[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) › [萬善同歸集](https://indike.org/pramana/in.bauddha.taisho.2017) › 2.76 # 萬善同歸集 2.76 萬善同歸集 2.76 - **Language:** Classical Chinese ### [2.76](https://indike.org/pramana/in.bauddha.taisho.2017.2.76) 「乃至掃塔塗地，給侍眾僧；起恭敬心，成慇重業；發一念之微善，成無邊之淨緣。《菩薩本行經》云：『昔佛在世時，有阿羅漢婆多竭梨。觀因地，曾掃灑定光佛古塔，誅伐草木；嚴淨已訖，踊躍歡喜，繞之八匝，作禮而去。命終之後，生光音天；盡其天壽，乃至百返作轉輪聖王，顏容端正，見者歡喜；欲行之時，道路自淨。九十劫中天上人間，富貴尊榮，快樂無極。今最後身，值釋迦佛，捨豪出家，得阿羅漢。』若有人能於佛法僧，少作微善，如毫髮許，所生之處，受報弘大，無有窮盡。《正法念經》云：『若有眾生，淨心供養眾僧，掃如來塔，命終生意樂天，身無骨肉，亦無污垢，香氣能熏一百由旬，其身淨潔猶如明鏡。』《付法傳》云：『有一比丘毬多，觀其無福，不能得道，令教化供僧，便證羅漢果。又有羅漢名祇夜多，具三明六通，觀見前生曾作狗身，未曾暫得一飽，常忍飢渴，遂每躬自執爨，供給眾僧。』《大報恩經》云：『思惟諸法，甚深之義，樂修善法，供養父母、和尚、師長，有德之人，若行道路，佛塔僧房，除去磚石、荊棘不淨，以是因緣，得三十二相中一一毛右旋相。』乃至看病、浴僧、義井、圊廁，扶危拯急，濟用備時，皆大菩薩之心，成不思議之行。利他既重，得果偏深。或永受堅固不壞之形；或常得清淨相好之體；或往生佛國甘露之界；或頓獲輕安自在之身。皆三十二相之殊因，八十種好之妙果。《大方便佛報恩經》云：『三業清淨，瞻病施藥，破除憍慢，飲食知足，以是因緣，得三十二相中平立相。』《福田經》云：『佛告天帝：「我昔於波羅柰國，安設圊廁。緣此功德，世世清淨。累劫行道，穢染不污；金色晃昱，塵垢不著；食自消化，無便利之患。」』《百緣經》云：『孫陀利比丘，過去作長者，因備辦香水，澡浴眾僧，復以珍寶，投之水中。今所生之時，舍內自然有一涌泉，香水冷美，有諸珍寶充滿其中，端正殊妙，後出家得道。』《賢愚經》云：『昔有五百賈客，入海採寶，請一五戒優婆塞，用作導師。海神取水一掬，而問之曰：「掬中水多？海水多耶？」賢者答曰：「掬中水多，海水雖多，劫欲盡時，必有枯竭；若復有人，能以一掬水，供養三寶，或奉父母，或丐貧窮，給與禽獸，此之功德，歷劫不盡。」以此言之，知海水少，掬水多。海神歡喜，即以珍寶，用贈賢者。』以知一切萬物，惟應濟急利時；如若不用，雖多無益。經云：『若種樹園林，造井廁橋梁，是人所為福，晝夜常增長。』《高僧傳》云：『道安法師，感聖僧語曰：「汝行解過人，秖緣少福；能浴眾僧，所願必果。」』 > "Even sweeping stupas, plastering the ground, and serving the assembly of monks—generating a mind of reverence, one accomplishes weightily significant karma; giving rise to a single thought of slight good, one achieves boundless pure conditions. The Sutra on the Bodhisattva's Past Practices says: 'In the past, when the Buddha was in the world, there was the arhat Badageli (Vātāgiri?). Observing his causal ground, \[he saw that\] he had once swept and sprinkled the ancient stupa of Dīpaṃkara Buddha and cleared away weeds and shrubs; when the cleaning and adorning were finished, leaping with joy, he circumambulated it eight times, bowed in reverence, and departed. After his life ended, he was born in the Ābhāsvara Heaven; having exhausted his life span in that heaven, he became a cakravartin a hundred times, his countenance upright and handsome, making those who saw him rejoice; when he wished to walk, the roads cleaned themselves naturally. For ninety kalpas, in heavens and among humans, he enjoyed wealth, noble status, and limitless joy. Now in his final life, he encountered Śākyamuni Buddha, abandoned nobility to undergo pravrajyā, and attained arhatship.' If anyone can perform a little slight good towards the Buddha, Dharma, and Saṅgha, even as small as a hair, the place of their birth will receive immensely great and inexhaustible retribution. The Saddharmasmṛtyupasthāna Sūtra says: 'If any sentient being with a pure mind makes offerings to the assembly of monks and sweeps the stupa of the Tathāgata, at the end of their life they are born in the Heaven of Joyful Delights; their body has neither bones nor flesh, nor is there any filth, their fragrance can perfume a hundred yojanas, and their body is pure and clean like a bright mirror.' The Account of the Transmission of the Dharma states: 'There was a monk named Gupta. Seeing that he lacked merit and could not attain the Way, \[his teacher\] had him teach others and make offerings to the Saṅgha, whereupon he realised the fruit of an arhat. There was also an arhat named Jīvaka who possessed the three clarities and the six supernatural knowledges. Observing that in a past life he had been a dog, had never obtained a single full meal, and had constantly endured hunger and thirst, he thereupon always personally tended the stove and cooked to provide for the assembly of monks.' The Great Sutra on the Requital of Kindness states: 'Contemplating the profound meaning of all phenomena, delighting in cultivating wholesome dharmas, making offerings to parents, upādhyāyas, teachers, and virtuous persons, and removing bricks, stones, thorns, and defilements when travelling on roads, or at Buddhist stupas and