In Praise of Dana (Giving)

From Nagarjuna's Treatise on the Great Perfection of Wisdom (Dharmamitra Translation)

Question
	What benefits does dana bestow that the bodhisattva abiding in the prajnaparamita therefore fully perfects it?

Response

Dana brings all manner of benefits. Dana serves as a treasury which constantly follows along with a person. Dana destroys suffering and bestows bliss upon people. Dana is a good guide which shows the way to the heavens. Dana is a storehouse of goodness for it draws in good people. ({Chinese Textual Note:} Giving draws in good people as a result of one's setting up causes and conditions {i.e. karmic affinities} with them. Hence the text reads "draws in.")

Dana constitutes [a source of] peace and security. When one reaches the end of one's life one's mind is without fear. Dana is a mark of loving kindness. It is able to rescue everyone. Dana is able to gather together blisses and is able to rout the invaders of suffering. Dana is a great general which is able to defeat the enemy of miserliness.

Dana is a marvelous fruit which is loved by gods and men. Dana is a path of purity travelled by the worthies and aryas. Dana is the entryway for the accumulation of goodness and meritorious qualities. Dana is a condition for the accomplishment of works and for the gathering together of a multitude. Dana is the seed of the treasured fruit of good actions. Dana is the mark of the good person endowed with meritorious karma.

Dana destroys poverty and cuts one off from the three wretched destinies. Dana is able to preserve and protect the fruit of blessings and bliss. Dana is the primary condition for the realization of nirvana. It is the essential dharma for entry into the multitude of good people. It is the vast repository of good repute and praiseful commendation. It provides the quality of being free of difficulties in the midst of the multitudes. It is the cavernous mansion of the mind's freedom from regret. It is the origin of good dharmas and of one's cultivation of the Way. It is the dense forest of every manner of delight and bliss. It is the field of blessings for the reaping of wealth, nobility and peaceful security. It is the bridge across to the realization of the Way and entry into nirvana. It is traversed by the aryas, the great masters, and those possessed of wisdom. It is that which everyone else, those of minor virtue and lesser intelligence, should emulate.

Giving is like rescuing valuables from a fire

Then again, it (dana) can be compared to [appropriate actions] when a house has caught fire. An intelligent person would clearly recognize the gravity of the situation and would hastily extricate his valuables before the fire reached them. Then, although the house might be burned to the ground, still, his valuables would be preserved so that he might rebuild his residence. A person who enjoys giving is just like this. Because he is aware of the fragility of the body and of the impermanence of material wealth he takes advantage of the opportunity to cultivate blessings. This is like removing one's possessions from the path of a fire. In a later life one is still able to experience bliss. This is like that person's work of rebuilding his house. One experiences comfort as a result of those blessings.

The stupid and deluded person is concerned only with cherishing his house and so rushes about trying to save it. He proceeds madly and foolishly and, losing touch with common sense, fails to recognize the intensity of the blaze. In the fierce wind and towering flames even the earth and rocks are scorched. In a brief interval everything is utterly destroyed. Not only is the house not saved, but the wealth and valuables are all lost as well. To the end of his life he is tormented by hunger, cold, anguish and suffering.

Miserly people are just like this. They do not realize that one's physical existence is impermanent, that one cannot guarantee even another moment of life. Nonetheless they dedicate themselves to amassing an accumulation [of possessions] which they protect and treasure. Death arrives unexpectedly and they suddenly pass away. One's physical form is of the same class with earth and wood. One's wealth, the same as withered goods, is entirely cast aside. They are also like a foolish man who experiences anguish and suffering as a result of errors in judgment.

Contemplatons to inspire the practice of giving
	Then again, if one is a person of great wisdom or a gentleman of fine mind, one will be able to awaken and realize that the body is like an illusion, that wealth can never be secure, that the myriad things are all impermanent, and that one can rely only upon one's merit. It has the capacity to pull a person forth from the river of suffering and open up the great Way

Additionally, the great man of great mind is able to give greatly. He is able thereby to benefit himself. The petty man of petty mind is not only unable to benefit others but is also unable even to bestow liberal generosity upon himself.

Then again, just as when a brave soldier spies an enemy he boldly and immediately vanquishes him utterly, so too, when an intelligent man of wise mind gains a deep realization of this principle, even though the thieves of miserliness may be powerful, he is nonetheless able to fell them and resolutely fulfill his determination. When he meets up with a good field of blessings, encounters the right time ("Time" here refers to the time when one ought to give. If one encounters it and yet does not give, this is referred to as "missing the time."), and realizes that the situation corresponds to his intentions, he is able to give greatly.

Again, a person who takes pleasure in giving is respected by others. This is just as when the moon first emerges. There are none who do not cherish it. His fine name and good reputation are heard throughout the world. He is one who is relied upon and looked up to by others. Everyone trusts him. A person who delights in giving is borne in mind by those who are noble and respected by those of humble station. As his life draws to an end his mind is without any fearfulness.

Such fruits gained in reward are obtained in this very life. An analogy can be made with fruit trees where, when the production of blossoms is great, countless fruits are produced. This describes the blessings received in future lives.

As one turns about in the wheel of birth and death, going and coming in the five destinies, there are no relatives upon whom one can rely. There is only giving. Whether one is born in the heavens or among men, whenever one gains a pure result, it comes forth as a result of giving. Even among elephants, horses and other animals, their being given fine shelter and nourishment is also something they gain as a result of giving.

The qualities gained on account of giving are wealth, nobility and bliss. Those who uphold the moral precepts succeed in being reborn in the heavens. Through dhyana and wisdom one's mind becomes pure and devoid of defiled attachment. Thus one gains the way of nirvana. The blessings gained as a result of giving constitute the provisions on that road to nirvana.

