法苑珠林 33
English (machine translation) 33
- Language
- English
33.1
Compiled by the Śramaṇa Shi Daoshi of Ximing Temple
33.2
Section 27: Initiating Blessings (this contains eight parts)
33.3
Part 1: Explaining the Purport
Part 2: Initiating Blessings
Part 3: Generating Faith
Part 4: Appraising and Comparing
Part 5: Constructing and Manufacturing
Part 6: Dakṣiṇā and Giving
Part 7: Miscellaneous Blessings
Part 8: Bathing the Monks
33.4
Part 1: Explaining the Purport
33.5
Formerly, when Udayana first carved sandalwood and Prasenajit first cast golden material, both portrayed the true countenance and skillfully depicted the wondrous marks; hence they could radiate light, stir up auspicious omens, and cause people to leave their seats to pay reverence. Coming down to the two stūpas of the hair and nails, and the two terraces of the robe and shadow, these were all established models already seen while the Tathāgata was in the world. From the gathering of his traces beside the river to the cremation outside the forest, the eight kings requested to divide the relics and return to their states to erect stūpas, along with the two places for the urn and charcoal; thereupon ten shrines were raised. His birthplace, attaining of the Way, preaching the Dharma, and nirvāṇa; his topknot, cranial bone, four canine teeth, footprints, alms bowl, staff, spittoon, and antarvāsaka (niwanseng), all had stūpas erected and inscriptions carved, setting up monuments to mark their divine anomalies. More than a hundred years thereafter, King Aśoka dispatched emissaries across the sea to dismantle the various stūpas and divide the śarīra; on their return they encountered wind and tide, and some were lost, which is why among the sea creatures nowadays they are occasionally found. Afterward, the eighty-four thousand [stūpas] were erected because of this. The various daughters of King Aśoka also sequentially generated pure minds, engraving stone and casting metal to depict the divine images, even floating across rivers and seas to manifest their shadows and convert the eastern lands. Although the miraculous traces secretly communicated, they were not yet made evident to sight and hearing. When Cai Yin and Qin Jing returned from the Western Regions, they first transmitted a painting of Śākyamuni on fine cloth; thereupon his image was depicted at the Liangtai and Shouling. From this time onward, images and stūpa-temples competed with one another in time. Coming down to the Liang dynasty, the bequeathed radiance was especially flourishing. Yet the Dharmakāya has no form; it assumes form because of sympathetic resonance. Since responses and visions vary, physical manifestations also have their differences. If the mental path is vague, the true likeness is separated from transformation; if affection and intent are earnest and intense, wood and stone will open their hearts. Therefore, Liu Yin's supreme filial piety moved through sincerity, and caldrons and cauldrons produced inscriptions for him; Ding Lan's warming and cooling exhausted his devotion, and the wooden mother changed her expression for him. Lu Yang turned his lance and the sun reversed its course; the woman of Qi shed tears and the city wall collapsed. These all stem from compassionate sincerity entering into their nature and emotions, thereby making omens manifest clearly before ears and eyes. From this we know that the Way is broadened by people, and the spirit is moved by things; how could it be false! Therefore, when you sacrifice to the spirits as if the spirits were present, then the spiritual Way intersects; when you revere an image as if revering the Buddha, then the Dharmakāya responds. Thus, in entering the Way one must take wisdom as the root, and wisdom must take meritorious blessings as its foundation. It is just like a bird equipped with two wings soaring high for myriad fathoms, or a cart furnished with two wheels speeding a thousand li at once. How can one not be diligent? How can one not exert oneself?
33.6
Part 2: Initiating Blessings
33.7
As stated in the *Buddha-bhāṣita-puṇyakṣetra-sūtra*, the Buddha told the Lord of the Devas: "Furthermore, there are seven dharmas of widespread giving, which are called fields of merit (puṇyakṣetra); practitioners who obtain these blessings will be reborn in the Brahmā heaven. What are the seven? First, to erect Buddhist stūpas, monastic quarters, and hall pavilions. Second, to provide fruit orchards, bath ponds, and trees for shade and coolness. Third, to constantly give medicine to heal and save various sicknesses. Fourth, to build sturdy and secure boats to ferry people across. Fifth, to construct bridges to transport the weak and infirm. Sixth, to dig wells near the roads so that the thirsty and parched may drink. Seventh, to build privies and provide latrines. These are the seven things by which one attains the blessings of the Brahmā heaven."
33.8
At that time, there was in the assembly a bhikṣu named Tingcong (Keen-Hearing). Hearing the Dharma, he was filled with joy, and at once addressed the Buddha, saying: "I recall within myself that in a former life I was born in the kingdom of Vārāṇasī as the son of an elder. Beside a great road, I erected a vihāra, providing couches, bedding, drinks, and grain to supply the Saṃgha, so that weary and exhausted wayfarers might also take their rest. Through this merit, upon the end of that life I was born in the heavens as Śakra, Lord of the Devas, and descended to be born into the world as a cakravartin, each for thirty-six turns, presiding over devas and humans. For ninety-one kalpas, hair grew beneath my feet, and I travelled by stepping upon the void, naturally enjoying blessings. Now I have encountered the World-Honoured One looking down upon sentient beings, cleansing me of my foolish defilements and establishing me in pure wisdom. The sprouts of birth and death have withered away, and I am called a true person (arhat). The retribution of merit is fulfilled and true; indeed, it is so!" There was another bhikṣu named Bakkula, who at once addressed the Buddha, saying: "I recall that formerly I was born in the kingdom of Kuśinagara as the son of an elder. At that time there was no Buddha in the world. The Saṃgha was converting [beings] and preaching the Dharma at a great gathering. I went to hear the Dharma, and hearing it, I was filled with joy. Taking a medicinal fruit called harītakī, I offered it up to the Saṃgha. Through the retribution of this fruit, upon the end of that life I was born in heaven; descending to be born in the world, I was constantly in noble and revered stations, towering far above the multitude, and for ninety-one kalpas I was never afflicted with sickness. Through the remaining blessing, I have encountered the Buddha and attained arhatship."
