འཕགས་པ་ཕ་རལ་ཏ་ཕྱན་པ་ལྔ་བསྟན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 1
Teaching the Five Perfections 1
- Language
- English
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The Perfection of Generosity
Homage to all buddhas and bodhisattvas!
Chapter 1: Rejoicing
Thus did I hear at one time. The Blessed One was staying in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, attended by a great saṅgha of 1,250 monks, all of whom were worthy ones who had exhausted their defilements, were without afflictions, self-controlled, their minds liberated, and their insight liberated; were of noble birth, great elephants who had accomplished their tasks, completed their work, laid down their burden, reached their goal, and had destroyed the bonds of existence; and, due to their perfect knowledge, had liberated their minds
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and obtained supreme perfection in mastering all mental states. He was also attended by bodhisattva great beings, most of whom were youthful,⁶ and had only a single birth remaining; in keeping with the wishes of beings they had freed themselves from existence, yet accepted to be born within existence; and all of them were progressing irreversibly toward unsurpassed and perfect awakening.
Along with gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, all present were venerating, respecting, honoring, and paying homage to the Blessed One. As they did so, the well-gone one, the knower of the world, the unsurpassed charioteer who tames beings, the teacher of gods and humans, the blessed Buddha, taught the Dharma to all four assemblies, beginning with the six perfections themselves.
The Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, when bodhisattva great beings practice the perfection of generosity, that generosity must be practiced without any formative factors.”
Venerable Śāradvatīputra said to the Blessed One, “Blessed One, you are the source of the entire Dharma. You are the chief of the entire Dharma. You are the teacher of the entire Dharma. For this reason, Blessed One, please explain to the monks what they should retain when they hear it from the Blessed One.”
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The Blessed One at first did not reply. But when he had been requested a second time he said, “Śāradvatīputra, I have appointed you, so be inspired to speak confidently, beginning with the perfection of generosity of bodhisattva great beings.”
Having been given the opportunity by the Blessed One, and due to the Blessed One’s power, Venerable Śāradvatīputra then began to explain and teach about the bodhisattva great beings’ perfection of generosity as follows.
“Blessed One, when bodhisattva great beings practice the perfection of generosity, they should first turn their focus to the omniscient state, and then practice generosity. If bodhisattva great beings practice generosity while focusing on the omniscient state, those bodhisattva great beings will be upholding the perfection of generosity. Bodhisattvas do not dedicate their generosity toward the level of the hearers or the level of the solitary buddhas, who have fallen into conceptual views and who do not practice dedicating merit. And why is that? Because they know they ought to be afraid of those states.”
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable One, why is it said that bodhisattva great beings are afraid of those states?”
Venerable Śāradvatīputra replied, “They are afraid of them because they fear arriving at the same result as the hearers.”
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, what is the difference between the practice of generosity of the bodhisattvas and the practice of generosity of the hearers, who practice generosity because they seek to actualize the state of a worthy one? How can they be differentiated?”
Venerable Śāradvatīputra replied, “Venerable Pūrṇa,
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they can be distinguished, since one group dedicates their merit to reach omniscience, while the other dedicates it in order to reach the level of the hearers. Venerable One, to understand this, consider this analogy: One person may practice generosity out of the wish to be king, thinking, ‘How wonderful if I could be king!’ And yet another person may practice generosity out of a wish to become a servant, thinking, ‘How wonderful if I could be a subject in the country of that king!’ Now, when the latter person dedicates his merit in that way, would that person ever come to attain the same royal level that the former person aimed for?
“Venerable Pūrṇa, in the same way, bodhisattva great beings practice generosity and dedicate the merit with an eye to the state of omniscience, while the followers of the vehicle of the hearers practice generosity and dedicate the merit toward becoming a worthy one on the level of the hearers. In this way, one may wish to become a follower of either the noble hearers or the bodhisattvas. As such, individuals may have the power and strength to dedicate the practice of generosity toward the state of omniscience, or, Venerable Pūrṇa, they may have no interest in dedicating their generosity toward omniscience because they entertain a different interest, and in that case dedicate it toward attaining the state of a hearer. This is how beings are distinguished between those within the vehicle of the bodhisattvas and those who remain on the level of a worthy one within the vehicle of the hearers. Venerable Pūrṇa, the generosity of those within the vehicle of the hearers should be viewed as being similar to someone who thinks, ‘May this merit cause me to become a merchant, a householder, or Brahmā!’ ”
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable One, this is amazing! Śāradvatīputra, you have explained it so well! Venerable Śāradvatīputra, imagine a person who brings one hundred thousand coins to a wealthy householder and says, ‘I am offering you these one hundred thousand coins. I will also remain by your side and assist you with all your activities
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and engagements.’ Similarly, Venerable One, those who follow the vehicle of the hearers practice generosity and promise to become servants of the Thus-Gone One. The bodhisattva great beings, however, do not practice generosity like that. That is the difference between the bodhisattvas’ practice of generosity and the hearers’ practice of generosity. Venerable Śāradvatīputra, imagine if a woman in the royal harem were to carry off one hundred thousand pieces of gold and bring them to a merchant, or an officer, saying, ‘I am offering you these one hundred thousand pieces of gold. I will also be your servant, rising early in the morning and going to bed late at night. I will do whatever makes you happy.’ Venerable One, similarly, the followers of the Hearers’ Vehicle practice generosity and declare themselves to be hearers of the Thus-Gone One.”
Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable One, it is amazing how very similar acts of generosity can lead one person to the level of a hearer and another one to the state of omniscience. Venerable One, you have explained it well. Venerable Pūrṇa, you should understand that the bodhisattvas are rich in skillful means.”
Venerable Śāradvatīputra continued addressing Venerable Maitrāyaṇīputra, saying, “Moreover, Venerable Pūrṇa, if bodhisattvas wish to practice generosity and wish to awaken to unsurpassed and perfect buddhahood, they should begin their practice of generosity with the wish, ‘May the merit and virtue that is created hereby cause all bodhisattvas who have newly entered this vehicle in all the limitless and endless worlds to reach the state of nonregression!
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And may all those who have reached the state of nonregression swiftly perfect the state of omniscience!’ In this way, not only will they be included within this group, their roots of virtue will also sustain those bodhisattvas. The more roots of virtue there are sustaining and protecting bodhisattvas, the closer they will be to the state of omniscience. The more they dedicate their roots of virtue, the closer they will be to unsurpassed and perfect awakening.
“Venerable Pūrṇa, moreover, when bodhisattva great beings practice generosity, they dedicate the roots of virtue of their generosity, saying, ‘By the roots of virtue that come from this gift—a gift of sustenance that feeds, in whole or in part, all beings whether they are visible or not—may all bodhisattva great beings in all the limitless and endless worlds who have newly entered this vehicle reach the state of nonregression, and may all those who have reached the state of nonregression swiftly perfect the state of omniscience.’ The more bodhisattvas are able to dedicate the roots of virtue, the more they will master the perfections and that much closer will they be to the state of omniscience. They should recognize that whenever a small act of generosity is made boundless in this manner, it is due to the skillful means of the bodhisattva great beings. Why is that? Because the state of omniscience itself is boundless.
“Venerable Pūrṇa, moreover, when bodhisattva great beings practice generosity, they should develop the mind set upon awakening, saying, ‘May this gift of mine not ripen in any other way except for unsurpassed and perfect awakening!’ It is only when generosity is dedicated in this way
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that it can be reckoned to be the perfection of generosity. However, an act of generosity may still be reckoned to be the perfection of generosity even if it is dedicated long after it was done, provided that it is dedicated to the state of omniscience.
“Venerable Pūrṇa, moreover, even when a bodhisattva’s act of generosity is insignificant, it should still be recognized as abundant. That is because it is dedicated toward the state of omniscience. Similarly, a great act of generosity should also be recognized as insignificant. That is because it is not dedicated toward the state of omniscience. Venerable One, furthermore, even if an act of generosity is dedicated long after it was done, it is still called the perfection of generosity, even though it may no longer be called an act of generosity.
“Venerable Pūrṇa, bodhisattva great beings who circle in saṃsāra without beginning may practice generosity, and yet fail to utter the word ‘omniscience.’ If they nonetheless employ skillful means to dedicate their generosity toward the perfections, and focus on the state of omniscience, their generosity should indeed be recognized as the perfection of generosity of the bodhisattvas.”
Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable One, please tell me, are you this eloquent on your own accord or is it due to the blessing of the Blessed One?”
Śāradvatīputra replied, “Whatever eloquence I may possess, Venerable One, it is due to the blessing of the Thus-Gone One. Venerable Pūrṇa, say that all beings living in the boundless, countless, and limitless worlds, wishing for the result of a worthy one, were to practice generosity toward ordinary beings, hearers, and solitary buddhas for as many eons as there are grains of sand in the Ganges. Bodhisattvas would reflect on that and declare, ‘I rejoice in this generosity!’
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When bodhisattvas rejoice in those who give in this manner, it creates a mass of merit. After rejoicing, they would then dedicate the merit in this manner: ‘By means of these roots of virtue from having rejoiced, may all bodhisattva great beings in all the limitless and endless worlds who have newly entered this vehicle reach the state of nonregression, and may all those who have reached the state of nonregression swiftly perfect the state of omniscience.’ The bodhisattvas who in this manner dedicated the roots of virtue created by rejoicing would swiftly perfect the state of omniscience. Comparatively, the roots of virtue that were created by the merit of those beings who at first performed the generosity would not constitute even one percent of the roots of virtue created by the bodhisattvas’ thought to rejoice. Nor would they measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because the mindset of the bodhisattvas who rejoice in that manner surpasses anything else. Venerable Pūrṇa, in this regard the blessed Buddha is the lord of skillful means.
