The Merit of the Fourfold Practice, and Pure Giving

Distinguishing Merit Chapter

Question: How, exactly, ought confession, exhortation, rejoicing, and dedication be practiced? At how many times within a day and a night ought this be carried out?

Answer: "With the right knee touching the ground, the right shoulder bared, palms joined, and a mind of reverence — three times each within the day, and three times each within the night."

With this very mark of reverence — the right knee touching the ground, the right shoulder bared, palms joined — this practice ought to be carried out once during the first watch of the night, bowing to every buddha.

Confession, exhortation, rejoicing, and dedication are likewise practiced once during the middle watch of the night, and once during the final watch. And likewise once during the first portion of the day, once during the midday portion, and once during the final portion of the day. Across a single day and a single night, this makes six occasions in all, mindful of every buddha with a single mind, as though they stood directly before one.

Question: Having carried out this practice, what fruit and recompense does one obtain?

Answer: "Should this be practiced even once, and this merit possess a physical form, worlds as numerous as the sands of the Ganges could not contain it."

Should this practice be carried out even a single time, the merit thereby obtained, were it to possess a physical form, could not be contained even by three-thousandfold great thousand-world systems as numerous, immeasurable, boundless, and inconceivable as the sands of the Ganges.

As the Chapter on Removing the Karma of Offenses within the Triskandhaka Sūtra states: "The Buddha told Śāriputra: 'Should a good son or good daughter fill three-thousandfold great thousand-world systems as numerous as the sands of the Ganges with the seven treasures and give them to the buddhas — should there then be a further person who exhorts the buddhas to turn the wheel of the Dharma, this latter merit is superior.'"

And further, the Buddha, within the Chapter on Rejoicing and Dedication in the Perfection of Wisdom Sūtra, states: "Excellent, excellent, Subhūti! You are able to accomplish the very deeds of a buddha, expounding this dharma of dedication for the bodhisattvas. Should a bodhisattva reflect thus: 'Exactly as the buddhas themselves know and perceive this very root of goodness and merit — its origin, its end, its essence, its mark, from what cause and condition it arises — I too, in just this same way, dedicate it according to what the Buddha himself knows and sees,' such a person obtains abundant merit.

"It is just as though sentient beings throughout three-thousandfold great thousand-world systems as numerous as the sands of the Ganges were all to accomplish the ten wholesome courses of action; the merit of a bodhisattva's own dedication is the very highest, most sublime, and most excellent, beyond compare, unequaled, and unequaled to any equal.

"Subhūti! Setting aside sentient beings throughout world-systems as numerous as the sands of the Ganges accomplishing the ten wholesome courses of action — should sentient beings throughout world-systems as numerous as the sands of the Ganges all attain the four dhyānas, this bodhisattva's own merit, compared even to this, remains the very highest, most sublime, and most excellent still. It is likewise so compared to the four immeasurables, the four formless absorptions, the five spiritual powers, and the attainment of the fruits of stream-entry, once-returning, non-returning, arhatship, and the path of the pratyekabuddha. Merit dedicated in accordance with the Dharma is the very highest, most sublime, and most excellent.

"Subhūti! Setting aside sentient beings throughout world-systems as numerous as the sands of the Ganges all becoming pratyekabuddhas — should sentient beings throughout world-systems as numerous as the sands of the Ganges all give rise to the mind of unsurpassed, perfect, complete awakening, and should there be, further, sentient beings throughout world-systems as numerous again as the sands of the Ganges, with a single bodhisattva, grasping at marks in their own mind, making offerings of clothing, food, bedding, and medicine to every one of these sentient beings — across kalpas as numerous as the sands of the Ganges, making offerings with every implement of pleasure, revering, honoring, and praising them, and every single one of these bodhisattvas doing likewise — Subhūti, what do you think? Through these very causes and conditions, do these bodhisattvas obtain abundant merit or not?"

"Exceedingly abundant, World-Honored One! Merit such as this cannot be reckoned by any number or comparison. Were this merit to possess a physical form, worlds as numerous as the sands of the Ganges could not contain it."

The Buddha told Subhūti: "Excellent, excellent, Subhūti! The merit obtained by a bodhisattva who is protected by the perfection of wisdom, dedicating their own roots of goodness in accordance with the very nature of the Dharma, does not equal even one hundredth part of the merit of those earlier bodhisattvas who gave while grasping at marks — not one thousandth part, not one ten-thousandth part, not one part in a hundred thousand million, and cannot be reckoned by any number or comparison whatsoever. And why is this so? Because the giving of those earlier bodhisattvas, grasping at marks and discriminating as they gave, was, in every case, limited and countable."

And further, the Perfection of Wisdom Sūtra, within its own Chapter on Dedication, states: The Buddha told the deva-sons of the Pure Abodes: "Setting aside sentient beings throughout world-systems as numerous as the sands of the Ganges all giving rise to the mind of unsurpassed, perfect, complete awakening — should there be, throughout world-systems as numerous again as the sands of the Ganges, a single bodhisattva, grasping at marks in their own mind, making offerings of clothing, food, bedding, medicine, and every article of livelihood to these sentient beings, offering according to their own will across kalpas as numerous as the sands of the Ganges —

"Deva-sons! Should sentient beings throughout world-systems as numerous as the sands of the Ganges give rise to the mind of unsurpassed, perfect, complete awakening, and sentient beings throughout world-systems as numerous again as the sands of the Ganges likewise give rise to this very mind, and a single bodhisattva makes offerings of clothing, food, bedding, medicine, and every article of livelihood to these very bodhisattvas across kalpas as numerous as the sands of the Ganges — this giving is still one that grasps at marks and discriminates. Should every one of these bodhisattvas, each across kalpas as numerous as the sands of the Ganges, make offerings of clothing, food, bedding, medicine, and every article of livelihood to these very bodhisattvas, offering according to their own will, revering, honoring, and praising them — this too is, in every case, giving that grasps at marks.

