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Sūtra 33 (posted 11/2011, updated 12/2011) Book information on Home page
Fascicle 1 (chaps. 1–6) 2 (chaps. 7–12) 3 (chaps. 13–17) 4 (chaps. 18–19a) 5 (chaps. 19b–21) 6 (chaps. 22–24a) 7 (chaps. 24b–28)
Sujāta asked, “World-Honored One, as the Buddha said earlier, those who make offerings to the six directions, that is, the six pāramitās, can increase their wealth and lifespans. What are the characteristics of such people?”
The Buddha said, “Good man, suppose someone does not begrudge his wealth. He always does things to benefit others. Thinking of and delighting in giving alms, he immediately gives away whatever he gets, regardless of the amount. When he gives alms, he belittles neither himself nor the alms given. He gives alms equally, whether the recipients observe or violate the precepts. He praises almsgiving and rejoices upon seeing others give alms, not jealous of them. When he sees solicitors for alms, he is delighted. He rises to receive them, bows to them, and asks them to sit down. Whether or not they consult him, he praises the requital for almsgiving.
“When he sees those in fear, he saves and protects them. In times of famine, he delights in giving away food and drink, not for the sake of requital or gratitude. He praises the virtues of the Three Jewels, and he does not deceive others by giving them leftover or cheap things in large quantity. He does not delight in drinking alcohol, gambling, or the mind of greed. He always cultivates the virtue of knowing shame and dishonor. Even if he has great wealth, he never abandons self-restraint, and he gives alms without becoming arrogant. Good man, these characteristics indicate that this person can make offerings to [dāna-pāramitā] almsgiving-pāramitā.
“Good man, suppose someone can purify his body, voice, and mind. He cultivates a gentle mind and does not commit sins. If he unintentionally commits a sin, he feels ashamed and remorseful because he believes that one receives evil requital for one’s sinful karma. When he does good deeds, he feels joyful. When he commits a small sin, he considers it to be grave, and feels remorseful, anxious, and fearful [of its requital].
“He never beats, scolds, or distresses sentient beings. Considerate of others’ minds, he always speaks gentle words. When he sees sentient beings, he feels love for them. He recognizes [received] kindness and requites it with kindness. He is not stingy and he does not deceive sentient beings. He seeks wealth by lawful means and delights in using it to do meritorious deeds and to transform others. When he sees those in suffering, he is willing to suffer in their stead. He cultivates lovingkindness and compassion for all. When he sees evildoers, he offers to be their sanctuary. When he sees doers of goodness, he praises their merits and the good requitals they will receive. He also personally assists such doers, enabling them to have free rein in their work. He stays away from the mind of anger. When anger arises in him, however briefly, he is aware of it and feels ashamed and remorseful. He speaks truthful words and gentle words, never divisive words or meaningless words. Good man, these characteristics indicate that this person can make offerings to [śīla-pāramitā] precept-pāramitā.
“Good man, suppose someone can purify his body, voice, and mind. If sentient beings inflict huge evils upon him, he neither elicits even one thought of anger nor requites evil with evil. If they later repent, he immediately accepts their repentance. When he sees sentient beings, he is filled with joy; when he sees evildoers, he pities them. He praises the requital for endurance and reproves anger. He expounds that the requital for anger is excruciating pain. He applies his training in almsgiving and endurance first to his foes.
“He correctly observes that a person composed of the five aggregates is a convergence of causes and conditions, and realizes that there is no reason to get angry with such a convergence. He deeply observes that anger is the cause of going down evil life-paths to suffer in one’s future lives. When anger arises in him, however briefly, he feels ashamed, remorseful, and fearful [of its consequences]. When he sees those who are more accomplished in endurance, he is not jealous. Good man, these characteristics indicate that this person can make offerings to [kṣānti-pāramitā] endurance-pāramitā.
“Good man, suppose someone works without indolence or negligence. He is not greedy for the pleasures of sitting or lying down. Whether a great deed or a small deed, he does it with the same diligence and brings it to completion. During his work, he is not distracted by hunger, thirst, cold, hot, or considerations of right or wrong timing, and he does not belittle himself. During his work, he does not regret. After his work is finished, he celebrates his ability and praises the requital for his energetic progress.
“He acquires wealth by lawful means and uses it for good reasons. When he sees evildoers, he explains evil requitals to them. He teaches sentient beings to be diligent and not to rest before finishing their work. When he does good dharmas, he is not dissuaded by others’ words. Good man, these characteristics indicate that this person can make offerings to [vīrya-pāramitā] progress-pāramitā.
“Good man, suppose someone can purify his body, voice, and mind. He delights in staying in a quiet, unoccupied place, such as a cave, mountain, forest, or vacant house. He does not delight in sleeping or listening to raucous noise or discussions of worldly matters. Nor does he delight in greed, anger, or delusion. He always speaks considerate and gentle words. He delights in renouncing family life to teach and transform sentient beings.
“His afflictions are minor, and he stays away from evil perceptions. When he sees foes, he cultivates lovingkindness. He delights in expounding the certainty of requital [for one’s karma]. If his mind becomes chaotic, he feels ashamed and anxious. When he sees those meditating wrongly, he explains the faults of such meditations. He skillfully transforms sentient beings by guiding them into the right meditation. Good man, these characteristics indicate that this person can make offerings to [dhyāna-pāramitā] meditation-pāramitā.
“Good man, suppose someone can purify his body, voice, and mind, as he learns all worldly matters. His mind, neither frenzied nor chaotic, shuns greed, anger, and delusion. He pities sentient beings and excels in making offerings to parents, teachers, preceptors, elders, and virtuous ones. He exercises self-restraint and always speaks considerate and gentle words, never deceiving sentient beings. He can explain the differences between right and wrong paths, and between good and evil requitals. He delights in quiet and in renouncing family life to train for bodhi. He can teach sentient beings through worldly matters. Upon seeing others become more accomplished, he is not jealous. If he surpasses others, he does not become arrogant. In suffering he is not distressed; in happiness he is not elated. Good man, these characteristics indicate that this person can make offerings to prajñā-pāramitā [wisdom-pāramitā].
