relies upon the wisdom of omniscience and dedicates toward the attainment of supreme Enlightenment, then even though one practices giving, it is not the Perfection of Giving, nor can it cause the cultivation of the other Pāramitās to become fully complete; neither can one attain the wisdom of omniscience.
Pūrṇa, if Bodhisattvas give little but are able to dedicate it toward the attainment of supreme Enlightenment, one should know that such great Bodhisattvas have given an extremely vast amount and will certainly realize the wisdom of omniscience. If great Bodhisattvas give very much but do not dedicate it toward the attainment of supreme Enlightenment, one should know that such Bodhisattvas have given only a very small amount and cannot attain the wisdom of omniscience.
Pūrṇa, if great Bodhisattvas practice giving but do not arouse the mind of dedication toward supreme Enlightenment and do not rely upon the wisdom of omniscience, then even though such great Bodhisattvas practice giving, it is not the Perfection of Giving. They can only receive the results of birth and death and cannot attain the wisdom of omniscience. If great Bodhisattvas cultivate the practice of giving and are able to arouse the mind of dedication toward supreme Enlightenment while also relying upon the wisdom of omniscience, then such giving practice of Bodhisattvas is truly called the Perfection of Giving. It does not select saṃsāra, and it also enables them to attain the wisdom of omniscience.”
Once again, Mān Từ Tử, any Great Bodhisattva who practices giving without attachment, even if dedicating it toward the unsurpassed state of Enlightenment, does not become attached to it. This is the kind of Great Bodhisattva who applies skillful means, practices the Perfection of Giving (Dāna-pāramitā) and quickly brings it to complete fulfillment, also causing all the Perfections to reach ultimate completion, quickly attaining the unsurpassed state of Enlightenment, and bringing benefit, peace, and joy to all sentient beings throughout future lifetimes.
At that time, Venerable Mãn Từ Tử asked Venerable Śāriputra:
“Venerable Sir, was it through your eloquence or by relying on the Buddha’s spiritual power that you were able to explain this important Dharma teaching?”
Venerable Śāriputra replied:
“I rely on the Buddha’s spiritual power to speak this, not on my own ability in debate and eloquence.”
Then Śāriputra, the Buddha again said to Venerable Mãn Từ Tử:
“Suppose all sentient beings throughout the immeasurable, boundless, countless worlds in the ten directions, wishing to attain the fruit of Arhatship, have for as many eons as there are grains of sand in the Ganges River practiced giving material wealth to countless ordinary beings, or made offerings to Śrāvakas, or to immeasurable and countless Pratyekabuddhas. These sentient beings would obtain immeasurable, boundless, inconceivable merit. A Great Bodhisattva, based on this act of giving, thinks:
‘I greatly rejoice in the merits that those sentient beings have obtained.’
This Great Bodhisattva rejoices and dedicates the roots of virtue gained from practicing the meritorious act of giving to all sentient beings in the ten directions, wishing that those sentient beings may forever be liberated from the evil paths of birth and death; those who have not yet generated the mind of Unsurpassed Bodhi are caused to quickly generate it; those who have already generated the mind of Unsurpassed Bodhi are caused to never retreat from it; and those who have attained non-retreat on the unsurpassed path are caused to quickly fully perfect the wisdom of Omniscience. Through this rejoicing and dedication of roots of virtue, this Great Bodhisattva’s wisdom of Omniscience quickly becomes completely fulfilled.
A Great Bodhisattva who has a mind of rejoicing and dedication of roots of virtue, and then gives that merit to sentient beings, obtains superior merit a hundred times, a thousand times, countless times beyond calculation.
The rejoicing and dedication of this Bodhisattva surpasses by far the practice of giving and accumulation of merit by worldly sentient beings. This is called a Bodhisattva skillfully using expedient means: although making little effort, the merit obtained is immeasurable.
Mān Từ Tử, suppose all sentient beings in immeasurable, countless, boundless worlds, abiding for as many eons as there are grains of sand in the Ganges River, constantly make offerings of immeasurable and boundless articles to all Buddhas and the Bhikṣu Sangha. Through this condition, those sentient beings obtain immeasurable merit.
A Great Bodhisattva who, based on the above merit, with a profound mind rejoices and thinks:
‘The sentient beings throughout the realms of the ten directions respectfully make offerings to the truly pure fields of merit, without fatigue of body or mind. Excellent, excellent! I greatly rejoice in this merit.’