When one brings giving to mind he experiences delight. On account of delight one develops unity of mind. With unity of mind one contemplates birth and death and impermanence. Because one contemplates birth, death and impermanence one is able to realize the Way.

This is comparable to when a person plants trees because he seeks to have shade or perhaps plants trees because he seeks blossoms or seeks fruit. The aspiration for a reward in the practice of giving is just like this. The bliss acquired in this and future lives is comparable to the shade which is sought. The way of the hearers and pratyekabuddhas is analogous to the blossoms. The realization of buddhahood is analogous to the fruit. These are the various sorts of meritorious qualities associated with dana.

Pure giving versus impure giving

Additionally, giving is of two types. There is that which is pure and that which is not pure. As for impure giving, it may involve a kind of superficial giving in which one takes no interest. Or perhaps it may be done for the sake of obtaining wealth. Perhaps one gives because of shame or perhaps one gives as a means of reproval or perhaps one gives out of terror or perhaps one gives out of a desire to draw favorable attention or perhaps one gives out of a fear of death, or perhaps one gives with the intention of manipulating someone into feeling pleased, or perhaps one gives out of a feeling of obligation because one is rich and noble, or perhaps one gives as a means of struggling for dominance, or perhaps one gives out of jealousy or hatred, or perhaps one gives out of arrogance or a desire to elevate oneself above others, or perhaps one gives for the sake of fame or reputation, or perhaps one gives out of an attempt to lend efficacy to incantations and prayers, or perhaps one gives in an attempt to do away with misfortune and gain good fortune, or perhaps one gives in order to gain a following, or perhaps one gives in a disrespectful fashion in order to slight someone and make them feel lowly. All of the various sorts of giving such as these are classified as impure giving.

As for pure giving, any giving which stands in opposition to the above examples constitutes pure giving. Then again, giving for the sake of the Way is pure giving. When a pure mind arises which is devoid of any of the fetters and when one is not seeking for any reward in this or future lives, and when one does so out of reverence or sympathy, this qualifies as pure giving. Pure giving creates the provisions for moving on along the path to nirvana. Hence the reference to "giving for the sake of the Way."

If one performs acts of giving at a time prior to the time when one might realize nirvana, it creates a cause for blissful retribution among gods and men. Pure giving is like a floral wreath when first made and not yet withered which is fragrant, pure, fresh and radiant. When one performs acts of pure giving for the sake of nirvana, one's [also] being able to experience the fragrance of karmic rewards occurs in this way.

As the Buddha said, "There are two types of people who are rarely encountered in the world: The first, among those who have left the homelife, is a bhikshu who eats at the improper time and yet succeeds in gaining liberation. The second, among the white-robed householders, is one who is able to perform an act of pure giving." In life after life, the mark of this pure giving is never lost even after countless lifetimes. It is like a title deed which never loses its validity even to the very end.

The karmic fruits of giving
	This fruit of giving comes into being when the causes and conditions all come together. This is analogous to the fruit tree which when it encounters the right season then has flowers, leaves, fruit and seeds. If the season has not yet arrived, the cause still exists but there is not yet any fruit.

As for this dharma of giving, if it is done in order to seek the Way, one is able [to gain it even] in the path of humans. How is this so? The destruction of the fetters is what is referred to as nirvana. Because when one is giving one's afflictions are slight, one is able to assist [one's progress towards] nirvana. Because one does not cling to the object which is given one gets rid of stinginess. On account of being respectfully mindful of the recipient one gets rid of jealousy. On account of giving with a straight mind, one gets rid of flattery and deviousness. On account of giving with a unified mind one gets rid of agitation. On account of giving with deep thoughts one gets rid of regretfulness. On account of contemplating the meritorious qualities of the recipient one gets rid of irreverence. On account of focusing one's own mind, one gets rid of a lack of a sense of shame. On account of becoming aware of another's fine meritorious qualities one gets rid of a lack of a sense of blame. On account of not being attached to objects of material wealth one gets rid of cherishing [such things]. On account of feeling loving-kindness and sympathy for the recipient one gets rid of hatefulness. On account of being respectful to the recipient one gets rid of arrogance. On account of learning to cultivate a wholesome dharma one gets rid of ignorance. On account of believing that there are resultant rewards one gets rid of erroneous views. On account of knowing that there will definitely be a retribution one gets rid of doubtfulness.

All sorts of unwholesome afflictions such as these become scant when one cultivates the practice of giving. [At the same time] all manner of good dharmas are gained. When one gives, the six faculties (indriya) are pure and a thought characterized by wholesome zeal arises. On account of the arisal of a thought characterized by wholesome zeal, internally, ones mind is pure. On account of contemplating the meritorious qualities of the resultant retribution, thoughts of faith arise. On account of pliancy [developing] in the body and mind, delight arises. Because delight arises one achieves single-mindedness. Because one achieves single-mindedness, actual wisdom develops. All sorts of good dharmas such as these are gained.

Moreover, when one gives, the mind develops a semblance of the eight-fold right path. Because one believes in the effects of giving, one gains right views. Because when one maintains right views one's thoughts are not confused, one gains right thought. Because one's speech is pure one gains right speech. Because one purifies one's physical actions one gains right action. Because one does not seek a reward, one gains right livelihood. Because one gives with a diligent mind, one gains right skillful means. Because one does not neglect being mindful of giving, one gains right mindfulness. Because one's mind dwells [in one place] and is not scattered, one gains right meditative absorption. In this same manner a semblance of the good dharmas of the thirty-seven wings [of enlightenment] develops within the mind.

Moreover, there are those who say that giving generates the causes and conditions for the development of the thirty-two marks. . . .