“Good man, one accomplishes four things in each of the six directions. In the direction of almsgiving, the four things are (1) taming sentient beings, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. If one neither begrudges one’s wealth nor discriminates between friends and foes, or between the right and wrong timing, one can tame sentient beings [through almsgiving]. Not begrudging one’s wealth, one can discard the evil of stinginess by giving alms, so almsgiving is called discarding the opposite. If one is joyful and without regrets when one intends to give alms, gives alms, and has given alms, in future lives one will acquire human or celestial happiness, and even the unsurpassed happiness, so almsgiving is called benefiting self. [Almsgiving] enables others to leave behind the agony of hunger and thirst, so it is called benefiting others.
“In the direction of observance of precepts, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. The upāsaka precepts and other Bodhisattva precepts are the base for one to ascend to the First Ground and even to attain anuttara-samyak-saṁbodhi, so observing the precepts is called adorning bodhi. After one has received the precepts, one stays far away from the evil precepts and from having no precepts to observe, so observing the precepts is called discarding the opposite. One who observes the precepts will acquire human or celestial happiness, and even the unsurpassed happiness, so observing the precepts is called benefiting self. One who observes the precepts gives fearlessness to sentient beings and enables them to leave suffering for peace, so observing the precepts is called benefiting others.
“In the direction of endurance, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. One who cultivates endurance can cultivate goodness. By cultivating goodness, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so cultivating endurance is called adorning bodhi. One who cultivates endurance can discard the evil of anger, so cultivating endurance is called discarding the opposite. Through endurance, one will acquire human or celestial happiness, and even the unsurpassed happiness, so cultivating endurance is called benefiting self. Through endurance, one enables others to have a joyful mind, kind mind, and gentle mind, so cultivating endurance is called benefiting others.
“In the direction of energetic progress, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through energetic progress, one accumulates good dharmas. Because of good dharmas, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so making energetic progress is called adorning bodhi. As one energetically does good dharmas, one discards the evil of indolence, so making energetic progress is called discarding the opposite. Because of good dharmas, one will acquire human or celestial happiness, and even the unsurpassed happiness, so making energetic progress is called benefiting self. One energetically teaches sentient beings to do good dharmas and avoid evil dharmas, so making energetic progress is called benefiting others.
In the direction of meditation, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through meditation, one will ascend to the First Ground and even attain anuttara-samyak-saṁbodhi, so practicing meditation is called adorning bodhi. Through meditation, one cultivates immeasurable goodness and discards the evil perceptions, so practicing meditation is called discarding the opposite. Through the power of śamatha [meditative concentration], one delights in quiet and will acquire human or celestial happiness, and even the unsurpassed happiness, so practicing meditation is called benefiting self. Meditation empowers one to eradicate sentient beings’ greed, anger, and delusion, so practicing meditation is called benefiting others.
“In the direction of wisdom, the four things are (1) adorning bodhi, (2) discarding the opposite, (3) benefiting self, and (4) benefiting others. Through wisdom, one ascends to the First Ground and even attains anuttara-samyak-saṁbodhi, so developing wisdom is called adorning bodhi. Wisdom enables one to discard one’s ignorance and causes one’s afflictions to lose their hold, so developing wisdom is called discarding the opposite. Wisdom enables one to annihilate [two kinds of hindrances:] affliction hindrances and hindrances to wisdom-knowledge, so developing wisdom is called benefiting self. Wisdom empowers one to tame and teach sentient beings, so developing wisdom is called benefiting others.
“Good man, some claim that, apart from observance of precepts, there is no cultivation of endurance, and that, apart from developing wisdom, there is no practicing of meditation. They believe that enduring evil without vengeance is called observing the precepts, and that practicing meditation to tame the mind is called developing wisdom. To them, observance of precepts is cultivation of endurance, and cultivation of endurance is observance of precepts. To them, developing wisdom is practicing meditation, and practicing meditation is developing wisdom. Therefore, they claim that there are only four pāramitās.
“Some claim that, apart from observance of precepts, there is no energetic progress, and that, apart from energetic progress, there is no observance of precepts. To them, observance of precepts is energetic progress, and energetic progress is observance of precepts. Some claim that, apart from almsgiving there is no energetic progress, and that, apart from energetic progress there is no almsgiving. To them, almsgiving is energetic progress, and energetic progress is almsgiving.
“These claims are untrue. Why? Wisdom is the cause, and almsgiving is the effect. Energetic progress is the cause, and observance of precepts is the effect. Samādhi is the cause, and endurance of adversity is the effect. Cause and effect are not one thing, so there are six pāramitās.
“If they claim that observance of precepts is cultivation of endurance, and that cultivation of endurance is observance of precepts, their claim is untrue. Why? Because one receives the precepts from another, but one does not receive endurance from another. There are those who have not received any precepts but can endure evils. And there are those who endure immeasurable suffering as they cultivate goodness for the sake of the multitude. In innumerable lives, they accept immense suffering in sentient beings’ stead, and their minds do not regress. Therefore, apart from observance of precepts, there is endurance of adversity.
“Good man, samādhi comes from śamatha, and wisdom comes from vipaśyanā. Śamatha means meditation focused on one object, and vipaśyanā means differentiation of different objects. Therefore, in sūtras in the twelve categories, I say that meditation and wisdom are different. Therefore, know that there are six pāramitās.
