The Perfection of Generosity
[How Bodhisattvas Exert Themselves in the Ten Virtuous Actions]

[F.77.a]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One, in order to benefit his kinsmen and the local people, was residing in the parks of King Śuddhodhana in the city of Kapilavastu, parks adorned with many hundreds of thousands of trees of different types, such as sāla, palmyra, tamāla, karṇikāra, juniper, walnut, kharjūra, śipan, nīpa, mango, pear, āmalakī, wood apple, pomegranate, elephant apple, plantain, banyan fig, goolar fig, myrobalan, aśvattha, vārśika, nutmeg, dhanuṣkarī, rosewood, magnolia, aśoka, taraṇi, pāṭalā, śiriṣa, and arjun trees. The parks were beautified by cascading streams, waterfalls, lakes, pools, ponds, and springs of fragrant water filled with purple, pink, red, and white lotus flowers. There one could hear the calls of geese, peacocks, cranes, ducks, cuckoos, ospreys, parrots, grouse, pheasants, partridges, nightingales, and wild ducks. Countless honeybees buzzed in the air. The water in the parks possessed eight special qualities6 and was limpid, flavorful, cool, pristine, and pure. The grass was green, soft and tender, and as pleasing to the touch as silk, wool, cotton, raw silk, kācilindika cloth, and linen. Those fine parks were beautiful, clean, and free of any stones, pebbles, gravel, dirt, mud, or refuse. They were also home to various wild animals, such as śarabha, spotted deer, monkeys, cats, brown bears, rabbits, black bears, [F.77.b] hyenas, and a number of different birds. Hundreds of thousands of other beings were also present, such as gods and goddesses of the night, guardians of the world, Varuṇa, Śiva, Yama, Virūḍhaka, Kubera, Śakra, Virūpākṣa, and Dhṛtarāṣṭra, as well as asuras, garuḍas, gandharvas, kinnaras, and mahoragas.

A large saṅgha of seventy-seven thousand monks was also residing there, including venerable Śāradvatīputra, venerable Mahāmaudgalyāyana, venerable Subhūti, venerable Kapphiṇa, venerable Gavāṃpati, venerable Mahākauṣṭhila, venerable Bharadvāja, venerable Ājñātakauṇḍinya, venerable Bhadrika, venerable Pūrṇa, venerable Suśubha, venerable Cūḍāpanthaka, venerable Bakkula, venerable Rāhula, venerable Upananda, venerable Nanda, and venerable Ānanda. With the exception of one person‍—namely, venerable Ānanda‍—they were all worthy ones who had exhausted the defilements and were without afflictions. They were endowed with powers, and had liberated minds and liberated insight. They were of noble origin and like great elephants. Their work was done, their deeds were done, they had laid down their burden, they had accomplished their own welfare, and their ties to existence were exhausted. Due to their correct perception, their minds were utterly liberated, and they had perfected the sacred mastery of all mental states.

Also present was a great assembly of trillions of bodhisattvas that included the bodhisattva great beings Maitreya; Mañjuśrīkumārabhūta; Avalokiteśvara; Mahāsthāmaprāpta; Samantabhadra; Ākāśagarbha; Devamukuṭa; Ratnamukuṭa; Ratnapāṇi; Ratnaprabha; [F.78.a] Ratnagarbha; Ratnacūḍa; Ratnasiṃha; Ratnajālin; Jālinīprabha; Sūryaprabha; Candraprabha; Stable Strength; Dṛḍhamati; Dṛḍhavīrya; Dṛḍhavikrama; Determined Effort; Mahotsāha; Prāmodyarāja; Bhaiṣajyarāja; Bhaiṣajyasamudgata;7 King Precious Moonlight of Pure Virtue; Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitā­bhijña; Hair in a Topknot Shining Dark Like Bees, Ink, Peacocks, and Nightingales; Smiling Face That Brightly Shines Like the Moon and a Lotus Flower; Top Ornament of Precious Qualities With Magnificent Sapphire-Like Eyes; Equal and Evenly Set Teeth White Like Silver, Conch Shells, the Moon, a White Lotus, and Milk; Tongue Wide as the Leaves of Palm and Plantain Trees and Resembling a Copper Plate; Voice as Delightful as the Songs of Cuckoos, Parrots, Grouse, Pheasants, and Kalaviṅka Birds; Moonlike Body; Rising Sun; Resembling the Karṇikāra Tree, the Mango Tree, and the Blooming Burflower Tree; and the bodhisattva great being Slender, Supple, Firm, Fine, and Smooth Limbs Youthful Like Flowers and with Copper-Colored Nails.

