Nor is it characterized by being formless. As for that which is formless, it is comprised of the four [non-form] aggregates and the unconditioned. Because those four aggregates in question are impermanent, because they are not inherently existent, and because they are subsumed within causes and conditions, it should not be the case that they constitute the "spiritual soul." Within the three unconditioned dharmas, there is no reckoning of the existence of a spiritual soul. This is because there is nothing which is experienced. On account of all sorts of reasons such as these, one knows that it is not the case that the spirit is characterized by being formless.

In this manner, one looks for a self throughout heaven and earth and no matter whether one looks among that which is subject-related or that which is object-related, or whether one looks throughout the three periods of time or the ten directions, it cannot be found. There is only a coming together of the twelve sense bases generating the six consciousnesses. Where these three factors come together it is referred to as "contact." "Contact" generates feeling, perception, consideration and other dharmas associated with the mind. In the midst of these dharmas, on account of the power of ignorance, a view of the body as constituting the self (satkaayad.r.s.ti) arises. On account of the arisal of the view of a body, one is of the opinion that a spiritual soul exists. As for this "view of a body constituting a self," it is cut off when one experiences the seeing of the truth of suffering (du.hkhasatyadar'sana) and gains the Dharma wisdom associated with suffering (du.hkhe dharmajnaana)+and+the+comparative+wisdom+associated+with+suffering+(du.hkhe+'nvayajnaana). When it is cut off one does not then perceive the existence of a spiritual soul.

As for your earlier question which asked, "If there was no subject-related spiritual soul or related form, since consciousness is newly produced and destroyed in every instant, how could one distinguish and know the colors of blue, yellow, red and white?", if it were the case that you had such a spiritual soul, it too would be unable to be aware [of these colors] on its own. It must rely upon eye consciousness in order to be aware of them. If this is the case then the spiritual soul has no function. The eye consciousness is aware of the production and extinction of [visual] forms [by way of] a facsimile of production and a facsimile of extinction. Afterwards, a dharma arises in the mind known as mindfulness. This mindfulness is a characteristic occurring in relation to conditioned dharmas. Although this [event of a particular] extinction is already in the past, this mindfulness is able to remain aware of it.

This is comparable to the arya who, through the power of wisdom, is able to know matters having to do with future time. He is equally able in each successive thought moment to be aware of past dharmas. When an earlier [instance of] eye consciousness is extinguished one gives rise to a subsequent [instance of] eye consciousness. The later [instances of] eye consciousness transform in their acuity so that they possess a power. Although the [visual] forms exist only temporarily and so do not abide, on account of the acuity of the power of mindfulness one is able to remain aware of them. It is on account of this factor that, although there is impermanence by virtue of the production and extinction which takes place in each successive thought-moment, one is still able to distinguish and be aware of [visual] forms.

Again, as for your saying that the consciousness of people in the present is continuously being newly produced and destroyed such that when the lifespan is cut off, it too is cut off, and [as for your asking], who then accords with and who experiences [retribution for] offenses and merits, who experiences suffering and bliss and who gains liberation,-- I shall now reply to you. Now, when a person has not yet gained the actual way, afflictions cover over his mind. He engages in karmic actions which serve as the causes and conditions for being born. When he dies, following upon these five aggregates there is a subsequent production of five aggregates.

This is analogous to one lamp then lighting another lamp. It is also like the production of grain. There are three causes and conditions: earth, water and seed. The birth of the body in the later life is just like this: there is the body, there is karmic activity characterized by outflows, and there are the fetters. It is on account of these three factors that the subsequent body is produced. Herein the causes and conditions associated with the karma of the body are such that they cannot be cut off and cannot be destroyed. Only the fetters can be cut off. When the fetters are cut off, although there exists a residual body and residual karma, one is able to succeed in gaining liberation.

Just as when one has a seed, has soil, but because one has no water, it is unable to grow, so too, although one may have the body and have the karma, if there is no moistening by the water of affection-related fetters, one is not reborn. This is how one is still able to gain liberation even though there is no "spirit soul." It is on account of ignorance that one is bound up. It is on account of wisdom that one is released. If this is the case then the "self" serves no function.

Then again, it is the coming together of this "name and form" that is artificially referred to as a "person." This person is tied up by the fetters. When one gains the "claw" of non-outflow wisdom, then one unties all of these fetters. At this time this is a case of a person having gained liberation. It is analogous to the tying up and untying of a rope. The rope is just the fetters. There are no other dharmas involved in this bondage.. In worldly parlance one speaks of the tying up done with a rope and the untying of a rope. Name and form (naamaruupa, i.e. the five aggregates)(22) are just like this. The two dharmas of name and form are together artificially referred to as "a person." These fetters are no different from name and form. They are simply referred to as "name and form" or as "the fetters." The untying of [the knot of] name and form or the undergoing of [retribution for] offenses and merits are just like this. Although there is no single dharma by which a "person" is real, on account of name and form, there is the experiencing of the fruit resulting from offenses or from merit. Thus it is that a "person" becomes so named.