"Should a bodhisattva, protected by the perfection of wisdom, gather together the roots of goodness planted, already planted, being planted now, and yet to be planted — by the buddhas of the past, the future, and the present within their own categories of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and within the śrāvakas' own five categories, and by every ordinary being as well — weighing them together without a single remainder omitted, rejoicing in this merit with the very highest, most sublime, most excellent, unequaled, and inconceivable rejoicing, and dedicating it toward unsurpassed, perfect, complete awakening, reflecting: 'This merit of mine is able to reach the path to buddhahood' — this merit does not equal even one hundredth part of the earlier merit gained through giving that grasped at marks — not one thousandth part, not one ten-thousandth part, not one part in a hundred million, and cannot be reckoned by any number or comparison whatsoever. And why is this so? Because these earlier bodhisattvas gave while grasping at marks and discriminating as they did so.

"There are, further, sentient beings throughout world-systems as numerous as the sands of the Ganges who all give rise to the mind of unsurpassed, perfect, complete awakening, practicing wholesome deeds through body, through speech, and through mind.

"There are, further, sentient beings throughout world-systems as numerous as the sands of the Ganges who all give rise to this very mind; and should a person, across kalpas as numerous as the sands of the Ganges, endure every manner of evil speech and abuse without fail —

"Should one, across kalpas as numerous as the sands of the Ganges, exert diligent effort of body and mind, eliminating every indolence, and gather the mind in meditative concentration free of every distracting thought — even this, so long as it still grasps at marks, does not equal the merit of a bodhisattva who dedicates merit in accordance with the very nature of the Dharma."

It is for this reason that, as you have asked earlier what benefit is obtained by carrying out this very practice, one obtains a mass of merit as great as this. It is for this reason that, should a person wish to obtain a mass of merit immeasurable, boundless, and inconceivable such as this, they ought to practice this very confession, exhortation, rejoicing, and dedication, begrudging neither body nor life, neither gain nor renown, constantly and diligently practicing it throughout the day and the night.

Question: You have explained the merit within exhortation, rejoicing, and dedication — why have you not explained the merit within confession?

Answer: Among these forms of merit, the merit of confession is the very greatest, for it removes the very obstruction of karma and offense, thereby enabling one to skillfully practice the bodhisattva path; and practicing exhortation, rejoicing, and dedication is itself no different from being joined together with emptiness, signlessness, and wishlessness.

Furthermore, confession is like a wish-fulfilling jewel, granting whatever is wished for. As the Buddha has said: "Should a person wish to be born into a great brahmin lineage, a great kṣatriya lineage, or a great householder's family, they ought, in just this way, to confess their own karmic offense, concealing nothing, never to commit it again afterward.

"Should a person wish to be reborn among the devas of the Four Heavenly Kings, of Trāyastriṃśa, of Yāma, of Tuṣita, of Nirmāṇarati, or of Paranirmita-vaśavartin, they likewise ought, in just this way, to confess their own karmic offense, concealing nothing, never to commit it again afterward.

"Should a person wish to be reborn within the Brahmā world, up through the sphere of neither perception nor non-perception, this person likewise ought, in just this way, to confess their own karmic offense, concealing nothing, never to commit it again afterward.

"Should a person wish to attain the fruit of stream-entry, of once-returning, of non-returning, or of arhatship, they likewise ought, in just this way, to confess their own karmic offense.

"Should a person wish to attain the three insights and the six spiritual powers, mastery within the śrāvaka's own path, and the farther shore of every śrāvaka merit, they likewise ought, in just this way, to confess their own karmic offense.

"Should a person wish to attain the path of the pratyekabuddha, they likewise ought, in just this way, to confess their own karmic offense.

"Should a person wish to attain omniscient wisdom, inconceivable wisdom, unobstructed wisdom, and unsurpassed wisdom, they likewise ought, in just this way, to confess their own karmic offense, concealing nothing, never to commit it again afterward."

It is for this reason that one should know that confession carries a great fruit and recompense.

Question: You have stated that confession removes the very obstruction of karma and offense.

Yet other sūtras state: "The Buddha told Ānanda: karma deliberately committed must certainly be undergone in retribution." And the Abhidharma states: "The causes and conditions of every karmic act are never empty; their fruit and recompense are never lost, never extinguished." And a sūtra states: "Every sentient being belongs to their own karma, arises entirely from their own karma, and relies upon their own karma; sentient beings, following their own karma, each undergo their own retribution, whether in this present life, in the next life, or in a life thereafter." And in the Sūtra on the Recompense of Karma, King Yama says to sentient beings: "Alas, sentient beings! This offense of yours was committed by neither your own parents, nor by the devas, nor by any ascetic or brahmin — you yourselves committed it, and you yourselves must undergo its retribution."

And a verse of the worthy and the noble states: "True dharma is like vajra, and the power of karma has no equal; even now that I have attained the path myself, I still undergo the retribution of my own evil karma."

And the Buddha himself has said: "The great ocean, every renowned mountain, every hill, forest, and tree, earth, water, fire, and wind, the sun, the moon, and every constellation — when the fire that consumes a kalpa arrives, all of these are exhausted, with nothing remaining; yet karma, across immeasurable kalpas, constantly persists, and is never lost. You have encountered one complete with every mark, the teacher of all who possess omniscience — yet even he, for offenses committed in the past, has already repaid their fruit and recompense. Though he has now come to meet the Buddha, every defilement exhausted, having realized the fruit of a noble one, still, through some remaining cause and condition, a splinter of wood yet remains lodged within his own body."

It is for this reason that one ought not to say that confession removes the very karma of an offense.

Answer: I do not say that "confession causes karmic offense to be entirely extinguished, with no fruit or recompense remaining at all" — I say that "through confession, this offense becomes light and thin, undergone within only a brief span." It is for this very reason that the verse on confession states: "Should this offense be one that ought to cause a fall into the three evil destinies, I pray that it might instead be undergone within a human body."

And the Sūtra of the Tathāgata's Wisdom-Seal states: "The Buddha told Maitreya: for bodhisattvas who deeply cherish and delight in unsurpassed, perfect, complete awakening, should there be an offense that ought to bring retribution within an evil destiny, this very offense becomes light and slight instead; in a life to come, they may undergo an unpleasant form, frequent illness, a lack of majestic virtue, birth into a lowly household, a poor household, a household of wrong views, a household sustaining itself through wrongful conduct, birth into circumstances contrary to their own wishes, circumstances of much sorrow, a land laid waste, a settlement laid waste, a household laid waste, or the loss of what they love; failing to encounter a good and virtuous friend, never hearing the Dharma, failing to obtain gain and support, or, obtaining only what is coarse and poor, constantly unable to provide for themselves, and yet able to inspire the trust and reverence of the lowly while failing to gain the trust and reverence of the great; when cultivating and gathering merit, encountering many obstructions and failing to accomplish it; their own faculties dull and obscured, their mind scattered while practicing meditation, unable to attain the merit of the uncontaminated factors of awakening; failing to understand the scriptural teaching, and, according to whatever circumstance they encounter, even down to an evil dream repaying the retribution of an evil destiny."