Including these bodhisattvas, there were a total of ninety-nine thousand bodhisattvas, all of whom were irreversible in their progress and turned the wheel of the irreversible Dharma. They had subjugated demons and opponents and overcome all the activities of Māra. They were experts in the knowledge that engages with the domain of the thus-gone ones. They had developed the superknowledges,8 attained the retention that brings about the final gateway of the absorption of bravery, and mastered the skillful means related to all the perfections. [F.78.b] They revealed different world systems, had donned the great armor, and had no doubts concerning the qualities of the buddhas. By contemplating all the latent tendencies of the primary and secondary afflictions, they had conquered pride and its attendant habitual tendencies and predispositions. As such, they were disciplined and gentle. They had perfected the applications of mindfulness, the true exertions, the bases of miraculous power, the powers, the strengths, the factors of awakening, and other qualities of the path such as love, compassion, joy, equanimity, patience, and intention, as well as other wholesome propensities. They were free of pride, vanity, haughtiness, aggression, arrogance, miserliness, selfishness, possessiveness, fixation, attachment, grasping, oblivion, craving, and longing. For countless eons they had endeavored to benefit and bring happiness to both themselves and others, and they had thoroughly gathered the roots of virtue and perfected the accumulations. They were free of hypocrisy, deceit, lies, slander, harsh words, killing, harming, bondage, wrong views, threatening, quarreling, strife, fighting, dispute, dueling, and all related afflictions.

Also in attendance were the four guardians of the world: the great king Vaiśravaṇa, the great king Dhṛtarāṣṭra, the great king Virūḍhaka, and the great king Virūpākṣa, each surrounded by his respective attendants. There were the yakṣa general Pāñcika accompanied by his sons, the yakṣa general Vajrapāṇi with his retinue of yakṣas, and the great bhūta Hārītī with her retinue of female yakṣas. Śaṅkhinī, Female Spear Holder, Yellow-Robed, [F.79.a] Umā, Mahāśrīdevī, Sarasvatī, Bhairavī, Candra,9 Śakra, lord of the gods, the god Maheśvara, and Brahmā, lord of the Sahā world, were also in attendance. All were accompanied by their respective divine retinues. There were also the nāga kings Anavatapta and Sāgara, each with his retinue of nāgas; the garuḍa rulers Mahātejas and Mahākāya, each with his retinue of garuḍas; the asura rulers Bali and Rāhu, each with his retinue; the kinnara king Druma with his retinue of kinnaras; and the gandharva Pañcaśikha with his own retinue. Countless other majestic gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans were also present.

In this way the Blessed One was surrounded by members of the four castes of priests, warriors, merchants, and commoners; the four retinues of monks, nuns, laymen, and laywomen; as well as countless members of the Śakya clan, kings, ministers, townspeople, villagers, householders, officials, members of the royal court, and village elders. These people all attended to the Blessed One and served, honored, and venerated him. They made offerings such that the Blessed One obtained food, beverages, bedding, cushions, and medicine, as well as many other excellent offering articles. In this way the Blessed One’s fame, renown, and praise extended far throughout the immeasurable worlds of the ten directions.

The ground, of the essence of diamond, was even, [F.79.b] pleasant, vast, and open. It had been sprinkled with water, swept clean, made symmetrical, and made fragrant with smoke rising from incense burners. The ground was strewn with purple, pink, red, and white lotus flowers, as well as the flowers of goolar fig, nīpa, vārśika, taraṇi, pāṭalā, aśoka, kuraṇṭaka, nutmeg, and utika10 trees. The site was also adorned with trees made of various precious gems. There the Blessed One sat, on a lion throne made of precious gemstones, upon which hundreds of thousands of precious fabrics had been spread. The throne was sheltered by a precious bejeweled canopy, adorned with a precious web of small jewel bells, and embellished with precious gemstone lattices. It was further decorated with myriad precious materials and gemstones, such as gold, diamonds, beryls, pearls, conch shells, moonstones, coral, sapphires, emeralds, cat’s eye, and crystal.11

The Blessed One’s senses were peaceful, his mind was at ease, and he had arrived at a sacred state of composure and tranquility. He had attained, sustained, and mastered perfect composure and calm, and he had brought his passions under control. Like a lake, his mind was pure, clear, and pristine. Like a sacrificial post made of precious substances, he was refined, dazzling, and brilliant. His body was adorned with the thirty-two major marks of a great being and beautified with the excellent minor marks. Like the ocean, he was filled with the water of the sacred Dharma. Like Mount Sumeru, he was unshakable. Like the earth, he sustained all beings. Like water, he gave rise to roots of virtue. Like the administration of justice, he was unbiased. Like the sky, he was immaculate. Like the sun, he dispelled the darkness of ignorance. Like the moon, he had perfected all pure qualities. Like a wish-fulfilling jewel, he fulfilled all aspirations. Like the sun, he was lofty. Like the moon, he was cooling and soothing. Like the ocean, [F.80.a] he was a source of wealth, and like the ocean, too, he was deep. Like a fire, he was shining. His body was unshakable; his mind was unwavering, calm, and serene; and his senses were free of delusion, arrogance, and excitement. He observed perfect mindfulness, his conduct was excellent, and he was composed and constantly in equipoise. Over countless billions of eons he had accomplished all the roots of virtue and gathered the entire accumulation of merit; he had become skilled in all the perfections and he sported on all the levels of the buddhas and bodhisattvas. He enthusiastically engaged in all the activities of the bodhisattvas, strived for the benefit and happiness of all beings, and taught the Dharma.