Furthermore, on account of making gifts of the seven precious things, workers, carriages, gold, silver, lamps, buildings, incense and flowers, one is able to become a wheel-turning monarch who possesses an abundance of the seven precious things. Additionally, on account of making gifts with timely appropriateness, one's karmic reward is increased. This is as stated by the Buddha, "If one gives to a person who is about to travel far, to a person who has come from far away, to a person who is sick, to a person who is treating the sick, or when there are manifold difficulties arising on account of winds or cold, this is what is meant by timely giving."

Again, if when one gives in a way which accords with what is most needed in a particular place, one reaps from that an increased karmic reward.

Also, if one performs an act of giving on the road in a wilderness area, one gains from that giving an increased measure of merit.

If one continues giving constantly and without neglecting that practice, one gains an increased karmic reward thereby.

If one gives a gift which accords with that which the solicitor desires, one gains from that an increased measure of merit.

If one gives gifts which are valuable, one gains an increased measure of merit.

If one gives monastic dwellings, parks, forests, bathing ponds and so forth, and if one gives them to good people, then, on account of that, one gains an increased karmic reward.

If one gives to the Sangha, one gains on account of that an increased karmic reward.

If both the giver and the recipient are possessed of virtue, an increased karmic reward is gained as a result of that. (The notes in red read, "For example, bodhisattvas and buddhas who give with a mind of compassion. This is what is intended by 'the giver.' Giving for example to buddhas, bodhisattvas, arhats or pratyekabuddhas is what is intended by 'the recipient.'")

When one extends all manner of welcoming courtesies out of respect for the recipient, one gains from this an increased measure of merit.

If one gives that which was difficult to come by one gains an increased amount of merit.

The painter's act of great giving

If one is able to give all that one has one gains thereby an increased amount of merit. This is illustrated by the case of a painter by the name of Kar.na from the city of Pu.skaraavatii in the state of Greater Tokharestan. He had travelled to the east to the state of Tak.sa'silaa where he served as a painter to that court for a period of twelve years. He received payment of thirty double-ounces of gold for his work and took it back with him when he returned to the city of Pu.skaraavatii in his home state. [When he arrived there] he heard the sound of a drum beating to convene a great assembly. He went there and saw an assembly of the Sangha. With a mind of pure faith he asked the karmadana, "How much would be required to provide a day's food for this assembly?"

The karmadana replied, "Thirty double-ounces of gold would be adequate to supply food for one day." He then immediately took the entire thirty double-ounces of gold and entrusted it to the karmadana saying, "Prepare on my behalf a day's food [for this assembly]. I will return here tomorrow." He then went back to his home empty-handed.

His wife asked him, "What did you earn for your twelve years of work?" He replied, "I earned thirty double-ounces of gold." She immediately asked, "Where is the thirty double-ounces of gold now?" He replied, "It has already been planted in the field of merit." The wife asked, "What field of merit?" He replied, "I gave it to the assembly of the Sangha."

His wife then had him bound and sent before a judge that his crime could be dealt with and the matter properly adjudicated. The grand judge asked, "On account of what matter [have you brought him here]?"

The wife replied, "My husband has become crazy and deluded. He worked in royal service in a foreign country for twelve years and earned thirty double-ounces of gold. He had no compassionate regard for his wife or child and so gave it all away to other people. Thus I have relied on his being dealt through judicial decree. Hence I moved to have him swiftly bound and brought forth."

The grand judge then asked her husband, "Why did you not share with your wife and child, preferring instead to give it away to others?

He replied, "In previous lives I did not cultivate merit. In the present life I am poor and so have undergone all manner of bitter suffering. Now, in this life I have encountered the field of merit. If I do not plant merit, in later lives I will still be poor and so poverty will follow upon poverty continuously and there will be no time when I am able to escape it. I now wish to immediately relinquish this state of poverty. It is for this reason that I took all of the gold and gave it to the assembly of Sanghans."

The grand judge was an upasaka who maintained a pure faith in the Buddha. When he heard these words he praised them, saying, "This is an extremely difficult thing to do. You applied yourself diligently and underwent suffering in order to obtain such a small material reward and then were able to take it all and give it to the Sangha. You are a good man." He then took off the string of pearls around his neck and then gave it to the poor man along with his horse and the income which he received from the taxes on an entire village. He then declared to him, "At the beginning when you had made the gift to the assembly of the Sangha but that assembly of sanghans had still not partaken of that food it was a case of the seed still not really having been planted. But now a sprout has already come forth from it. The great fruit [of your good deed] will come forth in the next life."

It is for reasons such as this that it is said that one gains the most merit if one is able to give entirely of that which has been hard to come by.

Worldly giving versus supramundane giving

What is meant by "worldly dana"? Worldly dana refers to giving carried out by common people and also refers to giving carried out by aryas when done with a mind subject to outflows. Then again, there are those who say that worldly dana refers to giving carried out by common people whereas, although an arya may give with a mind subject to outflows, because his fetters have been cut off, this [giving] is referred to as supramundane dana. How is this the case? Because this arya has realized the samadhi of wishlessness (apra.nihitasamadhi).

Then again, worldly dana is impure. Supramundane dana is pure. There are two categories of fetters. One is subsumed under the category of craving and the other under the category of views. When one is under the influence of these two kinds of fetters this is worldly dana. When these two kinds of fetters are absent this is supramundane dana. When the three obstructions tie up the mind, this is worldly dana. How is this so? Dharmas which are the products of causes and conditions are actually devoid of a self. Thus if one says, "I give. He receives," that is therefore worldly dana.