And the Buddha further states: "A person who commits a minor offense may undergo its retribution within this present life; but should this offense grow ever more numerous, one then falls into hell.

"How, then, does such a person's minor offense grow ever more numerous within this present life, causing a fall into hell? There is a person who does not cultivate the body, does not cultivate the precepts, does not cultivate the mind, and does not cultivate wisdom, lacking any great resolve — for such a person, even a minor offense causes a fall into hell.

"How, then, does a person's offense come to be undergone within this present life, this offense never growing further, without entering hell at all? There is a person who cultivates the body, cultivates the precepts, cultivates the mind, and cultivates wisdom, possessed of a great resolve, their mind never bound or obstructed. Such a person's offense, though present, never grows further, but is undergone directly within this present life. It is just as when a person holds water within a small vessel — adding a single measure of salt to it renders it undrinkable. But should another person cast this same single measure of salt into a great pond, its salty taste would not even be perceptible at all, let alone rendering it undrinkable. And why is this so? Because the water is abundant and the salt is slight. Offense is likewise so."

As the verse says: "A measure of salt cast into the great ocean — its taste remains entirely unchanged; but cast into a small vessel of water, it becomes salty and bitter, undrinkable.

"Just as a person who has amassed great merit, though possessing some slight offense, does not fall into an evil destiny, but undergoes it lightly through some other circumstance instead;

"While a person of scant merit, though possessing only some slight offense, on account of their own narrow and constricted resolve, has this very offense cause a fall into an evil destiny.

"Should a person's own digestive fire be weak, and they eat food difficult to digest, this person, though not dying from it, undergoes great suffering in their own body;

"But should a person's own bodily strength be robust, and they eat food difficult to digest, this person never dies from it at all, but undergoes only slight and minor discomfort.

"The fire of one's own goodness, merit, and wisdom, if weak, allows even a slight evil offense, one without any remedy, to be able to cause a fall into hell;

"But one possessed of great merit, though possessing some evil and offense, is not thereby caused to fall into hell, but undergoes it lightly within this very body instead."

It is just as with Aṅgulimāla, who slew a great multitude of people, and further sought to harm his own mother and the Buddha himself, yet attained the very fruit of arhatship —

undergoing this within the present life, lightly. And it is likewise so with Ajātaśatru, who harmed his own father, a king who had already attained the path — through the causes and conditions of the Buddha and Mañjuśrī, this grave offense was undergone lightly.

And it is likewise so with the venomous serpent that, at the moment of its own birth, rained down blood, and, gradually growing larger, wished to kill a person merely by looking at them, so that they would die at once, or would die even from its own hissing breath alone — for this reason, people of that time named it "the hissing breath." At the moment this serpent's own life came to an end, Śāriputra went directly to where it lay; though its own mind was filled with anger, its gaze could not kill him, nor could its hissing breath. Śāriputra's own bodily form then shone forth all the more brightly, his mind at once pure, contemplating it from above and below in seven ways. Through these very causes and conditions, after its own life ended, it was reborn seven times in the heavens above, and seven times among humans, and, in a later age when human lifespans reached forty thousand years, it was to attain the path of a pratyekabuddha, its body the color of gold; and the people of that time, mistaking it for a mass of gold, came intending to hew it apart, whereupon its own life ended and it entered nirvāṇa.

And it is likewise so with King Aśoka, who subdued Jambudvīpa by means of arms and slew eighteen thousand palace attendants; because, in a former life, he had given offerings to a buddha's own land, he raised up eighty thousand stūpas, constantly received and studied the scriptural teaching in the presence of great arhats, and later attained the path of stream-entry — undergoing this offense lightly within a human body alone.

Offenses such as these, through extensively practicing merit, holding a vast and expansive resolve, and gathering every quality of merit, do not cause a fall into an evil destiny.

It is for this reason that your earlier objection — that "should confession cause karmic offense to be entirely extinguished, there would then be no fruit or recompense remaining at all" — this statement does not hold.

Furthermore, should it be said that "offense can never be extinguished at all," then the Buddha's own statement within the Vinaya, that "confession removes offense," could not be believed. This is simply not so — it is for this reason that the obstruction of karma and offense ought to be confessed.

Distinguishing Giving Chapter

The bodhisattva, able to practice confession, exhortation, rejoicing, and dedication in this way —

"the power of their own merit grows ever greater, and their mind, too, grows ever more gentle; they thereby attain faith in the merit of the buddhas, and in the great conduct of the bodhisattvas."

This bodhisattva, through confession, exhortation, rejoicing, and dedication, has the power of their own merit grow ever greater, their mind tamed and made gentle; toward the immeasurable merit of the buddhas, pure and supreme, which ordinary beings cannot believe, they are able to accept it with faith; and toward the pure and great conduct of the great bodhisattvas, rare and difficult though it is, they are likewise able to accept it with faith.

Furthermore: "Toward suffering, afflicted sentient beings who lack this profound and pure Dharma, they give rise, in this regard, to grief and sorrow, and thereby give rise to a mind of profound compassion."

The bodhisattva, having already come to have faith in the immeasurable, profound, pure, and supreme merit of the buddhas and bodhisattvas, grieves and sorrows that sentient beings lack this very merit, and, on account of every manner of wrong view, undergo suffering and affliction of every kind — it is for this reason that they give rise to a profound mind of compassion.

"Mindful that these sentient beings have sunk into the mire of suffering and affliction, I shall rescue and pull them free, causing them to abide in a place of peace and security."

