[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 8.8.2 # 華嚴經探玄記 8.8.2 華嚴經探玄記 8.8.2 - **Language:** Classical Chinese ### [8.8.2](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.2) 問：等是恩田，師僧與父母勝劣云何？ 答：《舍利弗問經》在家人父母恩大，師僧恩次； 出家人師僧恩大，父母恩次。 以師於在家教授力劣，出家反此。 又以師僧生育法身，法身累劫無盡； 父母生育生身，恩及七世。 問：等是德田，供養別眾勝劣云何？ 答：如《梵網經》別請五百羅漢，不如僧次一凡夫僧。 問：施有三事，一田、二物、三心，此三勝劣云何？ 答：有四句。 一自有田劣心等勝，如罽眤吒王禮讚尼乾子塔，塔遂崩倒。 二田勝心物劣，童子施土於佛鉢中，戲爾故心輕，由田勝故，得作鐵輪王。 三田心勝而物劣，如《智論》第九中老婢以紺澱奉佛，得十五反受人天福，後得辟支涅槃。 有人疑佛以妄語，佛以舌覆面用決彼疑，云引尼狗子小、生樹大等。 四三事俱勝，如龍女獻寶珠速成佛等。 今此中菩薩，與施心，悲智齊於虛空； 辨施物，事種窮乎法界； 舉施田，凡聖盡於十方。 是故此中三事性盡深無底，三事殊特勝無比，三事廣大遍無崖，三事相融俱無礙。 又《俱舍論》問施支提塔，此中無能受用，云何成福？ 答：福業有二種。 一棄捨為類，若由捨物，此福業得生； 二受用為類，若由受用所捨物，此福業生。 若施支提，有捨類福、無受用類福。 類是因義。 問：若不受用，云何有福？ 答：若福要由利他得成福者，修慈三昧及正見等應皆無福。 如慈等心觀中，雖無能受用及利益他，有無量福生，從自心起。 今此文中，前施佛造殿堂，受用生福； 後施塔，是棄捨生福。 舍利者，正音名設利羅，此云身，謂是如來或全身或碎身。 塔者，正音名窣堵波，訛名偷婆，更訛單名塔也，此翻為歸宗之所也。 依《長阿含經》四人應起塔，一佛、二辟支、三聲聞、四輪王。 真諦三藏引《十二因緣經》，八人應起塔：一如來，露盤八重已上是佛塔； 二菩薩七盤； 三緣覺六盤； 四羅漢五盤； 五那含四盤； 六斯陀含三盤； 七須陀洹二盤； 八輪王一盤，若見不得禮，以非聖塔故。 又依《僧祇律》，有凡僧亦起塔，謂持律法師、營事比丘、德望比丘應起塔。 既非聖人，總無露盤，仍令在屏處，若違結罪。 準此等文，今方有為師造塔廣起露盤，非直現人得罪，亦乃累彼先亡，深可悲矣。 又汎論造塔，有六意：一為表人勝、二為令他生淨信、三令標心有在、四令供養生福、五為報恩行畢、六生福滅罪。 問：如造佛塔得幾福？ 答有二：一近得梵福，依《俱舍》中，得梵福有七種：一此地未造支提於中而作、二立僧伽藍、三僧已散能和、四修四無量、五代父母佛命、六自出家教人出家、七建立法幢。 若人於上七業中隨作一業，如梵光行天受喜樂報一劫。 其梵福量者，用諸眾生共業，感一三千大千世界業，為一梵福之量。 二遠盡苦際得脫生死。 故《無上依經》供佛舍利芥子等，悉得究竟脫生死苦。 《大悲經》亦同。 施僮使令其代勞，又捨自身為彼給使，是為第六十門也，是同事攝也。 是以自身作蓋作蔭，覆障如來成孝供養。 又身施眾生為奴僕，是躬代勞苦。 又以己身奉給諸佛，為報恩行等施國土及王位者。 問：如有惡人乞此王位，欲惱害眾生，豈得施與？ 答：菩薩見此亦不施與。 如《瑜伽》四十九「若有上品逼惱眾生行暴惡業，來求王位，終不施與。 」施嚴飾大城者，前通施國土。 此文別施王所都處，大城自居，異餘小城故也。 寶女即為侍人，非是二物合施。 問：此寶女等，為是化作、為是實報？ 答：是實報。 經云「皆是菩薩淨業果報而用布施。 」又下〈法界品〉中皆是往昔同善根願，如妙德女等，故云「若能眷納我，甘心受此苦。 」又如賣華女等，是故施之皆不生惱。 問：《瑜伽》云「若有眾生來求種種能引戲樂、能引無義所施之物，不應施與。 」今此寶女既生彼貪染，云何施與？ 答：此中有三義故，是故施之。 > Question: Both being fields of gratitude, how do masters/monks compare in superiority to parents? Answer: The Śāriputraparipṛcchā Sūtra states that for laypersons, the kindness of parents is great, and that of masters and monks is second; for renunciants, the kindness of masters and monks is great, and that of parents is second. This is because a master's power of instruction toward a layperson is inferior, whereas for a renunciant it is the reverse. Furthermore, masters and monks give birth to the dharmakāya, and the dharmakāya is inexhaustible across accumulated kalpas; parents give birth to the physical body, whose kindness extends to seven lifetimes. Question: Both being fields of merit, how does offering to a designated group compare in superiority? Answer: As the Brahma Net Sūtra states, specially inviting five hundred arhats is not as good as inviting a single ordinary monk in regular monastic turn. Question: Giving involves three components—first, the field; second, the material object; third, the mind. How do these three compare in superiority? Answer: There are four permutations. First, there are cases where the field is inferior while the mind and so forth are superior, as when King Kaniṣka paid homage to and praised the Nirgrantha stūpa, whereupon the stūpa collapsed. Second, the field is superior while the mind and object are inferior, as when the child offered dirt into the Buddha's alms-bowl: because it was in play, his mind was slight, yet because the field was superior, he was able to become an Iron-Wheel-Turning King. Third, the field and mind are superior while the material object is inferior, as in fascicle nine of the Mahāprajñāpāramitopadeśa where an old female servant offered dark indigo water to the Buddha, thereby obtaining the merit of rebirth among humans and gods fifteen times, and later attaining the nirvāṇa of a pratyekabuddha. Someone doubted that the Buddha spoke falsely, so the Buddha covered his face with his tongue to resolve their doubt, mentioning how the tiny seed of a nyagrodha tree grows into a vast tree, and so forth. Fourth, all three components are superior, as when the dragon girl offered the precious gem and swiftly realized buddhahood. Now, regarding the bodhisattva in this passage: as for the giving mind, its compassion and wisdom are