Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

At that time, the Buddha told Śāriputra, “When Bodhisattva-Mahāsattva abides in such pure faith, the Buddha Bhagavān knows that this Bodhisattva-Mahāsattva is a vessel capable of upholding The Treasury of Bodhisattva. Knowing that he is a qualified vessel for the true Dharma of all Buddhas, the Buddha himself goes to where he is and opens up and reveals the path of the Bodhisattva to him. Śāriputra, you should now understand that one should grasp the various methods of Dharma through this sequence of teaching. When Bodhisattva-Mahāsattva abides in pure faith, the Buddha Bhagavān knows that this Bodhisattva-Mahāsattva is a vessel that can uphold The Treasury of Bodhisattva, and knowing that he is a qualified vessel for the true Dharma of all Buddhas, he personally goes to where he is and reveals the Bodhisattva path. Śāriputra, just like in the past, far beyond countless, vast, immeasurable, inconceivable asaṅkhyeya kalpas, at that time a Buddha appeared in the world, named The Great Skandha, Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the World-Honored One. He himself attained complete realization and possessed all supernormal powers. He expounded the wondrous Dharma to countless beings in the world — devas, humans, māras, Brahmās, śramaṇas, brāhmaṇas, asuras, and others — revealing and elaborating on teachings that were excellent in the beginning, excellent in the middle, and excellent in the end. His words and meanings were skillful, pure, complete, and undefiled, in harmony with the pure path of Brahmā conduct.

“Śāriputra, at that time, The Great Skandha Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, was accompanied by seventy-two nayuta Śrāvaka disciples who gathered together to hear him preach. These disciples were all great Arhats, all their outflows had ended, they were free of afflictions, their minds were liberated, and they had reached the ultimate shore. Śāriputra, at that time there was a king named ‘Supreme Longevity.’ He ruled his country with the true Dharma, and his title was Ruler Who Upholds Governance. The great city he ruled was named ‘Supreme Banner.’ It was vast, expansive, magnificently adorned, stable, prosperous, and very delightful. It had a large population and was bustling and flourishing. Śāriputra, at that time, King Supreme Longevity had a son named ‘Diligent Practice.’ He was still a child, but his appearance was upright and noble. He had attained the foremost perfection of pure physical form, and all beings delighted in seeing and loving him. He had in the past made offerings and served hundreds of thousands of koṭi nayuta Buddhas, personally meeting them with reverence, planting all kinds of wholesome roots. Śāriputra, at that time, the Youth Diligent Practice went out to play in the gardens with his palace attendants. At that time, The Great Skandha Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, knew that this youth was a vessel for The Treasury of Bodhisattva, and also a qualified vessel for the true Dharma of all Buddhas. So he went to the garden where the Youth Diligent Practice was. After arriving there, the Buddha ascended and hovered in the sky, and for this youth he revealed the Bodhisattva path.

“He also praised and expounded to him the teachings of the Buddhas of the three times, saying: ‘Youth, you should know what is called the Bodhisattva path. It means that a Bodhisattva-Mahāsattva diligently cultivates the four immeasurable minds toward all sentient beings. What are these four? They are: the Pāramitā of Great Loving-kindness, the Pāramitā of Great Compassion, the Pāramitā of Great Joy, and the Pāramitā of Great Equanimity. Moreover, he diligently and tirelessly practices in accordance with the various Dharma methods for embracing sentient beings. Youth, when a Bodhisattva practices like this, this is called opening the path of the Bodhisattva.

“‘Furthermore, Youth, what is it that a Bodhisattva-Mahāsattva diligently cultivates in practicing the Immeasurable Pāramitā of Great Loving-kindness toward all sentient beings? It means that when the Bodhisattva-Mahāsattva walks the Bodhisattva path, for the sake of realizing Anuttarā-samyak-saṃbodhi, his mind of loving-kindness completely fills the entire realm of sentient beings. And what defines the realm of sentient beings? It is that the limit of space is the limit of the realm of sentient beings. Youth, you should know, just as space pervades all without exception, so also does the immeasurable great loving-kindness of the Bodhisattva-Mahāsattva pervade all without exception; there is no kind of sentient being, no type of being with consciousness that is not fully filled and pervaded by it. Youth, you should know, just as the realm of sentient beings has no limit, so too the loving-kindness cultivated by the Bodhisattva-Mahāsattva has no limit. Because space has no boundaries, therefore sentient beings are boundless; because sentient beings are boundless, therefore loving-kindness is also boundless. Youth, you should know, the realm of sentient beings is more numerous than the realm of the earth, and more than the realm of water, the realm of fire, and the realm of wind. I will now explain to you in detail using analogies so that you can understand the meaning of the immeasurable and boundless realm of sentient beings.

“‘Youth, you should know, suppose in all ten directions, in each direction, there are worlds as numerous as the sands of the Ganges River, and all these worlds together form one great ocean filled entirely with water. Then, there are beings as numerous as the sands of the Ganges River, who all gather together, and with the tip of a single strand of hair divided into one hundred and fifty parts, they all use one of those parts to take the first drop of water from the great ocean. Then, another group of beings, again as numerous as the sands of the Ganges River, gathers in the same way, using one part of a hair’s tip to take the second drop of water from the ocean. Then another group, again as numerous as the sands of the Ganges, gathers and takes the third drop in the same way. Youth, you should know, even if they continue using the tip of a hair to draw water like this, eventually they could finish drawing all the water from that great ocean. Yet the extent and number of sentient beings has no end and no limit. Therefore, it should be known that the nature of sentient beings is immeasurable, boundless, and inconceivable, and the loving-kindness of the Bodhisattva fully and universally pervades them all. Youth, what do you think? Could anyone reach the limit or edge of the merit and wholesome roots generated by such immeasurable and boundless cultivation of loving-kindness?’

“The Youth Diligent Practice said to the Buddha, ‘No, World-Honored One.’