monastic chambers—by this cause and condition, one obtains the mark of each hair turning to the right among the thirty-two marks.' Furthermore, nursing the sick, bathing monks, digging public wells, and building latrines—aiding the endangered, rescuing the urgent, and providing remedies in time—all these arise from the mind of a great bodhisattva and accomplish inconceivable practices. Because benefiting others is weighty, the fruit obtained is especially profound. One may permanently receive a solid, indestructible form; or constantly obtain an adorned body of pure marks; or be reborn in the realm of amṛta in a Buddha land; or suddenly obtain a body of light pliancy and sovereign ease. These are all the distinctive causes of the thirty-two marks and the wondrous fruits of the eighty secondary characteristics. The Great Upāya Sutra on the Requital of Kindness states: 'With the three karmas purified, caring for the sick and dispensing medicines, eliminating arrogance, and knowing moderation in eating and drinking—by these causes and conditions, one obtains the mark of standing level among the thirty-two marks.' The Field of Merit Sūtra states: 'The Buddha addressed the Heavenly Emperor: "Formerly, in the country of Vārāṇasī, I established a latrine. Because of this merit, I have been pure life after life. Cultivating the Way over repeated kalpas, defilements could not soil me; my golden colour shone brilliantly, dust and grime did not cling to me; food digested spontaneously without the distress of bowel movements and urination."' The Sūtra of a Hundred Avadānas states: 'The monk Sundara had been an elder in the past. Having prepared fragrant water, he bathed the assembly of monks and cast precious jewels into the water. Now, when he was born, a spring naturally welled up inside his house, its fragrant water cool and delicious, filled with precious jewels, extraordinarily exquisite; later, he underwent pravrajyā and attained the Way.' The Sūtra of the Wise and the Foolish says: 'Formerly, five hundred merchants went to the sea to gather jewels, and requested a five-precept upāsaka to serve as their guide. The sea deity scooped up a handful of water and asked him, saying: "Is the water in this handful more, or is the sea water more?" The wise man answered, saying: "The water in the handful is more. Although the sea water is abundant, when the kalpa comes to an end it will surely dry up; but if someone can make an offering to the Triratna with a handful of water, or present it to their parents, or give it to the poor, or bestow it upon birds and beasts, this merit will not be exhausted through kalpas." Speaking in this way, we know the sea water is little and the handful of water is much. The sea deity rejoiced and presented precious jewels to the wise man.' By this we know that all myriad things ought only to relieve urgencies and benefit in timely fashion; if not put to use, even if plentiful, they bring no benefit. A sūtra says: 'If one plants trees and groves, constructs wells, latrines, and bridges, the merit that this person creates constantly increases day and night.' The Biographies of Eminent Monks states: 'Dharma Master Dao'an was addressed by a holy monk who said: "Your practice and understanding surpass others, yet you merely lack merit; if you can bathe the assembly of monks, your wish will surely be fulfilled."'" > — English (machine translation) (machine translation) - [Previous: 2.75](https://indike.org/pramana/in.bauddha.taisho.2017.2.75) - [Next: 2.77](https://indike.org/pramana/in.bauddha.taisho.2017.2.77) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.2017.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2017~en-mt.2.76) — English, machine translation ## Linked texts (1) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.38.8) — 道世, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2017.2.76](https://indike.org/pramana/in.bauddha.taisho.2017.2.76) · Pramāṇa