Teaching the Five Perfections
The Perfection of Generosity

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 [F.2.a] 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.” [F.2.b]

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, [F.3.a] 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 [F.3.b] 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! [F.4.a] 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 [F.4.b] 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!’ [F.5.a] 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. [F.5.b] 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. [F.6.a]

“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.” [F.6.b]

“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!’ [F.7.a] 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 [F.7.b] 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 [F.8.a] 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. [F.8.b] 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, [F.9.a] 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. [F.9.b] 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.”

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. [F.10.a] 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!’ [F.10.b] 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, [F.11.a] 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. [F.11.b] 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 [F.12.a] 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. [F.12.b] 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.’ [F.13.a] 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.”

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?” [F.13.b]

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, [F.14.a] 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, [F.14.b] 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 [F.15.a] 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. [F.15.b] 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. [F.16.a] In fact, there is no observable phenomenon that is not beneficial to skillful bodhisattvas for reaching the state of omniscience. [B2]

“Moreover, Venerable Pūrṇa, when bodhisattva great beings practice the perfection of generosity, they should not conceive of the object that is offered in a conceptual manner. Instead, bodhisattvas should give free of any concepts and then dedicate the merit toward the state of omniscience. When giving in this manner, it will be of benefit. Without abandoning conceptuality in this way, they will never attain perfect awakening.

“Attaining omniscience is a great attainment. In comparison, securing a profit of millions of gold coins, or hoarding millions of gemstones, should not be considered a great achievement. Moreover, to give objects away in a manner that is beyond conceptuality and thereby awaken to unsurpassed and perfect buddhahood is the most exalted attainment of all. Even if one were to attain the kingdom of a universal monarch of the four continents, but not abandon conceptuality, it would not be a great achievement. And even if one were to rule the desire realm, yet did not abandon conceptuality, it would not be a great achievement. On the other hand, if one abandons concepts and attains the result of a stream enterer, a once-returner, a non-returner, a worthy one, or a solitary buddha, that should be recognized as a much greater achievement. Still, abandoning conceptuality and attaining unsurpassed and perfect awakening is the greatest attainment of all. Such an attainment is much greater than any of those other achievements. This attainment by the bodhisattva great beings is unequaled; it is the attainment of the state of a thus-gone one. [F.16.b] One should not be concerned with any objects that are apprehended conceptually, such as clothes, food, bedding, seats, medicines, or other implements. Why is that? Because they belong to the realm of concepts. Anyone who gives away their clothes, food, bedding, seats, medicines, and other implements while skillfully dedicating the merit will attain omniscience. Therefore, one should recognize that the attainment of a bodhisattva great being is supreme. One should address such bodhisattvas with these words, ‘You are bound to become omniscient. Why is that? Because all inner and outer entities are devoid of an essence, and thus you scarcely apprehend any objects conceptually. This is why you will attain omniscience. Anyone who ever attained this mind state, as well as all those who attain it now, and those who ever will attain this state, are certain to attain omniscience.’ ”

Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable One, which classification of the bodhisattvas does this refer to? This relates to the category of the bodhisattvas’ skillfulness. Why is that? Because if these beings understood how to attain omniscience, all beings would attain omniscience. Nevertheless, none of them are interested in omniscience; none of them arouse that attitude. Therefore, as they do not engender the mind set upon omniscience, neither do any of them attain that state. It is those who are devoted to the state of omniscience and set their mind upon it [F.17.a] who attain that state. After they set their mind upon omniscience, they also come to understand that any object that they give away does not truly exist. So they tell themselves, ‘These entities that I perceive are an illusion. They are not actually the way that I perceive them conceptually.’ In this way they further develop their charitable attitude and generosity and do not cling to things. However, even though the object is illusory, other beings do not understand that and so they continue to cling so intensely to things and are unable to give them away. Being unable to give anything away, they are gripped by miserliness. And due to miserliness they take birth in the lower realms where they end up destitute. In this way, if one is unable to give away or make use of an object, that object can become the cause of miserliness and birth in the lower realms. Whenever skillful bodhisattva great beings understand this, they will tell themselves, ‘This object is illusory and the act of giving it away is also illusory. That which is illusory does not really belong to me, nor can it truly be given away. Why is that? Because it is illusory. Nonetheless, I will now make an extensive gift of it!’

“By being generous in this manner, those bodhisattvas will begin to emulate the blessed buddhas. They are amazed by the statement of the blessed buddhas‍—who only explain well and free from any error‍—that the mark of giving away illusory objects is full awakening to perfect buddhahood. In this regard, as bodhisattva great beings then begin to emulate the blessed buddhas, [F.17.b] they will not develop any clinging to these objects but will be inclined to offer them to others in a similar way. They should also appreciate the hardship their teachers underwent to show bodhisattva great beings that the objects and circumstances they encounter are without characteristics. Venerable Pūrṇa, you should think, ‘This is how bodhisattva great beings seek to awaken to unsurpassed and perfect buddhahood, thereby attaining the state of omniscience.’ Venerable Pūrṇa, in case you should think, ‘This teaching is due to Śāradvatīputra’s eloquence,’ that is not the case, since I have delivered this teaching due to the blessings of the Thus-Gone One.”

Then the Blessed One spoke to Venerable Ānanda, “Ānanda, please pay attention to the discourse of the elder Śāradvatīputra. You should remember it, retain it, recite it, and master it.”

Venerable Pūrṇa Maitrāyaṇīputra asked the Blessed One, “Blessed One, when bodhisattva great beings give in this manner, what sort of giving is that?”

