法界次第初門 3.12

3.12

First, dāna-pāramitā. Dāna is in Qin language "giving" (dāna). When faithful intention exists internally, a field of merit exists externally, and material goods are present—when these three matters come together, the mind gives rise to the dharma of relinquishment, able to destroy stinginess and greed; this is dāna. There are two kinds of giving: first, the giving of material wealth; second, the giving of the Dharma. The giving of material wealth refers to drink and food, clothing, fields and houses, the six kinds of domestic animals, male and female slaves, precious jewels, all implements for sustaining the body that one possesses, as well as wife and children, up to even bodily life, [all of which] belong to others and serve as property for others; hence it is said that relinquishing one's body still belongs to the giving of material wealth. Whatever someone needs, being able to give it all to them—these are all called material wealth. The giving of the Dharma: if one hears worldly and supramundane wholesome dharmas explained by the Buddhas and good spiritual friends, or hears them from sūtras and treatises, or knows them personally through contemplative practice, and expounds them to others with a pure mind—these are all called the giving of the Dharma. When a bodhisattva practices these two kinds of giving with an upright, straightforward, and pure mind, it is therefore called dāna. As for pāramitā, the translated name is as before. If within dāna a bodhisattva is able fully to cultivate five kinds of mental states, at that time the giving is called pāramitā. What are the five? First, knowing the true characteristic of giving; second, giving rise to the mind of loving-kindness and compassion; third, generating vows; fourth, dedicating [merit]; fifth, fully possessing skillful means. First, what is meant by knowing the true characteristic of giving? When giving, the three matters—the giver, the recipient, and the material goods—are all empty and ungraspable; entering the correct contemplation of the true characteristic, through the dharma of non-relinquishment yet conforming with others, being able to relinquish without stinginess whatever they need: this is knowing the true characteristic of giving. Second, what is meant by giving rise to the mind of loving-kindness and compassion? If, although the bodhisattva knows that the true characteristic of giving is non-existent, they give rise to great loving-kindness and great compassion, desiring through this giving to bestow all happiness and extract all suffering: this is giving rise to the mind of loving-kindness and compassion. Third, what is meant by generating vows? When giving, vowing that through this giving one will attain the unsurpassed fruit of Buddhahood, not seeking the fruit-retribution of ordinary people or the three vehicles: this is generating vows. Fourth, what is meant by dedicating [merit]? At the time of any giving, dedicating the merit of this giving toward omniscience (sarvajñatā) and bestowing it upon all sentient beings: this is dedicating [merit]. Fifth, what is meant by fully possessing skillful means? It refers to being able, in the single dharma of giving, to turn and penetrate all Buddha-dharmas and universally cultivate all practices: this is fully possessing skillful means. If a bodhisattva can fully possess these five mental states, then at that time, in whatever they give, speaking of the fruit within the cause, it is also called the consummation of affairs, it is also called reaching the other shore, and it is also called crossing over the limitless. Therefore, the giving practiced by a bodhisattva is called practicing dāna-pāramitā. Only when reaching the fruit of Buddhahood of unsurpassed bodhi is dāna-pāramitā fully consummated.