“Venerable Pūrṇa, moreover, imagine if all those beings lived for as many eons as there are grains of sand in the Ganges and practiced generosity toward the Buddha and the community of monks, thereby creating merit. Now, a bodhisattva might rejoice in that generosity, thinking, ‘Oh my, how generous! What excellent acts of generosity! They are engaged in generosity with such veneration and respect! What faultless acts of giving! I rejoice in this generosity!’ Comparatively, the merit of those who at first performed the generosity would not constitute even one percent of that created by the bodhisattva’s thought to rejoice.
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Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because the bodhisattva’s thought to rejoice in that manner surpasses anything else.
“Venerable Pūrṇa, when the full moon rises, all the many stars lose their luster. And, Venerable Pūrṇa, when the sun’s disc rises, it outshines all the fireflies in the world and makes them lose their luster. Venerable Pūrṇa, you may have a hundred, or a thousand, or ten million, or a billion semiprecious stones. However, if you placed a single beryl among them, the color and shine of that single beryl gem would surpass all the semiprecious stones and their luster would fade and disappear. Venerable Pūrṇa, in the same way, the mass of merit that arose from the generosity of all those beings, who practiced generosity for as many limitless eons as there are grains of sand in the Ganges, would not constitute even one percent of the merit created by the bodhisattva’s thought to rejoice. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.
“Venerable Pūrṇa, if you placed the precious horse among a thousand common horses, none of those horses would seem special or stunning. They would not show any of the wild moods of a horse either, because the precious horse would surpass all of them. Venerable Pūrṇa, in the same way, the mass of merit that arose from the generosity of all those beings, who practiced generosity for as many eons as there are grains of sand in the Ganges, would not constitute even one percent of the merit created by the bodhisattva’s thought to rejoice. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. The bodhisattva’s thought to rejoice would surpass it all.
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“Venerable Pūrṇa, moreover, that bodhisattva great being would dedicate the merit, saying, ‘By the mass of merit that has been created through rejoicing, may all bodhisattva great beings in all the limitless and countless worlds who have newly entered this vehicle reach the state of nonregression, and may all those who have reached the state of nonregression swiftly perfect the state of omniscience.’
“The more bodhisattvas are able to give away their roots of virtue, the more they will manifest, and the closer they will be to the state of omniscience. The more they can avoid becoming possessive of their roots of virtue and wish that their roots of virtue may lead to all beings’ happiness, the more those roots of virtue will enable them to excel. The more they excel by means of their roots of virtue, the closer they will be to the state of omniscience. The more they avoid thinking of the roots of virtue as their own, the more boundless will be the roots of virtue they possess. Why is that? Because the state of omniscience is boundless. Venerable Pūrṇa, likewise, bodhisattva great beings who rejoice are skilled in means, so when they dedicate the merit, the dedication is directed toward benefiting and looking after those bodhisattvas who have newly entered this vehicle and ensuring that the nonregressing bodhisattvas quickly obtain higher knowledge. In this way they are assisted while the bodhisattvas themselves attain the state of omniscience.
“Venerable Pūrṇa, you should understand that this is what is meant by bodhisattvas being skilled in means. And why? Because they dedicate to the state of omniscience in this manner and because they benefit themselves and other bodhisattva great beings immensely.”
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Chapter 2: The Skillful Means of Generosity
“Venerable Pūrṇa, moreover, imagine the merit that would be created if all beings were to perform acts of generosity toward the Buddha and the assembly of monks for as many eons as there are grains of sand in the Ganges. If you compare that with the merit that comes from a bodhisattva great being offering the Buddha and the assembly of monks a single meal, the merit of the former would not constitute even one percent of the merit of offering the meal. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because of the dedication of merit.
“Venerable Pūrṇa, the recipient of the generosity of that bodhisattva and of those beings is the same here. Yet, although the recipient is no different, the generosity of beings lacks a dedication and therefore it does not constitute even one percent of the merit of the bodhisattva. Nor would it measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.
“Venerable Pūrṇa, moreover, when bodhisattva great beings practice generosity, they should make the aspiration, ‘Now that I have given this gift in this manner, may the virtue that has been created—the merit and the goodness that have been created—be the cause of all beings in hell being freed from their hellish states; may all those beings who have been born as animals be freed from the animal realm; may all beings living in the realm of the Lord of Death be freed from it; may all bodhisattva great beings in all the limitless and endless worlds who have newly entered this vehicle reach the state of nonregression; and may all nonregressing bodhisattvas quickly perfect the state of omniscience!’