“A Tathāgata first pronounces almsgiving-pāramitā. To enable sentient beings to give alms without greed, He next pronounces precept-pāramitā. To enable them to endure the sense of loss when they give alms, He next pronounces endurance-pāramitā. To enable them to delight in giving alms without selecting the right timing, He next pronounces progress-pāramitā. To enable them to give alms with a focused, unswerving mind, He next pronounces meditation-pāramitā. To enable them to give alms without seeking pleasures through repeated birth and death, He next pronounces wisdom-pāramitā.
“Good man, why are they called pāramitās? When one gives alms, one neither seeks requitals, internal or external, nor identifies the recipient as a fortune field or not a fortune field, and neither begrudges one’s wealth nor selects the right timing, so it is called almsgiving-pāramitā. One does not commit even a small sin, even for the sake of one’s body and life, so it is called precept-pāramitā. One endures pain without anger as evil ones dissect one’s body, so it is called endurance-pāramitā. One unceasingly praises the Buddha with one stanza for three months, so it is called progress-pāramitā. One fully attains the Vajra Samādhi, so it is called meditation-pāramitā. Good man, when one attains anuttara-samyak-saṁbodhi, one has fully achieved the six pāramitās, so it is called wisdom-pāramitā.
“Good man, there are two kinds of Bodhisattvas, those who have renounced family life and those who live a family life. It is not hard for Bodhisattvas who have renounced family life to practice the six pāramitās with purity, but it is hard for Bodhisattvas who live a family life to practice the six pāramitās with purity. Why? Those living a family life are entangled by many adverse causes and conditions.”
Sujāta asked, “World-Honored One, if a Bodhisattva has begun to practice the six pāramitās, what can he do for sentient beings?”
“Good man, such a Bodhisattva can rescue sentient beings sinking in the ocean of suffering.
“Good man, if someone begrudges wealth, food, and the Dharma, in innumerable future lives he will receive the requital of poverty and stupidity. Therefore, when a Bodhisattva practices almsgiving-pāramitā, he gives alms to benefit both himself and others.
“Good man, if someone delights in giving alms, regards foes as friends, relieves the deprived, and believes in the causation of almsgiving and the causation of observing the precepts, this person will harvest fruits from his almsgiving.
“Good man, some claim that almsgiving lies in the mind. Why? Because they believe that the mind is the root of almsgiving. Their claim is untrue. Why? Because almsgiving hinges upon one’s five aggregates [form, sensory reception, perception, mental processing, and consciousness]. Why? Because almsgiving is done with one’s body, voice, and mind. If one gives alms through one’s five aggregates to benefit both oneself and others, such almsgiving can adorn the Bodhi Way.
“Leaving afflictions behind and acquiring great wealth are called the main requitals for almsgiving. Longevity, a good appearance, physical strength, peace and joy, and eloquence are the other requitals for almsgiving.
“There are three reasons for one to receive excellent requitals. One receives excellent requitals because (1) the things given are excellent alms; (2) the recipient is an excellent fortune field; or (3) one is an excellent almsgiver.
“If the things given have wonderful colors, scents, or flavors, or are pleasant to the touch, they are called excellent alms. One who gives excellent alms will receive excellent requitals. Recipients who are holy ones—from those who are nearly Srotāpannas, to holy Bodhisattvas waiting to demonstrate attainment of Buddhahood, and to Buddhas—are called excellent fortune fields. One who gives alms to excellent fortune fields will receive excellent requitals. If one who gives alms has a strong pure faith, observes the precepts, hears the Dharma, and develops wisdom, one is called an excellent almsgiver. An excellent almsgiver will receive excellent requitals.
“Good man, a wise man gives alms in five skillful ways: (1) with earnestness; (2) with his own hands; (3) with faith; (4) at the right times; (5) in accordance with the Dharma.
“Good man, what are the requitals for giving alms with earnestness? Whoever gives alms with earnestness will receive abundant wealth and treasures: gold, silver, aquamarine, conch shells, emerald, precious gems, and coral; livestock, such as elephants, horses, cows, and goats; farmland, houses, slaves, servants, and a large retinue. These are the requitals to an almsgiver who gives alms with earnestness.
“What are the requitals for giving alms with one's own hands? Whoever gives alms with his own hands will also receive the requitals mentioned before. Furthermore, he will be able to use the things received. These are the requitals to an almsgiver who gives alms with his own hands.
“What are the requitals for giving alms with faith? Whoever gives alms with faith will also receive the requitals mentioned before. Furthermore, he will always be loved by his parents, siblings, and relatives, and all sentient beings. These are the requitals to an almsgiver who gives alms with faith.
“What are the requitals for giving alms at the right times? Whoever gives alms at the right times will also receive the requitals mentioned before. Furthermore, he will receive whatever he needs at any time he wishes. These are the requitals to an almsgiver who gives alms at the right times.
“What are the requitals for giving alms in accordance with the Dharma? Whoever gives alms in accordance with the Dharma will also receive the requitals mentioned before. Furthermore, his wealth will not be taken away by the law, bandits, water, or fire. These are the requitals to an almsgiver who gives alms in accordance with the Dharma.
“If an almsgiver gives away things with beautiful colors, he will acquire a good appearance. If he gives away things with pleasing scents, he will acquire a good name far and wide. If he gives away things with delectable flavors, multitudes will be delighted to see and listen to him. After seeing or hearing him, they will love and esteem him. If he gives away things pleasant to the touch, recipients will enjoy excellent tactile sensations. In all, he will receive five [excellent] requitals: longevity, a good appearance, physical strength, peace and joy, and eloquence.
“Good man, some claim that those who make offerings to a memorial pagoda or Buddha image cannot acquire longevity, a good appearance, physical strength, peace and joy, or eloquence. Why not? Because there is no recipient. Their claim is untrue. Why? Because the almsgiver has faith. An almsgiver who gives alms with faith will also receive these five requitals.
