This has two parts: (i) the logic of the practice, and (ii) the stages of the practice.

 

1. The Logic of the Practice

 

The practice of training the mind in giving is a crucial instruction—this should be understood. Why? Because we must repay the kindness all beings have shown us throughout beginningless time, as well as the karmic debt we owe them. As it says in the Dharani of Infinite Gateways:

Sentient beings often quarrel among themselves,

And the underlying basis of this is strong attachment.

We must therefore give away the objects of our craving.

And having given up our craving, we gain dharani.

As this says, we must let go of the bonds of miserliness which lie at the root of our faults. The Introduction to the Bodhisattva’s Way of Life says:

Whether directly or even indirectly,

We must do nothing but work for others’ good.[1]

As this says, we must apply ourselves entirely to the goal of benefitting others. The same text also says:

By letting go of all I shall attain nirvana,

The transcendence of misery I seek,

Since everything must finally be abandoned,

It would be best if I gave it all away.[2]

It is certain that we must eventually leave behind our bodies, possessions and so on, so to give them away now, either directly or in our imagination, is a way of making them meaningful, and will also be the cause of attaining nirvana.

 

The Compendium of Training says:

My body and my possessions,

And all my virtues from the past, present and future,

I give away to all sentient beings,

And I protect, purify and increase them.

As this says, the entire training of a bodhisattva can be summarized as giving away, protecting, purifying and increasing one’s body, possessions and sources of merit from the past, present and future.

 

The Precious Garland says:

The form kaya of the buddhas

Is born from stores of merit.

It is certainly our stores of merit which create the perfect environment, body, possessions and activity at the level of enlightenment, and this is a skilful method for accomplishing now, in our imagination, the great waves of activity carried out in actuality by the bodhisattvas on the bhumis.

 

2. The stages of the practice

 

This has three parts: (i) giving away our body, (ii) giving away our possessions and (iii) giving away our sources of merit.

 

i. Giving away the body

 

For this, we transfer our mind into the heart of our yidam deity, whichever it might be, and consider that our body, which is still embraced by the mind, grows larger, fattier[3] and more radiant and lustrous than before. We then dissect it mentally, dividing it into skin, flesh, blood, bones, internal organs, heart and limbs and so on, all of which pervade throughout the billionfold universe. We utter the three syllables [om ah hum] and consider that everything is blessed and transformed into nectar, which we then offer to the four types of guest. Each one receives whatever he or she desires, and is satisfied. We offer particularly to those harmful influences and obstructing forces to whom we owe karmic debts.

 

ii. Giving away our possesions

 

For this, we bring to mind all the food and wealth that we own, and all our fields and houses and everyday possessions, and we visualize them all laid out before us. Then we bless them so that they are transformed into inexhaustible riches, which we offer to the four types of guest. The offerings are transformed into billions of wish-fulfilling gems, wish-granting trees, excellent vases and treasures of priceless jewels, and are shared among all the guests, who are thereby satisfied. We offer particularly to the poor and underprivileged.

 

iii. Giving away our sources of merit

 

Here, we bring to mind all our sources of merit from the past, present and future, considering that they are all combined together. Then we consider that they are blessed and transformed into an inexhaustible collection of Dharma, of both transmission and realization. By giving this to beings, we consider that the splendour and richness of Dharma increases. In particular, as it says in the Ornament of Mahayana Sutras:

Some commit only harmful deeds,

Some have destroyed all positive tendencies,

Some lack any virtue conducive to liberation,

Some have feeble virtue, and others lack the cause.[4]

As this say, we give especially to those those who are poor in terms of the Dharma—those who have committed the crimes with immediate retribution and so on, or who hold wrong views, or whose potential for enlightenment is only weak, or who are obscured by defects to their potential, and so on.