Additionally, "self" has no fixed location. That which I take to be "other," another person takes to be not so. That which another person takes to be "self" I take to be not so. On account of it's being unfixed, there is no actual self. That valuable object which is given exists through the coming together of causes and conditions. There is no single dharma which can by itself be gotten at. This is as exemplified by silk cloth or by [other] fabric. They are made through the coming together of manifold conditions. Apart from the silk filaments [on the one hand] and aside from the fibers [on the other], there is neither silk cloth or other fabrics. All dharmas are the same in this respect. Any single characteristic is devoid of any [individual] characteristic. Characteristics are eternally and inherently empty. That which people conceptualize and reckon to be existent is [a product of] inverted [views] and is not actual. [Giving based on such conceptions] is worldly dana.

Giving which is praised by the Aryas
	Where the mind is devoid of the three obstacles, where one actually knows the mark of dharmas and where one's mind is devoid of inverted [views], this is supramundane dana. Supramundane dana is that which is praised by the aryas. Worldly dana is that which is not praised by the aryas.

Moreover, pure dana involves no intermixing with the defilement of the fetters. It is like the actual mark of all dharmas. It is that which is praised by the aryas. That which is not pure is intermixed with the fetters. It involves attachment by the inverted mind. It is that which is not praised by the aryas.

Additionally, giving which occurs in conjunction with the wisdom which knows the reality mark is that which is praised by the aryas. If it is not of this sort, it is not praised by the aryas.

The giving of the hearers, Bodhisattvas Buddhas

Moreover, if it is not done for the sake of beings, if it is not done for the sake of realizing the reality mark of all dharmas, and if it is done solely for the sake of gaining liberation from birth, old age, sickness and death, this is the dana of the hearers. If one gives for the sake of all beings and if one does so for the sake of realizing the reality mark of all dharmas, this is the dana of the buddhas and bodhisattvas. If one is unable to make one's giving replete with every manner of meritorious quality, but rather desires only to gain a minor measure thereof, this is the dana of the hearers. If one wishes to make it entirely replete with every manner of meritorious quality, this is the dana of the buddhas and bodhisattvas. If one gives out of a fear of old age, sickness and death, this is the dana of the hearers. If it is done to assist [the realization of] the buddha way, if it is done for the sake of transforming beings, and if it is not done out of fear of old age, sickness and death, this is the dana of the buddhas and bodhisattvas.

King Vaasava's marvelous offering

As discussed in The Avadana Sutra, in the past, in Jambudvipa, there was a king named Vaasava. At that time there was a brahman bodhisattva named Velaama who served as the teacher of the king. He taught the king the method for becoming a wheel-turning sage king. Velaama's own wealth was immeasurable. He possessed an abundance of precious jewels. He had these thoughts: "People look upon me as a noble man possessed of immeasurable wealth. If I am to be of benefit to beings, now is precisely the right time. I should perform a great act of giving. Although being wealthy and noble is blissful, everything is impermanent. The tribute offered by the five houses causes a man's mind to be so scattered, agitated and unfocussed as to make it like a monkey which is unable to remain still. A person's life passes more quickly than the disappearance of a bolt of lightning. A person's body is impermanent and is a thicket of the manifold sufferings. On account of these things, one ought to practice giving."

After having these thoughts he wrote out a personal declaration in which he announced to all of the brahmans and monastics throughout Jambudvipa, "We pray that each shall condescend to come and gather at our estate as we desire to present a great offering lasting for a period of twelve years during which boats will cruise on ponds of rice consomme banked with curds. There will be mountains made of rice and noodles and canals created of perilla oil. There will be robes, food, drink, bedding and medicines. Everything will be of the most supremely marvelous quality for over a dozen years during which we desire to make offerings in this way."

There were eighty-four thousand white elephants girded in gold-adorned rhinoceros hide armor. Rare gems were strung together to create a huge gold pavilion ornamented with four kinds of precious things. There were eighty-four thousand horses also clad in gold-adorned rhinoceros hide armor and caparisoned with strands of the four kinds of precious things.

There were eighty-four thousand carriages, each adorned with gold, silver, beryl and crystal, shaded with the skins of lions, tigers and leopards, draped with curtains of paa.ndukambala gems and ornamented with various embellishments.

There were eighty-four thousand precious thrones fitted and adorned with multicolored cushions which were soft and smooth. Arranged at each end of the throne were crimson pillows and embroidered blankets. Marvelous garments and flowing robes were supplied in abundance.

There were eighty-four thousand gold bowls filled with silver nuggets, silver bowls filled with gold nuggets, beryl bowls filled with crystals, and crystal bowls filled with beryl gems.

There were eighty-four thousand dairy cattle. The cows each produced an abundant measure of milk. The horns of the bulls were adorned with gold. They were each dressed in white blankets.

There were eighty-four thousand beautiful women of refined appearance endowed with merit and possessed of virtue. Their bodies were draped in strands of white pearls and precious gems.

This represents only a summary recital of the main features. There were all manner of other arrangements which one could never succeed in detailing.

At that time, King Vaasava and eighty-four thousand kings of lesser states together with their ministers, national heroes and those who served as elders each offered a contribution in encouragement and support which consisted of ten thousand pieces of gold.

After this dharma offering had been arranged and completely set forth, [the god] Shakra Devaanaam Indra came forth and addressed the bodhisattva Velaama by uttering this verse, in which he said:

"The most rarely encountered things in heaven and on earth Which are able to delight everyone, -- You have now already obtained them, And made gifts of them for the sake of the buddha way." At that time the gods of the Pure Dwelling Heaven showed themselves and offered praises through the utterance of this verse:

"You have thrown open the gates of the greatest giving. That for which you have done this is, On account of having pity for [all] beings, And out of seeking for their sake the buddha way." At this time the gods all had this thought, "We should stop up his gold vase so as to prevent the water from flowing forth. Why? Because there is a benefactor but there is no one to serve as a field of merit."

