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

“Furthermore, noble son, [F.84.a] after having first given rise to the mind set on awakening, bodhisattva great beings should exert themselves in the ten perfections. What are those ten? They are the perfections of generosity, discipline, patience, diligence, concentration, insight, skillful means, aspiration, power, and wisdom. Noble son, how do bodhisattva great beings exert themselves in those ten perfections? Noble son, bodhisattva great beings practice generosity, observe discipline, cultivate patience, engender diligence, rest in concentration, cause insight to blaze, become skilled in means, form aspiration prayers, apply the powers, and embrace wisdom.

“Noble son, how do bodhisattva great beings exert themselves in the perfection of generosity? Noble son, bodhisattva great beings exert themselves in the practice of generosity starting by offering food, beverages, vehicles, clothing, and ornaments, until they are able to offer the marrow of their own bones.

“Noble son, how do bodhisattvas exert themselves in the practice of generosity by offering food? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering food represents the achievement of longevity, luster, power, and happiness. I must therefore exert myself in offering food; I will definitely practice generosity by offering food!’ The generosity practiced by offering food with such thoughts will provide longevity and happiness.”

At this point, the Blessed One uttered these verses: [F.84.b]

“How do bodhisattvas exert themselves in the practice of generosity by offering beverages? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering beverages represents the elimination of all thirst associated with the afflictions. Therefore, I will definitely practice generosity by offering beverages!’ When practicing generosity by offering beverages, bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of beverages may I dry up the entire ocean of thirst associated with the afflictions of all beings, and may the beverage with the taste of liberation satisfy them!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering vehicles? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering vehicles represents the gathering of all joy and the bases of miraculous power. I must therefore practice generosity by offering vehicles; I will definitely offer chariots, palanquins, horses, elephants, and shoes!’ Then, when practicing generosity by offering vehicles, [F.85.a] bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of vehicles may I gather every form of happiness and the bases of miraculous power for all beings!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering clothing? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering clothing represents the perfection of one’s modesty, humility, and appearance. Therefore, I will definitely practice generosity by offering clothing!’ When practicing generosity by offering clothing, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the buddhas, through this offering of clothing may I perfect the modesty, humility, and appearance of all beings!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering ornaments? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering ornaments represents the perfection of the thirty-two major marks and the eighty minor marks of a great being. Therefore, I will definitely practice generosity by offering ornaments made of gold, jewels, pearls, beryls, conch shells, moonstones, and coral!’ [F.85.b] When practicing generosity by offering ornaments, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the buddhas, through this offering of ornaments may I witness the bodies of all beings become adorned with the excellent major and minor marks!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering lamps? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering lamps represents the purification of the divine eye. Therefore, I will definitely practice generosity by offering lamps!’ When practicing generosity by offering lamps, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of lamps may I cause the divine eye of all beings to be purified!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering music? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering music represents the perfection of the divine ear. Therefore, I will definitely practice generosity by offering music!’ When practicing generosity by offering music, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of music may I cause all beings to perfect the divine ear!’ [F.86.a] Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering perfumes, fragrant powders, and ointments? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering perfumes, fragrant powders, and ointments represents the perfumes, fragrant powders, and ointments of discipline, erudition, and absorption. Therefore, I will definitely practice generosity by offering perfumes, fragrant powders, and ointments!’ When practicing generosity by offering perfumes, fragrant powders, and ointments, bodhisattvas make the following aspiration: ‘In accordance with the aspirations of the buddhas, through this offering of perfumes, fragrant powders, and ointments may I anoint all sentient beings with the fragrances of discipline, erudition, and absorption!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering flowers? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering flowers and flower garlands represents the attainment of the precious flowers of retention, eloquence, and the branches of awakening. Therefore, I will definitely practice generosity by offering flowers and flower garlands!’ When practicing generosity by offering flowers and flower garlands, bodhisattvas [F.86.b] make the following aspiration: ‘In accordance with the aspirations expressed by the buddhas, through this offering of flowers and flower garlands may I adorn the body of all beings with the precious flowers of retention, eloquence, and the branches of awakening!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering delicacies? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering delicacies represents the attainment of the mark of a great being who has the finest sense of taste. Therefore, I will definitely practice generosity by offering the flavors of grape, molasses, honey, butter, oil, and salt!’ When practicing generosity by offering delicacies, bodhisattvas make the following aspiration: ‘In accordance with the aspirations praised by the buddhas, through this offering of delicacies may I cause all beings to perfect the mark of a great being who has the finest sense of taste!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering residences? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering residences represents [F.87.a] becoming a shelter, a protector, a support, a refuge, and a helper for all beings. Therefore, I will definitely practice generosity by offering residences!’ When practicing generosity by offering residences, bodhisattvas make the following aspiration: ‘In accordance with the aspirations observed by the buddhas, through this offering of residences may I become a shelter, a protector, a support, a refuge, and a helper for all beings!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering beds and pillows? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering beds and pillows represents the loftiness of permanently abandoning all obscurations, the divine abodes of Brahmā that are the sleeping chambers of the thus-gone ones, and the gift of elevation.16 Therefore, I will definitely practice generosity by offering beds and pillows!’ When practicing generosity by offering beds and pillows, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the buddhas, through this offering of beds and pillows may I confer the loftiness of permanently abandoning all obscurations of all beings, the divine abodes of Brahmā that are the sleeping chambers of the thus-gone ones, and the gift of elevation!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering seats? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering seats represents the attainment of the vajra throne at the seat of awakening in all the worlds of the great trichiliocosms. Therefore, I will definitely practice generosity by offering seats!’ When practicing generosity by offering seats, bodhisattvas make the following aspiration: ‘With aspirations that are in harmony with those of the thus-gone ones, through this offering of seats may I cause all beings to attain the vajra throne at the seat of awakening in all the worlds of the great trichiliocosms!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering provisions? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering provisions represents the complete acquisition of the provisions for awakening. Therefore, I will definitely practice generosity by offering provisions!’ When practicing generosity by offering provisions, bodhisattvas make the following aspiration: ‘In accordance with aspirations worthy of the thus-gone ones, [F.88.a] through this offering of provisions may I cause all beings to complete the provisions for awakening!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering medicine? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering medicine represents the perfect well-being of the ambrosia by which all beings are freed from old age and death. Therefore, I will definitely practice generosity by offering medicine!’ When practicing generosity by offering medicine, bodhisattvas make the following aspiration: ‘In accordance with the aspirations blessed by the thus-gone ones, through this offering of medicine may I cause all beings to perfect the well-being of the ambrosia by which which all beings are freed from old age and death!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by relinquishing male and female slaves, staff, and workers? Noble son, bodhisattvas do so by reflecting in this way: ‘The generosity of relinquishing male and female slaves, staff, and workers represents the perfection of the bodhisattvas’ freedom, independence, and self-arisen wisdom. Therefore, I will definitely practice generosity by relinquishing male and female slaves, staff, [F.88.b] and workers!’ When practicing generosity by relinquishing male and female slaves, staff, and workers, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed and taught by the thus-gone ones, through this generosity of relinquishing my male and female slaves, staff, and workers may I cause all beings to perfect their freedom, independence, and self-arisen wisdom!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances represents the blue, yellow, red, white, crimson, crystalline, and silvery colors of the bodhisattvas’ light rays that shine within the infinite myriad buddha realms. Therefore, I will definitely practice generosity by giving away gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances!’ When practicing generosity by giving away gold, silver, jewels, pearls, beryls, [F.89.a] conch shells, moonstones, coral, and other precious substances, bodhisattvas make the following aspiration: ‘In accordance with the aspirations that are known, explained, and clarified by the thus-gone ones, may this offering of gold, silver, jewels, pearls, beryls, conch shells, moonstones, coral, and other precious substances enable me to illuminate infinite myriad buddha realms with blue, yellow, red, white, crimson, crystalline, and silvery light rays!’ Regarding this, there are also some concluding verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away vehicles such as horses, elephants, and chariots? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away vehicles such as horses, elephants, and chariots represents becoming included within the bodhisattvas’ Great Vehicle‍—the supreme vehicle, the unequaled vehicle, the unsurpassed buddha vehicle that is the foremost, sublime, and most excellent vehicle. Therefore, I will definitely practice generosity by giving away horses, elephants, and chariots!’ When practicing generosity by giving away horses, elephants, and chariots, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed and practiced by the thus-gone ones, by giving away horses, elephants, and chariots may I include all beings in the Great Vehicle‍—the supreme vehicle, the unequaled vehicle, [F.89.b] the unsurpassed buddha vehicle that is the foremost, sublime, and most excellent vehicle!’ Regarding this, there are also some further verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away parks, forests for ascetic practice, and temples? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away parks, forests for ascetic practice, and temples represents the perfection of the bodhisattvas’ factors of concentration. Therefore, I will definitely practice generosity by giving away parks, forests for ascetic practice, and temples!’ When practicing generosity by giving away parks, forests for ascetic practice, and temples, bodhisattvas make the following aspiration: ‘In accordance with the aspirations extolled and praised by the buddhas, through this gift of parks, forests for ascetic practice, and temples may I cause all beings to perfect the factors of concentration!’ Regarding this, there are also some further verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away their spouses, sons, and daughters? Noble son, bodhisattvas do so by reflecting in this way: [F.90.a] ‘Giving away one’s spouses, sons, and daughters represents the bodhisattvas’ awakening to unsurpassed and perfect buddhahood. Therefore, I will definitely practice generosity by giving away my spouses, sons, and daughters!’ When practicing generosity by giving away their spouses, sons, and daughters, bodhisattvas make the following aspiration: ‘In accordance with the aspirations revered by the thus-gone ones, through this gift of my spouses, sons, and daughters may I cause all beings to fully awaken to unsurpassed and perfect buddhahood!’ Regarding this, there are also some further verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away wealth, grains, and stores? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away wealth, grains, and stores represents the bodhisattvas’ filling of the treasury of the sacred Dharma. Therefore, I will definitely practice generosity by giving away wealth, grains, and stores!’ When practicing generosity by giving away wealth, grains, and stores, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the thus-gone ones, through this gift of wealth, grains, and stores may I cause all beings to perfect the treasury of the sacred Dharma!’ Regarding this, it is said: [F.90.b]