The Blessed One replied, “Pūrṇa, when bodhisattva great beings give in this manner, it is not actually giving. Just as there is no act of giving, so there is also nothing to attain.” The Blessed One continued, “Pūrṇa, just as bodhisattva great beings do not give any real objects away, so there is nothing to attain even by awakening to unsurpassed and perfect buddhahood.

“Pūrṇa, the dwelling place of a bodhisattva great being is just like a Dharma treasury. [F.18.a] If a bodhisattva great being were to give away any truly existing objects, that bodhisattva would also attain a real result of awakening to unsurpassed and perfect buddhahood. However, Pūrṇa, since there are no real phenomena that the bodhisattva great being can give away, there is also not any truly existent object that the bodhisattva great being could attain when awakening to unsurpassed and perfect buddhahood.

“Pūrṇa, consider this analogy. If a magician, or the apprentice of a magician, sells an illusory sweet to another magician, that magician can also conjure up a coin and pay for the sweet. Pūrṇa, in that case both the payment and the sweet would be the same. Similarly, the gift offered by a bodhisattva great being and his full awakening to unsurpassed and perfect buddhahood are identical. Pūrṇa, what is laid out is just the same as what is amassed. And similarly, the value of the bodhisattva’s gift would be just the same as that which is to be gained.

“Pūrṇa, consider this analogy. A magician might conjure up a tree with one hundred thousand animals living at its foot. As the animals then eat the fruits of the tree, Pūrṇa, both the fruits and those who eat them are the same. In the same way, the gifts of a bodhisattva great being are just like revenues being collected. Pūrṇa, in this way, when bodhisattva great beings give away their belongings, the wealth given away is identical to the gain made and the gain made is identical to the wealth that is given away.

“Pūrṇa, think of this analogy. [F.18.b] A magician, or the skilled apprentice of a magician, might conjure up a woman at a large intersection where everyone could see her. He might then create the illusion that the woman was pregnant and that she gave birth to a son. Once the son was born, the magician might create the illusion that the son died. Pūrṇa, tell me, when the son died, would that woman think that her son had passed away?”

Pūrṇa replied, “No, Blessed One, she would not.”

The Blessed One said, “Pūrṇa, in that case the mother and the son are alike. In the same way, the generosity of a bodhisattva great being and the state of omniscience are exactly alike. Pūrṇa, therefore, in this case the Dharma treasury is nondual. Pūrṇa, tell me, do you see me as having desire for any phenomena?”

Pūrṇa replied, “No, Blessed One, I do not. Why is that? Blessed One, because the Thus-Gone One has realized that phenomena are empty.”

The Blessed One said, “Pūrṇa, likewise, just as the Thus-Gone One now does not feel any desire for phenomena, I had no problem giving away everything when I was a bodhisattva. Therefore, the blessed buddhas do not entertain any form of desire or anger. Why is that? Because the blessed buddhas have given up all desire and anger.”

Pūrṇa said, “Blessed One, it is wonderful how bodhisattva great beings are able to give away any object, seeing them to be essentially empty, hollow, without substance, and unreal. As I understand the meaning of the teaching spoken by the Blessed One, [F.19.a] even if a bodhisattva were to fill as many worlds as there are grains of sand in the Ganges with gold and riches and give it all to a beggar, that bodhisattva must still be skillful when giving. Otherwise, it would only be a limited gift, rather than the perfection of generosity. When bodhisattva great beings give, they do so thinking, ‘I will give up all my possessions.’ ”

Then the Blessed One said to Venerable Śāradvatīputra, “You should have the courage to explain the meaning of this teaching. Even though this is the time for me to speak, I would like you to explain this.”

So Venerable Śāradvatīputra said to Venerable Pūrṇa Maitrāyaṇīputra, “Venerable Pūrṇa, in this regard, bodhisattva great beings wishing to awaken to unsurpassed and perfect buddhahood should consider all phenomena to be empty and practice generosity. While keeping their focus on the state of omniscience, they should give away all their belongings. They should definitely give up any form of not relinquishing, not giving, and not offering any object, whether in their own possession or not. Venerable Pūrṇa, in this way bodhisattva great beings should give with a mind set upon omniscience.”

The Blessed One said to Venerable Śāradvatīputra, “Excellent, Śāradvatīputra, excellent! Śāradvatīputra, it is like that. Bodhisattva great beings should practice generosity while keeping their focus on the state of omniscience. Śāradvatīputra, would you like to witness the bodhisattva great beings’ practice of generosity as it occurs in all the worlds in the eastern direction?” [F.19.b]

Śāradvatīputra replied, “Yes, Blessed One, please grant me a vision of how the bodhisattva great beings in all the worlds in the eastern direction practice generosity!”

Then, through the Buddha’s power, Venerable Śāradvatīputra and the other great hearers and the entire retinue were transported directly to a world known as Illusory. There they saw the thus-gone, worthy, perfect Buddha Great Assemblage teaching the Dharma to the hearers. They also saw a bodhisattva by the name Unhindered, who was sitting in his residence, generously distributing a mountain of his belongings and gold. To the people who were carrying the gifts away he would shout, “Please be generous!” He was also donating a mountain of fabrics and distributing food and drinks to others, likewise the size of a mountain. To everyone who carried his gifts away he would call out, “Please be generous!”