This Great Bodhisattva, through the merit generated by the mind of rejoicing, obtains merit with respect to the offerings made by all sentient beings throughout the ten directions to the Buddha and Sangha that is a hundred thousand times greater, even surpassing countless immeasurable quantities.
Thus, the Bodhisattva’s mind of rejoicing surpasses the merit of worldly giving practices. Just as the light of fire, gunpowder, and jewels in the four great continents, although they can shine, are all obscured beneath the light of the moon, so too the merits of giving practiced by sentient beings throughout the ten directions, though countless and boundless, are all overshadowed by the roots of virtue arising from the Bodhisattva’s rejoicing. It is like the lights within the four continents being concealed by the light of the sun; likewise, the merits of giving practiced by sentient beings throughout the ten directions are all obscured by the Bodhisattva’s roots of virtue of rejoicing.
Mān Từ Tử, just as hundreds of thousands of precious Kā-giá-mạt-ni jewels gathered together in one place may emit countless kinds of multicolored light, but when a single precious lapis lazuli jewel is placed upon that heap of treasures, all the various colored lights become dim beneath the radiance of that jewel. Likewise, even if sentient beings throughout the ten directions, abiding for immeasurable eons as numerous as the sands of the Ganges River, constantly use excellent musical instruments and other objects to give to sentient beings or make offerings to the Buddha and Sangha, compared with a Bodhisattva who gives rise to a mind of rejoicing toward the merits of those sentient beings, the Bodhisattva’s merit surpasses their merit by a hundred thousand times, even by countless immeasurable multiples beyond calculation.
Again, Mān Từ Tử, just as when hundreds of thousands of ordinary horses in the world gather in one place and then the precious horse of a Universal Monarch enters among them, its power causes the strength of those horses to disappear. Likewise, even if sentient beings throughout the ten directions abide for countless eons practicing giving and accumulating roots of virtue, compared with a Bodhisattva who gives rise to a profound mind of rejoicing toward their roots of virtue, the Bodhisattva’s merit surpasses their roots of virtue by hundreds, thousands of times, even by countless immeasurable multiples beyond calculation. Thus, the Bodhisattva’s mind of rejoicing obscures and encompasses the meritorious acts of giving performed by worldly sentient beings. Therefore, in order to attain the unsurpassed state of Enlightenment, a Bodhisattva must constantly rejoice deeply in the merits created by sentient beings.
Again, Mān Từ Tử, Great Bodhisattvas should take the meritorious deeds of giving that are associated with the mind of rejoicing and dedicate them to all sentient beings in all worlds throughout the ten directions, wishing that all sentient beings in the ten directions will forever escape birth and death in the evil paths. For those who have not generated the mind toward the unsurpassed state of Enlightenment, they should be caused to generate that mind; those who have already generated it should be caused to never retreat; and those who do not retreat from the unsurpassed state of Enlightenment should be caused to quickly perfect the wisdom of Omniscience.
These Bodhisattvas, whenever they give away the roots of virtue of giving to sentient beings, at that very time they become increasingly close to the wisdom of Omniscience. Whenever these Bodhisattvas do not cling to their own roots of virtue, at that very time they dedicate their roots of virtue to sentient beings, wishing that they may be far removed from suffering and forever attain happiness. Whenever these Bodhisattvas relinquish their own roots of virtue and give them to sentient beings, at that very time, even without cultivating the provisions of Bodhi, they are always close to the wisdom of Omniscience. Whenever these Bodhisattvas do not cling to the roots of virtue they have obtained and give them to all sentient beings throughout the realms of the ten directions, wishing that they may all leave suffering behind and attain eternal happiness, then at that very time their roots of virtue increase, they draw near to the unsurpassed state of Enlightenment, and quickly attain the wisdom of Omniscience. Whenever these Bodhisattvas do not cling to the notion of “mine” regarding their roots of virtue, at that very time they receive immeasurable superior roots of virtue. Why? Mān Từ Tử, because these Bodhisattvas do not divide their minds into subject and object, but only dedicate them toward attaining the wisdom of Omniscience.
