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 body. The four poisonous snakes represent the four great elements. The five knife-wielding thieves represent the five aggregates. The man of fine speech but evil mind represents defiled attachment. The empty village represents the six sense faculties. The thieves represent the six sense objects. The one man who took pity on him and instructed him represents the good [spiritual] teacher. The great river represents love. The raft represents the eightfold right path. The hands and feet earnestly applied to making a crossing represent vigor. This shore represents this world. The other shore represents nirvana. The man who crossed over represents the arhat who has put an end to outflows. This is just the same in the dharma of the bodhisattva.

If in giving there exist the three obstructions of an "I" who gives, an "other" who receives and a valuable object which is given, then one falls into a demonic mental state wherein one has not yet left behind multiple difficulties. In the case of giving as performed by the bodhisattva, it is characterized by three kinds of purity in which there is an absence of these three obstructions and in which one has succeeded in reaching to the other shore. It is such as is praised by the buddhas. This is what is meant by dana paramita. On account of this it is referred to as having reached the other shore. These six paramitas are able to cause a person to cross over the great sea of miserliness, over the other afflictions and beyond defiled attachment so that one reaches to the other shore. It is for this reason that they are referred to as "paramitas."

Question: The arhat and the pratyekabuddha are also able to reach to the other shore. Why is that not referred to as paramita?

Response: The crossing over to the other shore achieved by the arhat and pratyekabuddha when compared to the crossing over to the other shore of the Buddha constitutes a case of the designation being the same whereas the reality is different. They take birth and death to constitute "this shore" and nirvana to constitute "the other shore", but are still unable to cross over to the other shore of dana. How is this the case? They are unable to perform giving of every thing at every time and in every way. In the event that they are able to engage in giving, they still lack the great mind in doing so. Perhaps they may employ a neutral mind in their giving, or perhaps a wholesome mind still abiding in the realm of outflows, or perhaps even a non-outflow mind. However, they still lack the mind of great compassion. They are unable to engage in giving which is done for the sake of all beings.

As for that giving which is performed by the bodhisattva, it is done with the realization that the act of giving is neither produced nor destroyed. It is conducted in a state beyond outflows, is unconditioned and is characterized by being like nirvana. That giving is performed for the sake of all beings. This is what is referred to as dana paramita.

Then again, there are those who say that when one performs giving of every thing of every sort, giving exhaustively of all internal and external resources without seeking any reward as a result, then this kind of giving is referred to as dana paramita.

Moreover, it is because it is inexhaustible that it is referred to as dana paramita. How is this so? One knows that the thing which is given is ultimately empty and characterized by being like nirvana. Because one employs this kind of mind in giving to beings, the retribution accruing from it is inexhaustible and it is therefore referred to as dana paramita. This is analogous to a rishi possessed of the five superknowledges secreting a marvelous jewel in the midst of stone and then, desiring to protect this jewel, grinding up adamant and coating it therewith, thus causing it to be indestructible. The giving performed by the bodhisattva is just like this. He employs a kind of giving which is coated with nirvanic reality-mark wisdom and so causes it to be inexhaustible.

Moreover, the bodhisattva gives for the sake of all beings. Because the number of beings is inexhaustible that giving too is inexhaustible.

Then again the bodhisattva gives for the sake of the Buddha's Dharma. The Dharma of the Buddha is immeasurable and boundless. So too then is that giving immeasurable and boundless. It is for these reasons that, although the arhat and the pratyekabuddha reach to the other shore, it is not referred to as paramita.

Question: What is meant by "complete fulfillment" [of dana paramita].

Response: It is as explained before. The bodhisattva is able to give everything: the internal, the external, that which is major, that which is minor, that which is of greater quantity, that which is of lesser quantity, that which is coarse, that which is refined, that to which one is attached, that to which one is not attached, that which is to be utilized and that which is not to be utilized. He is able to relinquish every manner of object such as these.

His mind has nothing to which it clings with fondness. He gives equally to all beings. He does not engage in such contemplations as this: "One should only give to great people and one should not give to lesser people. One should only give to those who have left the home life and one should not give to anyone who has not left the home life. One should only give to humans and one should not give to birds or beasts." In his giving he maintains an evenhanded and equitable mind towards all beings. When he gives he does not seek to gain any reward as a result. Moreover, he realizes the reality mark of giving. This is what is meant by "complete fulfillment."

Additionally, he is not constrained by a regard for the time being right. For him there is no waiting till morning, till evening, till winter or till summer. There is no time which is auspicious or inauspicious. At all times he constantly engages in equitable giving employing a mind devoid of regrets or clinging fondness. He does so even to the point of sacrificing without stint his head, his eyes, his marrow and his brain. This is what is meant by "complete fulfillment" [of dana paramita].

Then again, there are those who say that "complete fulfillment" of giving takes place as the bodhisattva progresses through the thirty-four mental stages between the initial resolve [to attain bodhi] and his finally sitting beneath the bodhi tree.