“The Buddha said: ‘Exactly so, exactly so, Youth. Just so it is with the Bodhisattva-Mahāsattva. The wholesome roots cultivated through loving-kindness pervade the realm of sentient beings and are without boundary or limit. Furthermore, Youth, I will now continue to explain the qualities of great loving-kindness. Youth, you should know, this kind of immeasurable loving-kindness can protect oneself; this loving-kindness, when it arises, can benefit others; among those who do not engage in disputes, loving-kindness is supreme. Loving-kindness can completely cut off the root of anger and hatred; the mind of loving-kindness can forever eliminate all faults; loving-kindness can be free from the bondage of attachment and craving for existence. This kind of loving-kindness is such that it sees only the pure and excellent virtues of sentient beings and does not see their faults. Loving-kindness can transcend the disturbance of afflictions, and the mind of loving-kindness can increase the comfort of body, speech, and mind. The power of loving-kindness is such that it is not harmed by any external conditions. The nature of loving-kindness is peaceful and far removed from all fear. The power of wholesome roots gathered through loving-kindness accords with the path of the noble ones. Loving-kindness can cause sentient beings who are full of hatred, violent, and unable to endure to give rise to pure faith. Loving-kindness can rescue and deliver all groups of sentient beings. Because of the power of loving-kindness, there naturally arises no mind of holding or clinging to knives, sticks, or weapons. Loving-kindness can guide all sentient beings toward liberation. This loving-kindness can eliminate all kinds of evil thoughts and hatred. This loving-kindness is free from deceptive appearance, flattery, pretense, or forceful demands, and it can increase benefit, respect, and fame. Because of the power of loving-kindness, it is honored and revered by the Brahmā King and Śakra. Adorned with loving-kindness, one can possess all noble qualities and majestic virtues.”
Those who practice loving-kindness are praised together by the wise; loving-kindness can protect all foolish and ordinary beings. Because of the power of this loving-kindness, one can transcend the desire realm, follow the path of Brahmā, and open the road to liberation. In the Mahāyāna Dharma, loving-kindness stands as the foremost guide; the mind of loving-kindness can encompass and steer all vehicles of practice; loving-kindness can accumulate undefiled merit and resources. The power of loving-kindness is beyond what other virtuous actions and meritorious deeds can reach, being the foundation and support of all wholesome Dharma. Loving-kindness can adorn the thirty-two major marks and the corresponding minor features; it can distance one from lowly and inferior rebirths, and from the retribution of defective faculties. The mind of loving-kindness is a smooth and broad road, a path leading toward the wholesome destinies and to the final resting place of Nirvāṇa. This mind of loving-kindness can avoid all evil destinies and the eight difficulties. Because of the power of loving-kindness, one can give rise to deep joy in the Buddha’s teaching, without clinging to any wealth, kingship, or pleasurable enjoyments. Because of the power of loving-kindness, one can practice giving with an equal mind toward all sentient beings. This loving-kindness can stay far from all deluded thoughts. Loving-kindness is a doorway, the very root and origin of all śīla; it can rescue those who have violated the precepts. This loving-kindness can display the power of patience; loving-kindness can remain free from all arrogance, self-praise, and pride; the mind of loving-kindness can give rise to unwavering diligence. Loving-kindness can make the practice of proper skillful means quickly reach its fulfillment. The mind of loving-kindness is the foundation of all meditative absorptions, liberations, Samādhi, and samāpatti. Loving-kindness can lead the mind to leave behind afflictions and the burning suffering of existence; loving-kindness is the cause for the arising of all wisdom. Because of the immeasurability of loving-kindness, one is able to hear and uphold the Dharma; all categories of practice, both for oneself and others, will surely achieve accomplishment.
Loving-kindness can dispel afflictions that align with demonic activities. Because of the power of this loving-kindness, living together with sentient beings brings peace and joy. Loving-kindness enables one to maintain strict and careful discipline in walking, standing, sitting, and lying down. Loving-kindness can reduce all forms of agitation, distraction, and desire. This loving-kindness is like a fine fragrance applied to the body; this loving-kindness is like the clothing of shame and moral restraint that colors the body; this loving-kindness can eliminate all disasters, afflictions, and sufferings of the evil destinies. Loving-kindness can rescue and deliver all sentient beings; the great, immeasurable loving-kindness gives up one’s own happiness and instead brings peace and joy to all sentient beings. Such immeasurable and inconceivable qualities of great loving-kindness I have now briefly explained. Youth, this is called the Immeasurable Pāramitā of Great Loving-kindness of the great Bodhisattva among Bodhisattvas. Because the Bodhisattva-Mahāsattva has accomplished this immeasurable great loving-kindness, he always observes all sentient beings with a mind of kindness and compassion, diligently seeking the true Dharma without ever becoming weary. Youth, you should know, the loving-kindness of the Śrāvaka Vehicle can only save oneself, while the loving-kindness of the Bodhisattva can ultimately liberate all sentient beings. Youth, you should know, loving-kindness directed toward sentient beings is the state attained by Bodhisattvas who have newly aroused the great mind; loving-kindness directed toward the Dharma is the state attained by Bodhisattvas who are approaching the path of the noble ones; and loving-kindness directed toward no object is the state attained by Bodhisattvas who have realized the tolerance of the non-arising of dharmas. Youth, this is what is called the Immeasurable Pāramitā of Great Loving-kindness of the Bodhisattva-Mahāsattva. If a great Bodhisattva among Bodhisattvas abides in the Pāramitā of Great Loving-kindness, he can then fill all sentient beings with a mind of loving-kindness.’

‘Furthermore, Youth Diligent Practice, what is called the Immeasurable Pāramitā of Great Compassion of the Bodhisattva-Mahāsattva? Youth, you should know, the Bodhisattva-Mahāsattva, for the sake of realizing Anuttarā-samyak-saṃbodhi, should take great compassion as the foremost guide, just like a person’s life depends primarily on the in-breath and out-breath. Youth, so it is with the Bodhisattva-Mahāsattva who attains the Mahāyāna — he always takes great compassion as the foremost guide. Youth, just like among all the treasures of a wheel-turning sage-king, the golden wheel treasure leads the way, likewise, Youth, for the Bodhisattva-Mahāsattva, among all the true Dharmas of the Buddhas, great compassion is the leading guide.

‘Furthermore, Youth, the Bodhisattva-Mahāsattva, for the sake of Anuttarā-samyak-saṃbodhi, practices great compassion in order to rescue sentient beings and never abandons any sentient being. Youth, how does the Bodhisattva-Mahāsattva give rise to great compassion toward sentient beings? Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings are bound by the deluded view of self and are obscured and hidden by various wrong views. Seeing this, the Bodhisattva-Mahāsattva gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma meanings so they may forever eliminate the bondage of deluded the view of a self and other wrong views.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes that sentient beings dwell in unreality, delusion, and inversion — they falsely regard impermanence as permanence, suffering as happiness, no-self as self, and impurity as purity. Youth, after seeing this, the Bodhisattva-Mahāsattva gives rise to great compassion toward sentient beings, thinking: “I should teach them subtle and profound Dharma meanings so they may forever cut off all such deluded and inverted perceptions.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he sees that sentient beings are foolish and deluded, drowned in craving, and even give rise to lustful desires toward their own mothers and sisters, engaging in acts of violation and aggression — how much more so toward other sentient beings. The Bodhisattva-Mahāsattva, seeing this, reflects: “Alas, how lamentable that the world tolerates such communities of non-noble beings, full of shameless evil acts!” He further reflects: “How pitiful and sad! These beings once rested and developed in the womb, were born through the birth canal — how could they shamelessly commit such acts? These beings are deeply mired in grave faults, pitiable to the extreme, their various transgressions are most worthy of reproach. Why is this? Because they are harmed by greed, hatred, and delusion, injured by ignorance, they abandon the true Dharma and dwell in false Dharma, they cultivate evil dharmas and fall into the hells, animal realms, and the world of Yama. These sentient beings are dragged by evil karma, and wherever they go, they fall into deviant paths.”