 

Furthermore, we should practise the mind training of the wish-fulfilling jewel, and the mind training of the four elements, and so on, according the practical instructions of the great saints of the past, by following quotations such as these from the Introduction to the Bodhisattva’s Way of Life:

And I shall, in order to benefit all living beings,

Transform this body so that it grants every wish.[5]

And:

Like the earth and other great elements…[6]

All these meditations have their origins in the flawless words of the sutras. The practice of giving away the body, for example, is described in the Akshayamatinirdesha Sutra:

This body I shall give away to all beings, so that they may do with it as they will. The four great elements—the element of earth, element of water, element of fire and element of wind—are employed by living beings, using various means, to various degrees, towards various ends, providing for various needs and various enjoyments. And in just the same way, I will provide this body of mine, which is composed of the four great elements, to sustain all beings, on a vast scale, by various means, to various degrees, towards various ends, providing for various needs and various enjoyments.

This describes the practice of offering the body as a whole, whereas the Sutra Requested by Narayana describes the giving away of its various parts:[7]

Beings, whosoever they may be, may take from me whatever they desire: those who want arms may take my arms; those who want legs may take my legs; those who want eyes may take my eyes; those who want flesh may take my flesh; those who want blood may take my blood; those who want marrow may take the marrow from my bones; those who want limbs may take my limbs; and those who want a head may take my head.

Then, regarding the giving away of one’s possessions, the same sutra says:

Never mind these outer things, such as wealth, grain, gold, silver, jewels, ornaments, horses, elephants, chariots, carriages, towns, cities, hamlets, valleys, kingdoms, countries, palaces, markets[8], slaves, workers, employees, sons, daughter and servants. Whatever any being requires, for whatever purpose, I shall give them, each and every one.

Regarding the offering of sources of merit, the Sutra of the Adamantine Banner of Victory says:

Those who might be benefitted by these sources of merit, I consider, with these, the sources of my merit.

And:

May these sources of merit sustain and benefit all beings as pure and limitless Dharma. Then, may these sources of merit put a stop to beings entering the hells, and cause them to avoid the great sufferings of the animal and preta realms.

This describes how we give away our sources of merit in general, but the Akshayamatinirdesha Sutra describes in some detail how our sources of merit from the past, present and future can be directed towards specific ends.

 

To meditate on these three types of giving separately like this is the tradition that has come down from the masters of the past. Nevertheless, for the benefit of those who prefer fewer sessions of visualization, I shall explain how to use a vast method of visualization in order to offer one’s body, possessions and sources of merit simultaneously.

 

In this, as in the practice described above, we begin by arousing the motivation of bodhichitta and so on, then bring to mind the logic behind the practice of giving, and consider that our body is blessed and transformed into nectar. Then, we consider that our possessions and our sources of merit take on the form of light, and gradually dissolve into the nectar. Through this, it is transformed into an inconceivably vast ocean of elixir, sumptuous in colour, aroma, taste and potency, and a source of all that could be wished for. From this, like steam rising from the surface of a lake, there arises a great mass of light, which forms into clouds, filling the whole universe in every direction, throughout the whole infinity of space. From these clouds there falls an unimaginably vast shower of nectar, cleansing the whole outer and inner world of both samsara and nirvana, so that the environments, physical bodies and enjoyments are transformed and become just like those of the Palace of Great Bliss within the heaven of Akanishtha.

 

We consider that the rain of nectar falls within the sight of the most honoured guests of samsara and nirvana, including, in particular, our root and lineage teachers, the assembly of yidam deities, buddhas and bodhisattvas, pratyekabuddhas and shravakas, and members of the arya sangha. It fills whatever vessels they are holding, and they partake of it gladly. Rapt with delight and immaculate bliss, all their enlightened aspirations are fulfilled entirely.

 

We then consider that the rain of nectar falls within the sight of the protectors, who are guests invited on account of their qualities, and include all the powerful and blessed oathbound guardians, both those within the world and those beyond it. By consuming the nectar, all their aspirations and wishes are fulfilled, their power and strength increases, and they apply themselves more diligently to the task of guarding the Buddha’s teachings.

 

Then we consider that the rain of nectar falls within the range of the beings of the six classes, the guests invited out of compassion, from the peak of samsaric existence down to the lowest hells and including all those in the intermediate state (bardo). Through this, the suffering within their minds, as well as the destructive emotions which are its cause, and the negative actions which are the contributing conditions, as well as the stains of the two kinds of obscuration, are all purified completely, along with their seeds and underlying habitual patterns. Their minds are flooded with immaculate bliss, and they gain abundant qualities of learning and realization.