This bodhisattva, having attained this mind of compassion, reflects: "These sentient beings are constantly afflicted by the sickness of craving, anger, and delusion, undergoing every suffering and affliction in body and mind — I shall rescue and deliver them, causing them to depart from this deep mire of bodily and mental suffering, ultimately freeing them from the afflictions of birth, old age, sickness, and death, and causing them to abide within the peaceful and secure place of the joy of nirvāṇa."

It is for this reason that, toward these suffering, afflicted sentient beings, a profound mind of compassion is given rise to; and it is through this very mind of compassion, seeking to fulfill their own wishes and cause them to attain peace and joy, that this is called a mind of loving-kindness.

"Should the bodhisattva, in this way, deeply follow this mind of loving-kindness and compassion, they sever every craving and stinginess they possess, and diligently exert effort for the sake of giving."

"Bodhisattva" refers here to one who is mindful of seeking the path to buddhahood and liberating suffering, afflicted sentient beings. "Follow" means to follow in accordance with loving-kindness and compassion, following no other mind. "Deep loving-kindness" means that it extends universally to every sentient being, this mindfulness penetrating through to the very marrow of one's bones. "Whatever they possess" refers to everything, whether internal or external, whatever gold, silver, treasure, city, spouse, or child one possesses. "Craving" means desiring to obtain without ever being satiated. "Stinginess" means clinging attachment, unwilling to relinquish it to another — departing from these three evils is what is meant here.

In this way, the very gate of the pāramitā of giving is thereby opened; it is for this reason that one ought constantly, with a single mind, to diligently practice it, never allowing heedlessness to arise.

And why is this so? The bodhisattva reflects: "I shall now, according to whatever I am able to accomplish, benefit sentient beings, and give rise to a firm and unshakeable mind of giving."

"Whatever I possess, whether animate or inanimate, even the very throne of a wheel-turning heavenly king — there is nothing I would not give, should it be sought.

"Even sons and daughters, noble kin, a fine wife or consort, young and exceedingly comely, skillful and capable of serving another —

"Reverent, compliant, gentle of mind, cherished with the deepest affection, treasured beyond even one's own life — whatever is sought, I am able to give it.

"Even the very flesh and blood of my own body, the marrow of my bones, my hands and feet, my head, my eyes, my ears and nose — my very body itself, I am able to give it all."

This bodhisattva, with a resolute mind of giving, gives away whatever external object they possess, whether animate or inanimate — there is nothing that, once sought, is not given.

"Inanimate objects" refers to gold, silver, treasure, even the very throne of a wheel-turning sage-king or a heavenly king.

"Animate objects" refers to sons, daughters, noble kin, a fine household's young wife or consort — comely, gentle, reverent, and compliant, cherished with the deepest affection, treasured beyond even one's own life — and yet able to give them to another. Just as with every practice of giving, a bodhisattva is able to give away every external object they possess, spouse and children included.

This bodhisattva is even able to give away their own flesh, blood, head, eyes, hands, feet, ears, and nose, cutting away their own flesh to expose the bone, breaking the bone to expose the very marrow, just as Sadāprarudita did. Or they give away their entire body at once — for there is nothing more cherished than one's own body among all things one loves, and yet they are able to give even this away, just as Sarvadatta did. It is just as the bodhisattva who, as a hare, gave his own body to a sage; or as King Śibi, who gave his own body in exchange for a dove.

Question: Does this bodhisattva give in this difficult manner because they distinctly know giving and the fruit and recompense of giving? Or do they give merely because it is given rise to by a mind of loving-kindness and compassion alone?

Answer: "Giving of this kind obtains a recompense of this kind — whether internal, such as one's own limbs and joints, or external objects as well."

"Internal objects" refers to the head, the eyes, the hands, the feet, and the like. "External objects" refers to spouse and children, gold, silver, and treasure, and the like.

This bodhisattva truly knows giving, and knows, distinctly, what recompense each kind of giving obtains. And they further have faith in what is spoken throughout the sūtras, or come to know it through the divine eye.

Question: You have already stated that one knows the fruit and recompense obtained through giving one's own bodily limbs and through giving external objects — please now explain this very fruit and recompense.

Answer: As the Ratnakūṭa Sūtra states, within the meaning of the pāramitā of giving in its Chapter Thirty on the Bodhisattva Akṣayamati: "The bodhisattva establishes this vow: to whoever requires food, I shall give food, causing me to obtain five kinds of recompense — first, obtaining lifespan; second, obtaining courage; third, obtaining joy; fourth, obtaining strength; fifth, obtaining fine form.

"To whoever requires drink, giving drink, one first obtains, among humans, fragrant and delicious drink, and later obtains the removal of the thirst and craving of every affliction.

"To whoever requires a vehicle, giving a vehicle, one obtains the recompense of joy according to one's own will, accomplishing the four bases of spiritual power, and later attains the path of the three vehicles.

"To whoever requires clothing, giving clothing, one obtains the recompense of the very garment of a sense of shame and reverence.

"To whoever requires a lamp's own light, giving this light, one obtains the very light of the buddha-eye.

"To whoever requires music, giving music, one obtains the divine ear in full.

"To whoever requires powdered or paste incense, giving powdered or paste incense, one obtains a body free of any foul odor.

"To whoever requires juice, giving juice, one obtains the recompense of every fine flavor in turn.

"To whoever requires shelter, giving shelter, one becomes a refuge and protector for every sentient being.

"Giving articles of daily livelihood, one obtains merit that assists bodhi.

"Giving medicine, one obtains freedom from old age, sickness, and death, constant peace and security.

"Giving servants, one obtains mastery according to one's own will, wisdom in full measure.

"Giving gold, silver, coral, mother-of-pearl, and agate, one obtains the thirty-two marks in full.

"Giving every kind of ornament and adornment, one obtains the eighty subsidiary marks.

"Giving elephants, horses, and carriages, one obtains the Great Vehicle in full.

"Giving gardens and groves, one obtains the joy of meditative concentration in full.

"Giving one's own son or daughter, one obtains the very unsurpassed, perfect, complete awakening one cherishes.

"Giving granaries, grain, and treasure-stores, one obtains the treasury of the Dharma in full.

"Giving an entire land, an entire Jambudvīpa, or the very throne of a king over the four continents, one obtains mastery as a Dharma-king at the very seat of awakening.

"Giving every implement of entertainment and joy, one obtains the joy of the Dharma.

