華嚴經探玄記 8.8.2

8.8.2

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.