 

Then we consider that the rain of nectar falls just as before, in the vicinity of the harmful influences and obstructing forces, who are the guests to whom we owe karmic debt, the 80,000 types of obstructing forces, the 404 types of sickness, the 360 types of mara, fifteen great döns who strike children, those who inflict harm on all living beings, those prey on beings’ life-force and vitality, those who crave flesh and blood, and all those with malicious intentions, and vicious conduct. Through consuming the nectar, they are all satisfied, their wicked intentions and cruelty are pacified, all our karmic debts are repaid, and any threats of vengeance are assuaged. Love, compassion and bodhichitta are born within their minds. Physically and mentally, they experience immaculate bliss, and they begin to act for others’ benefit.

 

Once again, clouds arise out of the ocean of nectar, emanating and gathering just as before, transforming into offerings for the first type of guest. For each and every recipient, the nectar rains down and transforms into an utterly pure buddha realm with a golden ground inlaid with lapis lazuli designs, and soft and yielding underfoot. The whole realm is illuminated by rays of light. There are mountains of precious stones, and forests of trees that gleam with jewels. There are pleasure groves and ponds, elegant stairways, palatial houses and thrones. There are silken drapes, canopies, pennants, parasols, streamers, garlands, fine clothes, fresh drinking water, bathing water, flowers, incense, lamps, perfumed ointments, food, music, all plentiful and of various kinds. In addition, there are the seven emblems of royalty, eight auspicious substances, and so on, all the offering substances of gods and human beings. All these offerings are perfect in their appearance, and in their sound, smell, taste and texture. They all have the power to generate immaculate bliss. Increasing, they become inconceivably vast, like the magical manifestations which arise through the infinite samadhis of the bodhisattvas who have mastery in meditation. In their compassion, all the guests partake of the offerings, and, by doing so, are greatly pleased.

 

Then, once again, for the second type of guest, just as before, inconceivable clouds of outer, inner and secret offerings arise, including all manner of abodes and palaces, thrones, clothing and ornaments, costly tributes and gifts of charity, samaya substances and so on.

 

Then for the third type of guest, just as before, the offering is transformed into inexhaustible objects of enjoyment, including all that they wish for in terms of lodgings, friends, relations, rulers, guardians, allies, defenders, companions, servants, food, clothing, medicine, riches, grain, stores, treasures, and so on.

 

For the fourth type of guest too, just like before, the offering is transformed into an inconceivably vast supply of whatever they desire, such as flesh, blood, fat, bones, marrow, brains, bile, sense organs, vital organs, skin, hair, nails and so on.

 

Once again, the clouds emanate and gather just as before, and an unimaginably vast rain of nectar showers down. From each droplet of nectar, shine out inconceivable rays of light. On the tip of each light ray a multitude of lotus flowers appear, so numerous as to defy the imagination entirely. In the heart of each of these lotuses, appear an inconceivable number of bodies just like your own. Each of these bodies appears before the first order of guests, presenting them with all kinds of offering substances, and singing, in various melodies and tones, praises to their enlightened body, speech, mind, qualities and activity. These emanated bodies also urge the honoured guests to turn the wheel of Dharma, and request them not to pass into nirvana, and recount tales of their various enlightened deeds. As a result, the enlightened aspirations of the victorious ones are fulfilled, and of the noble beings on lesser stages, the followers of the basic vehicle all enter the great vehicle, and those on the lower bhumis all attain the higher stages, and complete the process of abandonment and realization.  

 

For the second type of guest as well, these emanated bodies make offerings, praise and offer encouragement, as a result of which, the guests diligently apply themselves to their appointed tasks.

 

Then, we consider that our emanations offer Dharma teachings to the third type of guest, on a vast scale, according to their specific capacity, mentality, temperament and habitual tendencies. To those best suited to the teachings leading to rebirth in the higher realms, they offer those teachings. Likewise for those who are suited to the teachings of the shravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle, profound teachings and elaborate teachings, they cater for each and every one’s individual needs. Through this, any lack of understanding, misunderstanding or doubt in these beings’ minds are dispelled, any beings who lacked faith are inspired with faith, any beings who had not been brought to the teachings are brought to the teachings, any beings who had not been matured are matured, any beings who had not been liberated are liberated, and any beings who had been liberated only partially are now liberated to the fullest possible extent.