Thus, a Bodhisattva, with the mind of rejoicing accompanied by skillful means, although using the mind of rejoicing to lead the roots of virtue and give them back to sentient beings, completely does not cling to roots of virtue or sentient beings; although wishing that sentient beings be liberated from evil paths and the suffering of birth and death, completely does not become attached to evil paths or suffering and birth and death; although wishing to rescue sentient beings and cause them to generate the aspiration for the unsurpassed state of Enlightenment, completely does not become attached to the generation of that aspiration; although wishing to help sentient beings never retreat from the position of unsurpassed Enlightenment, completely does not cling to that position; although wishing to help sentient beings quickly perfect the Bodhisattva practices and swiftly attain the wisdom of Omniscience, completely does not cling to that position; although wishing to attain the wisdom of Omniscience, also does not cling to that wisdom. Thus, the Bodhisattva has no mistaken views of attachment. It should be understood that this is skillful means.
Thus, the Bodhisattva’s mind of rejoicing together with dedication is entirely the power of skillful means, skillfully protecting other assemblies of Bodhisattvas, causing them to receive superior benefit and happiness, while personally entering the wisdom of Omniscience and quickly attaining the unsurpassed state of Enlightenment.
Again, Mān Từ Tử, suppose all sentient beings throughout the realms of the ten directions, throughout countless great eons, constantly use various excellent offerings to present before all Buddhas and the Bhikṣu Sangha. The merit of making offerings, showing respect, honoring, praising, and cultivating these meritorious deeds would not equal the merit of a Bodhisattva holding a bowl of rice and offering it to the Buddha and Sangha. The merit of this Bodhisattva surpasses it by hundreds of thousands of times, even by countless immeasurable multiples beyond calculation.
Why? Because this Bodhisattva does not perceive the giver, the recipient, or the object given. Although the Bodhisattva contemplates that the true nature of all phenomena is empty, when practicing giving, they never depart from dedication and vows. That is, the Bodhisattva dedicates the merit of this giving to sentient beings so that together they may reach the unsurpassed state of Enlightenment and equally attain the wisdom of Omniscience. Therefore, when a Bodhisattva practices giving, they obtain merit hundreds of thousands of times greater, even countless immeasurable times greater, than the merit of giving practiced by sentient beings. Through this, this Bodhisattva will certainly attain the unsurpassed state of Enlightenment and bring benefit and happiness to all sentient beings.
Again, Mān Từ Tử, when practicing giving, a Great Bodhisattva should generate the aspiration:
‘I relinquish these material possessions. Whatever roots of virtue arise, I dedicate them all to sentient beings throughout the ten directions. I wish that those currently in hell quickly escape hell; those fallen into the animal realm quickly leave the animal realm; those fallen among hungry ghosts quickly depart from the hungry ghost realm; and those among gods and humans who have sorrow and suffering may have all their sorrows and sufferings ended. May those who are weary of birth and death quickly leave the three realms. Among the countless, boundless sentient beings in the ten directions, may those who have not yet generated the mind of unsurpassed Bodhi quickly generate that mind; may those who have already generated it never again retreat; and may those who have attained non-retreat from the unsurpassed state of Enlightenment quickly perfect the wisdom of Omniscience.’
These Bodhisattvas, whenever they relinquish their roots of virtue and give them to sentient beings, at that very time they practice the Perfection of Giving. Whenever these Bodhisattvas practice the Perfection of Giving, at that very time they increase all the Perfections. Whenever they increase all the Perfections, at that very time they preserve immeasurable superior roots of virtue. Whenever they preserve immeasurable superior roots of virtue, at that very time they gradually draw near to the wisdom of Omniscience.
Thus, a Bodhisattva skillfully uses expedient means: although making little effort, they obtain great amounts of merit. Therefore, wishing to attain the unsurpassed state of Enlightenment, a Bodhisattva should constantly diligently cultivate skillful means.
Again, Mān Từ Tử, whenever Bodhisattvas do not cling to the notion of “mine” regarding their own roots of virtue, at that very time they receive countless, boundless roots of virtue. Why? Because Bodhisattvas wish to help countless, boundless sentient beings quickly attain the wisdom of Omniscience.
Thus, regarding the roots of virtue of others, Bodhisattvas always relinquish them for dedication, relinquish them through giving to countless, boundless other sentient beings; how much more so their own roots of virtue—how could they be unable to relinquish them? Bodhisattvas relinquish the roots of virtue they have obtained; how much more so other material possessions—how could they not give them up?