33.9
There was another bhikṣu named Sudāya, who addressed the World-Honoured One, saying: "I recall my former lives: I was born in the kingdom of Vaiśālī as the son of a commoner's household. At that time there was no Buddha in the world, but the Saṃgha was converting [beings]. I was carrying curd into the marketplace intending to sell it, when I happened upon a great gathering where the Saṃgha was expounding the Dharma. Passing by, I stood and listened, and hearing the Dharma, I was filled with joy. At once I raised the jar of curd and gave it in dāna to the Saṃgha. When the Saṃgha made the invocation for blessings, my heart leaped with even greater joy. Through this meritorious blessing, upon the end of that life I was born in heaven; descending to be born in the world, I was constantly in noble and revered stations. At the end of ninety-one kalpas, through a lingering fault, I descended to be born into the world: when my mother had been pregnant for several months, she fell ill and died, and was buried in a tomb. When the months were full, I was born. For seven years in the tomb, I drank the dead mother's milk to sustain my life. Through this slight remaining blessing, I have encountered the Buddha and attained arhatship."
33.10
There was another bhikṣu named Ānanda, who addressed the World-Honoured One, saying: "I recall that formerly I was born in the kingdom of Rājagṛha as the son of a commoner. Malignant sores broke out on my body, which could not be cured by treatment. A friend who was a religious practitioner came and said to me: 'You should bathe the Saṃgha, take their bathwater, and wash the sores with it; you may then be healed, and you will also gain merit.' I was overjoyed. Going to the monastery, with utmost sincerity and redoubled reverence, I further dug a new well, and provided scented oil and bathing utensils. Having bathed the Saṃgha, I took their bathwater and washed the sores with it, and immediately received healing. Through this merit, in subsequent births I was handsome, radiant with a golden colour and free from dust and defilement. For ninety-one kalpas I constantly enjoyed pure blessings, my virtues increasing far and wide. Now again I have encountered the Buddha, the defilements of my mind have been eradicated, and I have attained arhatship." At that time, there was in the assembly a bhikṣuṇī named Āmrapālī, who addressed the Buddha, saying: "I recall my former life: I was born in the kingdom of Vārāṇasī as a poor woman. At that time there was a Buddha in the world named Kāśyapa. Surrounded by a great assembly, he was preaching the Dharma. I was then seated in the assembly, and hearing the scripture, I was filled with joy. I wished to make a dāna, but looking around, I possessed nothing. Reflecting on my poverty and meanness, my heart was filled with grief and sorrow. I went to another's garden and orchard, begging for fruit and melons to offer in dāna to the Buddha. I obtained by begging a single apple (nài), large, fragrant, and fine. Carrying a bowl of water along with the single apple, I offered them to Kāśyapa Buddha and the Saṃgha. Knowing my utmost sincerity, the Buddha made an invocation for blessings and accepted them, distributing the water and the apple everywhere to all. Through this meritorious blessing, upon the end of that life I was born in heaven and became a heavenly queen. Descending to be born in the world, I did not pass through a womb: for ninety-one kalpas I was born within an apple blossom, upright, fresh, and pure, constantly remembering my former lives. Now I have encountered the World-Honoured One, who has opened and revealed to me the eye of the Way."
33.11
At that time Śakra, Lord of the Devas, rose from his seat, paid homage to the Buddha, knelt on both knees with palms joined, and addressed the Buddha, saying: "World-Honoured One, I recall within myself that in a former life I was born in the great kingdom of Kuru as the son of an elder. Carried in the arms of a maidservant, I went into the city for sightseeing. I happened upon the Saṃgha begging for alms along the streets and lanes, and saw that the people giving alms were very numerous. Thereupon I thought to myself: 'Were I to obtain wealth and jewels to give in dāna to the Saṃgha, would that not be delightful?' Immediately, I took off my pearl necklace and gave it in dāna to the Saṃgha. We joined in making an invocation of blessing, and I departed with joy. Through this cause and condition, when my life ended I was born in heaven and became Śakra, Lord of the Devas. For ninety-one kalpas, I have been forever free from the eight difficulties." The Buddha said to Śakra and the great assembly: "Listen as I myself recount what was done in my former lives. Formerly, in a past life, in the kingdom of Vārāṇasī, I set up a privy beside a great road. Among the people of the kingdom, all who gained relief thereby were grateful for the benefit. Through this merit, in life after life I have been pure; cultivating the Way through successive kalpas, defilement and stain did not soil me, I was radiant with a golden colour, dust and dirt did not cling to me, food was digested of itself, and I was free from the distress of defecation and urination."