“Good man, for example, a bhikṣu cultivates lovingkindness. Although his lovingkindness has no recipient, he will receive immeasurable requitals. Similarly, one who makes offerings to a memorial pagoda or Buddha image will also receive these five requitals. Good man, if one sows grain, one will reap grain, not melons. Therefore, whoever makes offerings to a memorial pagoda or Buddha image will not fail to receive good requitals. Therefore, I say that excellent requitals come from excellent alms given, an excellent fortune field, or an excellent almsgiver.
“Good man, there are two kinds of alms, the Dharma and one’s wealth. One who gives the Dharma will receive both the Dharma and wealth as requital. One who gives wealth will receive only wealth as requital. Good man, a Bodhisattva gives these two kinds of alms for two reasons: (1) to enable sentient beings to leave their suffering behind; (2) to enable sentient beings to tame their minds. Good man, there are another three kinds of alms: (1) the Dharma, (2) fearlessness, and (3) one’s wealth.
“One gives the Dharma by teaching others to accept the precepts, renounce family life, train for bodhi, and learn Dharma procedures; by expounding the true Dharma to shatter the wrong views; by explaining what is true or false; by denouncing the four inversions; and by advocating self-restraint. This is called giving the Dharma as alms.
“One gives fearlessness by saving sentient beings from their fear of the king, lions, tigers, wolves, water, fire, or bandits. This is called giving fearlessness as alms.
“One eradicates one’s stinginess by giving away wealth and treasures, whether the things given look good or bad, or are large or small in quantity. To satisfy those who solicit alms, one gives them what they need, such as cows, goats, elephants, horses, water buffaloes, or donkeys; houses, bedding, trees, plants, water, wells, slaves, servants, vehicles, or carriages; bottles, urns, cooking pots, beds, tables, chairs, copperware, ironware, or earthenware; clothes, necklaces, lamps, incense, flowers, fans, canopies, hats, shoes, or canes; ropes, plows, hoes, axes, chisels, or stones. One also builds temple compounds and separate houses for those who have renounced family life, and gives them the things listed before, excepting elephants and horses. This is called giving one’s wealth as alms.
“Good man, there are four obstacles to almsgiving: (1) stinginess; (2) refusing to give alms; (3) disdaining things [small in quantity or value]; (4) seeking worldly requitals. These four obstacles can be overcome by two dharmas: (1) training to see that dharmas have no selves; (2) training to see the impermanence of dharmas.
“Good man, if one wishes to enjoy giving alms, one should destroy five dharmas: (1) anger, (2) stinginess, (3) jealousy, (4) attachment to one’s body and life, and (5) disbelief in causality. After destroying these five dharmas, one will delight in giving alms. One who delights in giving alms will receive five benefits: (1) one will never be far from holy ones; (2) all sentient beings will be delighted to see and listen to one; (3) one will have no fear in the midst of multitudes; (4) one will have a good name; (5) one can adorn bodhi.
“Good man, a Bodhisattva is called one who is all-giving. What does all-giving mean? Good man, a Bodhisattva-Mahāsattva lawfully acquires things and gives them away, so he is called all-giving. He always gives alms with a pure mind to the recipient, so he is called all-giving. He can give away the few things he has, so he is called all-giving. He can give away the things he loves by eradicating his stinginess, so he is called all-giving. He gives alms without seeking requitals, so he is called all-giving. When he gives alms, he does not observe whether the recipient is or is not a fortune field, so he is called all-giving. He gives alms to friends and foes equally, so he is called all-giving.
“A Bodhisattva gives alms to two recipients, sentient beings and non-sentient beings. He does not begrudge even his body when he gives alms to these two recipients, so he is called all-giving. He gives alms out of compassion, so he is called all-giving. He has no regrets when he intends to give alms, gives alms, and has given alms, so he is called all-giving.
“A Bodhisattva may sometimes give impure things to the dead to please them. However, he never gives alcohol, poison, knives, clubs, or shackles as alms to people, whether or not they have achieved self-command. He never gives the ill impure food or medicine as alms. He never steals anything, not even a coin, in order to give alms.
“Even if a Bodhisattva has achieved excellence in almsgiving, he never scolds or beats servants to anger them or make them suffer. He gives away his wealth as alms in accordance with the Dharma, not seeking requitals in his present life or future lives. After giving alms, he always observes the faults of his afflictions. He also deeply observes the wondrous virtue of nirvāṇa and seeks nothing but bodhi.
“When he gives alms to the poverty field, he invokes compassion; when he gives alms to the merit field, he invokes reverence and joy. When he gives alms to relatives and friends, he has no thought of abandoning them. When he sees solicitors for alms, he gives them what they need before he is asked. Why? Because giving alms without being asked will bring immeasurable requitals.
“Good man, almsgivers are divided into three classes: low, middle, and high. In the low class are those who disbelieve that there is requital for karma and are deeply attached to stinginess, fearful of depleting their wealth, and angry with any solicitor for alms. In the middle class are those who, though believing that there is requital for karma, are stingy and fearful of depleting their wealth, but decide to part with [a few things] when asked. In the high class are those who deeply believe that there is requital for karma, do not begrudge their wealth but observe its impermanence, personally hand their alms to the solicitor, and are joyful when able to give alms and distressed when unable to give alms.
“Moreover, in the low class are those who turn their faces from the solicitor, and viciously scold and insult him. In the middle class are those give alms with disdain and disrespect. In the high class are those who give alms respectfully before they are asked.
“Moreover, in the low class are those who give alms for the sake of good requitals in their present lives. In the middle class are those who give alms for the sake of good requitals in their future lives. In the high class are those who give alms out of pity [not seeking any requital].
“Moreover, in the low class are those who give alms to requite kindness received. In the middle class are those who give alms for the sake of [doing good] karma. In the high class are those who give alms for the sake of the Dharma.
“Moreover, in the low class are those who give alms out of fear. In the middle class are those who give alms only to peers. In the high class are those who give alms without discriminating between friends and foes.