The Blessed One spoke to Venerable Śāradvatīputra, “The bodhisattva Unhindered has also lined up several hundred thousand chariots filled with the seven precious substances. On each chariot he has placed a lady who is adorned with thousands of colors. In the market street he offers all of these as gifts, calling out, ‘Whoever desires these chariots and these women can carry them off!’ And along with each of the women follows a retinue of hundreds of maidens. He gives away all of these chariots loaded with riches as well as all the ladies and their retinues of maidens. Śāradvatīputra, do you see the bodhisattva Unhindered practicing generosity in this way?”

Śāradvatīputra replied, “Yes, Blessed One, I see it! Well-Gone One, I see it!” [F.20.a]

The Blessed One said, “Śāradvatīputra, this is how bodhisattva great beings should practice generosity.”

Through the Buddha’s power, the great hearers also witnessed the practice of generosity.

At that point the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, tell me, is this an immense act of generosity?”

Śāradvatīputra replied, “Oh my, Blessed One! It is truly immense!”

The Blessed One said, “Śāradvatīputra, comparatively, other acts of generosity do not constitute even one percent of this generosity and liberality. Nor do 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.”

Through the Buddha’s power, Venerable Śāradvatīputra witnessed how the bodhisattva, after having given away all the gifts, dedicated the merit with the words, “By these roots of virtue may all bodhisattvas who have newly entered this vehicle reach the state of nonregression! And may all nonregressing bodhisattva great beings swiftly perfect the state of omniscience!”

Venerable Śāradvatīputra asked the Blessed One, “Blessed One, what is meant by ‘bodhisattvas who have newly entered this vehicle?’ ”

The Blessed One replied, “Śāradvatīputra, it refers to bodhisattvas who arouse the mind of awakening for the first time. As they form the mind of awakening for the first time, they transcend the attitude of the worthy ones. By forming the mind of awakening for the second time, they transcend the attitude of the solitary buddhas. When the mind of awakening has become nonregressing, they transcend the mind of uncertain and indeterminate bodhisattvas. When bodhisattvas sit at the seat of awakening, they are omniscient. Śāradvatīputra, whoever sits at the seat of awakening has attained omniscience from which they cannot possibly regress. There is no chance or basis for regressing from it; [F.20.b] it has never happened and it never will. Śāradvatīputra, whenever bodhisattva great beings sit at the seat of awakening, the world, with its gods, demons, Brahmā, divine beings, humans, and asuras, is aware that the Thus-Gone One sits at the seat of awakening. Why is that? Because at that time bodhisattva great beings are fulfilling their goal and have become worthy of awakening to unsurpassed and perfect buddhahood.”

Through the Buddha’s power, Venerable Śāradvatīputra and all the hearers witnessed how, in all the worlds in the eastern direction, countless bodhisattva great beings were sitting at the seat of awakening, awakening to unsurpassed and perfect buddhahood. They saw countless bodhisattvas leaving their homes in order to go forth. They saw countless bodhisattvas living as householders and practicing generosity. They saw that countless bodhisattvas would give away their own heads when requested by beggars. They saw how countless bodhisattvas, when requested by beggars, would pierce their own bodies and give away their blood. They saw that countless bodhisattvas would give away their children, wives, and their household possessions, everything in their fields, and their horses, oxen, male and female servants, workers, and advisers. They saw countless bodhisattvas become Śakra, lord of the gods. They saw that countless bodhisattvas took birth in the divine realm of the Heaven of Joy. [F.21.a] They saw that countless bodhisattvas who had taken birth in the Heaven of Joy died and were reborn in the womb of a human mother. They saw that countless bodhisattvas were born and taught the Dharma. They saw that countless bodhisattvas took suffering upon themselves for the sake of others. They saw that countless bodhisattvas, for the sake of others, would travel one hundred, two hundred, three hundred, four hundred, five hundred, or one thousand leagues, and even farther than that. These bodhisattvas would even travel throughout countless worlds in order to inspire others to practice the path of the ten virtuous actions; to take refuge in the Three Jewels; to keep one, two, three, four, or five of the foundations for training; and to dwell in awakening. They also saw countless bodhisattvas appearing among wandering non-Buddhist mendicants, living among them for hundreds of thousands of eons, sharing previously unheard and unseen teachings on the perfections with these mendicants who had never before heard of or seen such teachings, and then eventually attaining the state of omniscience. They also saw countless bodhisattvas teaching the perfections to other bodhisattvas. They saw countless bodhisattvas who did not meet with the perfections, even though they searched for them. They also saw countless bodhisattvas who did meet with the perfections as they searched for them. [F.21.b] They also saw countless bodhisattvas who awakened to unsurpassed and perfect buddhahood. They saw countless blessed buddhas who taught the Dharma. They saw countless blessed buddhas who, for the sake of the bodhisattvas, inspired them to arouse the mind of awakening over many trillions of eons. They saw countless blessed buddhas who matured other beings and inspired them to arouse the mind set upon awakening. They saw countless blessed buddhas who matured as many beings as there are grains of sand in the Ganges. They saw countless blessed buddhas who went to countless worlds, teaching the Dharma for the sake of others. In this way the blessed buddhas undertook many hardships.

Through the Buddha’s power, Venerable Śāradvatīputra and the saṅgha of monks beheld all the bodhisattvas living in as many worlds in the eastern direction as there are grains of sand in the Ganges. They also saw all the blessed buddhas present in all of those worlds in the eastern direction. And then they saw the same thing in the south, the west, the north, all the intermediate directions, as well as below and above. In this way they saw all the bodhisattva great beings and all the blessed buddhas present everywhere in the ten directions.