"Giving with one's own feet, one obtains feet of the Dharma, able to reach the seat of awakening.

"Giving with one's own hands, one obtains jeweled hands.

"Being able to give everything, giving with one's own ears and nose, one obtains a body complete in every respect.

"Giving with one's own eyes, one obtains the unobstructed Dharma-eye in full.

"Giving one's own head, one obtains omniscient wisdom, uniquely honored throughout the three realms.

"Giving one's own blood and flesh, one causes sentient beings to attain firm and unshakeable conduct.

"Giving one's own marrow, one obtains a body like vajra, which none can destroy."

"Having opened this gate of giving and its fruit in this way, the fruit of every remaining kind of giving ought likewise to be known.

"Giving bedding, one obtains the peace and liberation of the three vehicles.

"Giving a couch or a seat, one obtains the indestructible place at the very seat of awakening beneath the bodhi tree.

"Giving one's own wife, this is for the sake of obtaining the delight and joy of the Dharma.

"Giving direction upon a road, this is for the sake of causing sentient beings who have lost their own way in birth and death to enter the right path.

"Giving a raft, this is for the sake of crossing beyond the flood of desire, the flood of existence, the flood of views, and the flood of ignorance.

"Giving one's own bones, this is for the sake of obtaining firmness in the precepts, firmness in concentration, firmness in liberation, firmness in the knowledge and vision of liberation, and firmness for sentient beings.

"Giving one's own retinue, this is for the sake of accomplishing immeasurable, boundless asaṃkhyeya merit, so that one's retinue of devas and humans, of a single mind and pure, can never be shaken or destroyed.

"Giving words of praise, this is for the sake of causing devas, nāgas, yakṣas, gandharvas, ascetics, and brahmins to rejoice and offer praise at the moment the Dharma is expounded.

"Giving scriptural scrolls, this is for the sake of obtaining the nine divisions of scripture, abiding long across immeasurable time.

"Giving the Dharma itself, this is for the sake of obtaining penetration into every dharma, and gathering every quality of merit.

"This bodhisattva, delighting in practicing giving in this way, knows the purity of giving, and knows how much or how little fruit and recompense is thereby obtained."

It is for this reason that: "Giving wealth obtained through wrong means, and every other giving criticized by the wise — no giving of this kind exists among these; it is only giving joined together with emptiness and the rest that exists here."

"Wrong means" refers to wealth obtained through evil conduct. "Wealth" refers to articles of daily livelihood. To speak of its essential meaning: giving material wealth obtained through evil karma.

The bodhisattva, knowing that giving of this kind is impure, does not engage in this matter — every kind of giving obtained through wrong means such as this, and every kind of giving criticized by the wise. The bodhisattva's own practice of giving is joined only together with emptiness, wisdom, and every quality of merit.

Question: You have spoken of giving wealth obtained through wrong means, and of giving joined together with emptiness, wisdom, and the rest — these two kinds of giving ought to be distinguished at length!

Answer: These two kinds of giving are explained within the pāramitā of giving, in the Chapter of the Assembly of the Bodhisattva Akṣayamati. First, distinguishing the merit of giving, namely: bodhisattvas engage in no giving that seeks wealth through wrong means. No giving that inflicts distress upon sentient beings. No giving accompanied by fear. No giving accompanied by attachment. No failing to give once requested. No giving that fails to match what was promised. No giving that begrudges what is fine, giving instead what is poor. No giving without a profound mind. No giving accompanied by flattery or crookedness. No giving that is false or counterfeit. No giving that diminishes its own fruit. No giving accompanied by a wrongful mind. No giving accompanied by a deluded mind. No giving accompanied by a mixed and impure mind. No giving without faith in liberation. No giving accompanied by weariness or aversion. No giving merely to curry favor. No giving in the hope of some return. No giving that seeks out a field of merit alone. No giving that disdains any sentient being as not being a field of merit. No giving accompanied by a mind ranking the precept-keeper above the precept-breaker. No giving that seeks renown. No giving accompanied by a mind of self-exaltation. No giving that demeans another. No giving accompanied by regret. No giving accompanied by a mind of remorse afterward. No giving given only because urgently summoned to give. No giving accompanied by contempt. No giving of what merely occurs naturally without intention. No giving that seeks a fruit in recompense. No giving accompanied by anger. No giving that leaves the recipient still parched and wanting. No giving that troubles the one who requests it. No giving accompanied by mockery of the recipient. No giving accompanied by deception. No giving accompanied by a scornful expression. No giving flung carelessly at the recipient. No giving without a single, undivided mind. No giving not given with one's own hand. No giving that is not sustained. No giving that comes to a halt. No giving that is discontinued. No giving that competes to outdo another. No giving that disdains a small gift. No giving that, though requested, gives only some trifling object out of one's own self-indulgence instead. No giving that fails to match one's own actual capacity. No giving to what is not a field of merit at all. No giving accompanied by a weak and inferior mind over some small object. No giving accompanied by a proud mind over some abundant object. No giving accompanied by wrongful conduct. No giving that delights in further rebirth. No giving that relies upon one's own fine appearance, lineage, or wealth. No giving that seeks rebirth among the Four Heavenly Kings, Śakra, or the Brahmā heavens. No giving that seeks the vehicle of the śrāvaka or the pratyekabuddha. No giving that seeks to become a king or a prince. No giving limited to benefiting only this one life. No giving accompanied by any sense of being satiated with it. No giving not dedicated toward omniscience. No giving that is impure. No giving given at the wrong time. No giving of a blade or of poison. No giving that troubles or mocks sentient beings. No giving criticized by the wise.