At that time the demon king said to the god of the Pure Dwelling Heaven, "All of these brahmans have left behind the home life. They uphold the moral precepts purely and have entered upon the Way. Why is it that you now say that there is no one to serve as a field of merit?"

The gods of the Pure Dwelling Heaven said, "This bodhisattva is giving for the sake of the buddha way. All of these people who are now here are possessed of erroneous views. It is for this reason that we say that there is no one to serve as a field of merit."

The demon king said to the gods, "How do you know that this man is giving for the sake of the buddha way?"

At this time one of the Pure Dwelling gods manifest in the body of a brahman. Holding a gold vase and a branch made of gold, he went up to where the Bodhisattva Velaama was and said to him, "In this act of great giving where you are relinquishing what is hard to give up, what is it that you seek? Is it that you desire to become a wheel-turning sage king who has the seven precious things, a thousand sons and dominion over the entire world?"

The Bodhisattva replied by saying, "I do not seek this situation." "Is it that you seek to become Shakra Devaanaam Indra that you might be lord to eight thousand nayutas of heavenly nymphs?" He replied, "No." "Are you seeking to become the lord of the Six Desire Heavens?" He replied, "No." Are you seeking to become the Brahma Heaven god who serves as lord over the great trichiliocosm and who is looked on as the patriarchal father of all beings?" He replied, "No." "What is it that you seek?"

At this time the Bodhisattva spoke forth a verse, saying: "I seek that place which is without desire And which transcends birth, aging, sickness and death. I desire to bring deliverance to all beings. I seek the buddha way which is just like this." The transformationally-produced brahman said, "Benefactor, the buddha way is difficult to achieve. It is beset with great bitterness and suffering. Your mind is soft and accustomed to pleasures. It is certainly the case that you will be unable to seek out and accomplish realization of this way. As I suggested before: to become a wheel-turning sage king or Shakra Devaanaam Indra or King of the Six Desire Heavens or the King of the Brahma Heaven gods, -- these would be easily achievable. There would be nothing so good as to seek these."

The Bodhisattva replied, saying, "Listen to my single minded vow:

Even if one were to cause a wheel of hot steel To spin around atop my head, I shall single-mindedly seek the buddha way, And never cherish any regrets.

Were I to be subjected to the three wretched destinies, And to the countless sufferings of the human realm, I would single-mindedly seek the buddha way, And would never be turned aside by this." The transformationally-produced brahman said, "Oh Benefactor, it is good indeed, good indeed that you seek buddhahood in this manner." He then uttered a praise, saying,

"Your power of vigor is great. You show loving-kindness and pity for everyone. Your wisdom is detached and unobstructed. Your realization of buddhahood is not far off." At this time the gods rained down a profusion of blossoms as an offering to the Bodhisattva. The gods of the Pure Dwelling Heaven who had stopped up the water from the vase then disappeared from sight.

At this time the Bodhisattva went before the most senior ranked among the brahmans and attempted to pour forth the water from the gold vase. The water was stopped up and would not flow out. The members of the assembly became overcome with doubt and consternation and wondered, "All of these various kinds of great giving are replete in every way and the benefactor's meritorious qualities are also great. Why now does the water fail to flow forth from the vase?"

The Bodhisattva thought to himself, "This could be due to nothing other than these factors: Have I brought my mind to a state devoid of impurity? Have I achieved a situation where there are no deficiencies in the gifts? What has brought this about?" He personally contemplated the sixteen parts of The Classic on Giving and found that all preparations were pure and free of defects.

At this time the gods spoke to the Bodhisattva, saying, "Do not become overcome by doubt and regret. There is nothing which you have failed to accomplish. It is because these brahmans are characterized by unwholesomeness, error and impurity." They then uttered a verse, saying,

"These men are caught in the net of erroneous views. Afflictions have destroyed right wisdom. They have departed from purity in the observation of precepts. They've indulged in useless asceticism and fallen into unorthodox paths. It is for these reasons that the water is stopped up and will not pour forth." After they had said this they suddenly disappeared. At that time the gods of the six desire heavens emitted many different kinds of light which illuminated the entire assembly and then spoke to the Bodhisattva, saying in a verse:

"Practices from within the sea of erroneousness and unwholesomeness Do not accord with your orthodox way. Among the recipients of your giving, There are none who compare to you." After they had spoken these words they suddenly disappeared. At this time, after the Bodhisattva had listened to this verse, he thought to himself, "If it were actually the case that there was no one in the assembly who can serve as my equal, the water would be stopped up and would not flow forth. Could it be that it is on account of this?" He then uttered a verse, saying:

"If there are any in ten directions, either in the heavens or on earth, Who are good and pure people, I now take refuge in them and in reverence make obeisance.

Holding the vase in the right hand, pouring an ablution on the right hand. And so now swear that I, this one person, May accept [on their behalf] such a great offering as this." At that time the water from the vase gushed forth into the air, descended from above and came down as an ablution upon his left hand.

Then, when King Vaasava had witnessed this [miraculous] response, his mind became filled with reverence and he uttered a verse, saying:

"Great lord of the brahmans, This clear beryl-hued water, Has flowed on down from above And, falling, has come to rest in your hand." At that time, there arose thoughts of reverence in the minds of those brahmans in the great assembly. They placed their palms together, made obeisance and took refuge in the Bodhisattva. At this time the Bodhisattva uttered this verse, saying:

"That which I have now given Is not in quest of any blessings in the sphere of the three realms. It is for the sake of all beings, And is to be employed in seeking the way of the Buddhas." After he had spoken this verse, the entire earth with its mountains, rivers and trees quaked and moved in six ways. Velaama had originally been of the opinion that this assembly should be the recipient of the offering and so gave it. Even though he realized that there were none in the assembly who were worthy enough to accept it, he now, out of pity, gave to them [all] those things which he had himself accepted.