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The more bodhisattvas create roots of virtue, the more they will master the perfection of generosity and increase the roots of virtue limitlessly, and that much closer will they be to the state of omniscience. You should understand that such is the bodhisattvas’ skill in means. The more they avoid thinking of the roots of virtue as their own, the more they increase the merit limitlessly. And why? Because the state of omniscience is limitless.
“Venerable Pūrṇa, this is how bodhisattva great beings give away all of their possessions. Since they give away their roots of virtue, which are immaterial, what need is there to mention material things? Therefore, bodhisattva great beings give away everything, both material and immaterial. And since they give away everything, they achieve omniscience. Such bodhisattvas proclaim, ‘I do not see anything, whether internal or external, whether material or immaterial, that I will not relinquish, give away, or make an offering of. I do not see any such thing.’ With this lion’s roar they cause joy.
“Venerable Pūrṇa, once bodhisattva great beings awaken to unsurpassed and perfect buddhahood, they perceive by means of the wisdom of omniscience. At that point they let out a lion’s roar, proclaiming, ‘I do not see anything, whether internal or external, whether material or immaterial, that I have not relinquished, given away, or offered. Because I do not see any such thing, I have awakened to unsurpassed and perfect buddhahood
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and now I do not see anything that I have not awakened to or that I do not understand. Just as I do not see any such thing, so have I awakened to unsurpassed and perfect buddhahood and obtained the sacred perfection of all phenomena. Now there is nothing whatsoever that I have not awakened to or that I do not understand. Just as there is nothing whatsoever that I have not relinquished or given away, so also do I not see anything that I have not awakened to or that I do not understand.’
“Venerable Pūrṇa, since bodhisattva great beings relinquish all inner and outer things in this way, they see that, among all inner and outer phenomena, there is nothing whatsoever that they do not awaken to or that they do not understand. Venerable Pūrṇa, this is how bodhisattva great beings should train in the perfection of generosity. When bodhisattvas train in this manner, they receive the name ‘bodhisattva’ and become inseparable from the mind of omniscience. Whenever bodhisattva great beings become inseparable from the mind of omniscience, the evil Māra will have no opportunity to cause harm, let alone the yakṣas and piśācas—it would be impossible for them to cause any harm.
“Venerable Pūrṇa, anywhere bodhisattvas go while bringing to mind the properties of omniscience, no human or nonhuman being will find an opportunity to cause them harm. And why? Because such considerations possess that much power. Thus, bringing omniscience to mind in this way
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has such inconceivable and vast benefits. Venerable Pūrṇa, the actions performed by bodhisattva great beings for the sake of awakening benefit beings in this way and take care of them.
“Venerable Pūrṇa, in this way, bodhisattva great beings surpass all childish and ordinary beings as well as all the hearers and solitary buddhas. Awakening to unsurpassed and perfect buddhahood, they benefit and take care of these beings. In order to eradicate the disturbing emotions of beings, they also teach the Dharma. They also bring to nirvāṇa limitless beings within the three groups of beings.
“Venerable Pūrṇa, that is how bodhisattva great beings awaken to unsurpassed and perfect buddhahood. Then, compared to all childish and ordinary beings as well as all the hearers and solitary buddhas, they are known as ‘the supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled beings.’ Even after they pass into nirvāṇa, they continue to benefit beings and take care of them. Whoever venerates, respects, honors, and pays homage to the stūpa of a thus-gone one by offering incense, flowers, garlands, ointments, powders, garments, parasols, flags, and banners to it produces roots of virtue that make them destined for nirvāṇa. Whoever offers a single flower to the stūpa of a thus-gone one without any feelings of attachment has been prophesied by the Blessed One to be destined for nirvāṇa.
“Venerable Pūrṇa, this is how bodhisattva great beings benefit and take care of others while they are present.
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Likewise, even as they awaken to unsurpassed and perfect buddhahood and pass into nirvāṇa, they benefit and take care of beings. There is, in fact, no time at all when bodhisattva great beings do not take care of others. Apart from a thus-gone one, there is no other being that can be seen to possess the qualities of a bodhisattva. It would be impossible for anyone else to have such qualities.
“Venerable Pūrṇa, think of gold. Whether it is heated or not, it can still provide for beings’ livelihood. Whether it is melted or not, or beaten or not, it can still provide for beings’ livelihood. Venerable Pūrṇa, the actions of bodhisattva great beings for the sake of awakening can provide for beings’ livelihood in the same way. Moreover, as they awaken to unsurpassed and perfect buddhahood and pass into nirvāṇa, they continue to provide for beings.