‘Youth, it is like a wild jackal in the graveyards, chased and bitten by a pack of dogs, fleeing and hiding, driven to the edge of a cliff, with nowhere to escape, howling in the dark of night. Youth, these sentient beings are like that wild jackal. Furthermore, Youth, it is like someone born blind, driven by a pack of dogs to the edge of a deep pit — Youth, these sentient beings are like that blind person. Furthermore, Youth, it is like a filthy pig walking through a place filled with excrement, eating filth and never feeling disgust — Youth, these sentient beings are like that filthy pig. These beings are utterly pitiable, tormented by the affliction of lust, afflicted regardless of closeness or kinship, behaving like followers of Māra, ensnared by Māra’s net, wrapped in the net of delusion, sunk in the mire of desire. Youth, the Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward these sentient beings, thinking: “I should teach them wondrous Dharma so they may forever eliminate the affliction of lust.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes that sentient beings are covered by the five hindrances and pierced by the arrows of desire. They cling to the six sense objects: after seeing forms with the eye, they are attached to appearances and cannot let go; likewise, with the ear and sounds, the nose and smells, the tongue and tastes, the body and tactile sensations, they all become attached and cannot let go. These beings are full of hatred, forming grudges against one another. When gaining benefit, they call others ‘my good friend,’ but when harmed, they retaliate and attack. These sentient beings are deeply sunk in dullness and sleep, weak and confused, covered by the membrane of ignorance. They are bound by unwholesome distraction and remorse, constantly defiled in mind by various afflictions. These beings are entangled in the net of doubt, lacking any faith in the profound meanings of Dharma. Youth, the Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward sentient beings, thinking: “I should teach them subtle and profound Dharma so they may forever eliminate all hindrances and coverings of the skandhas.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings are harmed by arrogance, by exaggerated arrogance, by egotistic arrogance, by anticipatory arrogance, and by perverted arrogance. They see themselves as superior to those who are lower, and even to those equal to themselves, they believe themselves the greatest. Some beings cling to the material body as ‘self,’ up to clinging to consciousness as ‘self,’ and falsely claim realization of attainments they have not yet realized. Because of this, they fail to offer greetings when they should, do not pay respect when they should, show no reverence to their elders, have no honor or admiration toward their teachers, and do not inquire of the wise, asking: What is wholesome? What is unwholesome? What should be cultivated? What should not be cultivated? What should be done? What should not be done? What is sinful? What is not sinful? What is the true path? What is Samādhi? What is liberation? They have never understood such teachings, yet they regard themselves as noble and superior. Youth, the Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward sentient beings, thinking: “I should teach them subtle and profound Dharma so they may forever eliminate all roots of arrogance.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings are bound by the ropes of craving and desire, entangled by their slaves, wives, concubines, sons, and daughters, surrounded by matters without true meaning or benefit, ensnared by various disasters, blocked by the gates of birth and death, and unable to escape the evil destinies such as hells, animals, and Yama realms. They are imprisoned by the rope of ‘becoming’ and cannot attain freedom and ease. Youth, the Bodhisattva-Mahāsattva, upon observing this, gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma so they may gain unhindered freedom and follow their aspirations in practice, heading toward Nirvāṇa.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings stay far from good spiritual friends and are entangled by evil companions. Because they associate with wrong friends, they become immersed in all unwholesome actions—such as killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, hatred, and wrong views. These and countless other evil deeds they perform in blazing intensity. Youth, the Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma so they may be embraced by good friends, abandon the ten unwholesome paths of action, and fully uphold the ten wholesome actions.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings are obscured by ignorance, covered by the darkness of delusion, and cling with inverted attachments — falsely imagining, in relation to the self, notions such as: ‘the one who has life,’ ‘the one who is born,’ ‘the person,’ ‘the youth,’ ‘the old,’ ‘the beings,’ ‘the doer,’ ‘the receiver,’ ‘the self,’ and ‘what belongs to the self.’ These views are endless, boundless, firmly held, and difficult to relinquish. Youth, the Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma so their eye of noble wisdom may become pure, and so they may forever eliminate all wrong views.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes how sentient beings are attached to the ceaseless cycle of birth and death, slaughtered by the executioners of the five aggregates, constantly chasing after the prison of the three realms, never distancing themselves from the shackles and restraints, without giving rise to thoughts of liberation. The Bodhisattva-Mahāsattva, seeing this, gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma so they may be liberated from the executioners of the five aggregates, surpass the wilderness of birth and death, and escape the various bonds of the prison of the three realms.”

‘Furthermore, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he observes that sentient beings, due to evil karma, are born and reborn like leather balls or spinning wheels, rotating without end. Because of the force of karma, they go from this world to another and from that world back to this, swiftly circling through the five destinies, turning their backs on the correct path to Nirvāṇa. Youth, the Bodhisattva-Mahāsattva, observing this, gives rise to great compassion toward sentient beings: “I should teach them subtle and profound Dharma, open the gate to the palace of Nirvāṇa, and guide them in.” Thus, Youth, when the Bodhisattva-Mahāsattva practices great compassion, he contemplates the true nature of sentient beings and gives rise to ten kinds of immeasurable great compassion.

‘Furthermore, Youth, there are also ten ways in which great compassion arises in the Bodhisattva-Mahāsattva:

‘Such great compassion is not born from flattery and deceit, for it is like space, always beyond constraint.

‘Such great compassion is not born from deception, for it comes forth from supreme motivation.

‘Such great compassion is not born from hypocrisy, for it arises from the true path and a straightforward mind.

‘Such great compassion is not born from crookedness, for it comes forth from a mind well-settled in sincerity.

‘Such great compassion is not born from from pride and weakness, for it is born from renouncing all arrogance toward sentient beings.

‘Such great compassion arises out of care and mindfulness for sentient beings, for it is born from a mind that is pure and undefiled.

‘Such great compassion arises from steadfast wisdom, forever free from agitation or rigidity, for it arises from a mind well-established in subtle abiding.

‘Such great compassion arises by renouncing self-enjoyment, for it arises from giving peace and happiness to others.

‘Such great compassion arises from the wish to bear the burdens of all sentient beings, for it is born from firm and unrelenting effort.