Also, when the bodhisattva at the level of the seventh dwelling gains the wisdom [cognizing] the reality mark of all dharmas he adorns buddha lands and engages in the teaching and transformation of beings. He makes offerings to the buddhas and gains great superknowledges such that he is able to divide his one body so that he creates innumerable bodies. Each of those bodies rains down the seven jewels, flower blossoms, incenses, banners and canopies and transformationally creates a great lamp like Mount Sumeru. He makes offerings to the buddhas of the ten directions as well as to the bodhisattva sangha.

Additionally, he employs a marvelous voice to make praises and verses about the virtue of the buddhas. He pays homage and makes offerings to them, takes care of their needs and welcomes them. Moreover, this bodhisattva rains down all sorts of drink, food, clothing and bedding in the immeasurable number of hungry ghost realms throughout the ten directions, thereby causing them to become full and satisfied. After they have gained complete satisfaction they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

He also goes into the path of the animals, causing them to spontaneously become good and have no intentions of mutual harm, causing them to get rid of their fearfulness and, according to whatever they need, causing them each to be completely full and satisfied. After they have become full they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

Within the immeasurable suffering of the hells he is able to cause the fires of the hells to go out, the soup [in the cauldrons] to grow cold, the offenses to be put to rest, and their minds to become good. He gets rid of their hunger and thirst and allows them to be reborn in the heavens and among humans. On account of these causes and conditions they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

Where there are poverty-stricken people throughout the ten directions he supplies them with wealth. As for those who are wealthy and noble, he gives them exotic flavors and exotic forms which cause them to be delighted. On account of these causes and conditions they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

If he goes among the desire realm gods he causes them to dispense with the desire-based pleasures of the heavens, gives them the marvelous jewel of Dharma bliss, and so causes them to be delighted. On account of these causes and conditions they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

If he goes among the gods of the form realm he [causes them to] get rid of their blissful attachment and delights them with the dhyana dharma of the bodhisattva. On account of these causes and conditions they all bring forth the resolve to gain anuttarasamyaksa.mbodhi.

It is like this on up to the tenth dwelling. This is what is meant by complete fulfillment of dana paramita.

Additionally, the bodhisattva possesses two kinds of bodies. The first is the body produced from the karma of the fetters. The second is the Dharma body. Fulfillment of dana paramita in both of these bodies is what is intended by completely fulfilling dana paramita.

Question: What is meant by fulfillment of dana paramita within the body produced from the karma of the fetters?

Response: This refers to when one has not yet gained the Dharma body and the fetters have not yet been brought to an end. One becomes able to give completely of all that one possesses, both internally and externally, including all manner of precious objects, one's head, eyes, marrow, brain, country, wealth, wives, and sons, and does so without one's mind moving or turning away. For instance, Prince Sudana(12) (In the language of Ch'in, this means "fine fondness.")(13) who made a gift of his two sons to a brahman. Next, he relinquished his wife and yet his mind [still] did not turn away from it.

This is also exemplified by King Sarvada (In the language of Ch'in, this means "giving everything.")(14) who was vanquished by an enemy country and who then fled and hid in the furthest reaches of the forests. He encountered a brahman from a faraway country who sought to receive alms from him. As for himself, his country had been crushed, his family had been wiped out and he had been forced to flee alone and go into hiding. Because he felt pity for [the brahman's] hardship in having come from afar and yet having gotten nothing, he said to the brahman, "I am King Sarvada. The new king has sent men out who are trying very hard to find me." He then immediately tied himself up and gave himself to [the brahman] who then gave him over to the new king and received great wealth and valuables [in reward].

This is also illustrated by [the story of] Prince Candraprabha who had gone out sightseeing when a leper noticed him, presented himself at the carriage and addressed him, saying, "My body has come down with a serious disease which causes intense suffering and causes me to be grievously tormented. The prince is traveling about for pleasure. Will he only bring happiness to himself? May he bring forth great loving-kindness and bring pity to mind. Pray, may I receive a cure that will rescue me?" When the Prince heard him, he asked the physicians about this matter. The physician replied, "It would be necessary to obtain the blood and marrow of a man who from the time of birth had grown up without any hatred. It would be topically applied and also drunk. If one proceeded in this fashion, then he could be cured."

The Prince thought to himself, "If there is such a person, he is desirous of living and cherishes his own life. How could such a person be obtained? Aside from myself, there is no place where he could be found." He then issued an order for a ca.n.daala to come and instructed him to strip away flesh from his body, break his bones, extract his marrow, smear it on the body of the sick man, and then take his blood and provide it as a drink for him.

In ways such as this, and in all sorts of physical bodies, one gives even one's own wives and sons and yet does not stint at all, treating it as if it were only setting aside grass or trees. One contemplates those things which are given and realizes that they exist on the basis of conditions. When one pursues this and seeks to find their reality, it can never be found. Everything is characterized by being pure and like nirvana. And so this proceeds until one realizes the patience resulting from seeing dharmas as unproduced. This is what is meant by fulfillment of dana paramita while abiding in a body produced from the karma of the fetters.

