A Body of Pure Wisdom

What is the bodhisattva's giving with regard to the past? This bodhisattva hears of every merit possessed by the buddhas and bodhisattvas of the past, and upon hearing of it, does not become attached; understanding that it does not truly exist as any fixed thing, they give rise to no discrimination toward it, feel neither craving nor relish for it, and neither seek after it nor grasp at it, relying upon nothing at all. They see every dharma as like a dream, without any solidity; and toward every wholesome root, they give rise to no notion of its fixed existence, and rely upon nothing there either. It is only for the sake of teaching and transforming living beings who cling to such things that they expound it, bringing the buddha's own Dharma to ripening. They further contemplate: "Seeking for the dharmas of the past throughout the ten directions, none of them can ever be found." Having so reflected, they give up entirely and completely every dharma of the past. This is called giving with regard to the past. What is the bodhisattva's giving with regard to the future? This bodhisattva hears of the practice to be cultivated by every buddha of the future, and understands that it does not truly exist as any fixed thing; they do not grasp at any characteristic of it, nor do they specially delight in being reborn within any buddha's own land because of it, feeling neither relish nor attachment toward it, and yet also giving rise to no aversion toward it. They do not dedicate their wholesome roots toward that future, nor do their wholesome roots regress on account of it; they forever cultivate and practice diligently, never once abandoning or setting it aside. It is only that, relying upon that very domain, they wish to gather in living beings, expounding the truth for them, and bringing the buddha's own Dharma to ripening; and yet this very Dharma has no fixed place where it exists, nor any place where it does not exist, is neither internal nor external, and is neither near nor far. They further reflect: "If a dharma does not truly exist, then there is nothing that need not be given up." This is called giving with regard to the future.

What is the bodhisattva's giving with regard to the present? This bodhisattva hears of the heaven of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, the Brahmā Heaven, the Heaven of Brahmā's Own Body, the Heaven of Brahmā's Ministers, the Heaven of Brahmā's Retinue, the Great Brahmā Heaven, the Heaven of Light, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Ābhāsvara Heaven, the Pure Heaven, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Śubhakṛtsna Heaven, the Vast Heaven, the Heaven of Lesser Vastness, the Heaven of Immeasurable Vastness, the Bṛhatphala Heaven, the Heaven Without Affliction, the Heaven Without Heat, the Heaven of Skillful Vision, the Heaven of Skillful Appearance, and the Akaniṣṭha Heaven, and further hears of the merit fully possessed by every śrāvaka and pratyekabuddha. Upon hearing all of this, their mind is neither confused nor sunk down, neither gathered up nor scattered, but simply observes every conditioned activity as like a dream, unreal, without any craving or attachment toward it. It is for the sake of causing living beings to abandon and depart from the evil destinies that, their mind free of any discrimination, they cultivate the bodhisattva path, bring the buddha's own Dharma to accomplishment, and expound it for them. This is called giving with regard to the present.

What is the bodhisattva's ultimate giving? Son of the Buddha! This bodhisattva — suppose there were immeasurable living beings, some without eyes, some without ears, some without a nose or tongue, or without hands or feet, who came before them and said to the bodhisattva: "My own body is thin in fortune, and my faculties are maimed and incomplete. I beg only that you, out of your own humane compassion, through your own skillful means, give up what you yourself possess, and cause me to become whole." Upon hearing this, the bodhisattva gives it at once; and even were this to continue for asaṃkhyeya kalpas, their own faculties remaining incomplete, they would never give rise to a single thought of regret or reluctance. They simply contemplate their own body: from the very moment of entering the womb, an impure and minute form, its bodily parts and faculties gradually formed, subject to birth, old age, sickness, and death. They further contemplate this body: that it possesses nothing true or real within it, has no shame or conscience, is not the possession of the worthy and the noble, is foul, filthy, and impure, held together by bone and joint, smeared over with flesh and blood, its nine orifices forever leaking, an object of loathing and contempt to others. Having so contemplated, they give rise to not a single thought of love or attachment toward it. They further reflect: "This body is precarious and fragile, without any solidity at all. Why, then, should I give rise to any fond attachment toward it? I should give it to that one, and fulfill their wish entirely. Just as I have done, so too, by this very deed, may I guide and instruct every living being, causing them to give rise to no craving or attachment toward body or mind, and causing every one of them to accomplish a body of pure wisdom." This is called ultimate giving. This is the bodhisattva-mahāsattva's sixth treasury: the treasury of giving.