‘Furthermore, Youth, the Bodhisattva-Mahāsattva’s immeasurable great compassion arises through such ten kinds of causes. All Mahāyāna liberation is attained through great compassion — for this reason it is called great compassion. This great compassion establishes all giving, morality, patience, diligence, concentration, and wisdom — for this reason it is called great compassion. This great compassion establishes the Foundations of Mindfulness, the Right Efforts, and the Bases of Supernatural Power. This great compassion establishes the Faculties, the Powers, the Factors of Awakening, and the Paths. It brings about the causes of ultimate bliss, the accomplishment of all stages of meditative absorption, the ten wholesome paths of action, and even all the excellent marks and virtues — all these are explained in this way. For this reason it is called great compassion. This great compassion establishes the Tathāgata’s innate wisdom — for this reason it is called great compassion.

‘Youth, you should know, this great compassion performs what should be performed, does it well, and without deviation, acts for the sake of sentient beings. This great compassion brings about the perfect fulfillment of the wishes of all sentient beings. Youth, this is called the Immeasurable Pāramitā of Great Compassion of the Bodhisattva-Mahāsattva. Because of having accomplished this Pāramitā of Great Compassion, the Bodhisattva-Mahāsattva, when observing sentient beings in such distress, gives rise to even deeper and more profound compassion for them.

‘Furthermore, Youth Diligent Practice, what is called the Immeasurable Pāramitā of Great Joy of the Bodhisattva-Mahāsattva? Youth, you should know, when the Bodhisattva-Mahāsattva seeks Anuttarā-samyak-saṃbodhi for the sake of sentient beings, he practices great joy. Such joy has immeasurable aspects. Youth, you should know, the joy of the Bodhisattva is the mindful recollection, delight, purity, and wondrous rejoicing in all wholesome dharmas. Why is this so? Because he does not view any wholesome dharma as lowly or inferior, he does not harbor thoughts of retreat or surrender, and he does not generate thoughts of weariness or laziness. This kind of joy is called joy that is distant from all worldly pleasures. Why? Because he peacefully delights in the joy of Dharma. This kind of joy causes inner elation and physical energy to be strong and sharp. Why? Because with wisdom and awakening, the mind becomes joyful, light, and uplifted. This joy delights in the body of the Tathāgata. Why? Because he delights in seeking the splendid features and adornments of the Tathāgata. This joy does not become weary of hearing the Buddha’s teachings. Why? Because he rejoices in practicing according to the Dharma and is able to cultivate correctly.

‘Because of this joy, he feels elated and vigorous toward the Buddha’s Dharma, and harbors no harmful thoughts toward any sentient beings. He rejoices in Bodhi, and in all vast teachings of the Buddha he can believe and comprehend, and gives rise to a mind that turns away from seeking the small Vehicles. This joy is called joy that subdues stinginess. Why? Because he always practices giving to all those who ask. Because of this joy, he embraces with loving-kindness those who break the precepts, and toward those who uphold the precepts his mind is always pure, and he further purifies his own discipline. This joy is called the joy that surpasses all fear of evil destinies, the joy of peace and stability. This joy is called the joy of enduring others’ harsh and evil speech and crude language. This joy is called the joy without thoughts of revenge. Why? Because even when facing situations such as having one’s eyes gouged out, hands cut off, feet severed, or limbs dismembered, he can endure with a steady mind.

‘This joy is called the joy of reverence and respect. Why? Because toward all elders and virtuous practitioners, he fully cultivates proper conduct, bows respectfully, and kneels to show honor. This joy is called the joy of always having a pleasant and gentle expression. Why? Because his mind is calm and at ease, he is far from frowning or scowling, and he takes the initiative to offer greetings and inquire after others’ well-being. This joy is called the joy that is free from all pretense in conduct, from flattery, deceit, and coercion. Why? Because this joy moves toward the solid and correct path of Dharma. Because of this joy, he gives rise to deep love and delight toward all Bodhisattvas, as if toward great masters; he feels joy where the true Dharma resides, as if it were his own body; he delights in the presence of the Tathāgata, as if it were his own life; he rejoices in his honored teachers, as if they were his own parents; he rejoices in all sentient beings, regarding them as his only child; he rejoices in the presence of the ācārya teaching master, cherishing them like his own eyes; he rejoices in all proper practices, as if they were his own body and head; he rejoices in the Pāramitās, as if they were his hands and feet; he rejoices in the Dharma teacher, as if beholding many precious treasures; he rejoices in the Dharma he seeks, as if it were excellent medicine; and he rejoices in those who point out his faults and help him remember the teachings, as if they were skilled physicians. Thus it is, Youth! This is called the Immeasurable Pāramitā of Great Joy of the Bodhisattva-Mahāsattva. Because the Bodhisattva-Mahāsattva abides in this Pāramitā of Great Joy, he always carries a joyful mind when engaging in the Bodhisattva path, diligently seeking the true Dharma without ever growing weary.

‘Furthermore, Youth Diligent Practice, what is called the Immeasurable Pāramitā of Great Equanimity of the Bodhisattva-Mahāsattva? Youth, you should know, once the Bodhisattva-Mahāsattva has generated the mind of Anuttarā-samyak-saṃbodhi for the sake of sentient beings, he should cultivate great equanimity. You should know that this equanimity has three types. What are the three? They are: equanimity of abandoning afflictions, equanimity of protecting self and others, and equanimity applied at the proper time. What is called equanimity of abandoning afflictions? Youth, you should know, when the Bodhisattva-Mahāsattva is treated with respect and service, he does not become arrogant in mind; when he is not treated with respect and service, he does not become dejected or low in heart. When receiving benefits and offerings, he does not become prideful or exalted; when not receiving benefits and offerings, he does not fall into sorrow or distress. He gives rise to an equal view toward those who uphold precepts and those who break them. When receiving great fame and honor, he does not crave or delight in it; when subjected to slander and blame, his heart is not disturbed; when ridiculed or criticized, he does not belittle himself or retreat; in places where he is praised, he abides in the nature of Dharma.

‘In times of suffering, he has the wisdom of discernment and strength; in times of pleasure, he possesses the insight into impermanence and suffering. He abandons greed and desire, and cuts off all anger and hatred. Toward enemies and relatives, his heart remains equal; regarding good and bad events, his mind holds no discrimination; he does not analyze or differentiate between those who love him and those who do not. Toward good reputation and bad reputation, he does not become attached. Toward well-meaning speech and malicious speech, his mind feels neither joy nor hatred. He evaluates both the flavors of desire and their faults with equal understanding. He gives rise to an equal intention and resolve toward himself and all other beings. Toward his own body and life, his mind has no clinging or attachment. He observes equally all sentient beings of lower, middle, and higher capacities. He views both hidden and revealed Dharma as equal. Toward true and untrue Dharma, his own mind remains inherently pure. Thus, Youth, when the Bodhisattva-Mahāsattva is able to naturally give rise to excellent methods for counteracting afflictions, this is called the equanimity of abandoning afflictions.