33.12
The Buddha told Śakra: "Among the ninety-six paths, the Buddha's Path is supreme; among the ninety-six doctrines, the Buddha's Dharma is the truest; among the ninety-six assemblies, the Buddha's Saṃgha is the most upright. Why is this? Because from asaṃkhyeya kalpas ago, the Tathāgata made sincere and truthful vows, laying down his life to accumulate merit, swearing [to do so] for the sake of sentient beings. The six pāramitās and the four immeasurables, all goods were universally perfected, and having attained wisdom, he brought it to full fruition. None among the heavenly lords of the tridhātu can equal him. If there be any sentient beings who produce a single thought of reverence directed toward the Tathāgata, it surpasses the dāna of the precious treasures of a great thousandfold world. The thirty-seven factors of enlightenment and the twelve divisions of scriptures discriminate between demerit and merit, and their words are entirely of the utmost truth. When he opens the teachings of the three vehicles, all are able to practice them. Those who hear them rejoice and delight in becoming śramaṇas; they believe in the Buddha and practice the Dharma, their aspirations pure and lofty; abandoning worldly greed and dispute, they guide the blessings of the world. The clearing of the path between devas and humans is solely due to the Saṃgha! This is the most revered, unsurpassed Way."
33.13
Section 3: Generating Faith
33.14
As the Old Saṃyuktāvadāna-sūtra says: In the past, outside the city of Śrāvastī, there was a man's wife who possessed pure faith and was complete in moral conduct. The Buddha came in person to her door to beg for food. The woman placed rice in the Buddha's alms-bowl, and stepping back, made obeisance. The Buddha said: 'Planting one yields ten; planting ten yields a hundred; planting a hundred yields a thousand; planting a thousand yields ten thousand; planting ten thousand yields a hundred million; you shall attain the seeing of the path of truth.' Her husband, who did not believe, was quietly listening behind. Hearing the Buddha's invocation of blessings, the husband said: 'Śramaṇa Gautama, why do you speak with such exaggeration? How can offering a single bowl of rice bring such blessings, and even the seeing of the path of truth?' The Buddha said: 'Sir, where have you come from?' He replied: 'I have come from within the city.' The Buddha said: 'Have you seen the nyagrodha tree—how high is it?' He replied: 'It is four or five li high; each year it sheds tens of thousands of bushels of fruit, and its seeds are as small as mustard seeds.' The Buddha said: 'Your words are an exaggeration! How could planting a single mustard seed produce a tree four or five li high that sheds tens of thousands of seeds each year?' He replied: 'People of the world all see it; it is truly like this.' The Buddha said: 'The earth has no consciousness, yet the power of its retribution is still such as this; how much more so for a human being with sentience, who joyfully offers a bowl of rice to the Buddha! That blessing is immensely great and beyond measure.' The minds of the husband and wife opened in understanding, and right then they attained the path of a srotāpanna.
33.15
Also, the Mahāprajñāpāramitā-śāstra says: Formerly, when the Buddha was in the world, the Buddha and Ānanda set out from the city of Śrāvastī toward a city of brahmins. At that time, the king of the brahmin city belonged to non-Buddhist paths. Hearing that the Buddha wished to come, he immediately established a restriction: anyone who gave food to the Buddha or spoke with the Buddha was to be fined five hundred gold coins. Afterwards, the Buddha arrived and entered the city to beg for food, but the people all closed their doors. The Buddha and Ānanda came out with empty bowls. They saw an old maidservant holding a broken earthenware vessel filled with foul rice-washings, coming out the door to discard them. Seeing the Buddha's auspicious marks and that he came with an empty bowl, she thought in her heart of wishing to make a dāna. The Buddha, knowing her mind, extended his bowl to beg for the discarded rice-washings. The maidservant then, with a pure mind, brought and offered them to the Buddha. After receiving the offering, the Buddha said to Ānanda: 'Because of this dāna, for fifteen kalpas this maidservant will enjoy blessings and happiness in the heavens and among humans, never falling into the evil realms. Later, she will obtain a male body, go forth to study the Way, and become a pratyekabuddha.' At that time, a brahmin beside the Buddha heard these words of the Buddha and at once said to him: 'You are the crown prince of King Śuddhodana; why do you tell falsehoods for the sake of food?' Thereupon the Buddha put out his tongue, covering his face up to the hairline, and said to him: 'Have you ever seen a person with such a tongue who tells falsehoods?' The brahmin said: 'If a tongue can cover the nose, one still does not tell falsehoods; how much more so when it covers the face up to the hairline!' Thereupon, generating faithful confidence, he addressed the Buddha: 'I do not yet understand how a small gift can yield so great a retribution.' The Buddha said to him: 'Have you ever seen a rare thing?' The brahmin said: 'I once saw in my travels a nyagrodha tree whose shade covered five hundred chariots.' The Buddha asked: 'How large was the seed of that tree?' He replied: 'It was the size of a third of a mustard seed.' The Buddha said to him again: 'Who will believe you?' The brahmin said: 'It is truly so, World-Honoured One! I saw it with my own eyes; it is no falsehood.' The Buddha then said to him: 'I saw this woman offer to the Buddha with a pure mind, and the great retribution she obtains is also like this tree: from a small cause comes a great retribution.' Then the brahmin's mind opened in understanding; he repented before the Buddha, and the Buddha preached the Dharma for him, and he attained srotāpanna. Right away he raised his hands and cried out in a loud voice: 'The gate of the nectar of immortality is open to all people! Why do you not come out?' When the people heard this, they all sent five hundred gold coins to the king, invited the Buddha, and made offerings to him, thereby breaking the restriction. The king and his ministers also took refuge in the Buddha; the Buddha preached the Dharma for them, and all attained the fruit of the Way. By this cause and condition, what the Tathāgata speaks is free from falsehood; the retribution of good and evil is inevitably received without fail. All sentient beings should believe and accept it.