“There are three classes of wealthy people. In the low class are those who say that they have nothing to give. In the middle class are those who say that they have little to give. In the high class are those who give more than they are asked.
“Also, there are three classes of poor people. In the low class are those who, upon seeing a solicitor for alms, bear malice and scold him. In the middle class are those who, upon seeing a solicitor, say flatly that they have nothing to give. In the high class are those who, upon seeing a solicitor, feel sorry and distressed that they have nothing to give.
“Good man, almsgivers in the low class are rebuked by holies and sages. Almsgivers in the middle class are pitied by holies and sages. Almsgivers in the high class bring joy to the hearts of holies and sages.
“Good man, a wise man gives alms to benefit both himself and others because he knows that wealth is impermanent; because he wishes to give joy to sentient beings; because he pities them; because he wishes to eradicate his stinginess; because he does not seek future requitals; because he wishes to adorn the Bodhi Way.
“Therefore, an all-giving Bodhisattva has no regrets and does not worry about depletion of his wealth. He belittles neither himself nor his wealth, nor does he screen the solicitors or select timing. He often thinks of solicitors as if they were famished. He stays close to beneficent friends and accepts their true teachings. When he sees a solicitor, he is joyful, as if recovering wealth after his home burnt down, and he joyfully praises almsgiving and expounds the faults of wealth. After giving alms, he is joyful, as if he has entrusted his wealth to a good man. He says to the solicitor, ‘You are the cause of my acquiring merits. Because you have come to me for alms, I now stay far away from the mind of stinginess.’
“He thus regards the solicitor endearingly. After giving alms, he teaches the solicitor to protect the things received and diligently make offerings to the Three Jewels: the Buddha, the Dharma, and the Saṅgha.
“A Bodhisattva who joyfully gives alms never abandons self-restraint. Even if he gives away his body parts to solicitors, he will not elicit even one thought of malice. He neither belittles the recipient nor glorifies himself, and he feels lucky that he has the things to satisfy the recipient. He will strengthen [the Four Immeasurable Minds:] lovingkindness, compassion, sympathetic joy, and equability. With growing faith, he does not doubt that there is requital for karma.
“Good man, if one can observe the impermanence of wealth and regard every sentient being as an only son, one can give alms. Good man, such a one cannot be swayed by the affliction of stinginess, just like Mount Sumeru, which cannot be moved by the wind. Good man, such a one can be the refuge of sentient beings. Such a one can practice dāna-pāramitā.
“Good man, a wise man delights in giving alms for four reasons: (1) almsgiving can eradicate one’s afflictions; (2) almsgiving can inspire various vows; (3) almsgiving can bring peace and joy; (4) almsgiving can bring abundant wealth.
“Good man, giving alms without greed is called almsgiving. What does no greed mean? Giving is karma and alms are the object given. As karma and alms constitute almsgiving, it is called no greed. How does almsgiving eradicate one’s afflictions? It eradicates one’s stinginess, greed, anger, and delusion.
“Good man, how does almsgiving inspire various vows? After giving alms, one can make various good or evil vows, and will receive corresponding good or evil requitals. Why? Because of the power of one’s vows.
“Good man, how does almsgiving bring peace and joy? Because of almsgiving, one will experience human or celestial happiness, and even the unsurpassed happiness.
“Good man, how does almsgiving bring abundant wealth? Because of almsgiving, one will, as wanted, receive gold, silver, or even animals.
“Good man, one who delights in giving alms can destroy five evil dharmas: (1) the wrong views; (2) disbelief [in the Dharma]; (3) abandonment of self-restraint; (4) stinginess; (5) anger. Having discarded these evils, one is joyful. Because of one’s joy, one will eventually achieve true liberation.
“An almsgiver will receive in his present life four requitals: (1) all, including foes, are delighted to see him; (2) his good name flows in the four directions; (3) he has no fear in the midst of multitudes; (4) all good people come to follow him.
“Good man, suppose someone has no regrets after giving alms. Even if he falls into hell because of afflictions that happen to arise, he will not suffer from hunger or thirst in such an evil place. Because he has given alms without regrets, he will not suffer the painful treatment of iron pellets or molten iron. If reborn as an animal, he will receive whatever he needs. If reborn as a hungry ghost, he will always feel full, without hunger or thirst. If reborn as a human, he will be endowed with five things—longevity, a good appearance, physical strength, peace and joy, and eloquence—and he will have faith, observe the precepts, hear much of the Dharma, and have wisdom that surpasses others’. Though in an evil world, he will not do evil. When evil dharmas arise, he will not follow them. Though in a terrifying place, he will have no fear. If reborn as a god, he will enjoy ten excellent benefits.
“Good man, a wise man gives alms for two reasons, to tame his mind and to destroy the mind of anger. For these reasons, a Tathāgata is called Unsurpassed Honored One.
“Good man, after giving alms, a wise man does not seek fame, freedom from fear, the recipient’s love, or the following of good people, nor does he seek to be reborn as a human or god as requital. He abides by two principles: (1) never exchange indestructible wealth for destructible wealth; (2) never follow the mind of stinginess. Why? [Because he thinks] ‘Destructible wealth will not follow me after my death. Therefore, I should hand it to others as alms, and I will not be upset by its loss. I should be happy about giving it away.’
“Good man, an almsgiver should first tame his mind by giving away external things. Knowing that his mind is tamed, he then gives away internal things.[1] By giving away both external and internal things, he will acquire two dharmas: forever leaving the Three Realms of Existence and achieving true liberation.
“Good man, as a traveler who is exhausted from carrying a heavy load on his long journey is happy to shed his burden, likewise an almsgiver is happy to give away his wealth to solicitors.
“Good man, a wise man often ponders that there is no better way than almsgiving to enable his wealth to follow him to his future lives. He also observes the pains of the poor and the pleasures of the rich. Therefore, he always heartily delights in giving alms.