“Venerable Pūrṇa, think of the moon and the sun and how they sustain the four continents, and how because of them the beings on all four continents can carry out their activities. Whenever the moon and the sun are out, they shine brightly and beings are able to distinguish night and day, the fortnights, the seasons, and the years. Venerable Pūrṇa, in the same way, bodhisattva great beings take care of beings when they are present. Moreover, as they awaken to unsurpassed and perfect buddhahood and pass into nirvāṇa, they continue to take care of beings. Venerable Pūrṇa, since bodhisattva great beings possess such vast qualities, there is no time at all when they do not take care of beings.
“Venerable Pūrṇa,
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if a merchant were to make a profit worth hundreds of thousands of gold coins, he would secure the well-being of a limitless number of beings, who could then enjoy his amassed wealth. Venerable Pūrṇa, likewise, if bodhisattva great beings secure the well-being of numerous beings even when they remain seated or stationary, then clearly they also secure the hearers’ well-being by the power of awakening to unsurpassed and perfect buddhahood and passing into nirvāṇa. Therefore, Venerable Pūrṇa, whether they act, awaken, or pass into nirvāṇa, there is no time at all when bodhisattva great beings do not take care of others. The characteristic of a holy being is to be well oneself while ensuring the well-being of others.
“Venerable Pūrṇa, consider the analogy of a king from the ruling class who has been anointed. Such a king ensures the well-being of all brahmins and householders when he is alive. Even after he passes away, by means of his past magnificence, his realm remains free from harm by robbers and bandits. Venerable Pūrṇa, likewise, when bodhisattva great beings are present, they ensure the well-being of others. Even when they awaken and pass into nirvāṇa, they continue to ensure the well-being of limitless others. They ensure the well-being of anyone who recollects their discipline and recollects their absorption, insight, liberation, and vision of liberated wisdom. No terror by any human or nonhuman being will frighten such beings.”
Then the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, excellent, excellent! Śāradvatīputra, that is how it is. Such beings will not be frightened by any kind of terror.
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Whoever recollects the discipline, absorption, insight, liberation, and vision of liberated wisdom of the Thus-Gone One will not be frightened by any terror whatsoever.”
Venerable Śāradvatīputra said to the Blessed One, “Blessed One, it is wonderful that the Blessed Buddha possesses such vast qualities!
The Blessed One said, “Śāradvatīputra, the bodhisattvas should also be seen to possess vast qualities.”
Śāradvatīputra said, “Blessed One, what are the vast qualities that the bodhisattva great beings possess?”
The Blessed One said, “Śāradvatīputra, arousing the mind set upon unsurpassed and perfect awakening—that is vast. And why? Because the state of a thus-gone one—the state of a buddha—is a vast state.”
Chapter 3: Analogies
Venerable Śāradvatīputra then said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, in this regard, here is how bodhisattva great beings should arouse the mind of awakening. If approached by a beggar, they should never think, ‘I will give later,’ or, ‘I don’t have enough to give.’ They should also never feel, ‘I cannot bear to give that away.’ If others are generous, they should rejoice, encourage them, and be happy. Venerable Pūrṇa, bodhisattva great beings should dedicate the merit that comes from rejoicing toward the state of omniscience. When bodhisattvas rejoice by thinking of how these beings have practiced generosity and created merit, they dedicate the merit of their virtuous mind state toward the state of omniscience.
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By doing so their attitude surpasses the attitude of those who actually gave. Comparatively, the merit and roots of virtue created by those who initially were generous would not constitute even one percent of those created by the mind that rejoices and dedicates toward the state of omniscience. Nor would they measure a thousandth, a hundred thousandth, a millionth, or a trillionth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. They would be surpassed by a single moment of the mind of bodhisattvas who rejoice, because they have dedicated the merit toward unsurpassed and perfect awakening.
“Venerable Pūrṇa, moreover, when bodhisattva great beings practice the perfection of generosity, they should be skillful and dedicate any form of generosity toward the state of omniscience. Venerable Pūrṇa, in this way bodhisattva great beings should be skilled in means. Even if bodhisattvas who are not skillful practice generosity for as many eons as there are grains of sand in the Ganges, they will not be upholding the perfection of generosity if they fail to dedicate the merit toward the state of omniscience.
“Venerable Pūrṇa, moreover, even if it should happen that they were approached by beings holding a vessel as large as the entire world and requesting that it be filled with gifts, bodhisattva great beings should definitely give, and never think, ‘I can’t!’ They should also not think, ‘This vessel is just too big!’ Nor should they think, ‘How could I ever fill this vessel!’ You may then wonder how they should react. Well, they should think, ‘I can do that. I am happy to fill this vessel! I will strive and try my best to fill this vessel!’
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If bodhisattva great beings strive and try their best in this way, being diligent and generous, they uphold the perfection of generosity. Venerable Pūrṇa, this is how bodhisattva great beings should train in the perfection of generosity.