 

Then, for the fourth type of guest, we consider that the emanations manifest in various guises, whether peaceful or wrathful, in whichever form is most effective for their subjugation. Those requiring wrathful subjugation are wrathfully subjugated, those requiring careful guidance are carefully guided, and all are set upon the path to liberation.

 

Throughout all these meditations, we must maintain the wisdom that is utterly free from the three conceptual spheres of subject, object and activity.

 

As we visualize ourselves giving the gift of Dharma, we can recite verses from the scriptures.

 

At the end, we must seal the practice purely with the dedication of merit and prayers of aspiration.

 

It is certain that practising visualizations such as these, even for just a single session, will yield boundless merit. This is due to the extraordinary ‘field’ of the practice, which includes all the most honoured guests of samsara and nirvana, without exception; as well as the extraordinary motivation which is comprised of love, compassion and bodhichitta; the extraordinary objects of the practice, because we are giving away our body, possessions and sources of merit in their entirety; the extraordinary nature of the practice itself, which makes use of skilful techniques of visualization on an incredibly vast scale; and the extraordinary dedication, which is pure, being entirely free from the three conceptual spheres.

 

Through these wonderful practices, we will swiftly accomplish the ability to benefit limitless beings directly, through the miraculous capacity which great bodhisattvas achieve through the power of their prayers of aspiration. We might wonder how this could be. In the Gandhavyuha Sutra, when the upasika Prabhuta explains to Sudhana the qualities of the samadhi called ‘The Inexhaustible Adornment to the Treasury of Merit’ in elaborate detail, she says, “Son of noble family, stay for a while and you will see it directly.”

 

The moment she says this, through the force of her prayers of aspiration from the past, countless beings arrive from the east and other directions. The upasika Prabhuta prepares all kinds of seats for them, and offers them whatever food and delicacies they desire, all rich in taste and colour and fragrance, so that they are satisfied completely. In the same way, she also satisfies and pleases them with drinks, delicacies, seats, couches, carriages, clothes, flowers, garlands, perfumes, incense, ointments, powders, jewels, ornaments, jewelled chariots, parasols, victory banners, pennants, and utensils. She satisfies the gods with the food of the gods, and for each of the various beings—nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and non-humans—she satisifes and pleases them will all manner of food fit for human and non-human beings. Yet after all this, the contents of the pots are not diminished, depleted, reduced, or exhausted; they never run out.

 

As we can see from such episodes, the method of practice given here is entirely in accord with the contents of this sutra.

 

We might imagine that it is difficult to gain much merit born of generosity merely from our own imagination. But that is not the case. Why? Generally speaking, the most important agent of either virtue or non-virtue is the mind, and, in particular, as the Introduction to the Bodhisattva’s Way of Life explains, there can be no doubt that the transcendent perfection of generosity depends on the mind:

If the transcendent perfection of generosity

Meant eliminating poverty from the world,

Then since beings are starving even now,

How could former Buddhas have perfected it?

 

The transcendent perfection of generosity

Is a willingness to give away all things

To all beings, together with its result.

Hence it’s nothing but a state of mind.[9]

These visualizations therefore bring together flawless instructions from the vast words of the Buddha and advice contained in the works of the mind training tradition. Rather than imitating the frog who lived in a well when he tried to fathom the size of the ocean, we must put all our efforts into this practice with resolute faith and trust. Moreover, if we refer to Samantabhadra’s Prayer of Good Actions, we will see that it describes precisely the kind of practice that is outlined here.

 

In order to remain mindful and aware of these practices, we can recite aloud and reflect upon the meaning of verses such as this one from the Introduction to the Bodhisattva’s Way of Life:

My own body and all that I possess,

My past, present and future virtues—

I dedicate them all, withholding nothing,

To bring about the benefit of beings.[10]

Gaining control over the inexhaustible treasury of space,

Satisfying all the honoured guests of samsara and nirvana,

This practice for entering the ocean of activity on a vast scale,

This treasure producing all that could be wished for, I offer to the fortunate.