Thus, Bodhisattvas are able to relinquish all things, both forms and things beyond form; they constantly relinquish their own and others’ superior roots of virtue, even to the point of relinquishing the wisdom of Omniscience, giving it to sentient beings so that they may together attain that state.
Thus, the Bodhisattva roars the lion’s roar: “I completely have no perception of any dharmas. I completely have no perception of things with form or without form, of external or internal things. Although I have no perception, I always abandon them all.” In this way the Bodhisattva thinks:
“I completely do not see any dharma; I do not see any thing that cannot be abandoned and given in charity to sentient beings.” In this way, the Bodhisattva attains the unsurpassed Enlightenment and, using the wisdom of Omniscience that has been attained, observes the world and roars the lion’s roar: “I completely have no perception of any dharmas! I also have no perception of things with form or without form, of external or internal things. Although I have no perception, I am always able to give them away.” This means that one does not cling to the existence of dharmas or things, thereby being unable to give to sentient beings.
In this way, the Bodhisattva constantly remembers: “With regard to all dharmas, I completely no longer have any perception. Although I have no perception, I directly realizes and completely knows all dharmas.”
Because the Bodhisattva is able to abandon everything, when attaining unsurpassed Enlightenment, the Bodhisattva completely abandons all dharmas. Because of completely abandoning all dharmas, whatever dharma it may be, the Bodhisattva directly realizes and clearly knows everything, abiding in suchness with regard to all dharmas, abandoning everything. Thus it is, thus it is! With regard to all dharmas, there is completely no perception of dharmas. Thus, with regard to dharmas, there is completely no perception. Thus, with regard to dharmas, all are directly realized and completely understood. In this way, the Bodhisattva is able to abandon all external and internal things; because of being able to abandon external and internal things, there is completely no longer any perception. Because there is no longer perception of dharmas, when attaining unsurpassed Enlightenment, the Bodhisattva completely directly realizes and completely knows all dharmas, and is able to bring benefit, happiness, and peace to all sentient beings throughout the future ages.
Furthermore, Mānava, the Bodhisattva should learn such a way of practicing the perfection of pure giving. Any Bodhisattva who is capable of learning such a way of practicing the perfection of pure giving is then called a truly pure Bodhisattva, one who is constantly not separated from the mind of Omniscience. When a Bodhisattva is constantly not separated from the mind of Omniscience, at that time the Bodhisattva cannot be harmed by evil Māras; how much less could other yakṣas, piśācas, and similar beings possibly find an opening? Any sentient being who seeks an opportunity to harm this Bodhisattva will certainly be unable to do so. Why? Because if in any region there is a Bodhisattva practicing the perfection of giving, constantly contemplating the wisdom of Omniscience without a single moment abandoning it, then humans and non-humans in that region cannot find any opening to harm the Bodhisattva. Why? Mānava, one should constantly contemplate the wisdom of Omniscience because it is a profound intention, inconceivable, vast, rare in the world; because the wisdom of Omniscience is inconceivable, vast, profound, and difficult to measure.
Furthermore, Mānava, if the Bodhisattvas are able to learn such conduct of great Bodhi, they constantly possess great virtue toward sentient beings and have the ability to nurture and teach all sentient beings. That is, the Bodhisattva helps worldly sentient beings avoid disasters, abandon evil, and cultivate goodness. Due to this cause and condition, the assemblies of Bodhisattvas abide in the Bodhisattva stage and constantly bring benefit and happiness to all ordinary beings, Śrāvakas, and Pratyekabuddhas. When the Bodhisattvas are attaining unsurpassed Enlightenment, they also possess great virtue toward sentient beings, skillfully nurturing and teaching all sentient beings, meaning that they are able to teach the true Dharma and help sentient beings completely eliminate afflictions. Through this, countless and boundless sentient beings attain Nirvāṇa and receive ultimate peace and happiness.