33.16
Also, the Avadāna-sūtra says: In the past, there were two bhikṣus who both attained the fruit of srotāpanna. One of them constantly engaged in converting [beings] and begging alms, using this to generate merit and give in dāna to feed the Saṃgha. The other merely sat in meditation keeping to himself, taking no pleasure in producing merit. At that time, the meditator said to the beggar: 'Why do you not sit in meditation instead of vainly wearing yourself out?' The cultivator of merit said: 'The Buddha also constantly told the bhikṣus: "You should practice dāna."' Later, both died and were born in an elder's household. The one who begged to make merit became the son of the elder's household; slaves and maidservants attended upon him, clothing and food came to him naturally, and his joy was boundless. The meditator was born as the son of a maidservant; sitting alone on the ground, he wept from hunger and thirst. Both knew their former lives. Then the elder's son said to the maidservant's son: 'I told you originally, "You should practice dāna," but you refused to listen to my words. This is your own fault; why do you weep?' When the elder's son grew up, he rode horses and went out sightseeing, and all the slaves, retainers, and the maidservant's son escorted him in his train. Later, both sought to go forth from the household, and having gone forth, both attained the fruit of arhat. The elder's son constantly sat upright, and people vied to bring clothing and food to give him; the maidservant's son begged outside, but no one gave him anything, and he constantly suffered from hunger and thirst. By this cause and condition, a person who practices the Way should not merely uphold the precepts, meditate, and recite, but should also practice dāna and cultivate all forms of meritorious blessing. Therefore, in the Mahāprajāpatī-sūtra, the Buddha spoke in verse:
33.17
"Early and late not studying, / Days pass with nothing accomplished; / With every move entering into sin, / Entangled ever more deeply. / Sinking one's own body, / That too is bitter hardship; / Going forth and not returning, / Casting one's life into Mount Tai. / The retribution of the hells / Is difficult to endure; / Not studying while alive, / At death one must enter the abyss. / In old age not halting lust, / Sinking into dust in the world; / Finished in a single breath, / How is it worthy of self-esteem? / If one can repent by oneself / And guard the body in true goodness, / In this life sins are extinguished, / And in future lives one finds relief. / Possessing wealth and not giving it in dāna, / Life after life one suffers poverty."
33.18
Section 4: Appraising and Comparing
33.19
As the *Sudatta-sūtra* says: The World-Honoured One addressed the elder Sudatta, saying: "There is a householder who practices giving: he does not give with faith; he does not give according to the proper time; he does not give with his own hands; he does not go in person to give; and he neither knows, nor believes, nor understands that there are causes and conditions, actions and retributions, yet he practices giving. You should know that his mind in receiving retribution will not be sublime (the reverse of the former is sublime). Formerly, in a past age, there was a great brahmin named Velāma, who was exceedingly wealthy and had abundant riches. He made a great gift: eighty-four thousand golden bowls filled with broken silver; he made a great gift of eighty-four thousand silver bowls filled with broken gold; eighty-four thousand golden bowls filled with broken gold; eighty-four thousand silver bowls filled with broken silver; eighty-four thousand elephants, white as snow; eighty-four thousand horses, adorned with gold and trappings; eighty-four thousand cows whose milk filled containers; eighty-four thousand fair maidens, upright, lovely, and adorned with all kinds of necklaces. Other gifts made like this were countless. That householder Velāma was exceedingly wealthy and made such a great gift to ordinary people throughout Jambudvīpa; yet it would bring greater merit to give to a single ṛṣi. Though giving to a ṛṣi, it does not compare to the greater merit of giving to a single srotāpanna. Though giving to a srotāpanna, it does not compare to giving to a single sakṛdāgāmin. Though giving to a sakṛdāgāmin, it does not compare to giving to a single anāgāmin. Though giving to an anāgāmin, it does not compare to giving to an arhat. Giving to a hundred srotāpannas does not compare to giving to a single sakṛdāgāmin. Though giving to a hundred sakṛdāgāmins, it does not compare to giving to a single anāgāmin. Though giving to a hundred anāgāmins, it does not compare to giving to a single arhat. Though giving to a hundred arhats, it does not compare to giving to a single pratyekabuddha. Though giving to a hundred pratyekabuddhas, it does not compare to the greater merit of giving to a Tathāgata, Arhat, and Samyaksaṃbuddha. Even if that householder were to make such gifts to ordinary people of Jambudvīpa up to a hundred pratyekabuddhas, building dwellings and giving them to the Saṃgha of the four directions brings even more merit. Though giving to the Saṃgha of the four directions, it does not compare to the greater merit of taking the three refuges in the Buddha, Dharma, and Saṃgha with a pure mind and receiving their precepts. Though taking the three refuges and receiving precepts, it does not compare to the greater merit of practicing loving-kindness and compassion toward a single sentient creature for even the time it takes to milk a cow. Though practicing loving-kindness toward all sentient creatures individually for even the time it takes to milk a cow, it is said not to compare to the greater merit of contemplating and being mindful of the impermanence, suffering, emptiness, and non-self of all conditioned phenomena, down to the snapping of a finger." Furthermore, the *Ekottarika-āgama* says: At that time, the World-Honoured One addressed the monks: "There are four kinds of Brahmā-merit. What are the four? If a faithful person can erect a stūpa where no stūpa has ever been built before (a pagoda), this is the first attainment of the merit of Brahmā. If a faithful person can repair a dilapidated monastery, this is called the second attainment of the merit of Brahmā. If a faithful person can harmonize the holy assembly, this is called the third attainment of the merit of Brahmā. When the Buddha first turns the wheel of the Dharma, if gods and people of the world exhort and entreat him to turn the wheel of the Dharma, this is called the fourth attainment of the merit of Brahmā." At that time, a certain monk said to the World-Honoured One: "How great, in the end, is the merit of Brahmā?" The World-Honoured One told him: "The merit of all sentient beings on the earth of Jambudvīpa, and so on progressively the merit of beings from the four continents up to the Heaven of Paranirmitavaśavartin, does not equal the merit of a single Brahmā king. If one seeks its measure, this is its amount."