“Good man, know that a wealthy person who tells a solicitor that he has nothing to give or has concerns, is speaking of his poverty and his meager store of merits in his next life. Such a person is called one who has abandoned self-restraint.
“Good man, some claim that the poor should accept that they have no means for almsgiving. Their claim is untrue. Why? Because everyone has access to water and grass [which can be given away as alms]. While the king may not necessarily give alms, the poor are not necessarily unable to give alms. Why? Because even a poor man has some food to eat. After eating, he washes his dish. Even if he gives leftover sauce to one in need [such as an animal or a hungry ghost], he will acquire merit. Even if he feeds ants with a few particles of flour, he will receive immeasurable requitals for this merit.
“Among the extremely poor in the world, who does not have a few particles of flour, and who fails to survive by eating three grabs of [roasted] flour each day? Therefore, one should give away half of one’s food to solicitors. Good man, among the extremely poor in the world, who has no clothes and goes naked? If one has clothes to wear, does one not have one shred of cloth to give to someone to dress his sore? Does one not have material the length of a finger to give to someone to make a lamp wick? Among the extremely poor in the world, who does not have a body? If one sees others do meritorious deeds, one should use one’s body to assist them joyfully and tirelessly. Then one is called an almsgiver, and will acquire merits, which may be less than, equal to, or more than others’ merits. Hence, when I received food from King Prasenajit, I made a wish that the merits acquired from almsgiving by a king and by a poor man would be equal, without any difference.
“For example, someone has bought fragrances, which include solid perfume, incense, powdered incense, and burning incense. When another comes near these four fragrances, he detects the same fragrances as does their owner, but the fragrances do not lose their strength. Likewise, one acquires merits from giving alms, whether large or small, fine or coarse; from joyfully assisting others to give alms; or from expressing sympathetic joy over others’ almsgiving. The merits acquired are the same, because one’s intention is the same.
“Good man, if someone has nothing to give, is displeased to see others give alms, and doubts [the significance of] the fortune fields, he is poor. If someone has command of abundant wealth and access to the fortune fields, but fails to give alms because of his lack of faith, he is also poor.
“Therefore, a wise man does his best to give alms, large or small. Only through almsgiving can one acquire human or celestial happiness, and even the unsurpassed happiness. Therefore, in sūtras, I say that a wise man will give away his last grab of food, though he knows that he will live if he eats it and die if he gives it away. Even more should he give to others if he has more than one grab.
“Good man, a wise man observes that wealth is impermanent. Because of its impermanence, it does not benefit one because it is consumed in [each of one’s] innumerable lives. However, though it is impermanent, it will bring immeasurable benefits if it is given away as alms. Why should anyone be too stingy to give alms?
“Good man, a wise man also observes that those who observe the precepts and hear much of the Dharma will achieve, through the power of these causes and conditions, the highest voice-hearer fruit, becoming Arhats. However, this holy fruit cannot exempt them from the pains of hunger or thirst. If an Arhat has trouble getting lodging, clothing, food and drink, bedding, or medicine, it is because he did not give alms in his past lives. By contrast, suppose someone who has violated the precepts delights in giving alms. Even if he, after death, is reborn as a hungry ghost or an animal, he will always be full, not going hungry.
“Good man, omitting almsgiving from one’s training deprives one of two fruits, self-command and liberation. Suppose someone observes the precepts but does not give alms. If he is reborn in heaven, he will have neither superb food nor wonderful adornments. Therefore, one should delight in giving alms if one seeks worldly happiness, or even the unsurpassed happiness.
“A wise man observes the [worldly] pleasures in his endless cycle of birth and death. He also observes that wealthy people on the four continents are still not satisfied with their pleasures. Therefore, one should give alms to end one’s cycle of birth and death, not to receive pleasures as requital. One should give alms to acquire the unsurpassed happiness, not human or celestial happiness. Why not? Because such happiness is impermanent and has limitations.
“Good man, suppose someone says, ‘The almsgiver, the recipient [of alms], and the recipient [of requitals] are each composed of the five aggregates, which are impermanent. How can an almsgiver composed of the five aggregates be the cause of future requitals?’
“Although [in true reality] there is neither an almsgiver nor a recipient, the good requitals for almsgiving will not fail to arrive. You should ask the questioner, ‘Are there such events as giving and receiving?’ If he answers, ‘Giving is an event, and the self within a recipient is the [true] recipient,’ you can respond in the same way: ‘Giving is an event, and the five aggregates constituting a recipient are the [true] recipient.’
“He might then ask, ‘As the five aggregates constituting an almsgiver are impermanent, who can receive the requitals for almsgiving?’
“Hearken, hearken! I will explain to you. Ask him whether a seed is permanent or impermanent. If he says that it is permanent, you should ask him why the seed perishes when the sprouts emerge. If he sees his problem and says that it is impermanent, then you should ask him why the seed, water, earth, and fertilizer can make the sprouts grow. If he says that the seed is impermanent, but that it has the ability to make the sprouts grow to bear fruit, then you should tell him that the five aggregates [of an almsgiver] work in the same way.
“Suppose he claims that the seed contains the sprouts, which are revealed by human effort, water, and fertilizer, as revealing causes. His claim is untrue. Why? Because what is revealed by revealing causes remains the same in quantity [or size], large or small, and it does not increase or decrease. Yet water and fertilizer enable the sprouts to grow. The sprouts, which did not exist before, have now come into existence.
“Suppose he then claims that there are two kinds of revealing causes, strong and weak. A strong revealing cause, such as the light of a large lamp, reveals more things than does a weak revealing cause, such as the light of a small lamp. His claim is untrue. Why? Because the seed, water, and fertilizer [are producing causes, which] cannot reveal the seed as a tall tree at once or in one day.