‘Furthermore, Youth, what is called the equanimity of protecting self and others? Youth, you should know, if the Bodhisattva-Mahāsattva is dismembered limb by limb or has his skin and flesh sliced off, he constantly reflects inwardly, and abides in great equanimity. Though his body is being cut and his flesh is removed, his mind abides solely in equanimity, without hope or seeking. Even when body and speech undergo various forms of disruption, he can endure them — this is called the equanimity of protecting self and others. At that time, the Bodhisattva also contemplates two types of conditions, and his heart is unharmed. What are the two? That is, he does not allow his mind to be harmed by the appearances of the eye and visible forms, up to nor by the appearances of consciousness and mental objects — his mind abides in equanimity. Why is this? A mind that is not harmed is called the equanimity of protecting self and others. Furthermore, what is called the equanimity of protecting self and others? It is to refrain from retaliation when harmed by others, and to endure for both self and others — this is called equanimity. To help others equally, regardless of whether they have shown kindness or not — this is called equanimity. This kind of equanimity is the supreme non-contentious equanimity, the equanimity that extinguishes one’s own inner agitation, the equanimity of observing one’s own being, the equanimity of not harming others. Regarding meditative states, the Bodhisattva can relinquish attachment. However, the Bhagavān, the Buddha, does not permit Bodhisattvas to only cultivate equanimity alone. Why is this? Because Bodhisattva-Mahāsattvas should still cultivate all manner of practices and actions, on days and nights, constantly remembering and diligently striving to pursue all wholesome dharmas, and cultivate equanimity at the proper times.

‘Furthermore, Youth, what is called equanimity applied at the proper times? Youth, you should know, the Bodhisattva-Mahāsattva possesses great wisdom and is skilled in knowing the appropriate and inappropriate time. For instance, when encountering beings who are not receptive vessels for Dharma, he should give rise to equanimity; when encountering places where the Buddha-Dharma is treated with disrespect, he should give rise to equanimity; when encountering places without benefit, filled with slander, harm, and distress, he should give rise to equanimity; when encountering beings inclined toward attaining fruit through the Śrāvaka Vehicle, he should give rise to equanimity. When cultivating generosity, he should not become attached to discipline; when cultivating discipline, he should not become attached to generosity. When cultivating patience, he should not become distracted by generosity, discipline, and diligence. When cultivating diligence, he should not become attached to discipline. When cultivating concentration, he should not become attached to the Pāramitā of generosity. When cultivating wisdom, he should not become attached to the other five Pāramitās. Youth, this is called the Bodhisattva-Mahāsattva’s equanimity at the proper time. Why is this? Because toward actions that should not be done, there is in truth no inherent nature of acting. Therefore, the Bodhisattva clearly understands the lack of benefit and practices equanimity. If a Bodhisattva-Mahāsattva abides in the Pāramitā of great equanimity and carries out the Bodhisattva path, he will be able to give rise to great equanimity toward all evil and unwholesome dharmas. Youth, in such various forms and aspects, this is what is called the Great Loving-kindness, Great Compassion, Great Joy, and Great Equanimity of the Bodhisattva-Mahāsattva. If all Bodhisattva-Mahāsattvas abide in these four immeasurable Pāramitās, then they should be known as vessels of the Dharma storehouse of the Bodhisattvas, and likewise vessels for the true Dharma of the Buddhas.’

“Thus, Śāriputra, the Bhagavān, The Great Skandha Tathāgata, after extensively revealing to Youth Diligent Practice these Four Immeasurables, further explained to him the six Pāramitās and various skillful methods of embracing, so that this boy might follow and learn accordingly. Śāriputra, this Youth Diligent Practice diligently cultivated the Dharma he heard, and the full account of this will be explained later.”

Section Six: Dāna-Pāramitā

At that time, the Buddha said to Śāriputra: “A Bodhisattva-Mahāsattva, for the sake of Anuttarā-samyak-saṃbodhi, should diligently and vigorously cultivate all the various pāramitās and practice the Bodhisattva path. Śāriputra! The practice of the Bodhisattva path by a Bodhisattva-Mahāsattva is precisely the diligent study and cultivation of these six kinds of pāramitās—this is called practicing the Bodhisattva path. Śāriputra! What are the six pāramitās? Śāriputra! They are what is called Dāna-Pāramitā, Śīla-Pāramitā, Kṣānti-Pāramitā, Vīrya-Pāramitā, Dhyāna-Pāramitā, and Prajñā-Pāramitā. Śāriputra! These are what are called the six pāramitās. A Bodhisattva-Mahāsattva, relying on these six pāramitās, walks the path of the Bodhisattva.