Therefore, when nearing attainment of unsurpassed Enlightenment, the Bodhisattva is more skilled, more excellent, more honored, higher, more wondrous, more subtle and marvelous beyond conception, supreme, unsurpassed, incomparable, and without equal when compared with ordinary beings, Śrāvakas, and Pratyekabuddhas. After entering Nirvāṇa, the Bodhisattva also possesses great virtue toward sentient beings, skillfully nurturing all sentient beings. This means that regarding the stūpas of the Tathāgata, the Bodhisattva makes offerings, pays homage, honors, praises, and presents supreme flowers, fragrant ointments, powdered incense, garments, jeweled necklaces, precious banners, silk canopies, music, and lamps. Due to these causes and conditions, sentient beings have planted countless excellent roots of virtue, or they hear the essential Nirvāṇa teachings of the Tathāgata, diligently practice and study them, and attain Nirvāṇa. Any sentient being who offers even a little incense or a single flower to the stūpa of the Tathāgata will be assured by the Buddha that this sentient being will all be able to be freed from desire and ultimately attain Nirvāṇa. Thus, while in the Bodhisattva stage, the Bodhisattva possesses great virtue toward sentient beings, skillfully nurturing all sentient beings; upon attaining unsurpassed Enlightenment, the Bodhisattva also possesses great virtue toward sentient beings, skillfully nurturing all sentient beings; after entering Nirvāṇa, the Bodhisattva also possesses great virtue toward sentient beings, skillfully nurturing all sentient beings. Because Bodhisattvas constantly possess great virtue toward sentient beings, they are able to skillfully nurture all sentient beings and are the most honored, most excellent, and none besides the Buddhas can compare with them.
Furthermore, Mānava, any Bodhisattva who accomplishes such supreme merits constantly benefits all sentient beings. It is like pure gold, which can bring benefit to sentient beings. That is, whether it has not yet been refined or has already been refined, whether it has not yet been made into an ornament or has already been made into an ornament, whether it has not yet been transformed or has already been transformed, gold can bring benefit to all sentient beings.
In the same way, the Bodhisattva who cultivates the conduct of Bodhi while in the Bodhisattva stage greatly benefits all sentient beings; when attaining unsurpassed Enlightenment, also greatly benefits sentient beings; after entering Nirvāṇa, also greatly benefits sentient beings.
Furthermore, Mānava, just as the moon and sun revolve around the four continents of the world and bring great benefit to sentient beings, so too. That is, all sentient beings in the four continents, because of the light emitted by the sun and moon, are able to accomplish all activities, understand the differences between day and night, half-months, full months, seasons, weather, and so forth. Various flowers, fruits, grains, grasses, trees, and plants grow and mature through the light of the sun and moon in order to sustain sentient beings.
In the same way, the Bodhisattva cultivating the conduct of Bodhi, abiding in the Bodhisattva stage, brings great benefit to sentient beings; when attaining unsurpassed Enlightenment, also brings great benefit to sentient beings; after entering Nirvāṇa, also brings great benefit to sentient beings.
Mānava, the assemblies of Bodhisattvas who possess such vast merits constantly bring great benefit to sentient beings. It is like a merchant leader who possesses abundant wealth and treasures, able to provide hundreds of thousands of fellow merchants with all the necessities of life; even after that person dies, sentient beings can still rely on these precious resources and enjoy complete happiness. Likewise, the Bodhisattva practicing the conduct of Bodhi while in the Bodhisattva stage can still bring benefit and happiness to countless sentient beings; how much more so when attaining Bodhi and, after entering Nirvāṇa, possessing great power—how could the Bodhisattva not be able to bring benefit and happiness to disciples?
Furthermore, Mānava, in this way the Bodhisattva constantly brings benefit and happiness to sentient beings. That is, whether in the Bodhisattva stage, when becoming perfectly enlightened, or when entering Nirvāṇa, the Bodhisattva has never, even for a moment, abandoned the work of greatly benefiting sentient beings. It is like a virtuous person who possesses the characteristics of a virtuous person and is able to seek happiness for oneself and also bring happiness to sentient beings, skillfully preserving wealth and skillfully distributing it; therefore, he is called a virtuous person.
In the same way, the Bodhisattva skillfully gathers precious wealth of merit and virtue, and while in the Bodhisattva stage can bring benefit and happiness to countless sentient beings; upon attaining unsurpassed Enlightenment also brings benefit and happiness to countless sentient beings; after Nirvāṇa also brings benefit and happiness to countless sentient beings. This means that even after Nirvāṇa, the Bodhisattva still uses the power of merits and virtues to benefit disciples.
Mānava, thus, whether in the Bodhisattva stage, after attaining Bodhi, or after Nirvāṇa, the Bodhisattva constantly brings benefit and happiness to all sentient beings without ceasing for even a moment. It is like that virtuous person who possesses all the characteristics of a virtuous person; a virtuous person is able to make both oneself and others peaceful and happy, quickly leaving behind unpleasant things. The assemblies of Bodhisattvas are also like this: they enable themselves and others to always obtain peace and happiness, to be free from all kinds of evil karma and afflictions, not fall into the evil realms or wander in saṃsāra, attain the ultimate peace and happiness of Nirvāṇa, or attain unsurpassed perfect enlightenment and benefit all.
