The Fourth Chapter: The Practice of Non-Attachment

Furthermore, Subhuti, a bodhisattva should practice giving without dwelling on any notion. That is to say, they should give without dwelling on forms, without dwelling on sounds, smells, tastes, tactile sensations, or mental phenomena.

Ordinary people give alms, seeking only a pleasing appearance and the pleasures of the five senses. Thus, when their merit is exhausted, they fall back into the three lower realms.

The World-Honored One, in his great compassion, teaches the practice of formless giving. This is not about seeking a pleasing appearance or the pleasures of the senses. Its purpose is to inwardly break the heart of stinginess and outwardly benefit all sentient beings. This is what is meant by "giving without attachment to form."

Subhuti, a bodhisattva should practice generosity in this way, without clinging to any form.

One should practice giving with a mind free of attachment, without clinging to the notion of a giver, without fixating on the object being given, and without distinguishing the recipient of the gift. This is called giving without dwelling on appearances.

Why is this so? If a bodhisattva gives without clinging to appearances, the merit gained is beyond measure.

A bodhisattva practices giving with a mind free from seeking or expectation. The merit gained from such practice is as vast and immeasurable as the emptiness of the ten directions.

The term "furthermore" connects what was said before with what follows. One explanation says: "giving" (布施) means to extend universally and to disperse. It is the ability to universally disperse and exhaust the deluded thoughts, habitual tendencies, and afflictions within one's mind, causing the four marks to vanish completely, leaving nothing accumulated within. This is true giving.

It is also said that the practice of giving involves not dwelling on the objects of the six senses, and not engaging in leaky, discriminating thought. One should simply return to purity, clearly realizing that all phenomena are empty and tranquil. If one does not understand this meaning, one only increases various karmic actions. Therefore, one must internally eliminate greed and attachment, and externally practice giving. When internal and external correspond in this way, the merit gained is immeasurable.

When seeing others commit wrongs, one does not see their faults. One's own nature gives rise to no discrimination. This is called "transcending marks."

Cultivating practice in accordance with the teachings, with a mind free from notions of a "doer" or a "deed done," is the wholesome Dharma. If a practitioner's mind holds notions of a "doer" or a "deed done," it is not the wholesome Dharma. If the mind of "doer" and "deed" is not extinguished, one will ultimately not attain liberation. Moment to moment, constantly practicing the wisdom of prajñā, one's merit becomes boundless and limitless.

Cultivating in this way, one elicits the respect, offerings, and support of all heavenly beings and humans. This is called "the constant practice of merit."

Practicing giving without dwelling on marks, universally respecting all sentient beings—the merit of this has no boundary and is beyond calculation or description.

Subhuti, what do you think? Can the vastness of the eastern sky be measured? No, World-Honored One.

If one gives without clinging to any notion of form, the merit gained is beyond measure. The Buddha then used the vastness of the eastern sky as an example and asked Subhuti, "Can the eastern sky be measured?" "No, World-Honored One," Subhuti replied. "The eastern sky cannot be measured."

Subhuti, can the vastness of space in the south, north, west, east, the four intermediate directions, above and below be measured by thought? No, World-Honored One.

Subhuti, the merit of a bodhisattva who practices generosity without attachment to appearances is likewise immeasurable, beyond the reach of thought.

The Buddha said: The vastness of space has no boundaries and cannot be measured. When a Bodhisattva gives without attachment to form, the merit gained is also like space—immeasurable and boundless. In the world, nothing is greater than space. Among all natures, nothing is greater than Buddha-nature. Why is this? Anything with form cannot be called truly great; space, having no form, is therefore called great. All conditioned natures have limits and cannot be called great. Buddha-nature is without limits, and so it is called great.

In this vast emptiness, there is originally no east, west, south, or north. If one perceives directions, that is still attachment to form and will not lead to liberation. Buddha-nature is originally without self, person, sentient being, or life span. If these four marks appear, it is the nature of sentient beings, not Buddha-nature—this too is called giving with attachment.

Though the deluded mind speaks of east, west, south, and north, in truth, what difference is there between east and west, south and north? Our original nature is inherently empty and still, merged and undifferentiated. Thus, the Tathāgata profoundly praises not giving rise to distinctions.

Subhuti, a bodhisattva should abide exactly as taught.

To be a Bodhisattva is simply this: to abide in the practice of giving without attachment to form, exactly as the teaching has just been described.