(6) “Subhuti, five hundred incarnations ago, I recollect that as a recluse practising the ordinances of the Kshanti-Paramita, even then I had no such arbitrary ideas as an entity, a being, a living being, or a personality. Therefore, Subhuti, an enlightened disciple ought to discard as being unreal and illusive, every conceivable form of phenomena. In aspiring to supreme spiritual wisdom, the mind ought to be insensible to every sensuous influence, and independent of everything pertaining to sound, odour, taste, touch, or Law. There ought to be cultivated a condition of complete independence of mind; because, if the mind is depending upon any external aid, it is obviously deluded—there is in reality nothing external to depend upon. Therefore, the Lord Buddha declared that in the exercise of charity, the mind of an enlightened disciple ought not to depend upon any form of phenomena. Subhuti, an enlightened disciple desirous to confer benefits upon the whole realm of being, ought thus to be animated in the exercise of charity.”

(1) The Lord Buddha addressed Subhuti, saying: “If an enlightened disciple, in the exercise of charity, bestowed as considerable an amount of the seven treasures as might fill worlds numerous as the sands of the Ganges; and if a disciple, realising that within the meaning and purport of the Law, there is no abstract individual existence, perfects himself in the virtue of endurance, this latter disciple will have a cumulative merit, relatively greater than the other. And why? Because, enlightened disciples are entirely unaffected by considerations of ‘reward or merit.’”

(6) The Perfections, Charity, and the rest, are of an ascending order of excellence; he will not forsake a more excellent for another, save in respect of the dyke of virtue. Thus minded, he will be always active for the welfare of others; even a forbidden deed is permitted to him in his kindliness, if he foresees a good result. He will give of his alms to the fallen, the masterless, and the religious, and eat himself but a moderate portion; he will surrender everything but his three robes. He will not for slight purpose afflict his body, which is in the service of the Good Law; for thus it will speedily fulfil the desires of living beings. And therefore he will not cast away his life for one whose spirit of mercy is impure, but only for one whose spirit is like his own; and thus naught is lost....

(4) “Subhuti, what the Lord Buddha referred to as the first Paramita (charity), is not in reality the first Paramita , it is merely termed the first Paramita ”

(9) “Subhuti, in the exercise of charity, if the mind of an enlightened disciple is not independent of every Law, he is like unto a person having entered impenetrable darkness, and to whom every object is invisible. But an enlightened disciple, discharging the exercise of charity with a mind independent of every Law, is like unto a person having the power of vision, in the meridian glory of the sunlight, and to whom every object is visible.”

(5) “Subhuti, regarding the third Paramita (endurance), it is not in reality a Paramita , it is merely termed a Paramita . And why? Because, in a previous life, when the Prince of Kalinga (‘Kaliradja’) severed the flesh from my limbs and body, at that time I was oblivious to such arbitrary ideas of phenomena as an entity, a being, a living being, or a personality. And why? Because, upon that occasion, when my limbs and body were rent asunder, had I not been oblivious to such arbitrary ideas as an entity, a being, a living being, or a personality, there would have originated within my mind, feelings of anger and resentment.”

(1) “Moreover, Subhuti, an enlightened disciple ought to act spontaneously in the exercise of charity, uninfluenced by sensuous phenomena such as sound, odour, taste, touch, or Law. Subhuti, it is imperative that an enlightened disciple, in the exercise of charity, should act independently of phenomena. And why? Because, acting without regard to illusive forms of phenomena, he will realise in the exercise of charity, a merit inestimable and immeasurable.”

(3) “Subhuti, the Lord Buddha by his prescience, is perfectly cognisant of all such potential disciples, and for these also there is reserved an immeasurable merit. And why? Because, the minds of these disciples will not revert to such arbitrary concepts of phenomena as an entity, a being, a living being, a personality, qualities or ideas coincident with Law, or existing apart from the idea of Law. And why? Because, assuming the permanency and reality of phenomena, the minds of these disciples would be involved in such distinctive ideas as an entity, a being, a living being, and a personality. Affirming the permanency and reality of qualities or ideas coincident with Law, their minds would inevitably be involved in resolving these same definitions. Postulating the inviolate nature of qualities or ideas which have an existence apart from the Law, there yet remain to be explained these abstruse distinctions—an entity, a being, a living being, and a personality. Therefore, enlightened disciples ought not to affirm the permanency or reality of qualities or ideas coincident with Law, nor postulate as being of an inviolate nature, qualities or ideas having an existence apart from the concept of Law.”

(1) The Lord Buddha addressed Subhuti, saying: “If a disciple, having immeasurable spheres filled with the seven treasures, bestowed these in the exercise of charity; and if a disciple, whether man or woman, having aspired to supreme spiritual wisdom, selected from this Scripture a stanza comprising four lines, then rigorously observed it, studied it, and diligently explained it to others; the cumulative merit of such a disciple would be relatively greater than the other.”