“Furthermore, Śāriputra! What is meant by a Bodhisattva-Mahāsattva practicing the Bodhisattva path according to the Dāna-Pāramitā? Śāriputra! A Bodhisattva-Mahāsattva, for the sake of delivering sentient beings, when practicing the Dāna-Pāramitā, serves as a donor to all sentient beings. If śramaṇas, brāhmaṇas, and others come to seek, the Bodhisattva-Mahāsattva gives and bestows to all. If there is a need for food, food is given; if there is a need for drink, drink is given; fine and delicious food—there is no instance where it is not wholeheartedly offered. In this way, whether someone requests vehicles, clothing, garlands, unguents, powdered incense; or seats, bedding, furnishings, medicine for illness, lamps, music, servants; or gold, silver, maṇi, pearls, lapis lazuli, conch shells, jade, coral, and such precious gems; or elephants, horses, carriages, gardens, ponds, men and women, wives and concubines, grain and goods, storehouses; or seeks all the pleasurable instruments and various entertainments possessed by the sovereign kings of the four great continents; or even if someone comes to request hands and feet, ears and nose, head and eyes, blood and flesh, bones and marrow, or parts of the body—the Bodhisattva-Mahāsattva, upon seeing such a person coming to request, is able to give everything joyfully and with delight. Śāriputra! To put it briefly, all things needed in the world—because the Bodhisattva-Mahāsattva practices vast giving—whenever someone comes seeking, there is no case where they are not given.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, there are ten kinds of pure methods of giving. What are these ten? First, the Bodhisattva-Mahāsattva gives not by acquiring wealth through improper means; second, the Bodhisattva-Mahāsattva gives without coercing sentient beings; third, the Bodhisattva-Mahāsattva gives without fear; fourth, the Bodhisattva-Mahāsattva gives without rejecting invitations; fifth, the Bodhisattva-Mahāsattva gives without considering the appearance of the person; sixth, the Bodhisattva-Mahāsattva gives to all sentient beings without discrimination in his mind; seventh, the Bodhisattva-Mahāsattva gives without a mind of attachment or craving; eighth, the Bodhisattva-Mahāsattva gives without anger or hatred; ninth, the Bodhisattva-Mahāsattva gives without seeking to acquire land; tenth, the Bodhisattva-Mahāsattva gives while seeing all sentient beings as fields of merit, without contempt. Śāriputra! This is called a Bodhisattva-Mahāsattva practicing the ten pure ways of giving for the sake of perfecting the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, there are also ten modes of pure giving that he undertakes. What are these ten? First, the Bodhisattva-Mahāsattva gives without destroying karmic retribution; second, the Bodhisattva-Mahāsattva gives without holding wrong intentions; third, the Bodhisattva-Mahāsattva gives without disbelief or lack of understanding regarding cause and effect; fourth, the Bodhisattva-Mahāsattva gives without weariness or fatigue; fifth, the Bodhisattva-Mahāsattva gives without displaying the external marks of giving; sixth, the Bodhisattva-Mahāsattva gives with vigor, diligence, and blazing enthusiasm; seventh, the Bodhisattva-Mahāsattva gives without changing his mind or feeling regret afterward; eighth, the Bodhisattva-Mahāsattva does not show partial reverence toward those who uphold precepts; ninth, the Bodhisattva-Mahāsattva does not look down upon or despise those who have transgressed the precepts; tenth, the Bodhisattva-Mahāsattva gives without seeking any karmic reward. Śāriputra! This is what is called the Bodhisattva-Mahāsattva engaging in ten kinds of pure giving in order to fulfill the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, there are yet another ten ways of engaging in pure giving. What are these ten? First, the Bodhisattva-Mahāsattva gives without slander or mockery; second, the Bodhisattva-Mahāsattva does not give while turning his face away; third, the Bodhisattva-Mahāsattva does not give with an impure mind; fourth, the Bodhisattva-Mahāsattva does not give while displaying anger; fifth, the Bodhisattva-Mahāsattva does not give while showing jealousy; sixth, the Bodhisattva-Mahāsattva does not give while showing hostility or resentment; seventh, the Bodhisattva-Mahāsattva does not give with an attitude lacking sincere respect and reverence; eighth, the Bodhisattva-Mahāsattva does not give without personally handing over the offering; ninth, the Bodhisattva-Mahāsattva does not promise much and then deliver little; tenth, the Bodhisattva-Mahāsattva gives without seeking blessings or rewards in future lives. Śāriputra! This is what is called the Bodhisattva-Mahāsattva engaging in ten kinds of pure giving in order to fulfill the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, there are yet another ten methods of pure giving. What are these ten? First, the Bodhisattva-Mahāsattva gives constantly without interruption; second, the Bodhisattva-Mahāsattva does not give as an incidental or secondary act; third, the Bodhisattva-Mahāsattva practices giving without discrimination; fourth, the Bodhisattva-Mahāsattva gives without relying on external conditions; fifth, the Bodhisattva-Mahāsattva does not give what is meager or inferior; sixth, the Bodhisattva-Mahāsattva gives not for the sake of wealth, sensual pleasures, or personal freedom; seventh, the Bodhisattva-Mahāsattva does not give with the aim of being reborn in the Heaven of Śakra, the Brahmā Heaven, or the heavens of the great deities who protect the world; eighth, the Bodhisattva-Mahāsattva does not give with the intent of dedicating the merit toward attaining the Śrāvaka path or the Pratyekabuddha path; ninth, the Bodhisattva-Mahāsattva does not give in order to avoid being ridiculed or criticized by the wise and intelligent; tenth, the Bodhisattva-Mahāsattva does not give without dedicating the merit toward sarvajña. Śāriputra! This is what is called the Bodhisattva-Mahāsattva engaging in ten kinds of pure giving in order to fulfill the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, there are also ten further ways of engaging in pure giving. What are these ten? They consist in being able, within the ten forms of giving previously mentioned, to transcend conditioned dharmas and realize unconditioned dharmas. Also, Śāriputra! A Bodhisattva-Mahāsattva, by practicing giving in this way, obtains ten kinds of praised and extolled benefits and sublime merits. What are these ten?

“First, because the Bodhisattva-Mahāsattva gives food, he fully attains long life, eloquence, happiness, excellent appearance, great physical strength, and vigorous vitality.

“Second, because he gives drink, he fully attains the permanent severance of all afflictions and thirstful cravings.

“Third, because he gives various vehicles, he fully attains all benefits, peace, happiness, and the fulfillment of manifold needs.

“Fourth, because he gives clothing, he fully attains a deep sense of shame and conscience, and pure skin like gold.

“Fifth, because he gives fragrant garlands, he fully attains pure discipline, vast learning and wisdom, and sacred conduct infused with the fragrance of various Samādhis.

“Sixth, because he gives powdered and unguent perfumes, he later fully attains a body pervaded with wondrous, pure fragrance and sacred fragrance-conduct.

“Seventh, because he gives fine and delicious foods, he fully attains ambrosial flavors and the marks of a great being.

“Eighth, because he gives dwellings and houses, he will later fully become the abode, shelter, protector, island amidst the waters, refuge, and guiding path for all sentient beings.

“Ninth, because he compassionately gives medicine to the sick, he will in the future fully attain freedom from aging, illness, and death, and perfect the attainment of the ambrosial elixir of immortality.

“Tenth, because he gives all kinds of requisites for living, he fully receives all perfect provisions and the factors of Bodhi.

“Śāriputra! This is called the Bodhisattva-Mahāsattva practicing such giving in order to realize Bodhi and thereby obtaining these ten kinds of praised and extolled benefits and sublime merits—all for the sake of fulfilling the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices giving as part of the Dāna-Pāramitā, he again gains ten kinds of praised and extolled benefits and sublime merits. What are these ten?

“First, because the Bodhisattva-Mahāsattva gives lamps and lights, he fully attains the Tathāgata’s pure five kinds of eyes.

“Second, because he gives music, he fully attains the Tathāgata’s pure divine ear.

“Third, because he gives various precious substances—gold, silver, maṇi gems, pearls, lapis lazuli, conch shells, jade, coral, and all jewels—he fully attains the complete perfection of the thirty-two marks of a great being.

“Fourth, because he gives assorted rare gems and numerous famous flowers, he fully attains the complete perfection of the eighty subsidiary excellent marks.

“Fifth, because he gives elephants, horses, and carriages, he fully attains a vast following and abundant retinues.

“Sixth, because he gives gardens and terraces, he fully attains the perfection of meditative absorption, liberation, Samādhi, and Samāpatti.

“Seventh, because he gives wealth, grain, and treasuries, he fully attains the complete perfection of all Dharma treasures.

“Eighth, because he gives servants and attendants, he fully attains perfect autonomy and physical and mental ease.

“Ninth, because he gives men, women, wives, and concubines, he fully attains complete, lovable, delightful, and agreeable Anuttarā-samyak-saṃbodhi.