Venerable Śāradvatīputra said to the Blessed One, “Blessed One, the blessed buddhas truly possess a vast Dharma. I say this because [F.22.a] I have seen all the countless bodhisattvas and the countless blessed buddhas present in all the boundless worlds in the eastern direction. Likewise, I have witnessed all the countless bodhisattvas and the boundless blessed buddhas present in the countless worlds in the south, the west, the north, below and above, and in all the intermediate directions. It was amazing!”

Venerable Śāradvatīputra now told the Blessed One, “Blessed One, in this way, the blessed buddhas and the bodhisattvas possess vast qualities. It is wonderful when someone arouses the mind set upon the vast object of unsurpassable awakening!”

The Blessed One said, “Śāradvatīputra, that is correct. The bodhisattva great beings should engender such a vast attitude set upon unsurpassed awakening.”

Śāradvatīputra said, “Blessed One, if one desires to become a human, one should look to one such as a universal monarch. If one seeks to become a god, one should look to one such as Śakra, lord of the gods. If one wishes for a long life, one should look to the gods living in the field of neither perception nor non-perception. Blessed One, likewise, if one desires to become a recipient of the world’s offerings and spread the message of the Dharma throughout the worlds of the great trichiliocosm as a buddha, one should set one’s mind on the state of omniscience.”

The Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, that is correct. That is how it is. If one desires to become a supreme recipient of the world’s offerings, [F.22.b] one should arouse the attitude set upon the state of omniscience.”

Venerable Śāradvatīputra asked the Blessed One, “Blessed One, how much better and more vast is the arousal of the mind of the bodhisattva great beings as compared to those who fail to arouse this attitude for the first time?”

The Blessed One said, “Śāradvatīputra, it is excellent that you think to ask the thus-gone, worthy, perfect Buddha this question. Śāradvatīputra, the undefiled mind of the worthy ones merely abandons those disturbing emotions that are present in their personal mind stream by means of a relinquishing attitude. However, that state of mind is not produced for the sake of boundless beings. Śāradvatīputra, the mind of awakening is aroused for the sake of countless beings and not for just a limited number of beings. Śāradvatīputra, the attitude of the solitary buddhas merely counters the disturbing emotions in one’s personal mind stream, but the mind of awakening counters the disturbing emotions of countless beings. Śāradvatīputra, if one becomes greatly accustomed to relying on, and attending to, the mind of awakening, one will attain omniscience by means of the six perfections. As one attains the state of omniscience, one will become exalted over the hearers and the solitary buddhas.

“Whoever produces roots of virtue in this regard and becomes accustomed to the mind of awakening will receive a prophecy by the blessed buddhas, saying, ‘You will become a solitary buddha. In such and such number of eons you will take birth among gods or men and attain the state of a solitary buddha.’ However, Śāradvatīputra, the solitary buddhas do not make a prophecy to the bodhisattvas, saying, ‘In the future you will become a thus-gone one, a worthy, perfect buddha.’ [F.23.a] Nor do the hearers offer a prophecy to the bodhisattvas. Even if the hearers were to offer such a prophecy, they would do so because of having heard it from the Thus-Gone One. Śāradvatīputra, even if someone were to establish all beings in the state of a hearer, that person would not have taken hold of the state of omniscience. Still, Śāradvatīputra, whoever offers a bodhisattva the teachings on the six perfections will take hold of the state of omniscience. And why is that? Śāradvatīputra, the reason is that the awakening of the blessed buddhas does not manifest among the hearers; rather, the awakening of the thus-gone ones occurs among the bodhisattvas.”

Then Venerable Śāradvatīputra asked the Blessed One, “Blessed One, how should one understand the term bodhisattva?”

The Blessed One replied, “Śāradvatīputra, the term bodhisattva refers to someone who trains in the six perfections. Such a being is given the name ‘bodhisattva.’”

Śāradvatīputra said, “Blessed One, how is it that the mind set upon awakening is said to be more exalted than the mind that is free of defilements? I would like to understand this point based on the explanation given by the Blessed One.”

The Blessed One asked, “Śāradvatīputra, tell me, is the mind of a bodhisattva involved in attachment, anger, and delusion?”

Śāradvatīputra replied, “Yes, Blessed One, it is involved in attachment, anger, and delusion.”

The Blessed One said, “Śāradvatīputra, tell me, [F.23.b] is the mind of a worthy one free of attachment, anger, and delusion?”

Śāradvatīputra replied, “Yes, Blessed One, it is. The mind of a worthy one is free of attachment, anger, and delusion.”

The Blessed One said, “Śāradvatīputra, tell me, if a worthy one who has exhausted defilements were to embrace all limitless beings with love and compassion, would they all become filled with happiness at that point?”

Śāradvatīputra said, “Blessed One, since the worthy ones are not skillful, how would they be able to embrace all limitless beings with love? Blessed One, as long as they rest in equipoise, their love might secure the happiness of some beings but others would continue to suffer. Blessed One, when bodhisattvas attain the state of omniscience, they neither accomplish, nor practice, love for a single instant in their mind. Blessed One, let me try to give an analogy for this non-abiding. Imagine, Blessed One, that this entire world was filled entirely with beings who, like me, were absorbed in the eight liberations. Even if all of them practiced the attainment of love, or even just attempted such an attainment, they would still not be fit for such an attainment.”

