勝鬘寶窟 2.21

2.21

From "maturing through giving" below, the second part clarifies the bodhisattva's practice of giving. In the text there are two parts: first, indicating two chapter-headings; next, explaining the two chapter-headings. "Maturing through giving" indicates the two chapter-headings. The single word "giving" refers to the chapter-heading on the bodhisattva's practice of giving. "Maturing" is the chapter-heading on benefiting beings. "Even to the point of abandoning bodily limbs": this explains the two chapter-headings. That is, it first explains the chapter-heading on practicing giving. Giving has internal and external: abandoning the body is internal, and abandoning other things is external. The external is easy and the internal is difficult; moving from the external to the internal, it therefore says "even to the point of abandoning bodily limbs." "Even to the point of" is an expression denoting reaching the utmost limit. From "protecting their intentions" onward, this explains the second chapter-heading on maturation. "Protecting their intentions" means skillfully according with receptive capacities, which is called protecting their intentions. Although the bodhisattva suddenly abandons both internal and external, this accords with principle but does not necessarily match the capacity; now, intending to clarify matching the capacity, it therefore says "protecting their intentions." As for "and matures them" below: because of practicing giving in accordance with receptive capacities, the other person consequently attains benefit; therefore it says "and matures them." "Those sentient beings whom he has matured establish the saddharma": this explains the meaning of maturation above. With a mind embracing the saddharma, the bodhisattva practices giving for beings, thereby causing sentient beings to awaken to the path and gain entry into the embracing of the saddharma. Therefore, embracing the saddharma can embrace the practice of giving, and can also embrace all sentient beings; for this reason the meaning of embracing the saddharma is vast, which is why it was said above that embracing the saddharma is itself the pāramitās. The practice of giving being like this, the remaining five are analogous. Embracing the saddharma has two aspects: first, embracing practices, meaning that embracing the saddharma embraces the ten thousand practices such as the six pāramitās; second, embracing conditions, meaning that the bodhisattva practices the six pāramitās to cause all sentient beings to awaken to the path and enter the saddharma. Therefore the meaning of embracing the saddharma is vast. "This is called dānapāramitā": the third part concludes the perfection of the practice of giving.