33.20
Furthermore, the *Sarvāstivāda-śāstra* says: A dānapati gave three hundred thousand coins to the monk Channa to build a large cell. The cell was completed on the very day it collapsed. The expense and labor having been vast, the dānapati's mind fell back in regret. The monks preached the Dharma for the dānapati: Although the cell collapsed, the merit was accomplished. Before the cell was ruined, the Buddha had already arrived inside this cell, which constitutes its use. The Buddha is an unsurpassed field of merit (puṇyakṣetra); since the Buddha already made use of it, the merit is profound, vast, and immeasurable. Moreover, when the cell was first completed, a newly ordained young monk whose precept-virtue was pure had entered this cell and finished [his use of it]. The virtue of the dānapati's faithful gift: even if one were to erect hundreds of millions of diverse, ornate chambers and pavilions, reaching down to the Vajra-ground and rising high and wide like Mount Sumeru—if a single monk of pure precepts makes use of it for even a moment and finishes, the beneficence of the gift, being based on precepts, is not of the worldly realm but is the gateway to nirvāṇa. It is not like dwellings, bedding, food, and medicine, which are worldly phenomena, not the rare phenomena that transcend the world.
33.21
Section 5: Construction and Manufacture
33.22
If one wishes to undertake construction and manufacture, in principle it must be done in accordance with the Dharma. Though the production be small, the merit gained is immeasurable; if it is not done in accordance with the Dharma, even if abundant, it brings no benefit. Therefore, the Buddha says in the *Jingfu jing* (Sūtra on Revering Merit from the Golden Coffin): "The patron of scriptures and images must not bargain over prices; the artisans hired for scriptures and images must not speak of it as hire-work. The two people who make Buddhist images and give dāna obtain immeasurable merit; if one wished to describe their merit, kalpas would be exhausted without ending. Those who accept these admonitions are the true children of the Buddha. With such sincere devotion, even making little yields much merit." Question: "According to the rules for artisans, when they make scriptures or images and receive goods, is it permissible to accept payment?" The Buddha said: "They must not accept payment. To take wealth for it is like selling one's father and mother; the offense exceeds the three thousand [great transgressions]. They are truly celestial māras. They must quickly depart from my Buddha-Dharma; they are not my followers. Those who drink wine, eat meat, and consume the five pungent roots, not relying on the holy teachings, though they produce scriptures and images numerous as dust and sand, their merit is extremely slight and scarcely worth mentioning. When the kalpa-fire burns, they will not enter the palace of the Sāgara Dragon King. Their toil brings little reward, and for the sin of disrespect they fall into hell upon death. Both patron and artisan gain no benefit, and the deities will not protect them. It would be better not to make [images], and simply pay homage with a straightforward mind, which obtains immeasurable merit. As listed above, making much yields little merit. If an image-maker makes an image that lacks the complete marks, for five million lifetimes his sense faculties will be incomplete. Doing one's utmost is foremost and supreme; the sublime fruit will be attained first."
33.23
Furthermore, the *Zuifu jueyi jing* says: When monks, nuns, laypeople, and others give their own wealth or solicit goods intended for the Buddha's use and service, and someone uses these goods to fashion figures of birds and beasts and places them on the Buddha's offering plate: if the loss amounts to five [coins], they commit an inexpiable transgression from which they never return, falling into the Avīci Hell for a kalpa. Those who redeem them with incense, oil, and lamps for offering commit no offense. The Buddha does not seek profit, and no person can assimilate it. When first making offerings to the Buddha, whether senior, middle, or junior seated monks, they must teach the laypeople to present them to the Buddha and the Saṃgha. If, after the offering to the Buddha is finished, it is distributed to the monks to eat, there is no offense. If not, because they eat the Buddha's goods, they fall into the Avīci Hell for a thousand billion years. A dānapati who does not accept the earlier teaching will also incur the earlier retribution. If born among humans, for nine million years he will be born in low and base stations. Why? Because no one can set a price on the Buddha's property.
33.24
I comment: This refers to when the donor has definitively assigned [the goods] for the Buddha's use; therefore, they must be redeemed. If, as nowadays, food and drink are presented on the Buddha's plate at every feast, with intention extended to both sides and not restricted, once the meal is finished it reverts to the donors, who need not take the trouble to redeem it. For instance, on the fifteenth day of the seventh month, offerings are made to the Buddha and the Saṃgha; where there is no Buddha or Saṃgha to use them, one must redeem them for use.
33.25
Furthermore, the *Guanfo sanmei jing* says: At that time, King Udayana yearned for the World-Honoured One and cast an image of gold. Hearing that the Buddha was about to descend the jeweled stairs, an elephant carrying the golden image came to welcome the World-Honoured One. At that time, the golden image descended from the elephant, walking in the empty sky just like a living Buddha, flowers raining beneath its feet and emitting light, as it came to welcome the World-Honoured One, joining its palms and clasping its hands in reverence to the Buddha.