The Blessed One said, “Śāradvatīputra, in this way, compared to an undefiled mind, the mind of a bodhisattva is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. Moreover, Śāradvatīputra, suppose all beings became worthy ones in possession of the six superknowledges and each of them could conjure displays of demonic hordes numbering into the trillions. Śāradvatīputra, tell me, would those trillions of demons not be numerous?” [F.24.a]

Śāradvatīputra said, “Blessed One, yes, they would be numerous. Well-Gone One, they would be numerous.”

The Blessed One said, “Śāradvatīputra, tell me, would those worthy ones and those armies be able to resist a bodhisattva’s mind of awakening?”

Śāradvatīputra said, “No, Blessed One, they would not.”

The Blessed One said, “Śāradvatīputra, tell me, between these two, which would be more powerful? If all beings exhausted their defilements, would their undefiled minds be more powerful, or would the mind of a nonregressing bodhisattva be of greater power?”

Śāradvatīputra said, “Blessed One, the mind of a bodhisattva would be much more powerful.”

The Blessed One said, “Yes, the mind of awakening of a nonregressing bodhisattva would be more powerful. Śāradvatīputra, even though the undefiled mind may be able to perform miracles that display limitless trillions of demonic armies, that mind, which is without attachment, would be unable to measure up to the mind that is involved with attachment, anger, and delusion. Śāradvatīputra, tell me, between these types of mind, which is the one that is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled?”

Śāradvatīputra said, “Blessed One, the mind of a nonregressing bodhisattva is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. And why? Because the undefiled mind is incapable of measuring up to it.”

The Blessed One said, “Moreover, Śāradvatīputra, let me ask you a question. Please reply as best you can. Śāradvatīputra, tell me, if one places a beryl gemstone next to several semiprecious stones, can the semiprecious stones compete with the luster and value of the beryl gemstone?” [F.24.b]

Śāradvatīputra said, “No, Blessed One, they cannot. Even a large collection of semiprecious stones would be unable to compete with a single beryl gemstone.”

The Blessed One asked, “Why is that?”

Śāradvatīputra replied, “Blessed One, because semiprecious stones are not pure, their color is not fine, their value is low, and they are common. Moreover, Blessed One, semiprecious stones are also not extracted from an expansive source. Blessed One, on the other hand, beryl gems are of an especially fine nature. They appear from the oceans due to the ripening of beings’ karma. Even a great number of semiprecious stones would be unable to compare with that.”

The Blessed One said, “Śāradvatīputra, that is correct. The mind of a nonregressing bodhisattva great being outshines the minds of all hearers. The Thus-Gone One sees this situation very clearly and therefore states that the mind of a nonregressing bodhisattva great being is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. All the hearers and worthy ones together could not extinguish the loving and compassionate mind of a bodhisattva.

“Śāradvatīputra, the worthy ones who have exhausted the defilements and possess the six superknowledges may be able to miraculously hurl this world into another realm, but they would be unable to extinguish the mind of a nonregressing bodhisattva.

“Śāradvatīputra, the worthy ones who have exhausted the defilements and possess the six superknowledges may be able to dry out the oceans with a single gulp, but they would be unable to overpower or extinguish the mind of a nonregressing bodhisattva great being.

“Śāradvatīputra, the worthy ones who have exhausted the defilements [F.25.a] and possess the six superknowledges may be able to extinguish as many great and blazing fires as there are grains of sand in the Ganges in a single puff, but they would be unable to overpower or extinguish the mind of a nonregressing bodhisattva great being.

“Śāradvatīputra, as shown in these analogies, the mind of a nonregressing bodhisattva great being is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled.”

Venerable Śāradvatīputra then said to the Blessed One, “Blessed One, it is amazing how vast the mind of a nonregressing bodhisattva great being is‍—and also how impossible it is to extinguish or resist that mind.”

The Blessed One said, “Śāradvatīputra, that is true. The reason it is true, Śāradvatīputra, is that the blessed buddhas do not speak in uncertain terms. The thus-gone ones speak definitively, conclusively, and with certainty. Śāradvatīputra, imagine that all beings in all the limitless and countless worlds, which are as numerous as the grains of sand in the Ganges, were to appear here, and along with them, as many beings as there are particles of the earth element, the water element, the fire element, and the wind element. Now, Śāradvatīputra, tell me, would that not be a lot of beings?”

Śāradvatīputra replied, “Blessed One, that would be a lot. Well-Gone One, that would be a lot indeed.”

The Blessed One said, “Śāradvatīputra, imagine then if all those beings mastered the six superknowledges and had miraculous abilities, just like Mahāmaudgalyāyana, and all those beings with miraculous abilities then emanated an amount of evil Māras equal in number to the beings themselves, [F.25.b] each demon possessing that same number of elephants, horses, chariots, and infantrymen. Then, imagine if each of these worthy ones with miraculous abilities were to further project an identical set of emanations from each of the already emanated displays. Now tell me, Śāradvatīputra, would anyone be able to count that number of emanations?”

Śāradvatīputra replied, “No, Blessed One, certainly not!”

The Blessed One said, “Śāradvatīputra, imagine if all those beings were to miraculously manifest a conflagration to consume the trichiliocosm wherever a nonregressing son or daughter of noble family lived. Tell me, Śāradvatīputra, would that be a great miraculous manifestation on the part of those beings?”

Śāradvatīputra replied, “Blessed One, that would be a great manifestation! It would be a great manifestation‍—and also a terrifying one!”