It would be appropriate to discuss more extensively at this point all sorts of past-life causes and conditions of dana such as this. This is an example of external giving.

"Internal" (personal/subjective) giving

What is meant by "internal" giving? [It refers] to not stinting in the giving to beings of [even] one's own physical life. It is as discussed in the past-life causes and conditions when Shakyamuni Buddha as a bodhisattva was serving as the king of a great country. The world was without a buddha, without the Dharma and without the bhikshu Sangha. This king searched in the four directions for the Dharma of the Buddha but was finally unable to find it. At that time there was a brahman who said, "I know a verse uttered by the Buddha. If an offering is made to me I will give it to you."

The King then asked, "What sort of offering are you seeking." He replied, "If you are able to break open your flesh and turn it into a torch as an offering to me, then I shall give it to you."

The King then thought to himself, "This body of mine is fragile and impure. The amount of suffering which I have undergone on its behalf in life after life is incalculable. It has never been for the sake of Dharma. Only now does it begin to be truly useful. This body is truly not to be cherished now.

After having these thoughts, he called a ca.n.daalaa, and ordered him to scrape the surface of his entire body so that it might serve as a torch. Then he wrapped the King's flesh in white cloth, drenched it in ghee, and set fire to his entire body. The fire blazed up and only then did the brahman give that single verse.

Additionally, in a previous life, Shakyamuni Buddha was a pigeon in the snowy mountains. One time there was a great blizzard. There was a man who had lost his way. He was poor and in miserable straits, undergoing bitterness and suffering. Hunger and cold were both upon him and at that moment his life hung in the balance. The pigeon saw this man and immediately flew in search of fire, piling up twigs and then lighting them. He then additionally cast his body upon the fire as a gift to this starving man. In a manner such as this he gave his head, eyes, marrow and brains to beings. It would be appropriate at this point to draw upon all sorts of cases from the Sutra on the Causes and Conditions of Previous Lives. All sorts of instances such as this illustrate what is meant by "internal" giving.

Dharma giving
	Question: What is meant by the giving of Dharma? Response: There are those who say that the giving of Dharma consists in being of benefit through the constant use of fine words. Then again there are those people who say that the giving of Dharma consists in proclaiming for people the marvelously good dharmas from the discourses of the Buddhas.

Yet again, there are those people who say that the giving of Dharma consists in using three kinds of Dharma to teach people: 1) sutra; 2) vinaya; and 3) abhidharma. Then again, there are those people who say that the giving of Dharma consists in employing four kinds of Dharma treasuries to teach people: First, the sutra treasury; second, the vinaya treasury; third, the abhidharma treasury; and fourth, the "various topics" treasury.

Additionally, there are people who say that, generally speaking, the giving of Dharma consists in employing two kinds of Dharma to teach people: 1) the Dharma of the Hearers; and 2) the Dharma of the Mahayana.

Question: Individuals such as Devadatta, Hatthaka and others also employed the three treasuries, the four treasuries, the Dharma of the hearers, and the Dharma of the Mahayana to teach people and yet they themselves [fell] into the hells. Why did this situation develop?... Response: Devadatta was possessed of many offenses arising from erroneous views. Hatthaka was possessed of many offenses arising from false speech. It is not the case that this was pure giving done for the sake of the Way. It was done solely for the sake of seeking fame, self-benefit, reverence and offerings. On account of the offenses created by his unwholesome mind Devadatta entered the hells while still alive. When Hatthaka died he fell into the wretched destinies.

Moreover, the giving of Dharma does not consist solely in words and speech. The giving of Dharma consists in constantly employing a pure mind and wholesome thoughts in the offering of instruction to everyone. Just as it is with the giving of material gifts where there is no measure of blessings or virtue associated with it if one fails to maintain a wholesome mind, so too it is with the giving of Dharma. If one fails to maintain a pure mind and wholesome thoughts, then it is not the case that this constitutes the giving of Dharma.

Then again, if the speaker of Dharma is able to maintain a pure mind and wholesome thought as he praises the Three Jewels, opens the door to understanding offenses and blessings, explains the four truths, and so goes about teaching and transforming beings so that they are caused to enter the buddha way, this constitutes true and pure Dharma giving.

Looked at another way, generally speaking, Dharma is of two kinds. The first consists in not tormenting beings while also maintaining a wholesome mind, loving-kindness and sympathy. This constitutes the causal basis for the buddha way. The second consists in contemplating and realizing that all dharmas are truly empty. This constitutes the causal basis for the way of nirvana. If, in the midst of the great assembly one lets flourish a deeply compassionate mind as one sets forth these two types of Dharma, and if in doing so it is not for the sake of garnering fame, offerings or expressions of reverence, this constitutes pure Dharma giving rooted in the buddha way.

The bhikshu with the fragrant breath

This concept (Dharma giving) is illustrated in a story told in connection with King Ashoka who in a single day was responsible for the creation of eighty-thousand Buddha images. Although he had not yet achieved the stage of "seeing the Way", still, he did maintain a minor degree of faith and bliss in the Dharma of the Buddha. Every day he invited bhikshus to enter the palace to receive offerings. Every day he retained one Dharma Master in order of seniority to speak the Dharma.

One day there was a young Dharma Master, a master of the Tripitaka, who was intelligent and handsome and next in order to speak the Dharma. He sat down next to the King. His mouth exuded an exotic fragrance. The King was filled with extreme doubt and suspicion. He was of the opinion that this constituted a deliberate impropriety arising from a desire to employ a fragrant scent to influence the retinue in the royal palace.