This is analogous to a cart's carrying of goods. If one analyzes according to each and every part, then there is finally no actuality found to the term "cart." But "cart" is the name for that which takes on a load of goods. A person's taking on of offenses and blessings is just the same as this. Name and form take on offenses and blessings and so a "person" receives that name. The taking on of suffering and bliss is just like this. On account of all sorts of causes and conditions such as these, a "spiritual soul" cannot be found. The "spiritual soul" is just the one who performs the giving. The one who is the recipient is just the same. You take it that it is a "spiritual soul" which constitutes a "person." [But], for all of these reasons a person who performs the giving cannot be found. A person who receives [the gift] cannot be found either. It is on account of all sorts of causes and conditions such as these that it is said that the valuable object, the person who gives, and the person who receives [all] cannot be found.

Question: If the giving as well as the other dharmas correspond to the reality mark whereby there is nothing which is demolished through reductive analysis, nothing which is extinguished, nothing which is produced and nothing which is created, why is it said that, when subjected to reductive analysis, the three factors cannot be gotten at?

Response: Those who are like the common man do perceive [the existence of] a donor, a recipient and a valuable object. This constitutes an inverted and false view. When one is born into the world one [may] experience bliss. When the merit is exhausted, one then experiences a reversal [of fortunes]. It is on account of this that the Buddha wished to cause the bodhisattva to practice the way of reality and gain the real resultant retribution. The real resultant retribution is just the way of the Buddha. It was in order to demolish false views through reductive analysis that the Buddha said that the three factors cannot be gotten at. In actuality there is nothing which is demolished through reductive analysis. How is this the case? It is because all dharmas from their origin until the present are and always have been ultimately empty. The incalculable number of other such causes and conditions cannot be gotten at either. It is on the basis of this that one speaks of the perfect fulfillment of dana paramita.

Then again, if the bodhisattva practices dana paramita, he is able thereby to give rise to [all of] the six paramitas. It is at this time that it is referred to as complete fulfillment of dana paramita.

How can giving bring forth dana paramita? Dana may be of lesser, middling or superior quality. From the lesser is born the middling. From the middling is born the superior. If one employs drink, food or coarse things and employs therein a lax mind in giving, this is what is known as lesser giving. If one practices giving and it transforms and increases such that one is able to take clothing or precious goods and use them in one's giving, this constitutes bringing forth the middling from the lesser. When the mind of giving transforms and increases such that there is nothing whatsoever which one cherishes as too dear, so that one is then able to employ one's head, eyes, blood, flesh, country , wealth, wives and sons, exhaustively using them in one's giving, this constitutes bringing forth the superior from the middling.

Take for example when Shakyamuni Buddha first brought forth the aspiration [to achieve buddhahood]. He was the king of a great country who was named "Brilliance." In seeking after the buddha way, he performed a lesser or greater amount of giving. When he transformed and took on his next body he became a potter who was able to make gifts of bathing implements and rock honey condiments to a different Shakyamuni Buddha and his bhikshu sangha. Subsequently, he changed bodies and next became the daughter of a great elder who made offerings of lamps to Kauîàinya Buddha. All sorts of instances such as these constitute what is meant by the bodhisattva's practice of lesser giving.

[Next], take for instance when Shakyamuni Buddha in a former life as the son of an elder made offerings of robes to Great Voice Buddha. After that buddha crossed into extinction, he erected ninety stupas. Afterwards he changed bodies again and became the king of a great country who made an offering to Lion Buddha of a canopy composed of the seven precious things. Afterwards, he then took on a body wherein he became a greater elder who made an offering to Marvelous Eyes Buddha of supremely fine buildings and marvelous flowers created from the seven precious things. All sorts of instances such as these constitute what is known as the bodhisattva's practice of middling giving.

Take for example when Shakyamuni Buddha in a former life was a rishi. On seeing Kauîàinya Buddha who was handsome, upright, and exceptionally marvelous, he threw himself down off of a mountain in front of that buddha. His body remained unharmed and he then stood off to one side. Again, take for example He Who Beings Delight in Seeing Bodhisattva who used his own body as a lamp in making offerings to Sun and Moonlight Virtue Buddha. All sorts of examples such as these of not cherishing one's own body and life in making offerings to the buddhas constitute the bodhisattva's practice of superior giving.