The Blessed One said, “Śāradvatīputra, even if those countless and limitless worlds were to remain ablaze for as many eons as there are grains of sand in the Ganges, that intensely terrifying display would not be able to discourage, overwhelm, or shake the mind of those nonregressing bodhisattva great beings. Śāradvatīputra, tell me, if you compare the miraculous manifestations of those limitless beings and demons to the miraculous ability of a nonregressing bodhisattva, which of them is the greatest and most powerful?”

Śāradvatīputra replied, “Blessed One, between these two types of miraculous ability, the miracles and the mind of a nonregressing bodhisattva are greater and more powerful.”

The Blessed One said, “Śāradvatīputra, tell me then, should those who possess this type of miraculous ability and strength [F.26.a] be considered supreme and perfect?”

Śāradvatīputra replied, “As far as I understand the meaning expounded by the Blessed One, according to this teaching, except for the mind of omniscience, the mind of a bodhisattva is supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled. Why is that? Because the mind of a nonregressing bodhisattva is impossible to resist.”

Then the Blessed One said to Venerable Śāradvatīputra, “Śāradvatīputra, that is correct. That is true. The mind of a nonregressing bodhisattva cannot possibly be resisted.”

Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, which teaching makes it impossible for the minds of nonregressing bodhisattva great beings to become exhausted?”

Śāradvatīputra replied, “Venerable Pūrṇa, whenever bodhisattva great beings practice generosity, they always do so with a focus on the state of omniscience. Therefore, the bodhisattva great beings’ minds cannot be exhausted or surpassed. Venerable Pūrṇa, imagine a merchant who is doing business involving many hundreds of thousands of goods. To conduct his business he has, for many hundreds of thousands of years, taken loans from wealthy merchants or traders. If his business were to turn out unsuccessfully, he could approach the royal quarters and petition the king. If he in this way were to receive the protection of the royal troops, none of the merchants or traders would be able to cause him any harm. Why is that? Because he would be supported by the group that controls the army; he would rely on the faction that enjoyed the royal army’s support. [F.26.b]

“Venerable Pūrṇa, in the same way, the minds of bodhisattva great beings‍—whether they are those who have just aroused the mind of awakening for the first time or are nonregressing bodhisattvas‍—also rely on the faction that controls the army. Why is that? Because they rely on the faction that controls the army of omniscience. In that way, none of the hearers are able to overpower them. Venerable Pūrṇa, even if the wealth of the man who relied on the king were to be depleted, no one would be able to harm him. In the same way, when bodhisattva great beings rely on the side of omniscience, no hearer or demon is able to harm them.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, how can bodhisattvas be harmed by the hearers?”

Śāradvatīputra replied, “Venerable Pūrṇa, they can be harmed by the hearers if they hear explanations of the levels of the hearers and solitary buddhas and think, ‘May I develop their attitude and become like them!’ Any bodhisattva who relishes such discourse and delights in it will be harmed by cultivating such inappropriate thoughts.

Venerable Pūrṇa said, “Venerable Śāradvatīputra, why are these called ‘inappropriate thoughts’?”

Śāradvatīputra replied, “Because they serve to impede the omniscience of bodhisattva great beings, they do not serve to develop it, and they make this omniscience take a long time. Therefore, they are called the inappropriate thoughts of bodhisattva great beings. Venerable Pūrṇa, if a practitioner wishes to actualize the limit of reality by means of spiritual practice and wishes to enter into the ascertainment of the real, any occurrences of desire, anger, or delusion will postpone his attainment of the state of a worthy one. [F.27.a] Thus, they are called inappropriate thoughts. Venerable Pūrṇa, in the same way, when a bodhisattva seeks to awaken to unsurpassed and perfect buddhahood, any type of thinking associated with the hearers and solitary buddhas hinders the attainment of omniscience. If such thoughts occur, the bodhisattva great being has become overpowered by the hearers.”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, in that case the bodhisattva will have become overpowered by the hearers. Whoever thinks like a hearer or a solitary buddha does not deserve the name bodhisattva. Why is that? Because such thoughts do not occur in those we classify as bodhisattvas. Venerable Śāradvatīputra, for example, if a stream enterer entertains disturbing emotions, he is no longer a suitable recipient of generosity. If someone has attained the consciousness that abandons disturbing emotions, that person is recognized as a stream enterer. However, if he has disturbing emotions, he is not recognized as such. Therefore, a stream enterer is someone who has attained knowledge and become familiar with abandonment. Venerable Śāradvatīputra, likewise, if a bodhisattva arouses and entertains the mind state of a hearer or a solitary buddha, that person cannot be recognized as a bodhisattva. On the other hand, whoever keeps omniscience foremost in mind and engenders such mind states is recognized as a bodhisattva.

“When bodhisattvas maintain the mind of awakening they cannot be harmed. Venerable One, to give an analogy, regardless of whether a master archer sits or moves about, it will be hard for his enemies to harm him, since he can intercept the arrows of others and protect himself. Venerable Śāradvatīputra, likewise, [F.27.b] when bodhisattvas maintain the mind of awakening, it is difficult to harm them. Even if they should hear of the activities of hearers and solitary buddhas, they will form the aspiration, ‘May I swiftly awaken to unsurpassed and perfect buddhahood and teach the Dharma to the hearers, just as the thus-gone, worthy, perfect Buddha Śākyamuni is teaching the Dharma to the hearers at present.’ Venerable One, in this way skillful bodhisattvas who maintain the mind of awakening cannot be harmed. Even if they hear the instructions of the hearers and solitary buddhas, they will think, ‘These Dharma instructions appeared from the Thus-Gone One.’ In this way they will bring the Thus-Gone One to mind without developing any attachment to the vehicle of the hearers. Venerable Śāradvatīputra, it is therefore hard to match bodhisattvas who maintain the mind of awakening. Similarly, Venerable One, for example, when practitioners become focused in spiritual practice and well trained in absorption, thoughts are no longer able to harm them. Why is that? Because they have become greatly familiar with that focus. Likewise, it is hard to match bodhisattvas who maintain the mind of awakening. Why is that? Because they are never apart from the mind of omniscience.”