“How do bodhisattvas exert themselves in the practice of generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms? Noble son, bodhisattvas do so by reflecting in this way: ‘Relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, represents the bodhisattvas’ achievement of sovereignty over the kingdom of the sacred Dharma. Therefore, I will definitely practice generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms!’ When practicing generosity by relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, bodhisattvas make the following aspiration: ‘In accordance with the aspirations taught by the thus-gone ones, through this gift of relinquishing sovereignty over the four continents and Jambudvīpa, as well as its kingdoms, may I cause all beings to achieve sovereignty over the kingdom of the sacred Dharma!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by giving away crest jewels and crowns? Noble son, bodhisattvas do so [F.91.a] by reflecting in this way: ‘Giving away crest jewels and crowns represents the bodhisattvas’ achievement of the unseen crown of the head.19 Therefore, I will definitely practice generosity by giving away crest jewels and crowns!’ When practicing generosity by giving away crest jewels and crowns, bodhisattvas make the following aspiration: ‘In accordance with the aspirations expressed by the thus-gone ones, may this gift of crest jewels and crowns cause all beings to achieve the unseen crown of the head!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering their feet? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s feet represents the bodhisattvas’ Dharma feet that lead to the seat of awakening. Therefore, I will definitely practice generosity by offering my feet!’ When practicing generosity by offering their feet, bodhisattvas make the following aspiration: ‘In accordance with the aspirations accomplished by the thus-gone ones, through this offering of my feet may all humans and other beings quickly renounce their households forever and, in order to pacify the harm associated with birth, old age, sickness, and death, become purposefully restrained and joyful, their senses controlled. Like the gentle moonlight, may their appearance become peaceful and radiant. Like the brilliance of many suns, may the light rays of their compassion illuminate the gloom of helpless humans engulfed in darkness, down to the Hell of Endless Torment, and eliminate the physical sufferings of extreme heat. [F.91.b] May they be endowed with lotus-like feet, which are adorned with the marks of thousand-spoked wheels, even, and smooth. May they obtain long toes connected by webbing like the feet of swans, and may they have nails that are beautiful like fine and polished mirrors. May their feet be like jasmine flowers. May they have anklebones that do not protrude, and calf bones similar to reeds or the calves of antelopes. With such features on their feet, may they gently and leisurely proceed to the vajra throne at the seat of awakening. There, on the lion throne of the Dharma, may they thoroughly trample on Māra in order to overcome him!’ Regarding this, there are also some further verses:

“How do bodhisattvas exert themselves in the practice of generosity by offering their hands? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s hands represents the offering of the bodhisattvas’ Dharma hands to all beings. Therefore, I will definitely practice generosity by offering my hands!’ When practicing generosity by offering their hands, bodhisattvas make the following aspiration: ‘In accordance with the aspirations known to the thus-gone ones, through this offering of my hands may I offer the hands of the Dharma to those who have an inferior status‍—those who are blind, indigent, unprotected, miserable, poor, homeless, defenseless, or helpless; to those who have fallen into the lower realms of hell, the animal realms, or the world of Yama; and to all those who are born in unfree states!’ Regarding this, there are also some further verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away their ears and noses? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s ears and nose represents the bodhisattvas’ perfection of unimpaired sense faculties. Therefore, I will definitely practice generosity by giving away my ears and nose!’ When practicing generosity by giving away their ears and noses, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the thus-gone ones, through this gift of my ears and nose may I cause all beings to be endowed with a full set of unimpaired sense faculties!’ Regarding this, it is said:

“How do bodhisattvas exert themselves in the practice of generosity by offering their eyes? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering one’s eyes represents the bodhisattvas’ purification of the stainless eye of Dharma. Therefore, I will definitely practice generosity by offering my eyes!’ When practicing generosity by offering their eyes, bodhisattvas make the following aspiration: ‘In accordance with the aspirations purified by the thus-gone ones, through this offering of my eyes may I cause all beings to purify the stainless eye of Dharma!’ Regarding this, there are also some additional verses:

“How do bodhisattvas exert themselves in the practice of generosity by giving away their heads? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s head represents the bodhisattvas’ attainment of omniscient wisdom, the supreme state that is more exalted than the entirety of the three realms. Therefore, I will definitely practice generosity by giving away my head!’ When practicing generosity by giving away their heads, bodhisattvas make the following aspiration: ‘In accordance with the benevolent aspirations of the thus-gone ones, through this gift of my head, may I cause all beings to attain omniscient wisdom, the supreme state that is more exalted than the entirety of the three realms!’ Regarding this, there is also a further verse:

“How do bodhisattvas exert themselves in the practice of generosity by giving away their skin? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s skin represents the bodhisattvas’ perfection of smooth, fine, and golden skin. Therefore, I will definitely practice generosity by giving away my skin!’ When practicing generosity by giving away their skin, bodhisattvas make the following aspiration: ‘In accordance with the aspirations of the thus-gone ones, through this gift of my skin may I cause all beings to achieve smooth, fine, and golden skin!’ [F.93.a] Regarding this, there is also a further verse:

“How do bodhisattvas exert themselves in the practice of generosity by giving away their flesh and blood? Noble son, bodhisattvas do so by reflecting in this way: ‘Giving away one’s flesh and blood represents the bodhisattvas’ extraction of substance from all that lacks substance. Therefore, I will definitely practice generosity by giving away my flesh and blood!’ When practicing generosity by giving away their flesh and blood, bodhisattvas make the following aspiration: ‘In accordance with the aspirations made by the thus-gone ones, through the gift of my flesh and blood, may I cause all beings to extract substance from all that lacks substance!’ Regarding this, there is also a further verse:

“How do bodhisattvas exert themselves in the practice of generosity by offering the marrow of their bones? Noble son, bodhisattvas do so by reflecting in this way: ‘Offering the marrow of one’s bones represents the bodhisattvas’ completion of the indestructible vajra-like body. Therefore, I will definitely practice generosity by offering the marrow of my bones!’ When practicing generosity by offering the marrow of their bones, bodhisattvas make the following aspiration: ‘In accordance with the aspirations formed by the thus-gone ones, through this offering of the marrow of my bones may I cause all beings to achieve the indestructible vajra-like body!’ Regarding this, there is also a further verse:

“Furthermore, bodhisattvas also think, [F.93.b] ‘By offering excellent colors, one will attain a beautiful complexion, so I will definitely offer excellent colors! By offering excellent smells, one will develop the scent of renown. By offering excellent flavors, one will gain excellent provisions. By offering fine textures, one’s limbs will become smooth and tender. By offering one’s hands, one will gain respect. By making offerings with devotion, one will be revered by one’s relatives. By making timely offerings, one will gain wealth and prosper in a timely way. By offering what is suitable and pleasant, one will enjoy pleasant possessions such as beds and clothes. By practicing the generosity that is free of harming others, one will gain stable enjoyments. By practicing the generosity of undertaking what is unpleasant, one’s entourage will be intimate. By offering food, one will become strong. By offering beverages, one will not thirst. By offering clothes, one will gain a beautiful complexion. By offering lamps, one will develop excellent vision. By offering music, one will have good hearing. By offering vehicles, one will be happy. By offering medicine, one will be affected by few illnesses. By offering flowers, one will be worshiped by others. By offering flower garlands, one will be revered by others. By offering praises, one will be endowed with the voice of Brahmā. By offering seats, one will attain important positions. By offering vehicles, one will gain miraculous powers. By offering ointments, one will be free of wounds. By the gift of sweeping, one will be free of dirt. By offering bells, one will be able to recollect former lives. By offering residences, everything will be offered. By offering the Dharma, ambrosia will be offered. Therefore, I will definitely practice generosity by offering the Dharma!

“When bodhisattvas practice generosity by making such offerings, they do not do so out of attachment, aversion, delusion, [F.94.a] irritation, contempt, violence, deprecation, disrespect, reproach, pride, or haughtiness. They never offer leftovers or anything rotten or decaying. Instead, they present all their offerings respectfully, always expressing an attitude of respect, reverence, and worship. They offer large quantities of excellent gifts with delight, joy, and elation. What they offer is pure, and they offer it on a vast scale. They make offerings from their own hands with respect and reverence, and their motivation is pure, wholesome, and virtuous. They make offerings without any sense of miserliness, greed, discouragement, or fear, and their offerings are vast and extensive.

“When they practice generosity by making such offerings, they never discriminate by thinking, ‘This person is disciplined, so I will be generous to them‍—but that one has flawed discipline. This person is virtuous, but that one is not. Being generous to this person will generate great results, great benefits, and great profits, but being generous to that one will not.’

“Furthermore, since their attitude is correct and free of mistakes, when bodhisattvas practice generosity they never think, ‘Through this gift, these roots of virtue, and this offering of the Dharma may I become a king, a ruler, a minister, a god, a nāga, a divine son, or any other type of divine being!’ Instead, what do bodhisattvas wish for? They dedicate their merit to unsurpassed and perfect [F.94.b] awakening. They think, ‘Through these roots of virtue and this offering of the Dharma, may I free all beings who have not crossed over to the other shore, and may I liberate all those who are not yet liberated. May I provide relief to all those who have not found relief. May I lead beyond suffering all those who have not transcended suffering, and may I be a guide, a leader, a liberator, a refuge, a shelter, a support, and an assistant for those worldly beings who are blind and lack a guide, a protector, refuge, shelter, support, and assistance!’ Regarding this, it is said:

“Noble son, this is how bodhisattva great beings exert themselves in the perfection of generosity.”

When 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 heard the Blessed One’s detailed exposition on the perfection of generosity, he felt satisfied, delighted, and elated. Thrilled, happy, and ecstatic, he 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 applauded him by chanting these verses: [F.95.a]

At all that the Blessed One had spoken, the bodhisattvas Mañjuśrīkumārabhūta, Avalokiteśvara, Crown Jewel of the Lord of Men Resembling a Sublime Lion Sporting and Roaring in Mountain Caves, Peaks, Clefts, Valleys, and Meadows, and the other bodhisattvas, along with the gods, the four great kings, and the world with all its gods, humans, demigods, and gandharvas, rejoiced and praised the teachings of the Blessed One.