The Dharma he taught presents pure conduct. It is virtuous in the beginning, virtuous in the middle, and virtuous in the end. This Dharma, with its excellent meanings and excellent words, is unadulterated, complete, pure, refined, stainless, luminous, pleasant, agreeable, fulfilling, elating, inspiring, delightful, and mentally enriching. It is pristine, fearless, gentle, stable, profound, immutable, unchanging, indisputable, beyond the reach of the intellect, inconceivable, marvelous, and utterly inexpressible. Such is the Dharma that he taught, presented, explained, and elucidated.

Present in the assembly at that time was the bodhisattva great being called Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows. He had a beautiful physique and was handsome and pleasant to behold. His complexion was attractive. He was well developed and replete with the most delightful features.12 He had served victorious ones of the past, [F.80.b] created roots of virtue with them, and honored myriad buddhas, and now he upheld the lineage of the Three Jewels. He was compassionate, and his eloquence was unimpeded. He was loving toward all beings, of pure faith, and his attitude was virtuous, steadfast, and profound. He was affectionate, filled with compassion, noble-minded, amicable, learned, wise, clear, intelligent, knowledgeable, devoid of laziness, disciplined, wholesome, honest, straight, soft, gentle, and sincere. As he was free of pride, vanity, haughtiness, strife, hostility, envy, miserliness, selfishness, possessiveness, attachment, suffering, unhappiness, and ignorance, he was endowed with merit.

At one point, the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows stood up, draped his shawl over one shoulder, and knelt with his right knee on the calyx of a lotus flower. With his palms joined together he bowed down toward the Blessed One and said, “If the Blessed One would grant me the opportunity, I have a few questions I would like to put to the Blessed One, the thus-gone, worthy, and perfect Buddha.” [F.81.a]

The Blessed One replied to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, “Noble son, all the buddhas and bodhisattvas will always grant you this opportunity. Noble son, ask whatever you wish to the thus-gone, worthy, and perfect Buddha. I will answer your questions and bring satisfaction to your mind.”

At these words from the Blessed One, the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows asked, “Blessed One, after having first given rise to the mind set on awakening, in what should noble sons and daughters exert themselves?”

When he heard this question, the Blessed One expressed his approval to the bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, saying, “Excellent, noble son, excellent! Noble son, your wish to investigate this matter is excellent! Noble son, listen carefully and pay attention: I shall now explain this.”

The bodhisattva great being Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows agreed to this and listened to the Blessed One as instructed.

The Blessed One then said, “Noble son, after having first given rise to the mind set on awakening, bodhisattva great beings should strive diligently on the path of the ten virtuous actions. [F.81.b] Noble son, how do bodhisattva great beings strive diligently on the path of the ten virtuous actions? Noble son, bodhisattva great beings do so by abandoning killing and so forth, up until wrong views.13

“Noble son, how do bodhisattva great beings abandon killing? Noble son, bodhisattvas do so by reflecting in this way: ‘Even the tiniest of insects, such as an ant, is fond of its life; it cherishes it, likes it, and enjoys it. I, too, am fond of my life; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to kill me, order someone to kill me, or rejoice in my killing, I myself will never kill, order someone to kill, or rejoice in the killing of anyone!’ Noble son, this is how bodhisattva great beings abandon killing. Regarding this, it is said:

“How do bodhisattvas abandon taking what is not given? Noble son, bodhisattvas do so by reflecting in this way: ‘Even the members of low castes and outcasts are fond of wealth; they cherish it, like it, and enjoy it. I am also fond of wealth; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to rob me, order someone to rob me, or rejoice in someone robbing me, I myself will never rob, order someone to rob, or rejoice in anyone being robbed!’ Noble son, this is how bodhisattva great beings abandon taking what is not given. Regarding this, it is said:

“How do bodhisattvas abandon sexual misconduct? Noble son, bodhisattvas do so by reflecting in this way: ‘Even beings born as animals are fond of their mates; they cherish them, like them, and enjoy them. I am also fond of my wife; I, too, cherish her, like her, and enjoy being with her. Therefore, just as I want no one to ravish her, order someone to ravish her, or rejoice in someone ravishing her, harassing her, or raping her, I myself will never ravish, order someone to ravish, or rejoice in someone ravishing, harassing, or raping anyone’s spouse!’ Noble son, this is how bodhisattva great beings abandon sexual misconduct. Regarding this, it is said:

“How do bodhisattvas abandon lying? Noble son, bodhisattvas do so by reflecting in this way: ‘Even yakṣas, bhūtas, and piśācas are fond of the truth; they cherish it, like it, and enjoy it. I am also fond of the truth; I, too, cherish it, like it, and enjoy it. Therefore, just as I want no one to deceive me, order someone to deceive me, or rejoice in someone deceiving me by telling lies, I myself will never deceive, order someone to deceive, or rejoice in anyone being deceived by lies!’ Noble son, this is how bodhisattva great beings abandon lying. Regarding this, it is said:

“How do bodhisattvas abandon slander? Noble son, bodhisattvas do so by reflecting in this way: ‘Even slanderous people find slander unpleasant; they do not want to hear it, do not like it, and do not enjoy it. I also find slander unpleasant; I do not want to hear it, do not like it, and do not enjoy it. Therefore, just as I want no one to speak about me in a defamatory way, order someone to speak about me so, or rejoice in someone so speaking about me, I myself will never speak about anyone in a defamatory way, order someone to speak so, or rejoice in anyone being so spoken about!’ Noble son, this is how bodhisattva great beings abandon slander.

“How do bodhisattvas abandon harsh words? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who are used to speaking harsh words find such words unpleasant; they do not want to hear them, do not like them, and do not enjoy them. I, too, find harsh words unpleasant; I do not want to hear them, do not like them, and do not enjoy them. Therefore, just as I want no one to hurt me, order someone to hurt me, or rejoice in someone hurting me with harsh, cruel, insulting, or defamatory words, I myself will never hurt anyone with harsh, cruel, insulting, or defamatory words, order someone to be so hurt, or rejoice in anyone being so hurt!’ Noble son, this is how bodhisattva great beings abandon harsh words. Regarding this, it is said:

“How do bodhisattvas abandon idle gossip? Noble son, bodhisattva [F.83.a] great beings do so by reflecting in this way: ‘Even those who engage in idle gossip find meaningless conversations unpleasant; they do not want to hear them, do not like them, and do not enjoy them. I also find meaningless conversations unpleasant; I do not want to hear them, do not like them, and do not enjoy them. Therefore, just as I want no one to speak about me surreptitiously, order someone to speak about me so, or rejoice in someone so speaking about me, I myself will never speak about anyone surreptitiously, order someone to speak about anyone so, or rejoice in someone so speaking about anyone!’ Noble son, this is how bodhisattva great beings abandon idle gossip.

“How do bodhisattva great beings abandon covetousness? Noble son, bodhisattvas do so by reflecting in this way: ‘Even covetous people find covetousness unpleasant; they do not wish for it, do not like it, and do not enjoy it. I, too, find covetousness unpleasant; I do not wish for it, do not like it, and do not enjoy it. Therefore, just as I want no one to speak to me covetously, order anyone to speak to me so, or rejoice in someone so speaking to me, I myself will never speak covetously to anyone, order others to speak so, or rejoice in someone so speaking to anyone!’ Noble son, this is how bodhisattva great beings abandon covetousness. Regarding this, it is said:

“How do bodhisattvas abandon ill will? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who entertain malicious thoughts find ill will unpleasant; they do not wish for it, do not like it, and do not enjoy it. I, too, [F.83.b] find ill will unpleasant; I do not wish for it, do not like it, and do not enjoy it. Therefore, just as I want no one to express malicious words to me, order someone to express them, or rejoice in someone expressing them, I myself will never express malicious words to anyone, order someone to express them, or rejoice in someone expressing them!’ Noble son, this is how bodhisattva great beings abandon ill will.

“How do bodhisattvas abandon wrong views? Noble son, bodhisattvas do so by reflecting in this way: ‘Even those who entertain wrong views find wrong views unpleasant; they do not wish for them, do not like them, and do not enjoy them. I, too, find wrong views unpleasant; I do not wish for them, do not like them, and do not enjoy them. Therefore, just as I want no one to teach me wrong views, order someone to teach them to me, or rejoice in someone teaching them to me, I myself will never teach, make someone teach, or rejoice in someone teaching anyone wrong views!’ Noble son, this is how bodhisattva great beings abandon wrong views. Regarding this, it is said:

“Noble son, this is how bodhisattva great beings exert themselves on the path of the ten virtuous actions.”

As this teaching on the path of the ten virtuous actions was spoken, countless beings gave rise to the mind set on unsurpassed and perfect awakening.