“Venerable Pūrṇa, moreover, bodhisattva great beings should practice generosity toward beings with feelings of love. They should be filled with love and compassion while practicing generosity toward others. When they practice generosity, they should do it with the thought, ‘May the merit and virtue created hereby cause all bodhisattvas who have newly entered this vehicle in all the limitless and endless worlds to become nonregressing! And may all nonregressing bodhisattvas swiftly perfect the state of omniscience!’ The more bodhisattva great beings are able to give away their roots of virtue, the more they will progress toward the state of omniscience.
“Venerable Pūrṇa, think of gold: the more it is heated, smelted, melted, and refined, the more it shines. Venerable Pūrṇa, in the same way, the more bodhisattva great beings dedicate the merit and virtue that they have created toward the state of omniscience, the more their roots of virtue will enable them to excel. The more they excel by means of their roots of virtue, the more worthy they will become as recipients of others’ service, and that much more will their splendor increase in terms of their luster, shine, and charisma.
“Venerable Pūrṇa,
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when a woman polishes a mirror, the more she does so, the clearer the mirror becomes. And the clearer it becomes, the clearer its reflections are. Venerable Pūrṇa, likewise, the more bodhisattva great beings dedicate the mass of merit created through generosity toward the state of omniscience and practice generosity by offering it to other bodhisattvas—saying, ‘May it cause those bodhisattvas who have newly entered this vehicle to reach the state of nonregression and may all those who have reached the state of nonregression swiftly perfect the state of omniscience!’—the more their roots of virtue will increase. The more their roots of virtue increase, the closer they will be to the state of omniscience. You should understand that when bodhisattvas dedicate in this manner, they are being skilled in means.
“It is said that ‘when bodhisattva great beings make a small gift, the merit produced is great,’ meaning that if generosity is dedicated toward the state of omniscience, even a small gift given by bodhisattvas yields great merit. On the other hand, if the gift is not dedicated toward the state of omniscience, they may give extensively and yet the resulting merit would be insignificant. Therefore, if bodhisattvas were to live for as many eons as there are grains of sand in the Ganges, all the while giving away a multitude of desirable objects and dedicating their generosity toward the state of omniscience, not only would the bodhisattva great beings’ gifts be extensive, they would also in turn yield great merit. As such, when bodhisattva great beings practice generosity, they should always keep their focus on the state of omniscience.
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Any bodhisattva great beings who keep their focus on the state of omniscience are bodhisattvas who are close to awakening; soon they will awaken to unsurpassed and perfect buddhahood. Why is that? Because when bodhisattva great beings keep their focus on the state of omniscience, they are being skilled in means.
“Moreover, Venerable Pūrṇa, bodhisattva great beings should train in the perfection of generosity right from the start. Why is that? Because, Venerable Pūrṇa, they have been accustomed to miserliness since time without beginning in saṃsāra. When they practice generosity, they distance themselves from miserliness and instead approach the state of omniscience. The closer they come to the state of omniscience, the more they turn away from the levels of the hearers and the solitary buddhas. The more they turn away from the levels of the hearers and the solitary buddhas, the closer they will be to the state of omniscience.
“Venerable Pūrṇa, as an analogy, if you place a jar outside in the rain, it will gradually be filled as the raindrops fall. The very first raindrop does not fill the jar, nor does the very last. Rather, it is the raindrops that fall steadily from beginning to end that gradually fill the jar. Venerable Pūrṇa, likewise, bodhisattva great beings do not attain the state of omniscience as soon as they first arouse the mind of awakening, nor do they attain this state as they take their place at the seat of awakening. Rather, they do so by means of all the individual mind states that are directed toward the state of omniscience, beginning with their first arousal of the mind of awakening and continuing until they finally take their place at the seat of awakening. It is through the accumulation of all of those beneficial mind states
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that they gradually produce the result of unsurpassed and perfect awakening. Venerable Pūrṇa, in this way, bodhisattva great beings should aim for the state of omniscience by means of a focused state of mind.”
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, how is that state of mind of the bodhisattvas focused?”
Venerable Śāradvatīputra replied, “Venerable Pūrṇa, even when improper thoughts occur to bodhisattvas, they should perceive those thoughts as advantageous for the state of omniscience, thinking, ‘Since such improper thoughts have created my body, they have indeed been helpful for my practice of the perfections.’ That is what is called a focused state of mind.
“Venerable Pūrṇa, moreover, anyone, regardless of whether they help or harm bodhisattva great beings, should be perceived as a cause for omniscience. In this way, Venerable Pūrṇa, bodhisattva great beings should keep their minds focused. Venerable Pūrṇa, as an analogy, when a man who is sentenced to death is being led to the place of execution, he only has the thought of his death in mind. Just like this analogy, bodhisattva great beings are only concerned with the state of omniscience. Venerable Pūrṇa, you should understand that such is the focused state of mind of bodhisattva great beings.