“Suppose he then claims that the two kinds of revealing causes depend upon the right timing: a revealing cause reveals more when there are more things, and reveals less when there are fewer things. His claim is untrue. Why? Because, in his theory, time is fixed. Therefore, I say that revealing causes do not increase [or decrease] the objects revealed. He should not make those [false] claims.
“Good man, the seed and the sprouts are different. Although they have different appearances, they follow each other unceasingly. Good man, the karma of the seed grows the sprouts; the karma of the sprouts grows the trunk; the karma of the trunk grows the leaves; the karma of the leaves grows the flowers; the karma of the flowers grows the fruit. The same is true for the five aggregates. One who is composed of the five aggregates and takes a life-path [such as the human life-path] is reborn as another, then another, each composed of the five aggregates and taking any of the six life-paths.
“Suppose he claims that the doer of karma and the recipient of requital are different. His claim is untrue. Why? Because, in his theory, the doer of karma is a self within one and the recipient of requital is a body. Although he does not explain how the doer of karma and the recipient of requital are different, he reveals the difference by an example. He claims that the self within one does good karma [in one’s present life] by observing the precept against killing, and that a body [in a future life] will be endowed with a good appearance as requital. Therefore, in his theory requital has no cause, and karma does not produce an effect. This is the fault of his claim. When he claims that the self [in one’s present life] is the doer of karma, and that the body in a future life is the recipient of requital, you can teach him that one set of the five aggregates [in the present life] is the doer of karma, and another set of the five aggregates [in a future life] is the recipient of requital.
“You should also challenge him, ‘[In your theory] one’s body and one’s self are different. The body enjoys food and drink, and wears clothes and adornments. It acquires good looks and more strength from eating good food, and acquires poor looks and less strength from eating bad food. What does the self acquire from these causes and conditions?’ If he says that the self acquires joy or sorrow, then ask him, ‘Does not this mean that [in your theory] the doer of karma and the recipient of requital are different? For example, someone eats butter to gain strength. After a period of time, his body has acquired good looks and great strength. If an emaciated person feels joyful upon seeing the butter eater, will he thus acquire good looks and great strength?’ If his answer is negative, then tell him that the same is true for the self [in his theory]. How can a self acquire what a body acquires? Why not? Because they are dissimilar.
“My Dharma gives different teachings: one set of the five aggregates does karma and another set of the five aggregates receives the requital for karma, different sets succeeding one after another endlessly. Good man, suppose he claims that one’s five aggregates cannot go to one’s next life to receive the requital because they are impermanent. His claim is untrue. Why? Because in my Dharma there are three truths about these events: (1) the doer of karma and the recipient of requital are the same; (2) the doer of karma and the recipient of requital are different; (3) there is neither a doer of karma nor a recipient of requital.
“First, the doer and the recipient are the same, because each is composed of the five aggregates. Second, the doer and the recipient are different, because the doer may be a human [in his present life], and the recipient [in a future life] may be a god. Third, there exists neither a doer nor a recipient, because karma is a convergence of causes and conditions. As karma has no self-essence, how can there be a doer [of karma] or a recipient [of requital]?
The Doer of Karma and the Recipient of Requital Are the Same
“Suppose he questions the continuity of the doer and the recipient as two sets of the five aggregates. His understanding is incorrect. Why? Because, for example, one can mix poison into milk and turn milk into ghee. The poisoned ghee is different from the poisoned milk. Although they are different, poisoned ghee succeeds poisoned milk without interruption. So they are similar and both can cause death. The same is true for sets of the five aggregates. They are similar life after life, continuing endlessly. Therefore, as stated before, the doer and the recipient are the same.
There Is Neither a Doer of Karma nor a Recipient of Requital
“Everyone is composed of the five aggregates, but each aggregate has neither a self nor its belongings. However, deluded sentient beings hold the wrong views. Some claim that one of the five aggregates [form, sensory reception, perception, mental processing, and consciousness] is the self and the other four are its belongings. Some claim that the self is apart from one’s five aggregates. Their claims are untrue. Why? Because in my Dharma one has no self. As none of the five aggregates is a self—because each is impermanent, is not a doer, and has no command over anything—any four of the five aggregates are not belongings of a self. Through convergence of causes and conditions, a distinct event takes place. This process is called doing [karma], but in true reality there is no doer. Through convergence of causes and conditions, another distinct event takes place. This process is called receiving [requital], but in true reality there is no recipient. Therefore, there is neither a doer nor a recipient.
The Doer of Karma and the Recipient of Requital Are Different
“Suppose he claims that the doer of karma and the recipient of requital cannot be different because both are composed of the five aggregates. His claim is untrue. Why? Because they are different in two aspects, different bodies and different names. For example, two people are named respectively Buddha Recipient and God Recipient. They have different bodies and names, and they do different karmas with their different bodies and voices. Because of their different karmas, they receive different requitals of lifespan, appearance, physical strength, peace and joy, and eloquence. God Recipient will never receive the requitals for the karmas done by Buddha Recipient, and vice versa. Although the term ‘five aggregates’ applies to both of them, their mental states are different. For example, while Buddha Recipient experiences pleasure, God Recipient experiences pain; while Buddha Recipient gets greedy, God Recipient gets angry. Their experiences are dissimilar. Moreover, the word ‘body’ applies to different individuals, but their bodies are different. For example, while Buddha Recipient is white, God Recipient is black.
“If the same name could mean the same event, when one man is born, all men should be born; when one man dies, all men should die. If he does not accept this explanation, he does not understand why the doer and the recipient are different.
“Suppose he charges that my statement that the doer and the recipient are different must have the same fault as does his version that the doer and the recipient are different. He is criticizing me because he fails to see his fault. His charge is untrue. Why? There are two different cases in my statement: (1) sets of the five aggregates are reborn one after another and die one after another; (2) they are reborn one after another but do not die one after another. As each birth is different, so too each death is different. Therefore, I say that the doer and the recipient are different and that they are the same,[2] free from his fault.