33.26
At that time, the World-Honoured One also knelt long, joining his palms toward the image. Hundreds of thousands of transformation buddhas in the sky also joined their palms and knelt long toward the image. Then the World-Honoured One said to the image: "In future ages, you shall perform great Buddha-works. After my parinirvāṇa, I entrust my disciples to you." With one voice, the transformation buddhas in the sky all spoke these words: "If there are sentient beings who, after the Buddha's parinirvāṇa, construct images and maintain offerings to them, these people in future ages will surely attain the pure samādhi of mindfulness of the Buddha."
33.27
Furthermore, the *Records of Foreign Lands* says: The Buddha ascended to the Trāyastriṃśa Heaven to preach the Dharma for his mother, which took ninety days. King Prasenajit longed to see the Buddha, so he carved an image of the Tathāgata out of ox-head sandalwood and placed it on the Buddha's seat. Later, when the Buddha returned and entered the vihāra, the image came out to welcome him. The Buddha said: "Return to your seat. After my parinirvāṇa, you may serve as a model for the fourfold assembly." The image then returned to its seat. This image was the first of all images. The Buddha moved to reside in a small vihāra to the side, separated from the image by twenty paces. The Jetavana vihāra originally had seven stories, and various kingdoms vied to offer ceaseless veneration. An eternal lamp inside the hall had its wick seized by a rat, which burned the banners and canopies, and the fire spread to the vihāra, reducing all seven tiers to ashes. The kings and peoples of all countries were in great sorrow and grief, believing the sandalwood image had been burned. Four or five days later, opening the door of the small vihāra on the eastern side, they suddenly saw that the original image had moved to that room. The multitude rejoiced greatly, repaired the vihāra together, managing to construct two stories, and moved the image back to its original place.
33.28
Furthermore, the *Sūtra on King Udayana Making a Buddha Image* says: Formerly, when the Buddha was in the world, the king of the Vṛji country, named Udayana, came to the Buddha's dwelling, bowed with his head to the ground, joined his palms, and said to the Buddha: "World-Honoured One, if after the Buddha's parinirvāṇa there are sentient beings who make images of the Buddha, what merit will they obtain?" The Buddha told the king: "If someone makes an image of the Buddha, his merit will be immeasurable and incalculable. Lifetime after lifetime wherever he is born, he will not fall into the evil destinies. He will enjoy merit and happiness among gods and humans, his body constantly of purple-polished gold color, his eyes clear, his countenance upright and handsome, and his limbs, hands, and feet extraordinarily fine and wondrous. He will always be loved and respected by all people. If born among humans, he will constantly be born into the families of emperors, kings, great ministers, elders, and the virtuous, and the place of his birth will be noble, eminent, rich, and honorable, with immeasurable wealth and treasures. He will always be cherished by parents, siblings, and kinsmen. If he becomes a ruler, he will be especially honored among kings and relied upon and revered by all monarchs, even becoming a wheel-turning sage king (cakravartin) ruling over the four continents, endowed naturally with the seven treasures and a thousand sons, soaring into heaven with nowhere he cannot go. If born in heaven, he will be supreme among gods, even becoming the king of the six heavens of desire, first in nobility among the six heavens. If born in the Brahmā heaven, he will be a great Brahmā king, peerlessly upright, surpassing all Brahmā gods, and always revered by all the Brahmās. Afterwards, all will be born in the Land of Immeasurable Life as foremost and most revered great bodhisattvas; after countless kalpas, they will attain buddhahood and enter the path of nirvāṇa. If someone makes an image of the Buddha, he obtains merit such as this." Furthermore, a verse in the *Lotus Sūtra* says:
33.29
"If a person, for the sake of the Buddha, / Erects various images, / Even down to children at play / Using grass, wood, or a brush, / Or drawing a Buddha image / With their fingernails, / All such persons / Have already attained the Buddha path."
33.30
Furthermore, the *Sūtra on the Karmic Retribution for Making Images* says: The Buddha arrived in the country of Kuru. At that time, the ruler of the country was named King Udayana, aged only fourteen. Hearing that the Buddha was about to arrive, he ordered all his attendants and courtiers to go out and welcome the Buddha. Arriving, he bowed with his head to the Buddha's feet, knelt long with hands clasped, and said to the Buddha: "Among gods and humans, none can equal the Buddha; your majestic light is towering like this. After the Buddha departs, I fear I shall see you no more. Now I wish to make an image of the Buddha to revere and serve with devotion. What karmic retribution will I obtain? May the Buddha have pity and explain it to me."
33.31
At that time, the World-Honoured One spoke a verse in reply:
33.32
“O King, listen attentively as I speak:
Just as dust on a field of merit,
No merit surpasses it—
The reward of making Buddha images.
One is constantly born into a great, wealthy family,
Noble and honored, with limitless treasures;
One's kin always revere and respect one—
The reward of making Buddha images.
One always receives the divine eye as a reward,
Of peerless dark-blue color—
The reward of making Buddha images.
Parents look upon one with joy;
Upright, with weighty majestic virtue,
Loved and delighted in, never wearying—
The reward of making Buddha images.
Golden of body, radiating brilliant light,
Like the splendid form of a lion;
All sentient beings rejoice to see one—
The reward of making Buddha images.
Among the great clans of Jambudvīpa,
Kṣatriyas and Brahmins,
The meritorious person is born among them—
The reward of making Buddha images.