“Venerable Pūrṇa, as an analogy, if those who are traveling with precious objects are forced to stay in a terrifying place or a desolate wilderness, they will constantly keep that terrifying place or desolate wilderness in mind.
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They will continuously think, ‘When will I get away from this desolate wilderness? When will I reach the end of this terrifying place?’ Venerable Pūrṇa, in the same way, bodhisattva great beings do not entertain any other thought besides attention to the state of omniscience. Such is the focused state of mind of bodhisattva great beings.
“Venerable Pūrṇa, as an analogy, when a thief who wants to steal something goes to the marketplace and picks people’s pockets, he is only concerned with how to avoid being caught as he steals and picks people’s pockets. Apart from that, he has no other thought. Venerable Pūrṇa, in the same way, bodhisattva great beings do not entertain any other thought than the wish to awaken to unsurpassed and perfect buddhahood. Venerable Pūrṇa, you should understand that such is the focused state of mind of bodhisattva great beings.
“Venerable Pūrṇa, as an analogy, think of a goldsmith who has been entrusted with gold that belongs to the king and given the order, ‘Listen, make a piece of jewelry out of this gold! And make sure that you complete a whole year’s work in just one month! If it is not completed when one month has passed, you will pay with your head!’ In that case, the one who receives the order will have no other thought but to get the gold heated and smelted and fashioned into an ornament. All he will be able to think about is finishing the ornament. Even during mealtimes, he will be unable to focus on his food, since he will be preoccupied by thoughts concerning the gold and the state of the jewelry. All his thoughts and concerns will center around that. Why is that? Because of how much he values his life. Finally, he can offer the ornaments to the king, saying, ‘Your Majesty, here is your jewelry.’
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Delighted and thrilled, the king will exclaim, ‘You have indeed completed twelve months’ work, so you deserve a grand reward!’
“Venerable Pūrṇa, in the same way, bodhisattva great beings should maintain a focused state of mind from the first time they arouse the mind of awakening until the very last time they do so. Just like the goldsmith who produces the jewelry with a focused state of mind because of how much he values his life, just so, Venerable Pūrṇa, bodhisattva great beings should maintain their focus on the state of omniscience without entertaining any other thoughts. If they are strongly dedicated to the omniscient state, they will also have a focused state of mind. Other bodhisattvas awaken to unsurpassed and perfect buddhahood after countless eons, yet these bodhisattva great beings do so within less than one hundred eons. And why? Because they do not entertain any other thought besides this attainment. That is why bodhisattva great beings maintain a focused state of mind and perfect their awakening within less than one hundred eons. Venerable Pūrṇa, this is how bodhisattva great beings should practice with a focused state of mind. In this way they will benefit both themselves and others. In this way they will arrive at the meaning of the unsurpassed wisdom of awakening.”
Chapter 4: Nonconceptuality
Venerable Pūrṇa Maitrāyaṇīputra now asked Venerable Śāradvatīputra, “Venerable One, if this state of mind should happen to become distracted what would its essence be and what would it entail?”
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Venerable Śāradvatīputra replied, “Venerable Pūrṇa, whenever bodhisattvas think in ways that are related to the level of the hearers or the level of the solitary buddhas, it should be understood that the bodhisattvas’ mind has become contaminated; these are incorrect ways of thinking for bodhisattva great beings. Why is that? Because awakening has no essence. If bodhisattva great beings’ thoughts become desirous, or angry, or deluded, such thoughts should not be viewed as contaminating the bodhisattvas’ mind. Why is that? Because such thoughts are helpful insofar as they create the impetus for the bodhisattvas’ further existence. They also bring about their transition into the omniscient state. Moreover, it is due to such thoughts that bodhisattvas take on a body. Lastly, due to their skill in means, just as they can dedicate the merit created by the six perfections, so bodhisattva great beings can make use of disturbing emotions to awaken to unsurpassed and perfect buddhahood.
“Venerable Pūrṇa, any thought that poses an obstacle to the state of omniscience should be understood as contaminating a bodhisattva great being’s state of mind. What does that mean? It refers to the states of mind associated with the levels of the hearers and the solitary buddhas. They should be regarded as contaminating the mind. The occurrences of other states of mind that accord with existence do not, however, contaminate bodhisattva great beings’ minds. If you wonder why such thoughts are desirable,
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it is because bodhisattva great beings must wear the armor of never tiring of cyclic existence. As such thoughts manifest, they come to take on new modes of rebirth. As they take on such modes of rebirth, bodhisattvas are able to practice the perfection of generosity. Likewise, they become able to engage in the perfection of discipline, the perfection of patience, the perfection of diligence, and the perfection of concentration. They are also able to train in the perfection of insight. Therefore, those thoughts that perpetuate existence are desirable for bodhisattva great beings until they finally sit at the seat of awakening.