“As an analogy, someone intends to burn down a village, and he places a spark in a haystack. The fire burns across one hundred and even two hundred lis. The village chief finds him and asks him, ‘You idiot, why did you burn down this village?’ He answers, ‘I did not burn down this village. The fire I set is long gone. I only burnt a haystack, so I will repay you with two haystacks. I will not pay for the other things burnt away.’ The village chief says, ‘You fool, because of your little fire, the fire burned across one hundred and even two hundred lis. How can you not pay for the total loss?’ Although the massive fire is different from the initial spark, it is the continuation of the initial spark, so the arsonist should be responsible for the total loss. Similarly, one set of the five aggregates does good or evil [in one life]. Then, another set of the five aggregates, reborn through consecutive rebirths, will receive the requital for the good or evil done by the doer.
“As an analogy, someone wagers another to carry a torch for one hundred lis. If the torchbearer wins, he can claim the bet; if he loses, he has to pay the bet. When the torchbearer, after carrying the torch for one hundred lis, asks for the winning bet, the loser says, ‘The fire that initially lit the torch is long gone. How can you claim the bet?’ The torchbearer says, ‘Although the initial bit of fire is gone, its continuation has burned throughout these one hundred lis to arrive here.’ They both make sense. Why? Because the initial fire and its continuation are both the same and different. Therefore, both the winner and the loser have no fault in their logic. The same is true for the five aggregates. Therefore, there is no fault to say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, the two banks and the water between them are together called the Ganges. In summer, the two banks are farther apart, and in autumn, they are closer to each other. Without a fixed appearance, the river is either bigger or smaller, and the water is either increasing or decreasing. Some say that it is a river while others say that it is not a river. The wise say that this river is both the same and different. The same is true for the five aggregates. The wise also say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“If you claim that the two banks are earth, the flow is water, and the river spirit is the river, your claim is untrue. Why? Because if the river spirit were the river, why does one say that the river is clear or murky, has this bank and that bank, has a deep or shallow flow, reaches the ocean, or can or cannot be crossed? For example, where there is a tree, there resides a tree spirit. Without a tree, where can the spirit reside? The same is true for the river and the river spirit. Therefore, the two banks with the water that flows continuously are together called a river. The same is true for the five aggregates. Therefore, the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, someone insults a dignitary and, because of his abusive speech, his legs are shackled. His legs are not guilty of abusive speech, but are shackled. Therefore, one hesitates to say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different. Only the wise say so.
“As an analogy, when a lamp, a wick, oil, fire, and human effort converge as causes and conditions, lamplight appears. If you claim that lamplight increases and decreases, your claim is untrue. Why? Because [in true reality] lamplight neither increases nor decrease. However, because of continuous changes in the conditions, one can say the lamplight increases and decreases.
“If you claim that the lamp is impermanent but oil is permanent, and that lamplight increases or decreases with the quantity of oil, your claim is untrue. Why? Because oil is also impermanent, and it can be burnt away. If oil were permanent, then oil and lamplight would be ever abiding, never ending. Therefore, the wise say that the [fluctuating] lamplight is both the same and different. The same is true for the five aggregates. Lamplight is like the six faculties, and oil is like karma. Because of karma, the five aggregates can arise [in one life] as one set, then [in a future life] as another set.
“As an analogy, some people speak the Ātyana language. This language existed in the past, and has been passed down from one generation to the next to today. Although it is still called the Ātyana language, the wise say that it is or is not the Ātyana language. Either way, he is right. The same is true for the five aggregates. One can say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“As an analogy, a wealthy man dies after his rightful heirs have died, so his wealth will be taken by the government. Then someone comes forward and announces, ‘This wealth should belong to me.’ The state official asks, ‘How can this wealth amassed by the deceased belong to an unrelated person?’ He answers, ‘I am the seventh generation of the deceased in his unbroken family line. How can his wealth not belong to me?’ The state official agrees, ‘Indeed, indeed. So it is as you say.’ The same is true for the five aggregates. The wise say that the five aggregates of the doer of karma and those of the recipient of requital are both the same and different.
“You might claim, ‘The five aggregates do karma, but it is gone after it is done. It has nothing to rely on even as the doer is still alive. If karma has nothing to rely on, then there is no karma. How can there be requital after the doer’s death?’ Your claim is untrue. Why? Because all past karmas await the right vessel and timing.
“As an analogy, a seed comes from an orange that has turned from sour into sweet. Someone sows the seed in order to reap oranges. From the seed grow roots, trunk, leaves, flowers, and fruit, all of which are not sour. When the time comes, the fruit ripens and tastes sour. This sour taste that did not exist before has come into existence through causes and conditions. It comes from the original fruit containing the seed that was sowed later. The same is true for one’s body, voice, and mind karmas. If one asks where karma abides, the answer is that a doer’s karma originated in his past life waits for the right time and the right vessel to receive the requital for karma.
“As an analogy, a patient takes medicine for some time. Although the medicine has disappeared, when the time comes, it takes effect, and the patient will gain good color and strength. Similarly, although one’s body, voice, and mind karmas seem to have disappeared, when the time comes, their requitals will arrive.
“As an analogy, the things learned by a small child are gone, thought after thought, and abide nowhere. However, after one hundred years, they are still not lost. The same is true for past karmas. Although they abide nowhere, when the time comes, there will be a recipient of requital. Although in true reality there is neither a doer of karma nor a recipient of requital, the recipient cannot be something other than a set of the five aggregates. If one clearly understands this matter, one can acquire the unsurpassed holy fruit.”
1. For example, blood, tissues, internal organs. (Return to text)
2. Even if the doer does karma and later receives requital in his present life, the five aggregates as the doer of karma and the five aggregates as the recipient of requital are both the same and different. For example, though bearing the same name, a twenty-year-old doer has become a sixty-year-old recipient. (Return to text)