Having opened this gate of giving in this way, the remaining forms of impure giving likewise ought to be known. Namely: bodhisattvas engage in no giving of what should simply be discarded anyway. No giving that detests nirvāṇa. No giving only of what is abundant and easily obtained. No giving that expects gratitude. No giving that repays a debt of gratitude. No giving that seeks a return in kind. No giving that seeks protection in exchange. No giving that seeks a good omen. No giving accompanied by arrogance. No giving that follows only household custom. No giving given merely because it happened to be obtained. No giving not sustained for one's entire life. No giving accompanied by a defiled mind. No giving as mere amusement. No giving given only because a good friend was present. No giving given lightly, without care. No giving given carelessly, in idle distraction. No giving that arises only from having lost something else. No giving given in order to praise oneself. No giving given in order to scold or rebuke. No giving given merely to fulfill a vow. No giving given in order to be praised as a rare and wondrous deed. No giving given in order to demonstrate one's own faith. No giving given out of fear. No giving accompanied by deception. No giving that seeks a following in exchange. No giving unaccompanied by proper instruction. No giving that draws in a crowd for show. No giving without faith. No giving without any cause or reason at all. No giving that follows mere whim. No giving given to display something extraordinary. No giving accompanied by self-praise. No giving that fails to match what was actually requested. No giving given merely to subdue the recipient. No giving accompanied by ill will. No giving of an object one has no actual use for oneself. No giving accompanied by disrespect. No giving given condescendingly. No giving given on account of some strange or unlucky omen. No giving given while belittling the recipient. No giving obtained by relying on one's own power or influence. No giving accompanied by an impure mind. No giving accompanied by doubt. No giving that undermines the very mind of the one who requests it. No giving of a forbidden object. No giving accompanied by discrimination. No giving of alcohol. No giving of weapons. No giving that seizes another's own property to give away. No giving that causes another to give rise to suspicion. No giving given merely because of familiarity. No giving accompanied by speaking of the recipient's own faults. No giving that follows only what one personally favors. No giving accompanied by anger. No giving accompanied by delusion. No giving accompanied by idle argument. No giving that is not for the sake of bodhi.

Question: Does the bodhisattva actually possess, or not possess, these various forms of giving — wealth obtained through wrong means, up through giving not for the sake of bodhi? Should they entirely lack all of these, this itself becomes a fault: never seeking a field of merit, holding no distinction toward sentient beings, never knowing gratitude or repaying a debt of gratitude, and never giving according to household or national custom. But should they possess these, why does the text say, in every case, that they do not?

Answer: As for wealth obtained through wrong means, and every other such giving up through giving not for the sake of bodhi — the bodhisattva does not necessarily lack all of these entirely; at times, they may indeed be present. It is simply that such giving is not subsumed within the pāramitā of giving, and is unable to bring the pāramitā of giving to completion — it is for this reason that the text says the bodhisattva lacks them.

As for "giving joined together with emptiness and every other quality of merit," the Sūtra of the Bodhisattva Akṣayamati states, within its own Chapter on the Pāramitā of Giving: The bodhisattva's own giving is inexhaustible because it is joined together with a mind of emptiness; this giving is inexhaustible because it is cultivated without any mark; this giving is inexhaustible because it is guarded by wishlessness; this giving is inexhaustible because it is subsumed within a root of goodness; this giving is inexhaustible because it accords with the very mark of liberation; this giving is inexhaustible because it is able to destroy every māra; this giving is inexhaustible because it is unmixed with any affliction; this giving is inexhaustible because it grows ever more excellent in turn; this giving is inexhaustible because of its own resolute mind; this giving is inexhaustible because it gathers the dharmas that assist bodhi; this giving is inexhaustible because of its own right dedication; this giving is inexhaustible because it attains the very fruit of liberation at the seat of awakening; this giving is inexhaustible because it is boundless; this giving is inexhaustible because it cannot itself be exhausted; this giving is inexhaustible because it is unbroken; this giving is inexhaustible because it is vast and expansive; this giving is inexhaustible because it cannot be destroyed; this giving is inexhaustible because it cannot be surpassed; this giving is inexhaustible because it reaches all the way to omniscience; this giving is inexhaustible because it severs the very defilement of giving wealth obtained through wrong means and the like, accomplishing instead every quality of merit joined with emptiness and the rest.

Giving wealth obtained through wrong means and the like is itself a defilement of giving; giving joined together with this defilement is impure giving; giving joined together with emptiness and every other quality of merit is pure.

Furthermore, I shall now further explain the purity and impurity of this giving.

The sūtra states that giving is of four kinds: there is giving pure with respect to the giver, but not pure with respect to the recipient. There is giving pure with respect to the recipient, but not pure with respect to the giver. There is giving pure with respect to both the giver and the recipient. And there is giving pure with respect to neither the giver nor the recipient.

Should the giver accomplish wholesome conduct of body, speech, and mind, while the recipient accomplishes unwholesome conduct of body, speech, and mind, this is called pure with respect to the giver, but not pure with respect to the recipient.

Should the giver accomplish unwholesome conduct of body, speech, and mind, while the recipient accomplishes wholesome conduct of body, speech, and mind, this is called pure with respect to the recipient, but not pure with respect to the giver.

Should the giver accomplish wholesome conduct of body, speech, and mind, and the recipient likewise accomplish wholesome conduct of body, speech, and mind, this is called pure with respect to the giver, and pure with respect to the recipient as well.

Should the giver accomplish unwholesome conduct of body, speech, and mind, and the recipient likewise accomplish unwholesome conduct of body, speech, and mind, this is called pure with respect to neither the giver nor the recipient.

Whether craving, anger, and delusion are severed or not severed ought likewise to be distinguished in just this same way.

Furthermore, among these four kinds of giving, there is what is pure and what is impure. First, purity arising from the giver; second, purity arising from the recipient; third, purity shared by both together — these are called pure. First, no purity arising from the giver; second, no purity arising from the recipient; third, no purity shared by both together — these are called impure.

Within this, because the giver possesses merit, giving arising from the giver attains purity. Because the recipient possesses merit, giving arising from the recipient attains purity. Because both the giver and the recipient possess merit, giving arising from both attains purity.

Because the giver possesses an offense, giving arising from the giver becomes impure. Because the recipient possesses an offense, giving arising from the recipient becomes impure. Because both the giver and the recipient possess an offense, giving arising from both becomes impure. The merit of the giver, the merit of the recipient, the offense of the giver, and the offense of the recipient have already been explained above.

Question: Among these four kinds of giving you have explained, which giving ought the bodhisattva to practice?

Answer: "Among these four kinds of giving, one practices two kinds of pure giving, seeking neither renown nor gain, nor seeking any fruit in recompense."

This giving is of four kinds — with three aspects of purity and three aspects of impurity — and one never practices what is impure at all.

