Generosity-Wisdom Protecting Kin, Merits Benefiting Sentient Beings (Part 3/3)

 

Sutra of the Collection of the Six Perfections, Fascicle 3

Generosity is the first of the six pāramitās (perfections). If it is not cultivated, then the subsequent practices of observing the precepts, forbearance, diligent effort, meditative concentration, and prajñā cannot be realized. This is because the five other perfections are fundamentally based on generosity. For instance, if generosity cannot be perfected, neither can the observance of the precepts be perfected. Why is this so? When generosity is fully practiced, a mind of relinquishment arises, and one no longer desires to covet anything from sentient beings. Only then can the precepts be upheld well and the causes and conditions for observing them mature. Similarly, if generosity cannot be perfected, anger cannot be relinquished, and the mind will often harbor anger. Only by getting rid of anger can one bring forth the forbearance of loving-kindness and compassion, enabling the precepts to be upheld properly. The same is true for ignorance: If one cannot relinquish it and fully understand the law of cause and effect related to it, one will not delight in generosity. Thus, if one has not eliminated ignorance, one cannot purely observe the precepts.

Generosity is the foundation of observing the precepts, and observing the precepts is the foundation of forbearance. Each perfection encompasses the others, and the six perfections interpenetrate. Therefore, generosity is paramount for attaining Buddhahood, and there is no bodhisattva who does not delight in virtuous giving. Generosity must be cultivated until the stage of Virtual Enlightenment, and it requires a full one hundred kalpas dedicated to the practice of giving away one’s inner and outer wealth, achieving complete fulfillment before one can attain Buddhahood.

The Buddha is The Most Honorable One with Two Fulfillments, embodying both the adornment of meritorious quality and the adornment of wisdom. Only when one has fully accomplished and perfected both of these can one attain Buddhahood. Thus, bodhisattvas diligently cultivate meritorious blessings, and even after attaining Buddhahood, they continue to delight in doing so. For instance, one day, the venerable Anuruddha tore his robe and wished to mend it, but he could not see because he was blind, and there was no one nearby who could assist him. Thus, he called out, “Which arhat wishes to cultivate blessings? Come and help me thread a needle!” The Buddha, hearing this from afar with his divine ear, responded, “I will help you thread the needle!” Upon hearing the Buddha’s voice, the venerable Aniruddha was puzzled and asked, “Buddha, do you still need to cultivate blessings?” The Buddha replied, “Is there such a thing as cultivating too many blessings?” From this, it is evident that the Buddha delights in cultivating blessings. How much more should we? (Part 3) The End