equal to empty space; regarding the given objects, their varieties and types exhaust the dharmadhātu; enumerating the fields of giving, ordinary beings and sages exhaust the ten directions. Therefore, here the nature of the three components is completely exhausted and fathomlessly deep; the three components are distinct, superior, and peerless; the three components are vast and universally pervasive without limit; the three components are mutually interpenetrating and completely unimpeded. Furthermore, the Abhidharmakośa raises the question: regarding making gifts to a caitya-stūpa, since here there is no one who can make use of it, how is merit generated? Answer: Meritorious actions are of two kinds. First, belonging to the class of relinquishment: if by relinquishing an object this meritorious action comes to be produced. Second, belonging to the class of utilization: if by utilizing the relinquished object this meritorious action is produced. If one gives to a caitya, there is merit belonging to the class of relinquishment, but no merit belonging to the class of utilization. 'Class' carries the sense of cause. Question: If there is no utilization, how can there be merit? Answer: If merit necessarily required benefiting others to be accomplished, then cultivating the samādhi of benevolence, right view, and so forth should all be devoid of merit. Just as in the contemplation of a mind of benevolence and so forth, although there is no one who can utilize it or be benefited, immeasurable merit is produced, arising from one's own mind. Now in this text, previously giving to the Buddha and constructing halls generates merit through utilization; later giving to stūpas generates merit through relinquishment. 'Śarīra' is correctly pronounced śarīra, which here is translated as 'body', referring to the Tathāgata's whole body or relic fragments. 'Stūpa' is correctly pronounced stūpa; corruptly called toupo, and further corruptly shortened to just ta; this is translated as 'the place of returning to the lineage'. According to the Dīrgha Āgama, four kinds of persons should have stūpas erected for them: first, buddhas; second, pratyekabuddhas; third, śrāvakas; fourth, wheel-turning kings. Tripiṭaka Master Paramārtha cites the Dvādaśāṅgapratītyasamutpāda Sūtra stating that eight kinds of persons should have stūpas erected: first, tathāgatas—stūpas with eight tiers of dew-receiving basins or more are buddha stūpas; second, bodhisattvas, with seven basins; third, pratyekabuddhas, with six basins; fourth, arhats, with five basins; fifth, anāgāmins, with four basins; sixth, sakṛdāgāmins, with three basins; seventh, srotaāpannas, with two basins; eighth, wheel-turning kings, with one basin, which if seen one must not bow to, because it is not the stūpa of a noble one. Furthermore, according to the Mahāsāṃghika Vinaya, ordinary monks may also have stūpas erected: that is, Vinaya-holding masters of Dharma, duty-managing bhikṣus, and bhikṣus of virtuous reputation should have stūpas erected. Since they are not noble ones, they have no dew-receiving basins at all, and \[the stūpas\] must still be placed in secluded spots; if one violates this, an offense is incurred. Relying on these texts, nowadays there are those who build stūpas for their masters with wide arrays of dew-receiving basins; not only do the living incur an offense, but it also encumbers the deceased, which is deeply lamentable. Furthermore, generally discussing the construction of stūpas, there are six intentions: first, to manifest the superiority of the person; second, to cause others to generate pure faith; third, to provide a focus for their minds; fourth, to enable offerings to generate merit; fifth, to complete the practice of repaying kindness; sixth, to produce merit and eliminate offenses. Question: Constructing a buddha stūpa attains how much merit? Answer: There are two aspects: first, immediately attaining brahma-merit. According to the Kośa, attaining brahma-merit has seven causes: first, constructing a caitya where none had been built on that ground; second, establishing a saṅghārāma; third, reconciling a sangha that has been dispersed; fourth, cultivating the four immeasurables; fifth, acting on behalf of parents or the Buddha's command; sixth, renouncing the household oneself and teaching others to renounce the household; seventh, erecting a Dharma banner. If a person performs any one among the above seven karmic acts, they will receive the retribution of joy and bliss for one kalpa like the gods of the Brahmā realm of radiance. As for the quantity of that brahma-merit, it uses the shared karma of sentient beings that induces one great trichiliocosm as the measure of one brahma-merit. Second, distantly exhausting the bounds of suffering to attain liberation from saṃsāra. Therefore, the Anuttarāśraya Sūtra states that making offerings to the Buddha's relics even the size of a mustard seed will entirely attain ultimate liberation from the suffering of saṃsāra. The Mahākaruṇā Sūtra says the same. Giving servants to relieve others' toil, and relinquishing one's own body to serve them as an attendant, constitutes the sixtieth gate; this is the embracing method of shared activity. This is using one's own body as a canopy and shade to shelter and protect the Tathāgata, accomplishing filial offering. Moreover, giving one's body to sentient beings as a servant is to personally substitute for their hardship and labor. Furthermore, offering one's own body to serve all buddhas is the practice of repaying kindness, and so forth. Regarding giving realms and royal thrones: Question: If an evil person begs for this royal throne wishing to harm sentient beings, how could it be given to them? Answer: When a bodhisattva sees this, they will not give it to them either. As the Yogācāra\[bhūmi\] states in fascicle forty-nine: 'If someone brings supreme harassment to sentient beings and practices violent and evil karma, and comes seeking the royal throne, one ultimately does not give it to them.' Regarding giving adorned great cities: the preceding generally referred to giving realms. Here it specifically refers to giving the seat of royal rule, the great city where one resides, distinguishing it from other smaller cities. Precious women are attendants; this does not mean two items given together. Question: Are these precious women and so forth illusory transformations, or are they actual karmic retributions? Answer: They are actual karmic retributions. The sūtra says: 'All are the retributions of the bodhisattva's pure karma used for giving.' Furthermore, in the 'Dharmadhātu Chapter' below, they all share past vows based on identical roots of good, like the maiden Sudharmā and others; hence it says: 'If you can accept me as your kin, I willingly undergo this suffering.' Again, it is like the flower-selling maiden and others; therefore, giving them never generates vexation. Question: The Yogācāra says: 'If there are sentient beings who come seeking various given items that can induce frivolous pleasure and induce meaninglessness, one should not give them.' Now, since these precious women generate greed and attachment in them, why give them? Answer: Because there are three reasons here, they are therefore given. > — English (machine translation) (machine translation) - [Previous: 8.8.1](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.1) - [Next: 8.8.3](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.3) - [Up: 8.8](https://indike.org/pramana/in.bauddha.taisho.1733.8.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.8.8.2) — English, machine translation ## Linked texts (3) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.39.25) — Classical Chinese - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.81.11) — 道世, Classical Chinese - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.10.53) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.8.8.2](https://indike.org/pramana/in.bauddha.taisho.1733.8.8.2) · Pramāṇa