Among the pure, one practices two kinds of purity: first, pure with respect to the giver, though not pure with respect to the recipient; second, pure with respect to both together. Within these two kinds of pure giving, one ought constantly to exert diligent effort.

And why is this so? Because this bodhisattva does not anticipate any fruit in recompense — were one to anticipate such a fruit, one would then seek out only a pure recipient.

"Pure" refers to the giver and the recipient both being adorned with merit, their own mind pure. "Impure" refers to the giver possessing a mind of stinginess. As the Buddha has said: "Stinginess is the very defilement of giving." Though every other affliction likewise constitutes impurity, stinginess is the very gravest of all.

Question: Should the bodhisattva diligently practice these two kinds of giving — pure with respect to the giver alone, and pure with respect to both together — yet stinginess is itself the very defilement of the giver, and indeed the greatest defilement of giving; should the bodhisattva not yet have departed from desire, not yet able to sever this very stinginess, how, then, are they able to practice these two kinds of pure giving?

Answer: "Should any object be capable of giving rise to stinginess, one simply does not keep this very object."

Should the bodhisattva know that some animate or inanimate object gives rise to a mind of stinginess, they simply do not keep this very object — it is for this reason that, whatever they give, they give without any stinginess at all.

Question: External objects can indeed simply not be kept — but what, then, of one's own body?

Answer: "Constantly, for the benefit of sentient beings, one understands one's own body to be like a medicinal tree."

For the sake of benefiting sentient beings, one has faith in and understands one's own body to be like a medicinal tree. Just as a medicinal tree is of use to sentient beings — its roots, trunk, branches, leaves, flowers, and fruit each able to cure some particular illness, taken freely according to need, without any restriction or protection withheld — the bodhisattva is likewise so: for the benefit of sentient beings, they are able to relinquish their own body freely. They reflect: "Should sentient beings take my own head, eyes, hands, feet, limbs, joints, spine, belly, thighs, shoulders, ears, nose, teeth, tongue, blood, flesh, bone, or marrow, whatever they may require, I am able to give it to them in every case, even offering my entire body all at once." In this way, taming their own mind, cultivating and gathering roots of goodness, protected by skillful means, they practice the pāramitā of giving.

"Both giving in its general aspect, and giving in its particular aspect, are each, in every case, able to be dedicated."

This bodhisattva, through these two kinds of pure giving, is able to know two kinds of dedication: first, dedication in its general aspect; second, dedication in its particular aspect.

"Dedication in its general aspect": whatever is given is, in every case, dedicated toward unsurpassed, perfect, complete awakening.

"Giving in its particular aspect": as explained within the section on the fruit and recompense of giving.

Furthermore, "dedication in its general aspect" is for the sake of bringing peace, joy, and benefit to every sentient being.

"Dedication in its particular aspect": for sentient beings without faith, that they might attain faith; for those who have broken the precepts, that they might attain the upholding of the precepts; for those of little learning, that they might attain vast learning; for the indolent, that they might attain diligent effort; for those of scattered mind, that they might attain meditative concentration; for foolish sentient beings, that they might attain wisdom; for the stingy, that they might attain a mind of relinquishment — particular aspects of every kind, such as these.

Furthermore, "dedication in its general aspect" dedicates the six pāramitās toward unsurpassed, perfect, complete awakening.

"Dedication in its particular aspect": at the moment of giving an external object, one vows that every sentient being might attain the very greatest joy; at the moment of giving one's own limbs and joints, one vows that every sentient being might attain a buddha's own body in full.

Question: How many kinds of dedication does giving have? And how many kinds of non-dedication?

Answer: "There is one kind that purifies through four dedications, and three kinds of non-dedication."

The bodhisattva's own giving is dedicated for the sake of purifying four matters.

"Three kinds of non-dedication": one does not dedicate it for the sake of becoming a king; one does not dedicate it for the sake of attaining sensual pleasure; one does not dedicate it for the sake of attaining the ground of the śrāvaka or the pratyekabuddha.

"Not dedicating it for the sake of becoming a king": this restraint against becoming a king likewise restrains against becoming any noble person, or one of power and mastery.

"Not dedicating it for the sake of attaining sensual pleasure": aside from the noble persons mentioned above, this refers to all others who enjoy wealth, pleasure, and the five desires for their own amusement.

"Not dedicating it for the sake of attaining the śrāvaka or the pratyekabuddha": this restrains one from entering nirvāṇa without remainder by means of the lesser vehicle, causing one instead to abide securely within the Great Vehicle, entering nirvāṇa without remainder only after a very long time.

As for "the four dedications that purify": the bodhisattva's own giving is dedicated for the sake of purifying a buddha-land; dedicated for the sake of purifying bodhisattvas; dedicated for the sake of purifying the teaching and transformation of sentient beings; and dedicated for the sake of purifying omniscience itself.

The bodhisattva ought to dedicate merit through skillful means in just this way, never allowing this giving to be diminished, but causing it instead to gain its own true force.

Question: By what dharma is giving diminished? And by what dharma is giving increased?

Answer: "Should this giving not be dedicated, and be without any skillful means, seeking rebirth in some lowly place, and drawing near to an evil friend — giving of this kind is then diminished."

Should this giving: fail to be dedicated toward unsurpassed, perfect, complete awakening, following instead after worldly pleasure; seek rebirth in some lowly place; lack any skillful means able to transcend the mere fruit and recompense of giving and meditative concentration, born of mastery over one's own circumstance; or draw near to a friend who obstructs the Great Vehicle — through these four dharmas, giving is thereby diminished.

"Departing from these four kinds of giving, one attains increase instead; and one ought further to give with three kinds of mind — the bodhisattva, according with the Buddha's own word, likewise never seeks a fruit in recompense."

Departing from these four dharmas in giving, one thereby attains increase: first, dedicating it toward unsurpassed, perfect, complete awakening; second, dedicating it through skillful means; third, seeking the very station of a Dharma-king; fourth, drawing near to a good and virtuous friend.

One further ought to practice giving with these three states of mind: first, giving with the mind of bodhi, out of pity for every sentient being; second, giving without departing far from the Buddhadharma; third, giving without seeking any fruit in recompense.

Furthermore: "For the sake of attaining three dharmas, one practices giving; and, wishing to seek two further dharmas, one likewise ought to practice giving."

