法苑珠林 35.58

35.58

Furthermore, the Sūtra on the Merit of Offering Lamps states: The Buddha told Śāriputra: 'Suppose someone sets out offerings before stūpas, shrines, or various images of the Buddha, respectfully making an offering of lamp illumination, even if only with a small torch, or smearing and lighting clarified butter or oil to offer it, so that its illumination shines on only one path or one flight of stairs. Śāriputra, such meritorious virtue cannot be known by any śrāvaka or pratyekabuddha; only the Buddha, the Tathāgata, can know it. Even for those seeking worldly retribution, the meritorious virtue is still like this; how much more so for one who, with a pure and deeply joyful mind, continuously and without interruption recollects the virtues of the Buddha! If the meritorious virtue of illuminating one flight of a path is already like this, how much more so for completely illuminating all stairs and paths, or two, three, or four tiers of stairs and paths, or one tier, two tiers, up to many tiers of a stūpa body, or one side, two sides, up to four sides, or even an image of the Buddha! Śāriputra, the lamps lit by them may quickly extinguish at times, or be blown out by the wind, or be extinguished when the oil is spent, or when the wick is spent, or when both are spent. Even when lamp illumination is offered for such a short time before a Buddha's stūpa or shrine out of faith in the Buddha, Dharma, and Saṃgha, the mass of fruit, retribution, and meritorious virtue obtained by offering such a small lamp to the puṇyakṣetra can be known only by a Buddha. Even a small lamp brings immeasurable [merit]; how much more so if, after my extinction, at the Buddha's stūpas and monasteries, one either does it oneself or instructs others to do it, burning one lamp, two lamps, up to many lamps, with incense, flowers, garlands, jewelled banners, flags, and canopies, and various other superior and wondrous offerings! Furthermore, if a person, having offered lamp illumination at a Buddha's stūpa or shrine, approaches the end of life, they will obtain three kinds of illumination. What are the three? First, when that person is at the end of life, the merits previously performed will all manifest before them; they will recollect the good dharmas without forgetting them, and due to this recollection, their mind will leap with joy. Second, because of this, they will be able to arouse the mind that recollects the Buddha, be able to practice dāna, and obtain a joyful mind, free from the suffering of death. Third, because of this, they will attain the mind of recollecting the Dharma. Furthermore, Śāriputra, when that person approaches the end of life, they will also see four kinds of light. What are the four? First, at the end of life, they see the full sun disc leaping forth. Second, they see the pure full moon disc leaping forth. Third, they see hosts of devas being born in one place. Fourth, they see the Tathāgata, Arhat, Samyaksaṃbuddha, sitting under the Bodhi tree on the verge of attaining bodhi, seeing their own body paying reverence to the Tathāgata, joining their ten fingers with palms together and abiding in respect. Furthermore, Śāriputra, having offered lamp illumination at a Buddha's stūpa or shrine, when at the end of life they see these four kinds of light, upon dying they will be born in the Trāyastriṃśa Heaven. Having been born in that heaven, they will attain purity in five things: First, they obtain pure strength. Second, among all the devas, they obtain superior majesty and virtue. Third, they constantly obtain pure mindfulness and wisdom. Fourth, they constantly hear sounds that delight the mind. Fifth, they obtain a retinue that constantly protects their intentions, making their mind joyful. When their lifespan ends in that heavenly palace, they will not fall into bad destinies, but will be born among humans in the highest castes and in families that have faith in the Buddha's Dharma. If at that time there is no Buddha in the world, they will also not be born into lowly, superstitious, or wrong-view families. Having offered lamps, they will furthermore obtain four delightful dharmas. What are the four? First, physical appearance and strength; second, material wealth; third, great goodness; fourth, wisdom. If a person abides in the Mahāyāna and has offered lamp illumination at a Buddha's stūpa or shrine, they will obtain eight delightful and superior dharmas. What are the eight? First, they obtain superior physical eyes. Second, they obtain superior mindfulness that none can measure. Third, they obtain the superior, penetrating divine eye. Fourth, in order to fulfill the path of cultivation and accumulation, they obtain unblemished precepts. Fifth, they obtain fulfillment of wisdom and realize nirvāṇa. Sixth, their previously performed goodness enables them to avoid difficult places of rebirth. Seventh, due to their performed wholesome karma, they will encounter Buddhas and be able to serve as the eye for all sentient beings. Eighth, through those roots of goodness, they will become a cakravartin, and the wheel treasure they obtain cannot be obstructed by others, their body upright and handsome; or they will become Śakra, possessing great power and being complete with ten eyes; or they will become a Brahmā king, skillfully propagating Brahmā affairs and attaining great dhyāna. Śāriputra, because of dedicating their roots of goodness toward bodhi, they obtain these eight delightful and superior dharmas. Furthermore, Śāriputra, if a person, before the Tathāgata, sees another offering a lamp and, with pure faith, joins the ten fingers with palms together and gives rise to a mind of sympathetic joy, through this root of goodness they will obtain eight preeminent dharmas. What are the eight? First, they obtain preeminent appearance. Second, they obtain a preeminent retinue. Third, they obtain preeminent precepts. Fourth, among humans and devas, they obtain a preeminent birth. Fifth, they obtain preeminent faith. Sixth, they obtain preeminent eloquence. Seventh, they obtain the preeminent noble path. Eighth, they obtain anuttara-bodhi.' He furthermore told Śāriputra, 'There are five dharmas that are most difficult to obtain: First, obtaining a human body is difficult. Second, obtaining faith and joy in the Buddha's true Dharma is difficult. Third, taking joy in the Buddha's Dharma and being able to leave the household life is difficult. Fourth, being complete with pure precepts is difficult. Fifth, attaining the exhaustion of outflows is difficult. For all sentient beings, these five dharmas are said to be difficult to obtain; you have already obtained them.' (This sūtra is in one fascicle; its essential words are summarized here.)