Śāradvatīputra said, “Venerable Pūrṇa, if it should be understood that it is hard to match bodhisattvas, does that refer to all bodhisattvas, including those who have newly entered this vehicle, those who have become nonregressing, and those who sit at the seat of awakening?”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, yes, all of those bodhisattvas are hard to match. And why? Because those bodhisattvas cannot be swayed from their vows. And therefore, all those bodhisattvas who keep their vows [F.28.a] and maintain the mind of awakening are hard to match. Venerable Śāradvatīputra, for example, those bodhisattvas who awaken at present and those thus-gone ones who awaken one billion years from now are equally omniscient. Venerable Śāradvatīputra, in the same way, those bodhisattvas who have newly entered this vehicle, those bodhisattvas who have become nonregressing, and those bodhisattvas who attain the final state of mind as they are sitting at the seat of awakening are all equal in terms of focusing on the state of omniscience.”

Śāradvatīputra said, “Venerable Pūrṇa, how is it they are not different?”

Venerable Pūrṇa said, “Venerable Śāradvatīputra, although there is a difference in terms of the speed of their progress, there is no difference with regard to the mind of awakening itself. As such, all of these types of mind are equal with regard to accomplishing awakening. Venerable Śāradvatīputra, they are nonregressing from abiding in the mind of a bodhisattva. Now tell me, could someone who has strayed from the state of a worthy one and maintains a defiled state of mind be considered a worthy one?”

Śāradvatīputra said, “No, Venerable Pūrṇa, one would be very arrogant to say so.”

Pūrṇa said, “Venerable Śāradvatīputra, likewise, it would be pretentious for a bodhisattva who leaves behind the mind of awakening to claim to be awakened. Such a person is no longer a bodhisattva, but rather a defamed bodhisattva. That person can no longer be called a bodhisattva.”

Śāradvatīputra said, “Venerable Pūrṇa, that is correct. That is how it is. Venerable Pūrṇa, as an analogy, if a man at first has a functioning sex organ [F.28.b] but later loses that organ, so that he becomes unable to act with a functioning male sex organ, that person is classified as a neuter. Venerable Pūrṇa, in the same way, if the mind of bodhisattvas becomes sluggish, they can no longer be classified as bodhisattvas.”

Venerable Pūrṇa Maitrāyaṇīputra asked Venerable Śāradvatīputra, “Venerable Śāradvatīputra, when bodhisattvas wish to awaken to unsurpassed and perfect buddhahood, what kind of mindset should they engender?”

Śāradvatīputra said, “They should develop a mindset intent on the state of omniscience. In this way bodhisattvas will practice the bodhisattva teachings. Bodhisattvas who practice in this manner will dedicate any form of generosity toward the state of omniscience. If they dedicate toward the state of omniscience, they are embracing the perfection of generosity. However, if they do not dedicate in that manner, they may be generous, but it will not be the perfection of generosity.

“Moreover, Venerable Pūrṇa, bodhisattvas who are practicing generosity might think, ‘I will give some, but not all,’ or, ‘I should give this, but not that,’ or, ‘I will give to this one, but not to that one,’ or, ‘I should give what is inferior, but not what is excellent,’ or, ‘I will give to those who maintain their discipline, but not to those who don’t.’ If bodhisattvas think like that, it will create obstacles for their attainment of omniscience. Likewise, they should not think, ‘Omniscience is only attained after a very long time; it will be so long before I will attain omniscience.’ [F.29.a] It is by giving evenly to everyone with an impartial attitude that they swiftly attain the state of omniscience.

“Venerable Pūrṇa, if bodhisattvas wish to awaken to unsurpassed and perfect buddhahood, that is how they should practice generosity. They should go beyond common generosity and complete the perfection of generosity. Imagine bodhisattvas who might feed as many beings as there are grains of sand in the Ganges and, after they have enjoyed their meal, distribute golden coins to them along with clothes to wear and fabrics made of golden threads. They may do so in the morning and then repeat this action at noon, in the afternoon, in the evening, at midnight, and also late in the night. And during all these times they may feed as many beings as there are grains of sand in the Ganges and shower them with gifts, continuing with their act of generosity in this way for as many eons as there are grains of sand in the Ganges. Still, unless they know how to dedicate the merit toward the state of omniscience, they may be generous, but they will not be practicing the perfection of generosity. On the other hand, if they know how to dedicate the merit in this way, bodhisattvas can take hold of the perfection of generosity.

“As bodhisattvas, they should not just give a lot to those around them. Why is that? Because if they are hoping to attain limitless qualities as well as the qualities of the bodhisattvas, a limited act of giving will be unable to bring about omniscience. If their generosity is limited, it cannot be the perfection of generosity. However, if their generosity is boundless, it becomes the perfection of generosity. Venerable Pūrṇa, in this way bodhisattva great beings should practice generosity that knows no bounds. And they should give while thinking that they will do so again and again. By means of this method, bodhisattvas [F.29.b] will eradicate miserliness and take hold of omniscience. For that, they should think to themselves, ‘I will practice generosity in a boundless manner until I awaken to unsurpassed and perfect buddhahood. When I awaken to unsurpassed and perfect buddhahood, I will benefit other beings with the gift of the Dharma that is beyond worldly goods. Right now, and until I attain awakening, I will benefit them with material gifts. However, when I awaken to unsurpassed and perfect buddhahood, I shall benefit others with the gift of the Dharma that is beyond worldly goods.’