This is what is meant by the bodhisattva's three kinds of giving. If there is a being who has just brought forth the aspiration to achieve buddhahood who takes up the practice of giving, he too may be just like this. First he may use drink and food in his giving. When the mind of giving transforms so that it increases, he will be able to take even the flesh of his own body and give it. First he may use all manner of fine condiments in his giving. Later, when the mind transforms and increases in its strength, he may be able to give even the blood from his own body. At first he may employ paper, ink and scriptures in his giving while also making offerings to the masters of Dharma of robes, drink, food and the four kinds of offerings. And then finally, when he has gained the Dharma body, for the sake of an incalculable number of beings, he may speak many varieties of Dharma and so carry forth the giving of Dharma. All sorts of cases such as these illustrate the development of dana paramita from within [the practice of] dana paramita.

How is it that the bodhisattva's practice of giving can generate sila paramita? The bodhisattva reflects, "Beings become poor and destitute in later lives on account of not practicing giving. On account of becoming poor and destitute, the thought of stealing arises in them. On account of engaging in stealing, the harm of killing then arises. On account of being poor and destitute, one may be sexually unsatisfied. On account of being sexually unsatisfied, one may engage in sexual misconduct. Additionally, on account of being poor and destitute one may be treated as of low social station by others. On account of the fearfulness associated with being of low social station one may engage in false speech. On account of causes and conditions such as these which are associated with being poor and destitute one courses along the path of the ten unwholesome deeds. If one practices giving, then when one is born one possesses valuable goods. Because one has valuable goods one does not engage in that which is not Dharma. Why is this the case? It is because the five objects of the senses are abundant and there is nothing which one lacks."

[This principal] is illustrated by the case of Devadatta in a previous life when he was a snake who dwelt together with a frog and a turtle in a pond. They had all become close friends. Later, the water of the pond dried up. They were hungry, poor, in desperate straits and lacking in any other resources. At that time the snake dispatched the turtle to call forth the frog. The frog then sent back the turtle by uttering a verse:

If one encounters poverty and destitution one loses one's original mind.
One doesn't consider one's original principals for eating has become foremost.
You take what I tell you and so inform the snake
That this frog will never come and arrive at your side.
If, however, one cultivates giving, in later lives one will possess merit and have nothing which one lacks. If this is the case then one will be able to uphold the precepts and will be free of these manifold ills. This is how giving is able to bring forth sila paramita. Additionally, when one gives one is able to bring about a scarcity of all of the fetters associated with the breaking of precepts while also being able to inhance the mind devoted to upholding the precepts, thereby causing it to become solid. This constitutes the causal bases associated with giving bringing about an increase in the cultivation of the precepts.

Moreover, when the bodhisattva practices giving he constantly brings forth thoughts of loving-kindness and compassion for the recipient. He is not attached to valuables and does not cherish his own goods. How much the less would he engage in stealing. When one feels loving-kindness and compassion for the recipient, how could one maintain ideas intent on killing? In ways such as these he is able to block off the breaking of precepts. This constitutes giving bringing forth precepts. If one is able to carry out giving employing a mind which destroys miserliness, then afterwards he will easily succeed in practicing the upholdance of precepts, patience, and so forth.

This [principal] is illustrated by the case of Manjushri when, long ago in the past in a far distant kalpa he was a bhikshu who went into the city to seek alms. He received a bowl full of "hundred-flavored delightful dumplings." In the city there was a small child who followed along after him, begging. He did not immediately give anything to him. When they reached a mural depicting the Buddha he picked up two of the dumplings with his hand and required [of the child], "If you are able to eat only one of the dumplings yourself while taking one of the dumplings and giving it to the Sangha, I will give them to you." [The child] immediately responded with assent and then took one of the delightful dumplings and presented it to the assembled Sangha [in the mural]. Afterwards he obtained Manjushri's consent to receive the precepts and brought forth the aspiration to become a buddha. In this fashion the practice of giving is able to cause one to take on the precepts and bring forth the aspiration to become a buddha. This constitutes the practice of giving bringing forth sila paramita.

Furthermore, it is as a reward for giving that one receives offerings of the four things, lives in a fine country, finds a good [spiritual] master and nothing in which he is lacking. One is therefore able to uphold the precepts. Additionally, it is as a reward for giving that one's mind is regulated and supple. Because one's mind is regulated and supple one is able from birth to uphold the precepts. Because one is able to uphold the precepts from birth one is able to control one's own mind even from within the midst of unwholesome dharmas. All sorts of causes and conditions such as these constitute the bringing forth of the sila paramita on the basis of the practice of giving.

How is it that giving is able to bring forth ksanti paramita? When the bodhisattva performs an act of giving and the recipient subjects him to verbal abuse or has much which he seeks to obtain or seeks to get it at an inopportune time, or perhaps seeks to obtain what he should not seek, the bodhisattva thinks to himself at this time, "Now, as I am giving, I am desirous of seeking the buddha way. It is not the case that anyone ordered me to do this giving. As I am doing it at my own behest, why should I become angry?" After he has thought to himself in this manner he cultivates patience. This is a case of giving producing ksanti paramita.