Mānava, just as the consecrated son of a Kṣatriya king who is about to ascend the throne, whether still a prince or after becoming king, brings peace and happiness to all Śramaṇas, Brahmins, and other sentient beings, and even after his passing can still make the country and its people peaceful and happy, preventing decline and disturbance. That is, through the power of the king’s merits, the country becomes prosperous and peaceful, without enemies or hatred. When abiding in the Bodhisattva stage and practicing the conduct of Bodhi, the Bodhisattva already brings peace and happiness to all sentient beings; when attaining unsurpassed Enlightenment, the Bodhisattva also brings peace and happiness to all sentient beings; after Nirvāṇa, the Bodhisattva also brings peace and happiness to all sentient beings. That is, after the Bodhisattva enters Nirvāṇa, countless sentient beings make offerings, pay homage, honor, and praise the stūpa, thereby gaining immeasurable merit; by listening to the true Dharma, accepting, upholding, reading, reciting, contemplating it correctly, and explaining the true Dharma for others, they also obtain immeasurable excellent merits.
After the World-Honored One, the Buddha, enters Nirvāṇa, any sentient being who remembers the aggregate of the Tathāgata’s morality, concentration, wisdom, liberation, and liberating knowledge and vision, through this cause and condition, will not fall into evil paths, will be born in the realms of gods or humans and constantly enjoy happiness, or will attain the Nirvāṇa of the three vehicles, enabling oneself and others to attain ultimate peace and happiness. In the present life, humans and non-humans cannot harm such sentient beings; fears and dangers cannot disturb or oppress them. Why?
O Mãn Từ Tử, the merit of reciting the Buddha’s name has the ability to eliminate all fears of humans and non-humans in the world.
At that time, the Buddha praised Venerable Śāriputra:
Excellent, excellent! Just as you have said, if any sentient beings constantly recollect the aggregates of precepts, the aggregates of concentration, the aggregates of wisdom, the aggregates of liberation, and the aggregates of liberating knowledge and vision of the Tathāgata, then these sentient beings can eliminate all fears of humans and non-humans.
At that time, Venerable Śāriputra addressed the Buddha:
It is truly rare, World-Honored One. The Tathāgata has accomplished such vast and pure true Dharma.
The World-Honored One taught Venerable Śāriputra:
Śāriputra, you should know that Bodhisattvas can also accomplish such wondrous, vast, and pure true Dharma.
Venerable Śāriputra asked:
World-Honored One, what is the wondrous, vast, and pure true Dharma accomplished by Bodhisattvas?
The Buddha taught:
The wondrous, vast, and pure true Dharma accomplished by Bodhisattvas is the arising of the aspiration to seek the unsurpassed perfect enlightenment without regression. Why? Śāriputra, the most wondrous, vast, and pure true Dharma is the nature of all dharmas: the nature of the Tathāgata, the naturally awakened nature, and the nature of unsurpassed perfect enlightenment. Any Bodhisattvas who arouse the aspiration to seek unsurpassed perfect enlightenment without retreating will certainly accomplish such wondrous, vast, and pure true Dharma.
At that time, Venerable Śāriputra again said to Elder Mān Từ Tử:
All assemblies of Bodhisattvas should give rise to this aspiration: If any sentient beings come to me requesting wealth and necessities for livelihood, then I shall arouse a powerful mind of generosity and shall not give rise to the thought of refusing them the necessities of life. Even if at that moment I possess no wealth or necessities, I shall certainly seek ways to give, and shall not give rise to the thought: “At this time I have no wealth or possessions, so there is no need to seek a way to give.” If there are sentient beings who give to that person, I shall rejoice accordingly. If they do not wish to give, I shall use every means to encourage and teach them, determined to fulfill the wishes of those who seek help.
Thus, whether a Bodhisattva gives the necessary wealth and material goods to sentient beings, or serves the teacher when the teacher is ill, if there is even a small amount of merit from these virtuous deeds, the Bodhisattva equally dedicates it to sentient beings and dedicates it toward unsurpassed perfect enlightenment, wishing to benefit all beings throughout future ages, causing all to be liberated from evil paths and the suffering of birth and death, causing all to enter Nirvāṇa or attain omniscient wisdom. When sentient beings themselves practice generosity and cultivate other meritorious deeds, the Bodhisattva encourages them to dedicate those deeds toward unsurpassed perfect enlightenment.