“Venerable Pūrṇa, as an analogy, consider a servant of a king. He may attend on the king and offer his service. In return the king offers him meals and worldly gifts. As the servant attends on the king and offers his service, the king may be pleased with his service and offer him many hundreds of thousands of gemstones. Venerable Pūrṇa, likewise, bodhisattvas wish to awaken to unsurpassed and perfect buddhahood and, in their attempt to make that happen, benefit limitless beings by offering them worldly goods. As they awaken to unsurpassed and perfect buddhahood, they will guide and teach others by means of the gift of the Dharma that is beyond worldly goods. In this way they will liberate countless beings from the sufferings of cyclic existence.

“Venerable Pūrṇa, consider, as a further analogy, a royal prince. There may be many people who attend upon and serve such a prince. If he is pleased with their service, the prince may help them in return by having food prepared for them. One day the time will arrive for the prince to take over the kingdom and he will be anointed as the leader of the country. At that point [F.30.a] he will look at his old servants, thinking, ‘These people stayed by me when I was a prince. At that time, I trained them and cared for them. But they also trained me and cared for me. So now I should grant them all types of benefits. I will install some of my servants as heads of villages, others as foremen, market managers, and city elders, and other in high posts in the villages.’

“Venerable Pūrṇa, in the same way, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood benefit countless beings as they strive to attain awakening, showering them with worldly gifts such as clothes, food, bedding, mats, medicine, and medicaments. Just as the prince satisfied the needs of his servants by giving them food and drinks, so, Venerable Pūrṇa, do bodhisattvas engage in bodhisattva activity, thereby benefiting others with the gift of worldly goods. As they awaken to unsurpassed and perfect buddhahood and receive the anointment of nectar, they offer counsel and teachings by means of the gift of the Dharma, which is beyond worldly goods, according to the inclinations and intelligence of the listeners. As they explain and teach by means of the Dharma, which is beyond worldly goods, they establish some people in the state of a worthy one, some in the fruition of a non-returner, some in the fruition of a once-returner, some in the fruition of a stream enterer, some on the level of forbearance, some on the level of seeing, and some on the path of the ten virtuous actions.

“Venerable Pūrṇa, just as a crown prince grants benefits to his supporters at the time when he is anointed to rule the kingdom, [F.30.b] so bodhisattva great beings will grant others whatever they desire when they awaken to unsurpassed and perfect buddhahood. If bodhisattva great beings act in such an awakened manner, they will provide for others and, once they awaken to unsurpassed and perfect buddhahood, grant them everything they need. In that case, bodhisattva great beings will be providing for others through their awakened activity and also provide for their livelihood after they awaken to unsurpassed and perfect buddhahood. Even as they pass into nirvāṇa, they will provide for others.

“Venerable Pūrṇa, as an analogy, think of a person who serves a king. In return for that person’s services, the king will give him his fair share of food and clothing. Whenever the servant offers exceptional service to the king, the king will be pleased and delighted. In his delight, he will adorn the servant with hundreds of thousands of fine fabrics and gemstones and shower him with enjoyments. Likewise, Venerable Pūrṇa, bodhisattva great beings who are striving for awakening and wish to awaken to unsurpassed and perfect buddhahood will benefit limitless beings with gifts. Even as they awaken to unsurpassed and perfect buddhahood, they will offer counsel and teachings to others by means of the gift of the Dharma, which is beyond worldly goods, thus freeing them from cyclic existence.”

Venerable Pūrṇa Maitrāyaṇīputra replied to Venerable Śāradvatīputra, “Venerable Śāradvatīputra, what you have said is true. [F.31.a] Venerable One, as another analogy, people may live right next to a large deposit of gold ore, yet the gold ore on its own does not provide them a livelihood. It is only when it is mined that, before long, it can provide a livelihood to those people. When it is purified and refined, the actual gold emerges, and then it can provide people with a livelihood. As the gold is mined and smelted, the gold that is produced can now sustain the community, even if it is only a third or a fourth of the original ore. Venerable Śāradvatīputra, in the same way, bodhisattva great beings are never unable to sustain others. They provide for others as they practice for the sake of awakening. When they wish to dwell at the seat of awakening, they are providing beings with what they need. As bodhisattvas awaken to unsurpassed and perfect buddhahood, they are providing sustenance for others. Even as they pass into nirvāṇa, they sustain others. Such capacities are lacking in the hearers and the solitary buddhas. It is because of such abilities that the bodhisattva great beings are said to be supreme, foremost, superior, preeminent, sublime, unsurpassed, and unexcelled.”

Then the Blessed One said to Venerable Ānanda, “Ānanda, please make sure you remember, retain, and understand the elder Śāradvatīputra’s instructions on the perfection of generosity, including how bodhisattva great beings don heavy armor, enter the Great Vehicle, perfect their noble intention, and give away all their possessions!” [F.31.b]

After the Blessed One had said this, Venerable Śāradvatīputra, Venerable Pūrṇa Maitrāyaṇīputra, Venerable Ānanda, the hearers, and the entire world, including its gods, humans, asuras, and gandharvas, rejoiced and praised what the Blessed One had said.