One is not born in the borderlands,
Neither blind nor hideous;
The six faculties are always whole and complete—
The reward of making Buddha images.
At the verge of death, recognizing past lives,
Seeing the Buddha before oneself,
Not feeling the pain of dying—
The reward of making Buddha images.
One becomes a king of great renown,
A flying golden-wheel emperor,
Ruling as master over the four continents—
The reward of making Buddha images.
One becomes the lord of the gods, named Indra,
In divine feet and authority second to none,
Revered by the gods of the Thirty-Three—
The reward of making Buddha images.
Transcending beyond the desire realm,
One becomes Brahmā, king of the Brahmā realm,
Revered by the Brahmapāriṣadya gods—
The reward of making Buddha images.
Receiving blessings exactly like this.
If one can carve or paint [images],
Heaven and earth can still be weighed,
Yet this merit cannot be measured.
Therefore, making offerings to the Buddha,
With flowers, incense, and applying fragrant ointments,
Those who make offerings to the Great Being
Attain the destruction of outflows and the unconditioned.”
33.33
Furthermore, the *Fu fazang jing* states: Long ago, ninety-one kalpas in the past, after Vipaśyin Buddha entered nirvāṇa, the fourfold assembly of disciples erected a seven-jeweled stūpa. At that time, inside the stūpa, there was a Buddha image whose golden face had a minor defect. A poor woman wandering and begging obtained a single golden pearl. Seeing the damaged face of the image, she wished to repair it. Kāśyapa was a goldsmith at the time. The woman took it to him and hired him to make the repair. Hearing of the merit, the goldsmith was delighted to fashion it, using it to repair the image's face. Thereupon they jointly made a vow: “May the two of us always be husband and wife, our bodies of genuine golden color, continually enjoying superior bliss.” From then on, for ninety-one kalpas, their bodies were of genuine golden color, born among devas and humans, enjoying limitless happiness. In the end, [he] was conceived in the seventh Brahmā Heaven. At that time, in the country of Magadha, there was a Brahmin named Nyagrodha. Having cultivated merit in the past, he was intelligent and very wise, with limitless immense wealth: gold, silver, the seven treasures, cattle, sheep, fields, residences, male and female slaves, carriages, and mounts, surpassing King Bimbisāra a thousandfold. King Bimbisāra possessed one thousand golden plows. That Brahmin, fearing to equal the king and afraid of inviting blame and retribution, had his household make only nine hundred and ninety-nine golden plows, falling short by just one. His family possessed fine muslin cloth, the lowest quality of which was still worth a hundred thousand ounces of gold. They had sixty hampers of golden grain, each hamper holding three hundred and forty bushels. Although his family was wealthy, they had no sons. Beside their house was a tree deity. The husband and wife often went to pray, make offerings, and beg for a son, but for many years there was no response. Angered, they said: “Now for another seven days we will serve you with utmost devotion. If there is still no sign, we will certainly burn down your tree!” The tree deity, sorrowful and terrified, reported this to the Four Heavenly Kings. The kings reported it to Śakra. Śakra examined Jambudvīpa and found no one fit to be their son. He then went to the King of the Brahmā Heaven and explained the matter in detail. The Brahmā King then surveyed everywhere with his divine eye and saw a Brahmā deity who was about to die. He went and spoke to him, urging him to be reborn there. Receiving the instruction, that Brahmā deity came and entered the womb. When the ten months were complete, a boy was born, his features upright, his body of genuine golden color, his brilliant light shining forth forty li. A physiognomist divined: “Due to this child's past merit, he will certainly leave the household life.” When the parents heard this, they were deeply worried. The husband and wife conferred: “What means should we devise to cut off his intention?” Thinking it over again, [they considered]: “What the world is addicted to is only beautiful women. We should arrange a betrothal to an upright and beautiful girl to cut off his disposition.” When he reached the age of fifteen, they wished to betroth a wife to him. He said to his parents: “My intention is pure; I have no need for a wife.” The parents would not listen. Knowing he could not easily avoid it, the son devised an expedient tactic, saying to his parents: “If you can obtain for me a purple-gold woman, upright and surpassing the world, I shall take her.” The parents immediately summoned several Brahmins to search everywhere for a betrothal. The Brahmins cast a golden woman, upright and extraordinary, carried her on a carriage through villages, and loudly proclaimed: “If any woman sees this golden deity and pays homage to it, when she marries in the future she will certainly obtain a fine husband, whose body is of genuine golden color, upright, and extraordinarily wonderful.” When women heard this, all came out. There was only one woman whose body was golden, upright, and exceedingly lovely; she was none other than the woman who had given the gold in the past. Because of that superior condition of old, she had this wondrous body. Her intention delighted in purity, and she alone refused to come out. The other women forced her to go along to see the golden deity. When this woman arrived, her golden radiance overshadowed the golden deity. When the Brahmins saw her, they secured her betrothal. Having arrived at the husband's house, husband and wife faced each other, each pure and completely devoid of lustful desire. They jointly made an agreement to each live in a separate room. When the parents found out, they demolished one room, making them share the same room with only one bed set up. Kāśyapa said to his wife: “When I sleep and rest, you should practice walking meditation. When you sleep and rest, I will practice walking meditation.” Later, while the wife was lying down, her hand hung down before the bed. A venomous snake entered the room and was about to bite her hand. When Kāśyapa saw it, he wrapped his hand in a garment and lifted her hand onto the bed. The wife was startled awake and rebuked him, saying: “We swore an oath not to come near each other. For what reason do you now secretly lift my hand?” Kāśyapa answered: “A snake came in, and fearing it would harm your hand, I only lifted it for that reason.” He pointed to the snake and showed her, and the wife realized [his intention]. The husband and wife maintained strict integrity and deeply loathed the mundane world. They took leave of his parents, requesting to leave the household life. Seeing this, the parents finally granted permission. Thereupon, husband and wife both left the household life together and came to where the Buddha was. The Buddha shared his seat with him and preached the Dharma for him. Right on the seat, he attained arhatship. His wife later also attained arhatship. While Kāśyapa was in the world, he frequently sat facing the Tathāgata as the Dharma was preached. After the Buddha passed into extinction, the entire treasury of the Dharma was entrusted to Kāśyapa. Later, having completed the compilation of the Tripiṭaka, he went to Mount Kukkuṭapāda and entered parinirvāṇa, his entire body not decomposing. Awaiting the time when Maitreya Buddha appears in the world, he will emerge from the mountain, perform the eighteen transformations among the great assembly, deliver countless people, and only then extinguish his body. In the future, he will attain Buddhahood with the name Prabhāsa. (The detail of sixty hampers of golden grain comes from the *Sarvāstivāda Biographies*; the detail of his future Buddhahood comes from the *Lotus Sūtra*.)