In this way, the Bodhisattva gains merit hundreds of times, thousands of times, and even immeasurably more than other sentient beings. Why? Because the Bodhisattva’s aspiration of dedication has the power to enable both oneself and other sentient beings to attain unsurpassed perfect enlightenment.
Furthermore, Mān Từ Tử, assemblies of Bodhisattvas practicing the perfection of generosity should first cultivate skillful means. According to the skillful means they have cultivated, they should practice generosity; according to the merit of their practice of generosity, they should dedicate it toward unsurpassed perfect enlightenment and aspire that all sentient beings together attain omniscient wisdom. Thus, Bodhisattvas who skillfully cultivate skillful means enable both themselves and others to obtain supreme benefit.
If Bodhisattvas practice generosity without cultivating skillful means, then even if they practice generosity throughout countless eons, they will be unable to dedicate it together with sentient beings toward Bodhi, unable to uphold the practice of the perfection of generosity, and unable to attain the omniscient wisdom they seek.
Furthermore, Mān Từ Tử, suppose there is a sentient being carrying an alms bowl as large as a three-thousand-great-thousand world system who comes before a Bodhisattva and says: “I need this bowl filled. Please quickly give to me.”
The Bodhisattva does not give rise to any other thought toward that sentient being, but only gives rise to the determined thought of giving to that being. That is, in the end, the Bodhisattva does not become angry, thinking: “This sentient being looks down upon and insults me.” Nor does the Bodhisattva give rise to the thought of not giving, thinking: “How can I give that person such a great amount of goods?” Nor does the Bodhisattva give rise to the thought of lacking wealth, thinking: “How can I possibly fill such a large bowl, equal to a three-thousand-great-thousand world system, with such treasures for that sentient being?”
Instead, the Bodhisattva should only think: “Now, for the sake of this sentient being, I must cultivate superior supernatural powers and cultivate skillful means to gather precious wealth, certainly enabling this seeker to be satisfied according to their wishes.”
At that time, the Bodhisattva diligently and supremely strives, earnestly acting to seek superior supernatural powers and wishing to gather precious wealth to give to the sentient being requesting it. Maintaining the perfection of diligence, having attained supernatural powers and accumulated abundant precious wealth, the Bodhisattva gives to the seeker and fulfills their wishes.
The Bodhisattva maintains the perfection of generosity. This is called the practice of the perfection of generosity by the assemblies of Bodhisattvas, who give rise to vast aspirations and never become weary or exhausted. Through this, Bodhisattvas quickly attain unsurpassed perfect enlightenment, possessing the ability to benefit all beings throughout future ages.
Furthermore, Mān Từ Tử, the great Bodhisattvas should practice generosity out of compassion for sentient beings. They should abide in loving-kindness, bringing joy to beings, and practice generosity. They should abide in compassion, removing the suffering of sentient beings, and practice generosity. They should abide in sympathetic joy, rejoicing with sentient beings who have left suffering and attained happiness, and practice generosity. They should abide in equanimity, equally benefiting sentient beings, and practice generosity.
After practicing generosity in this way, they should give rise to the thought:
“The merits and virtuous deeds I have created, I dedicate to sentient beings throughout the ten directions, causing them to be forever liberated from evil paths and the cycle of birth and death. For those who have not yet aroused the aspiration for unsurpassed perfect enlightenment, I shall cause them to arouse that aspiration. For those who have already aroused the aspiration for unsurpassed perfect enlightenment, I shall cause them never to regress. For those who have not regressed from unsurpassed perfect enlightenment, I shall cause them to quickly perfect omniscient wisdom.”
When these Bodhisattvas relinquish their merits and roots of virtue for the sake of sentient beings, at that time their roots of virtue increase and grow. When these Bodhisattvas take their cultivation of goodness and dedicate it together with sentient beings toward unsurpassed perfect enlightenment, aspiring that they together attain omniscient wisdom, then their roots of virtue increase even further.
Furthermore, Mān Từ Tử, it is like pure gold: whenever it is refined, heated, struck, and worked upon, its brightness and luster increase; when its brightness increases, the gold becomes soft and flexible and can be made into objects.