“Tenth, because he gives away the royal positions of sovereign rulers over the four great continents, he fully attains the wisdom of all-knowledge, subtle and perfectly complete in all respects.

“Śāriputra! When a Bodhisattva-Mahāsattva practices giving in this way, it is called the attainment of ten kinds of praised and extolled benefits and sublime merits—all for the sake of fulfilling the Dāna-Pāramitā.

“Furthermore, Śāriputra! A Bodhisattva-Mahāsattva, for the sake of realizing Anuttarā-samyak-saṃbodhi, through the practice of Dāna-Pāramitā, also attains ten kinds of praised benefits. What are these ten?

“First, because the Bodhisattva-Mahāsattva gives the finest sensual pleasures, he fully attains the pure collections of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation.

“Second, because he gives superb instruments of play and enjoyment, he fully attains the pure Dharma-joy of playful conduct.

“Third, because he gives his two feet, he fully gains the perfectly complete feet of Dharma meaning, which proceed toward the Bodhi seat.

“Fourth, because he gives his two hands, he fully attains pure Dharma hands, by which he rescues and liberates sentient beings.

“Fifth, because he gives his ears and nose, he fully attains the perfection of all faculties.

“Sixth, because he gives his limbs and joints, he fully gains a pure, undefiled, and dignified Buddha body.

“Seventh, because he gives his eyes, he fully attains pure Dharma eyes that perceive all sentient beings without obstruction.

“Eighth, because he gives his blood and flesh, he fully gains a body and life that are firm and enduring, able to nurture and support all sentient beings with truly skillful in means.

“Ninth, because he gives his bone marrow and brain matter, he fully attains an indestructible, vajra-like body.

“Tenth, because he gives his head, he fully realizes the supreme and unsurpassed wisdom that surpasses the three realms and is the pinnacle of all-knowledge.

“Śāriputra! When a Bodhisattva-Mahāsattva practices such giving for the sake of realizing Bodhi, he attains such marks and completes the praised benefits and sublime merits of the Buddha Dharma—all for the sake of fulfilling the Dāna-Pāramitā.

“Furthermore, Śāriputra! Such a Bodhisattva-Mahāsattva, when practicing the Dāna-Pāramitā, is innately intelligent and profoundly wise. With countless skillful Dharma gates, he practices giving, using worldly wealth to pursue the supreme and perfectly equal Bodhi—the sacred royal treasury of the noble ones. He uses the wealth of cycling lives to seek the nectar of immortality, the wealth of deathlessness. He uses unreal and deceptive wealth to pursue the true and reliable wealth of sages and noble beings. For this reason, he widely practices giving. Śāriputra! This Bodhisattva-Mahāsattva, in seeking supreme Bodhi and Nirvāṇa, when practicing giving with worldly wealth, leaves nothing of the world’s wealth or instruments of pleasure unoffered. Why is this so? Because all is grounded in the pursuit of unsurpassed perfect enlightenment.

“Śāriputra! It is just like a farmer in the world who, relying on oxen and plows, tills the fields and then sows the seeds. That farmer, by depending on the immense strength and function of those plowing tools, eventually obtains gold, silver, maṇi, and all kinds of treasures, as well as various excellent garments. Why is this so? Because in the world, no kind of wealth surpasses grain. In the same way, Śāriputra! When a Bodhisattva-Mahāsattva, encountering favorable conditions and opportunities, uses worldly wealth to realize unsurpassed perfect Bodhi, it is likewise.

“Furthermore, Śāriputra! It is like the case of a cow: whether it eats dry grass or wet grass, drinks cold water or warm water, it can nonetheless produce milk, cream, curds, butter, and ghee. In the same way, Śāriputra! A Bodhisattva-Mahāsattva, relying on unsurpassed perfect Bodhi, performs acts of giving with worldly wealth, and according to his aspirations, he may attain the reward of becoming a Wheel-Turning Sacred King, or receive exalted results such as rebirth among the devas of Śakra or the Brahmā King.
Because these three kinds of fruits are accomplished, the ten stages of the Bodhisattva can swiftly be brought to perfection. The Tathāgata’s ten powers and four fearlessnesses can likewise be swiftly perfected due to this practice of giving. He also becomes fully endowed with the eighteen unique Dharmas of the Buddha, which arise from a thousand kinds of karmic powers; becomes endowed with sixty kinds of perfected wondrous tones, also arising from a thousand kinds of karmic powers; becomes endowed with each of the thirty-two marks of a great being, each arising from a hundred kinds of karmic powers; becomes endowed with the ushnīṣa mark, the crown of flesh not seen by others, arising from two hundred kinds of karmic powers. Furthermore, by karmic power exceeding these by a hundredfold, he perfects the great Dharma-conch voice of the Tathāgata. And by karmic power exceeding a hundred thousand koṭis times these, he accomplishes the Tathāgata’s mark of pure, uniformly aligned, neither sparse nor crowded, evenly spaced teeth. All such marvelous marks as these are jointly brought about through immeasurable merit and karma—they are all the karmic retribution characteristics of the Tathāgata, arising from the practice of giving, and they can be swiftly perfected.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, he gives to supplicants with a heart of great loving-kindness. Such a mind of compassion arises continually, as numerous as the sands of the Ganges River, without the slightest interruption in between—only then can perfection be achieved. Ultimately, this leads to the accomplishment of the Buddha’s Samādhi. Śāriputra! When the Tathāgata, the Worthy One, the Correct and Universal-Knowing One abides in this Samādhi, he is able to manifest, from each and every pore of his body, a hundred kinds of Samādhi, flowing forth endlessly like the sands of the great Ganges River, and attains supreme freedom. Therefore, one should know that all of the Tathāgata’s spiritual powers and miraculous manifestations are mostly accomplished through the cultivation of giving. Śāriputra! In this way, all of the Buddha’s Dharmas arise from the accumulation of worldly giving during the Tathāgata’s past practice of the Bodhisattva path. Śāriputra! This is called the Bodhisattva-Mahāsattva, in the act of giving worldly wealth, pursuing nectar, pursuing solidity, pursuing Bodhi, and pursuing Nirvāṇa. One should understand the distinctions within such Dharma gates. A Bodhisattva-Mahāsattva, in order to realize Anuttarā-samyak-saṃbodhi, relies on the giving of worldly wealth and thereby corresponds extensively with the Dāna-Pāramitā.

“Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, the characteristics and merit of that giving are immeasurable and boundless. I shall now explain it. In the past, countless, vast, immeasurable, and inconceivable asāṃkhya kalpas ago, there appeared in the world a Buddha named Bhāṅgīrasi, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the One Perfect in Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. Śāriputra! That Buddha lived for ten thousand years and was accompanied by a gathering of a hundred thousand bhikṣus—great Arhats, Śrāvakas. These disciples were all Arhats, free from all afflictions, fully endowed with great spiritual power, having gained complete mastery over all mental states, and having reached the supreme and ultimate liberation.