33.34
Furthermore, the *Mahāprajñāpāramitā-śāstra* says: In the past, when the Buddha was in the world, in the city of Kapilavastu, there was King Śuddhodana's son and the Buddha's younger brother, Nanda. His body was upright, endowed with thirty marks. The king took a wife for him named Sundarī, whose face and head were upright and beautiful, rarely matched in the world. Because Nanda loved and respected his wife day and night, he did not wish to leave the household life. Through expedient means, the Buddha transformed him and caused him to leave the household life. After having left the household life, he attained arhatship. Seeing this, the bhikṣus said to the Buddha: “What past merit did the bhikṣu Nanda plant to be born together with the Buddha, to have thirty marks, to have a body so upright and peerless in the world, and furthermore to renounce nobility and wealth, leave the household life, and attain the Way?” The Buddha told the bhikṣus: “Ninety-one kalpas ago in the past, after Vipaśyin Buddha entered nirvāṇa, Nanda was a great elder at that time. Inside the stūpa-shrine of a pratyekabuddha, he painted the walls with blue indigo and drew an image of the pratyekabuddha. He then made a vow: ‘May I, life after life, be born into noble families, always obtain an upright body, marked and golden in color, and meet a Buddha to attain the Way.’ By virtue of the power of this good root and the merit of this vow, from that time onward for ninety-one kalpas he did not fall into evil paths. In heaven and among humans, his body was upright and endowed with thirty marks, noble, honored, rich, and exceedingly happy, down to this very day when he was born together with me, left the household life, and attained the Way.”
33.35
Section 6: Dakṣiṇā and Generosity
33.36
As the *Zhuan lun wudao jing* states: The Buddha said, “Generally speaking, when performing meritorious deeds as practices that follow one's person, burning incense and lighting lamps yields very great merit. In burning incense to create merit, as well as reciting scriptures, one must not employ someone without offering dakṣiṇā. It is like asking someone else to eat on your behalf—how could you become full yourself? Burning incense with purity, lighting lamps to maintain illumination, burning incense, eating vegetarian meals, and offering dakṣiṇā when reading sūtras should be taken as the regular rule. By giving, one gains merit; the devas will welcome and guide you, all evils are repelled, and the hordes of Māra are subdued. Slothful people are unable to make energetic progress. As soon as they are struck by disease or encounter misfortune, they then wish to burn incense and only then begin to create merit. The devas have not yet descended, while all the demons appear before them, competing to harass and disturb them and create various monstrosities. For this reason, one must always be diligent. Transgressions and merit follow a person as a shadow follows a form. Planting a field of merit is like a nyagrodha tree: originally planting a single seed, it gradually grows large, yielding boundless seeds. The Buddha said: ‘Ānanda, that giving one yields ten thousand-fold is no false speech.’” The Buddha then spoke a verse:
33.37
“The virtuous delight in giving;
Heavenly spirits naturally support and guide them.
Giving one yields ten thousand-fold;
One enjoys ease and long life.
Giving to good people today,
The merit is immeasurable.
All will attain the Buddha Way,
Delivering all throughout the ten directions.”
33.38
Section 7: Miscellaneous Merit
33.39
As the *Sarvāstivāda-śāstra* says: If one builds monastic lodgings as well as stūpas and images, digs wells on vast open roads, and builds bridges or boats, this person's merit arises at all times, constantly supporting the donor, except under three conditions: first, if the former object is destroyed; second, if this person dies; third, if evil and wrong views arise. If these three conditions are absent, merit constantly arises.
33.40
Furthermore, the *Ekottarika-āgama* states: At that time, the World-Honoured One told the bhikṣus: “There are five kinds of gifts that do not obtain merit. What are the five? 1. Giving knives to people; 2. Giving poison to people; 3. Giving wild bulls to people; 4. Giving courtesans to people; 5. Erecting shrines to spirits. These are the five kinds of giving that do not obtain merit. There are another five kinds of gifts by which humans and devas obtain merit. What are the five? 1. Creating gardens and parks; 2. Planting groves and trees; 3. Building bridges; 4. Building large boats; 5. Building rooms and dwellings for those who will come and those who pass by. These are the five things through which one now obtains merit.” At that time, the World-Honoured One spoke this verse:
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- 法苑珠林 — 道世, Classical Chinese