The bodhisattva practices giving for the sake of attaining three dharmas: first, the Buddhadharma itself; second, the expounding of this Dharma; third, causing every sentient being to abide within unsurpassed joy.

And, wishing to seek two further dharmas, one practices giving for: first, great wealth; second, the pāramitā of giving brought to completion. And why is this so?

Should the bodhisattva possess great wealth, they thereby depart from the suffering of poverty, never take another's own wealth, and never seek interest on a loan; they have no creditor to answer to, and need not worry over repaying any debt; possessed of abundant wealth and sufficiency, they are able to clothe and feed themselves; able to give generously, benefiting their own kin and good friends; their own household at peace and joyful, their family abundant and prosperous, constantly as though at a festival, their mind constantly filled with delight. Able to give generously, their own kin are never held in contempt, and they are revered by others, their every word accepted with trust, relied upon by the assembly, approached by others as a teacher, entering any gathering without fear. They constantly delight in bathing, their body anointed with fine fragrance. They wear fine new clothing, adorned in full. They behold every fine sight, hear every fine sound, smell every wondrous fragrance, and constantly partake of the very finest flavors and the most refined sensations of touch.

Difficult for enemies or bandits to harm, their good friends delighting in them. This is the very good fruit and recompense obtained within a human body. Admired by others, constantly praised as fortunate and fine, their own faults and ugliness forgotten. Though born into a lowly station, they possess the very mark of a great person; though lacking skillful speech, they become one of skillful speech; though not vastly learned, they become one vastly learned; though of little wisdom, they become one of wisdom. Should they already be fine in appearance, this fineness doubles further still; should they already belong to a great household, this nobility doubles further still; should they already possess skillful speech, this skill doubles further still; should they already be vastly learned, this learning doubles further still; should they already possess wisdom, this wisdom doubles further still.

Wherever they sit or lie, it is upon a precious couch of great value. Waking or sleeping, they are at peace and secure, fully attended and guarded. Their dwelling is built of every treasure, and they roam and delight there entirely at their own ease. Their own person is held in high regard. Whatever scriptures they require, they obtain according to their own wish. Their own power and standing follow their own will, drawing near to a king with ease, held in the thoughts of every noble person. Physicians come to them of their own accord, constantly bringing trusted news of what is fitting for them. Whatever illness they have is slight, and should sickness arise, it is easily cured. They depart far from the terror of this present life and lives to come, ultimately and forever free of the fear of not surviving, constantly under protection, surrounded by many people; those close to them consider themselves greatly blessed, and those who share their own mind rejoice deeply on their behalf. A small kindness shown to them returns a great recompense; while even a slight wrong done to them brings great calamity upon the wrongdoer. Women of fine lineage, young, comely, and fully adorned, seek of their own accord to attend and serve them; every beneficial matter comes of its own accord to gather around them; and should they commit some evil deed, this deed remains slight. A small act of giving on their part yields great benefit at once; they have many good friends, and their enemies and those who resent them grow ever fewer. Snakes, vipers, poison, and heedless, evil persons — matters such as these cannot draw carelessly near to them; every matter of love and reverence, on the other hand, comes to gather around them entirely.

Should they obtain some gain, everyone around them rejoices on their behalf; should some decline or affliction befall them, everyone shares their own sorrow. The assembly together guides and instructs them, vying with one another to bring them what is good and auspicious, causing them to depart far from wrongful dharmas and abide securely within wholesome ones, and whatever great deed they undertake is met with universal delight. Should they share a single mind with another, they consider this already sufficient, never anticipating worldly wealth, nobility, glory, or gain; and should they hold some official position, others think to assist and support them, removing their own decline and affliction, and, beholding another's own wealth and nobility, harbor no envy or aspiration toward it themselves. Others sing of their own virtue and never proclaim their faults; though of humble station, they receive the very title of a great person, their own countenance never appearing dissatisfied, and, beholding another's own countenance, they never feign anything false or peculiar.

Should they be born a brahmin, within the temples of the devas they obtain great fruit and recompense, reading every scripture and text and obtaining its own true benefit, and, having obtained it, are able to give it to others.

Should they be born a kṣatriya, whatever they undertake is accomplished — skilled in archery, in music, well able to master any discipline, and able to obtain fruit from governing the classical texts of statecraft.

Should they be born a vaiśya, whatever they sow and cultivate flourishes as they wish; should they be a merchant, they are able to obtain their own profit.

Should they be born a śūdra, whatever occupation they undertake is largely accomplished according to their own wish.

Question: You have earlier stated that the bodhisattva does not give with a mind that seeks a fruit in recompense, and further does not give for the sake of attaining nobility and wealth — yet you now state that they give for the sake of seeking great wealth. Do these statements not contradict one another?

Answer: These do not contradict one another. Should one seek wealth for the sake of one's own body and one's own pleasure alone, it is for this reason said that one ought not to seek wealth. What is now said, of seeking wealth, is solely for the sake of benefiting sentient beings — it is for this reason said that one seeks wealth precisely for the sake of great giving. This is not seeking wealth and pleasure for one's own body's own sake — this is speaking of the cause within the very fruit itself. Should the bodhisattva fail to attain great wealth, though they have faith in and delight in giving, they would have no wealth at all to give — it is for this reason that you ought not to raise this as an objection.

Furthermore, one practices giving for the sake of severing two dharmas. What are these two? First, stinginess; second, craving — these two dharmas are the very gravest defilement of giving.

And one further practices giving for the sake of attaining two dharmas — namely, the knowledge of exhaustion, and the knowledge of non-arising.

And one further increases three kinds of wisdom: first, the wisdom of one's own benefit; second, fundamental wisdom; third, the wisdom gained through vast learning.

Some say: one practices giving for the sake of increasing two dharmas — first, goodness; second, wisdom.

To speak briefly: the bodhisattva ought to practice four kinds of giving, subsuming every wholesome dharma within them: first, giving with an equal mind; second, giving free of any opposition; third, giving dedicated toward bodhi; fourth, giving fully possessed of a mind of wholesome, tranquil cessation.

The bodhisattva, in this way, brings the pāramitā of giving to completion, and thereby diligently practices the giving of material wealth.

Fascicle 6 of the Daśabhūmika-vibhāṣā Śāstra