“Śāriputra! At that time in the world, there was a weaver named ‘Threadspinner’. He was of handsome appearance and beloved by all who beheld him. His workplace was near the Buddha’s dwelling. Every day, as he was returning home near dusk, he would go to the Tathāgata’s place and respectfully offer a single thread to the Tathāgata, and would then declare to the Buddha: ‘May the Bhagavān have compassion upon me and accept this thread as a condition to receive me. By the merit of this wholesome root, may I in future lives accomplish the state of Tathāgata, Worthy of Offerings, Perfectly Awakened, and be able to embrace and guide all sentient beings.’

“At that time, the Bhagavān accepted the thread from him. In this manner, he offered one thread each day, completing a total of one thousand five hundred threads. This became the meritorious cause and condition for a sublime acceptance. Due to this merit, he passed through fifteen koṭi kalpas without falling into the evil destinies, and he also underwent rebirth as a Wheel-Turning Sacred King a thousand koṭi times, and as Śakra, King of the devas, a thousand koṭi times.

“Because of the karmic actions rooted in this wholesome deed—gentle, subtle, joyful, and loving—he came to see a thousand koṭi Buddhas. In the presence of those Buddhas, he offered service, reverence, honor, and praise, making offerings of various flowers, unguents, powdered incense, garlands, banners, canopies, flags, robes, food and drink, seating and bedding, medicines for illness, and other necessities to the Tathāgatas. Afterward, passing through another asāṃkhya kalpa, he appeared in the world and realized Anuttarā-samyak-saṃbodhi, and was called ‘Good Receptivity’, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the One Perfect in Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. His lifespan extended for twenty koṭi years, and he was accompanied by a community of twenty koṭi nayutas of great Arhat Śrāvakas, all of whom were great Arhats.

“That Buddha, the Bhagavān, established and stabilized fifty koṭi Bodhisattva-Mahāsattvas on the path of Anuttarā-samyak-saṃbodhi, and preached the wondrous Dharma to them, bringing benefit and happiness to innumerable sentient beings, before finally manifesting his entry into Nirvāṇa. After the Bhagavān’s passing, the true Dharma remained in the world for a full thousand years. His relics were widely distributed and worshipped everywhere, just as it will be after my own Parinirvāṇa. Śāriputra! You should now observe: precisely because he made offerings of even a single, fine thread with a vast Bodhicitta, and successively cultivated and practiced, he ultimately perfected the fruit of Buddhahood. Śāriputra! You should understand that the vast fruit of giving depends on the vastness of one’s mind, not on the minuteness or greatness of the object given. Why is this so? If the greatness of the result of giving were not dependent on the vastness of mind, then the donor in this story, who offered only a tiny thread, should not have attained a supremely pure mind. Likewise, Śāriputra! You should observe: when a Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, by relying on the giving of worldly wealth, he is able to attain all perfect merits. Śāriputra! When the Bodhisattva-Mahāsattva practices the Dāna-Pāramitā, he is by nature intelligent, keen-witted, and profoundly wise. With just a small act of giving, he can carry out vast undertakings. With his intellectual power, he makes his actions increasingly excellent; with his wisdom power, he makes his undertakings ever broader and boundless; and with his dedicatory power, he enables his actions to reach fruits that are limitless and immeasurable in scope.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“To engage in giving is not for the sake of seeking beautiful appearances or material wealth, nor is it with the wish to be reborn in the heavenly realms or in the favorable destinies of the human world.

It is for the pursuit of the supreme and unsurpassed Bodhi; therefore, even by giving the most minute of things, one may reap immeasurable merit.

To engage in giving is not for the sake of fame or praise, nor in pursuit of sensual pleasures or a following,

nor is it to seek the results of saṃsāric rebirth. Thus, even the giving of a trifling item can bring about vast and great fruit.

To give food and clothing is not out of greed for the results within the three realms or the six destinies.

It is to seek the opening of the nectar gate. Therefore, even if one gives something as small as the tip of a hair, the merit is boundless.

While giving, there is no frivolous agitation, no pride or arrogance. One is free from flattery, deceit, stinginess, and jealousy.

Laziness and all other obstacles are completely abandoned. One gives diligently to benefit the world.

Wealth, grain, royal status, even one’s body and life—are joyfully given up without hesitation or wavering in the heart.

Such skillful giving leads to vast and wondrous merit and benefit, and the accomplishment of Bodhi and liberation becomes no difficult matter.

One cherishes those who come to ask for alms as if they were one’s father, mother, wife, or child.

Whatever wealth is gained is frequently used for giving, and seeing others gain wealth does not give rise to jealousy.

When giving, even if surrounded by noise, confusion, or even struck with clods of earth or sticks intending harm,

one, though witnessing it, has not the slightest anger or resentment. One still speaks gentle and loving words, treating others like old friends, with a heart of joy.

Giving to adversaries and enemies is as though to one’s own family; to those in terror and fear, one gives fearlessness.

Everything one possesses can be relinquished without ever giving rise to a thought of stinginess.

One constantly delights in rightly seeking the supreme Dharma and has utterly ceased craving for worldly royal positions.

Transcending worldly adornments and pleasures, one constantly exerts effort in the giving of Dharma.

Apart from those who delight in pursuing impure desires, who would still covet being born as a heavenly king or enjoying worldly sovereignty?

Therefore, one with wisdom does not crave or cling to various sensual delights, royal pleasures, or heavenly joys.

Those whose names are greatly renowned give always in pursuit of the unsurpassed Buddha-bodhi.

Forsaking body and life along with all else, one quickly receives manifold peace and happiness.

The wise Bodhisattva practices all forms of giving and never departs from the supreme Bodhi.

Seeking neither beautiful forms nor worldly possessions, nor desiring the joys of heavenly rebirth.

Even while pursuing Nirvāṇa, the mind does not cling, and is free from all craving and desire.

If one can cultivate giving in this skillful manner, such a one can be called one who understands the right path, one who opens the gateway to the true path.”

“Śāriputra! The wise Bodhisattva-Mahāsattva, having fully perfected such giving, is skilled in cultivating the subtle conduct of the Bodhisattva, without doubt. Śāriputra, this is what is called the Dāna-Pāramitā of the Bodhisattva-Mahāsattva. If Bodhisattva-Mahāsattvas diligently cultivate such Bodhisattva conduct for the sake of Anuttarā-samyak-saṃbodhi, then all Māra kings and māra followers will not be able to disturb or unsettle such a Bodhisattva, nor will he be defeated or overcome by the doctrines of other sects.”