The King asked the bhikshu, "What do you have in your mouth? Open your mouth so I can see into it." [The bhikshu] then opened his mouth for [the King] and it turned out that there was nothing whatsoever therein. He was ordered to rinse out his mouth with water after which the fragrance remained just as before. The King asked, "Venerable One, is this fragrance newly manifest or has it abided with you for a long time?"

The bhikshu replied, saying, "It has been like this for a long time. It is not the case that it is just manifesting now."

The bhikshu replied in verse, saying: It was at the time of Kaashyapa Buddha That I gathered the Dharma underlying this fragrance. It has remained so like this for a very long time, And has always been fresh as if newly arisen. The King said, "Venerable One, I do not yet understand this brief explanation. Pray, expound on it more extensively for me."

He replied by saying, "The King should listen well and single-mindedly to my explanation. In the past, during the time of Kaashyapa Buddha's Dharma I was a Dharma-proclaiming bhikshu who, in the midst of the great assembly, constantly took pleasure in expounding on the immeasurable qualities of Kaashyapa, the World Honored One, on the reality mark of all dharmas, and on an incalculable number of methods to access Dharma. I conscientiously and earnestly set forth praises and offered instruction to everyone. From this time on forward to the present I have always had a marvelous fragrance coming forth from my mouth. This has been the case in life after life without cease. It has constantly been just as it is this very day." He then spoke forth a verse:

The fragrance from the flowers on the shrubs and the trees Is utterly surpassed by this incense-like fragrance. It's able to pleasure the minds of all people. In life after life it abides without ceasing. At this time the King was filled with a mixture of shame and delight. He said to the bhikshu, "This is such as has never been before. The merit of speaking the Dharma brings such a great fruition as this."

The bhikshu said, "This may be thought of as the blossom. It is not yet the fruit." The King asked, "What then is its fruit? Pray, expound upon this for my sake." He replied, "Briefly speaking, the fruits are tenfold. May the King listen earnestly." He then set forth a verse for his sake:

There's a grand reputation and finely-formed features. One experiences bliss and is the object of reverence. There shines awesome brilliance like the sun and the moon. So thus one becomes a man loved by all people.

There's eloquence and also there's prodigious wisdom. One's able to end then the grip of the fetters. One destroys all suffering and reaches nirvana. And so in this manner the count reaches to ten. The King said, "Venerable One, How is it that one gains such a reward as a result of praising the qualities of the Buddha?"

At that time the bhikshu replied in verse, saying: If one praises the qualities possessed by the Buddha, And causes this to be heard everywhere by all people, On account of results which come forth as reward, One comes to be known by a grand reputation.

If one praises the actual qualities of Buddha, And causes all people to experience delight, On account of the [force] which is born from this merit, In life after life features always are fine.

If one explains for people offenses and blessings, Allowing them to reach a place of peace and delight, On account of the merit which is thus produced, One experiences bliss and is always content.

The power of praising the merits of Buddha, Causes everyone hearing to have minds which are humbled. On account of the power produced by this merit, One eternally garners men's reverence as reward.

When one displays forth the torch of the speaking of Dharma, And illumines and awakens then all of the people, On account of the power produced by this merit One's awesome bright brilliance shines forth like the sun.

If in many a fashion one praises Buddha's merits, And delights thus the hearts of all [by those words], On account of the power produced by this merit, One is ever the object of people's affection.

If with clever discourse one praises Buddha's merits, Which cannot be measured and can't be exhausted, On account of the power produced by this merit, One's eloquent speech is never brought to an end.

If one praises the marvelous dharmas of Buddha, Which are such as no one can ever surpass, On account of the power produced by this merit, One possesses great wisdom which is pure in its nature.

When one praises the qualities possessed by the Buddha, One causes afflictions of men to be scant. On account of the power produced by this merit, Fetters are cut off and defilements destroyed.

Because both kinds of fetters are brought to an end, Nirvana in this body has already been achieved, As when torrents of rain pour down from the sky All fires are extinguished and no embers remain. Once again he addressed the King, saying, "If there still remains anything to which you've not awakened, now is the time to bring questions forth. The arrows of wisdom should be used to smash your armor of doubts."

The King replied to the Dharma master, "My mind has been both delighted and awakened such that now there remain no more objects of doubt. The Venerable One is a blessed man well able to speak forth the praises of Buddha."

When one speaks forth the Dharma in accord with the various causes and conditions discussed above and so brings about the deliverance of beings, this qualifies then as the giving of Dharma.

Material giving versus dharma giving

Question: Which is supreme, the giving of material wealth or the giving of Dharma?... Response: According to the words of the Buddha, among the two kinds of giving, the giving of Dharma is supreme. Why is that? The reward resulting from the giving of material wealth is experienced within the desire realm. The reward resulting from the giving of Dharma may be experienced within the three realms or beyond the three realms.

Moreover, if one's discourse is pure, if it reaches deeply into its principles, and if one's mind also realizes it, then, on that account one reaches beyond the three realms. Again, whereas the giving of material wealth is measurable, the giving of Dharma is measureless. Material giving is such as can be exhausted. The giving of Dharma is inexhaustible. It is analogous to throwing fuel onto a fire: its brightness becomes even greater.

Then again, in the reward gained from the giving of material wealth there is less purity and more defilement. In the reward gained from the giving of Dharma, there is less defilement and more purity. Also, if one engages in the giving of material wealth, one depends on the power of many others. The giving of Dharma comes forth from the mind. It does not depend upon others.

Additionally, the giving of material wealth is able to cause enhancement of the faculties associated with the four-element [body]. The giving of Dharma is able to bring about perfection of non-outflows in the [five] faculties, the [five] powers, the [seven limbs of] enlightenment and the [eight-fold] path.