How does the Dharma body bodhisattva cultivate to fulfillment dana paramita? In his very last fleshly body the bodhisattva achieves the patience resulting from seeing dharmas as unproduced.(15) He relinquishes the fleshly body and gains the Dharma body. In the six paths and throughout the ten directions he transformationally creates bodies in response to what is appropriate, and thereby goes about transforming beings. He provides all sorts of precious jewels, clothing, drink and food as gifts to everyone and additionally gives exhaustively of everything he personally or objectively possesses including his head, his eyes, his marrow, his brain, his country, wealth, wives and sons.

A case in point is that of Shakyamuni Buddha who once was a six-tusked white elephant. A hunter had ambushed him and shot him with poison arrows. The herd of elephants stampeded towards him with the intention of trampling the hunter to death. The white elephant used his own body to defend him, protecting that man and having pity upon him just the same as if he was his own son. He ordered the herd of elephants away and then calmly asked the hunter, "Why did you shoot me?"

He replied, "I need your tusks." Immediately then, blood and flesh spontaneously pushed forth all six tusks from their sockets. He then used his trunk to pick up the tusks and give them to the hunter. Although it is described as the body of an elephant, in a case where the mind is used in this manner one should know that this elephant did not exist on account of retribution for the actions of an animal. Nowhere in the Dharma of the arhat is there a mind of this sort. One should realize that this is a Dharma body bodhisattva.

There once was a time when people in Jambudvipa did not know enough to render proper reverence and respect to those who are older and those who are virtuous. At that time the use of words alone as a method for teaching them had not yet been able to succeed in converting them [to this understanding]. At that time a bodhisattva transformed himself into a kapi~njala bird. This bird had two close friends. The first was a great elephant and the second was a monkey. They all lived together around the base of a pippala tree. They were inquiring of one another, wondering, "We don't know who among us ought to be accorded the status of 'elder.'"

The elephant said, "In the past I viewed this tree when it was shorter than the height of my belly. Now it is so huge. From this we can deduce that I ought to be known as the eldest."

The monkey said, "In the past I've squatted down and plucked with my hand at the top of the tree. From this we can deduce that I should be recognized as the eldest."

The bird said, "In the past I fed on the fruit of such trees in the pippala forest. The seed then passed out with my feces and as a result this tree was born. It can be deduced from this that I ought to be recognized as the eldest." The bird continued, saying, "As a matter of propriety, the first born, being the eldest, ought to be the recipient of offerings."

The great elephant immediately took the monkey on his back and the bird then rode on the back of the monkey. They traveled all around in this fashion. When all of the birds and beasts observed this they asked them, "Why are you going about like this?"

They replied, "We mean by this an expression of reverence and offerings to the one who is the eldest." The birds and the beasts all accepted this teaching and all practiced such reverence. They no longer invaded the fields of the people and no longer brought harm to the lives of other animals. The people were all amazed that all of the birds and beasts no longer engaged in harmful activities.

The hunters went into the forest and observed that the elephant bore the monkey on his back, that the monkey carried along the bird, and that they cultivated respectfulness and so transformed the creatures that the creatures all cultivated goodness. They passed this on to the people of the country. The people all celebrated this and remarked, "The times are growing peaceful. Though they are but birds and beasts, still they are possessed of humanity." And so the people too modeled themselves on this. They all cultivated propriety and respectfulness. From ancient times until the present this transformative teaching has flowed down through a myriad generations. One should know that this was a Dharma body bodhisattva.

Additionally, the Dharma-body bodhisattva, in a single moment, can transformationally produce countless bodies with which he makes offerings to the buddhas of the ten directions. He is able in a single moment to transformationally create an immeasurable number of valuable jewels with which he supplies in abundance to beings. He is able in a single moment, in accordance with all of the different superior, middling and inferior voices, to universally speak Dharma for them. And so forth until we come to [being able also] to sit beneath the Buddha's tree. All sorts of examples such as these constitute what is meant by the Dharma-body bodhisattva's fulfillment of the practice of dana paramita.

Then again, dana is of three varieties: The first is the giving of material objects. The second is giving which consists of offerings of reverence. The third is the giving of Dharma.

What is meant by the giving of material objects? It refers to jewels, precious things, robes, food, one's head, eyes, marrow and brain. One gives exhaustively of such things as these, giving all that one owns whether internally or externally. This is what is meant by the giving of material objects.

As for the giving of reverence, it refers to having a mind of faith which is pure as one reverently performs acts of obeisance. It refers to offerings which consist of looking after, seeing off, welcoming, making expressions of praise, and circumambulating. All sorts of actions such as these constitute what is referred to as the giving of reverence.