Likewise, when a Bodhisattva takes the virtuous deeds they have created and dedicates them together with sentient beings toward unsurpassed perfect enlightenment, aspiring that they together attain omniscient wisdom, then their roots of virtue increase. When their roots of virtue continue to develop, they gradually draw near omniscient wisdom.
Mān Từ Tử, it is like a person who polishes a mirror used for looking at one’s face. The more effort they put into polishing the mirror, the clearer and brighter it becomes. When the mirror becomes clear and bright, there is no longer dust upon its surface, and all images appear clearly within it.
Likewise, when a Bodhisattva firmly resolves to dedicate the merits and virtuous deeds they have created toward omniscient wisdom, then the Bodhisattva is able to give universally to all sentient beings throughout the ten directions, enabling them to escape evil paths and the cycle of birth and death. For those who have not aroused the aspiration for unsurpassed perfect enlightenment, they cause them to arouse that aspiration. For those who have already aroused the unsurpassed aspiration, they cause them to no longer regress. For those who no longer regress from unsurpassed perfect enlightenment, they cause them to quickly perfect omniscient wisdom.
When these Bodhisattvas relinquish their own roots of virtue and give them to sentient beings, then their roots of virtue increase further. When their roots of virtue increase, they have drawn close to omniscient wisdom.
Thus, Bodhisattvas who cultivate skillful means and dedicate them while aspiring for omniscient wisdom cause all merits and virtues to gradually increase, quickly attaining unsurpassed perfect enlightenment and benefiting all sentient beings throughout future ages.
Mān Từ Tử, why do some Bodhisattvas practice great generosity but receive little merit? Why do some Bodhisattvas practice little generosity yet receive great merit? Why do some Bodhisattvas practice little generosity and receive little merit? Why do some Bodhisattvas practice great generosity and receive great merit?
Those Bodhisattvas who, although throughout countless great eons, constantly give away immeasurable and innumerable precious wealth and offer it to sentient beings throughout the ten directions, but do not dedicate it toward unsurpassed perfect enlightenment and do not aspire to attain omniscient wisdom together with sentient beings—
such Bodhisattvas, even though they practice much generosity, receive little merit.
Conversely, those Bodhisattvas who, although for a short period of time give little wealth to sentient beings, always dedicate it toward unsurpassed perfect enlightenment and aspire to attain omniscient wisdom together with sentient beings—such Bodhisattvas practice little generosity but gather great merit.
Those Bodhisattvas who, over a short period of time, give a small amount of wealth to sentient beings but do not dedicate it toward unsurpassed perfect enlightenment and do not aspire that all sentient beings together attain omniscient wisdom—such Bodhisattvas practice little generosity and receive little merit.
Those Bodhisattvas who, throughout countless great eons, constantly relinquish innumerable precious resources and give them to sentient beings throughout the ten directions, and are also able to dedicate them toward Bodhi, aspiring that all sentient beings together attain omniscient wisdom—such Bodhisattvas practice great generosity and receive great merit.
Therefore, great Bodhisattvas who wish to attain unsurpassed perfect enlightenment must dedicate their roots of virtue to sentient beings and dedicate them toward unsurpassed perfect enlightenment, aspiring that all sentient beings together attain omniscient wisdom.
Any great Bodhisattva who wishes to possess the ability to gather immeasurable accumulations of merit, benefit sentient beings, and quickly attain omniscient wisdom must always remain close to omniscient wisdom and be in accordance with the intention of practicing the perfection of generosity.
A great Bodhisattva who never separates from omniscient wisdom and practices the perfection of generosity will immediately possess the ability to preserve immeasurable accumulations of merit, quickly attain unsurpassed perfect enlightenment, and greatly benefit all sentient beings. Why?
Mān Từ Tử, if Bodhisattvas always remain close to omniscient wisdom and are in accordance with the intention of practicing the perfection of generosity, then in every single moment, the roots of virtue and merits of these Bodhisattvas gradually increase. Through this, they quickly attain unsurpassed perfect enlightenment and are able to benefit all sentient beings throughout the future.
Therefore, Bodhisattvas who wish to constantly bring benefit and happiness to sentient beings should, in all actions, diligently cultivate skillful means, dedicate them toward unsurpassed perfect enlightenment, and aspire to bring great benefit to all sentient beings.