Also, as for the methods of giving material wealth, they remain in the world constantly, whether or not there is a buddha. As for the giving of Dharma, it can only exist in an era when there has been a buddha. Therefore one ought to realize that the giving of Dharma is extremely difficult. How is it that it is difficult? Even one who is a pratyekabuddha possessed of the marks [of a great man] is still unable to speak Dharma. It is only when he proceeds along on his alms round and flies up into the sky performing transformations, that he is able thereby to convert people.

Then again, from the giving of Dharma, one is able to generate the giving of material wealth as well as reach to the position of a hearer, a pratyekabuddha, a bodhisattva and finally, to reach buddhahood.

Moreover, in carrying out the giving of Dharma, one is able to distinguish all dharmas: outflow and non-outflow dharmas, form dharmas and formless dharmas, conditioned and unconditioned dharmas, wholesome, unwholesome and neutral dharmas, eternal dharmas and non-eternal dharmas, existent and non-existent dharmas, [recognizing that] all dharmas whatsoever, [from the standpoint of] the reality mark, are pure, irrefutable, and indestructible. All dharmas such as these, if one speaks in brief, constitute a treasury of eighty-four thousand dharmas. If one speaks of them extensively, they are countless. Distinguishing and completely understanding all of the different categories such as these comes from engaging in the giving of Dharma.

These two kinds of giving together constitute what is known as dana. If one carries on these two kinds of giving as one seeks to become a buddha, then one will be able to cause people to succeed in reaching the buddha way. How much the more so will it be able to bring about any other result.

The meaning of dana paramita
	Question: What is meant by the fulfillment of dana paramita?... Response: The meaning of dana is as discussed above. As for "paara-" (In the language of Ch'in, this means "the other shore.") "-mitaa" (In the language of Ch'in, this means "to reach."), this means to cross the river of giving and to succeed in reaching the other shore.

Question: What is meant by failing to reach the other shore?... Response: It is analogous to crossing over a river but returning before having arrived. This is what is meant by failing to reach the other shore. For example, Sariputra cultivated the bodhisattva way for a period of sixty kalpas, desiring to cross over the river of giving. At that time there was a beggar who came along and demanded that he give him one of his eyes. Sariputra said, "The eye would then be useless. What do you want it for? If you need to put my body to use or if you want any valuables I own, then I'll give those to you." The beggar replied, "I've got no use for your body and I don't want any valuables you might own. I just want an eye, that's all. If you were truly a cultivator of the practice of giving, then I'd receive an eye from you."

At that time Sariputra pulled out one of his eyes and gave it to him. The beggar got the eye and then right there in front of Sariputra he sniffed it , cursed, "It stinks," spat, and then threw it down on the ground. Then, in addition, he smashed it beneath his foot.

Sariputra thought to himself, "It's a difficult task to cross over such base people as this. He actually had no use for the eye and yet he forcefully demanded it. Having gotten it he not only threw it away, he even smashed it with his foot. How extremely base! People of this sort cannot be crossed over to liberation. Far better that I just concentrate on disciplining myself so as to gain an early liberation from the cycle of birth and death." Having thought this to himself he then turned from the bodhisattva way and directed himself to the lesser vehicle. This is what is meant by failing to reach the other shore. If one is able to advance directly and not retreat and thus complete the buddha way, this constitutes reaching to the other shore.

Then again, to succeed in completing any endeavor is also referred to as "reaching to the other shore." (In the common parlance of India, whenever one takes up a task and then completes it, it is referred to as "reaching the other shore.") Additionally, [one may say that] "this shore" refers to being miserly, dana refers to being in the midst of the river, and "the other shore" refers to the buddha way.

Also, [one may say that] holding a view which insists on "existence" or "nonexistence" is what is meant by "this shore." The wisdom which refutes views insisting on "existence" or "nonexistence" constitutes "the other shore" whereas the diligent cultivation of giving corresponds to being in the middle of the river. Then again, [one may also say that] there are two kinds of dana, the first being the dana of demons and the second being the dana of the buddhas. If [in the practice of giving] one is being robbed by the thieves of the fetters such that one is afflicted by worries and abides in fearfulness, this constitutes the dana of the demons and exemplifies what is meant by "this shore."

Where there is pure giving in which there is an absence of the thieves of the fetters and in which there is nothing of which one is fearful, one succeeds thereby in arriving at the buddha way. This constitutes the dana of the buddhas and exemplifies what is meant by "reaching to the other shore." This is "paramita."

By way of illustration, in The Buddha Speaks the Analogy of the Poisonous Snakes Sutra, there once was a man who had offended the King. The King ordered that he be required to carry around a basket and look after it. Inside the basket there were four poisonous snakes. The King ordered the criminal to look after them and raise them. This man thought to himself, "It's a difficult thing to have to draw close to four snakes. If one grows close to them they bring harm to a person. I could not raise even one of them, how much the less could I do that for four of them." And so he cast aside the basket and ran away.

The King ordered five men carrying knives to chase after him. There was yet another man who tried to persuade him to obey. [This other man] had it in mind to bring him harm and so said to him, "Just raise them in a sensible fashion. There will be no suffering in that."

But the man became wise to this and so ran off, fleeing for his life. When he came to an empty village there was a good man who assisted him by telling him, "Although this village is empty, it is a place that is frequented by thieves. If you now take up residence here you will certainly be harmed by the thieves. Be careful. Don't dwell here." At this point he took off again and next arrived at a great river. On the other side of the river there was a different country. That country was a peaceful, blissful and easeful place. It was a pure place devoid of any form of calamity or adversity. Then he gathered together a mass of reeds and branches and bound them into the form of a raft. He moved it along with his hands and feet. He exerted all of his strength in seeking to make a crossing. When he had reached the other shore he was at peace, happy and free of distress.

The King represents the demon king. The basket represents the human bod