“Venerable Pūrṇa, bodhisattva great beings should therefore never be discouraged by disturbing emotions. If you wonder why disturbing emotions are desirable for bodhisattvas, it is because bodhisattvas benefit from them. If disturbing emotions had physical form, I would venerate them with great respect. Why is that? Because they possess such helpful qualities. If skillfulness had a form, I would venerate it as respectfully as if it were the Thus-Gone One. Why is that? Because skillfulness prevents one from cutting the ties to existence. It also increases the six perfections, refines them, and accomplishes the state of omniscience. The more one’s skillfulness increases the six perfections, refines them, and accomplishes the state of omniscience, the more the ties to existence are diminished, exhausted, and weakened.
“Venerable Pūrṇa, as an analogy, when a chariot is fully loaded,
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its central axle gets increasingly worn out the farther it travels. The load weighs heavily on the central axle so that it becomes worn out and weakened under the weight. Then, when the chariot finally enters the city, it may break down, now that the journey is over. Venerable Pūrṇa, likewise, any ties that cause bodhisattva great beings to have further existences only cause them to embrace such further existence. The more bodhisattvas manifest rebirth, the more they are able to refine the six perfections. The more they are able to refine the six perfections, the more the ties to existence are weakened. The more the ties to existence are weakened, the closer they are to the omniscient state. Then, when eventually bodhisattva great beings attain omniscient wisdom at the seat of awakening, those ties to existence no longer have a function, just as the central axle on the chariot no longer is needed once it arrives in the city. Just as the axle no longer functions once it breaks in the city, the bodhisattvas’ ties to existence no longer function once the bodhisattva great beings attain the omniscient state. Why is that? Because the bodhisattvas have completed their task.
“Whenever bodhisattva great beings are being scolded and rebuked by others, those bodhisattva great beings should say, ‘I deserved that!’ They will then be generous toward the ones who scolded them and in this way these people will have benefited the bodhisattva great beings. With that attitude they will also arouse the mind set upon the omniscient state. You should understand that this whole mental process
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is beneficial for attaining the omniscient state. Venerable Pūrṇa, you must understand that any state of mind, apart from those entertained by the hearers and solitary buddhas, is helpful for the bodhisattva great beings.”
Venerable Pūrṇa Maitrāyaṇīputra said to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, it should be understood that even the hearers and the solitary buddhas are helpful in this regard. The hearers are instructed and taught by means of the six perfections and so, since they are also brought to apply the perfections, they become recipients of the bodhisattva great beings’ generosity. Therefore, they also assist with regard to the omniscient state. Because the solitary buddhas are likewise recipients of the bodhisattvas’ generosity in this regard, they also benefit them.”
Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, that is correct. Anyone who is taught and instructed by means of the perfections is also an object of the bodhisattvas’ generosity. In this way even the hearers benefit the bodhisattvas. Since the solitary buddhas are also recipients of such generosity, they also benefit the bodhisattvas’ attainment of omniscience. For that matter, when the bodhisattvas practice generosity and dedicate it toward the state of omniscience, no matter who is the object, it will help bodhisattvas to attain that state.
“However, Venerable Pūrṇa, bodhisattvas should not entertain any mind state of the hearers or wish for their level.
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Why is that? Because bodhisattvas should turn away from such a level. Likewise, neither should they entertain any mind state of the solitary buddhas or wish for their level. Why is that? Because they should turn away from such a level. However, Venerable Pūrṇa, the hearers and the solitary buddhas themselves do benefit and so, Venerable Pūrṇa, there is no phenomenon that does not benefit a skillful bodhisattva toward reaching the state of omniscience.
“The attitude and consciousness of the worthy ones benefit bodhisattvas because without them there would be nothing from which bodhisattvas turn away. In this way, bodhisattvas must avoid engendering the attitude of the worthy ones; their states of consciousness are not equal. They should abandon such an attitude, and instead arouse the attitude set upon attaining the state of omniscience. In the same way, the attitude and consciousness of the solitary buddhas also help the bodhisattvas to reach the state of omniscience. For without the attitudes and consciousnesses of the worthy ones and the solitary buddhas, the bodhisattvas could not be benefited. Why is that? Because a bodhisattva great being’s state of mind is unique among all defiled and undefiled mind states. Compared to any other mind state—excluding the mind of a thus-gone one—the mind of a bodhisattva is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. Therefore, Venerable Pūrṇa, these two levels can be beneficial to the bodhisattva great beings for reaching the omniscient state.
Linked texts (1)
- འཕགས་པ་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལྔ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan