法苑珠林 41

English (machine translation) 41

Language: English

41.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple.

41.2

Chapter 38: Offerings
Chapter 39: Accepting Invitations

41.3

Chapter on Offerings (This contains two sections)

Now, the Three Jewels are impartial and vast like empty space; in principle they know neither resentment nor intimacy, and in actuality transcend the noble and base. Therefore, in accordance with one's capacity and with sincere devotion, one makes offerings universally within and without, striving to discard conceptual attachments and aspiring to universal arousal. Thus of old, the Mother of Viśākhā specifically invited five hundred arhats, but the Tathāgata reproached her and clearly expounded impartiality. Hence we know that when the mind is without limit, it reaches across the ten directions; when wealth is neither much nor little, the mind encompasses the dharmadhātu.

41.6

Section 2: Citing Testimonies

41.7

As stated in the Bodhisattvabhūmi: 'The offerings made by a bodhisattva to the Tathāgata are, in brief, of ten kinds: first, offerings to the body; second, offerings to caityas; third, offerings in presence; fourth, offerings not in presence; fifth, offerings made by oneself; sixth, offerings made by others; seventh, offerings of material goods; eighth, superior offerings; ninth, untainted offerings; tenth, offerings through reaching the path. If a bodhisattva makes offerings to the physical form body of the Buddha, this is termed an offering to the body. If a bodhisattva, for the sake of the Tathāgata, makes offerings to a stūpa, a cave, a shrine, old or new, this is termed an offering to caityas. If a bodhisattva makes offerings seeing face-to-face the Buddha's body or a caitya, this is termed an offering in presence. If a bodhisattva makes offerings in presence to the Tathāgata and caityas accompanied by an aspiring mind and a joyful mind—just as to one Tathāgata, so too across the three times, making offerings in presence to the Tathāgatas and caityas of immeasurable worlds in the ten directions and three times, whether new or old—this is termed a bodhisattva's shared offering in presence.

41.8

If a bodhisattva, directed toward the Tathāgata and caityas not in presence, as well as after the nirvāṇa, erects stūpas with the Buddha's śarīra—whether one, two, or up to millions or billions, according to one's capacity—this is termed an extensive offering not in presence. Due to these causes and conditions, one attains immeasurably great fruits, constantly gathers the merit of Brahmā, does not fall into bad destinies for immeasurable great kalpas, and fulfills all the requisites for unexcelled bodhi. If a bodhisattva makes offerings in presence, they obtain great merit; if they make offerings not in presence, they obtain great merit; if they make offerings both in presence and not in presence, they obtain the greatest and most immense merit.

41.9

If a bodhisattva makes offerings to the Tathāgata and caityas with their own hands, not relying on indolence or having others carry it out, this is termed an offering made by the bodhisattva oneself.

41.10

If a bodhisattva does not make offerings to the Tathāgata and caityas alone, but broadly causes relatives, both lay and monastic, to make offerings together, this is termed an offering shared between oneself and others. If a bodhisattva possesses only a small amount of goods and, with a mind of loving-kindness and compassion, gives them to poor, suffering sentient beings of little merit, causing them to make offerings to the Tathāgata and caityas so that they attain peace and happiness, rather than keeping them for oneself, this is termed an offering made by others. One who makes offerings oneself obtains a great retribution; one who causes others to make offerings obtains an even greater retribution; one who makes offerings oneself and causes others to make offerings obtains the greatest and most immense retribution.

41.11

If a bodhisattva makes diverse offerings of clothing, food, and miscellaneous jewels to the Tathāgata and caityas, this is termed an offering of material goods.

41.12

If a bodhisattva has long made offerings of material goods, whether much or little, in presence or not in presence, by oneself or by others, making offerings with a pure, faithful mind, and dedicates these roots of goodness toward unexcelled bodhi, this is termed a superior offering.

41.13

If a bodhisattva makes offerings to the Tathāgata and caityas with their own hands without looking down on others, without heedlessness or indolence, with utmost sincerity and respect, with an untainted mind, without feigning obsequiousness before superior persons of faith to seek wealth, and without making offerings of impure goods, this is termed an untainted offering.

41.14

If a bodhisattva uses excellent, untainted material goods to make offerings to the Tathāgata and caityas, whether obtained through one's own power, sought from others, or acquired as wished; or manifests phantom bodies—two, three, or up to hundreds, thousands, millions, or billions of bodies—all paying homage to the Tathāgata, with each body manifesting hundreds of thousands of hands, and each hand offering diverse flowers and fragrances to the Tathāgata and caityas, and all these bodies praising the Tathāgata's true virtues and benefiting sentient beings: such offerings as these are termed offerings through sovereign power at will, which do not depend on the Tathāgata appearing in the world. Why is this? Because a bodhisattva abiding on the stage of non-retrogression is never obstructed in any Buddha-field.'

41.15

If a bodhisattva does not acquire wealth through their own strength, nor seeks it from others to make offerings, but rather, regarding the offerings made by other sentient beings—even throughout the immeasurable worlds of the ten directions—with superior, middling, or inferior minds, the bodhisattva universally rejoices in all those offerings with pure faith and superior, wondrous understanding: this bodhisattva, with little expedient means, raises up great offerings and encompasses great bodhi. Even for the duration of milking a cow, cultivating the four immeasurable minds and the like toward all sentient beings—this is named the offering of the path that arrives at the culmination. The Tathāgata is foremost and supreme; compared with the previous offering of material goods, it is a hundred times, a thousand times, and even calculation and metaphor cannot serve as a comparison.

41.16

These ten matters are named the bodhisattva's offerings of all kinds to the Tathāgata; the same applies to the Dharma and the Saṃgha. One should know that regarding these Three Jewels, one performs ten kinds of offerings. A bodhisattva gives rise to six kinds of pure minds toward the Tathāgata: namely, the mind of the supreme puṇyakṣetra; the mind of supreme benevolence and virtue; the mind of being supreme among all sentient beings; the mind of [the Buddha being] difficult to encounter, like the udumbara flower; the mind of [the Buddha being] uniquely one in the trichiliocosm; and the mind of relying on the meaning that is fully endowed with all worldly and supramundane dharmas. With these six minds, even with slight mental visualization, making offerings in accordance with the Dharma to the Buddha, Dharma, and Saṃgha obtains immeasurable merit, how much more so if it is manifold.

41.17

Furthermore, the Yogācārabhūmi-śāstra states: How does a bodhisattva make offerings to the Tathāgata in the presence of the Tathāgata? One should know that offerings are briefly of ten kinds: first, offering to the śarīra; second, offering to the caitya; third, offering made in presence; fourth, offering made not in presence; fifth, offering made by oneself; sixth, offering by instructing others to make it; seventh, offering of material goods and respect; eighth, vast and grand offering; ninth, undefiled offering; tenth, offering of correct practice (the commentary's text is broadly similar).

41.18

Furthermore, the Upāsaka-śīla-sūtra states: The Buddha said, 'Good son, if a lay bodhisattva wishes to receive and uphold the upāsaka precepts, they should first make offerings in sequence to the six directions. The eastern direction refers to parents. If there is a person who can make offerings to their parents with clothing, food and drink, bedding, medicines, dwellings, and wealth and treasures, respectfully bowing, praising, and esteeming them, this person is able to make offerings to the eastern direction of parents. These parents in return repay them with five matters: first, loving and caring for them with an utmost mind; second, never deceiving them; third, giving them their wealth; fourth, arranging a marriage for them with a noble family; fifth, instructing them in worldly affairs. The southern direction refers to teachers and elders. If there is a person who can make offerings to teachers and elders with clothing, food and drink, bedding, and medicines, esteeming, praising, respectfully bowing to them, rising early and retiring late, and receiving and practicing their good teachings, this person is able to make offerings to the southern direction of teachers and elders. These teachers in return repay them with five matters: first, instructing them swiftly without letting them lose time; second, instructing them thoroughly without leaving anything untaught; third, not giving rise to jealousy when [the student] surpasses themselves; fourth, introducing and entrusting them to strict masters and good friends; fifth, upon dying, relinquishing their wealth and giving it to them.

41.19

The western direction refers to wife and children. If there is a person who can provide for wife and children with clothing, food and drink, bedding, medicines, and necklaces, garments, and bodily ornaments, this person is able to make offerings to the western direction of wife and children. These wife and children in return repay them with fourteen matters: first, managing all tasks with a dedicated mind; second, constantly working and never being negligent or remiss; third, surely bringing their tasks to completion; fourth, acting swiftly without letting time be lost; fifth, constantly receiving and attending to guests; sixth, keeping the rooms, houses, and bedding clean; seventh, speaking softly with love and respect; eighth, instructing servants with gentle words; ninth, being adept at guarding wealth and possessions; tenth, rising at dawn and retiring at night; eleventh, being able to prepare clean food; twelfth, being able to endure instruction; thirteenth, being able to conceal bad matters; fourteenth, being able to attend to illness and distress.

41.20

The northern direction refers to spiritual friends (kalyāṇamitra). If there is a person who can make offerings to spiritual friends, giving to them according to one's ability, with respect, gentle words, bowing, and praising, this person is able to make offerings to the northern direction of spiritual friends. These spiritual friends in return repay them with four matters: first, instructing them to cultivate good dharmas; second, causing them to depart from bad dharmas; third, when there is terror, being able to rescue and relieve them; fourth, at times of heedlessness, being able to make them abandon it.

41.21

The lower direction refers to male and female servants. If there is a person who can provide for servants with clothing, food, and medicine for illness and emaciation, neither scolding nor beating them, this person is able to provide for the lower direction of servants. These servants in return repay them with ten matters: first, not committing offences; second, not waiting to be told before acting; third, always completing what they do; fourth, acting swiftly without letting time be lost; fifth, never abandoning the master even if the master is poor; sixth, rising early; seventh, guarding possessions; eighth, repaying much for little kindness; ninth, respectfully caring for them with an utmost mind; tenth, adeptly concealing bad matters.

41.22

The upper direction refers to śramaṇas, brāhmaṇas, and the like. If there is someone who makes offerings to the upper direction of śramaṇas and brāhmaṇas with clothing, food and drink, dwellings, bedding, and medicine for illness and emaciation; who can rescue them in times of fear; who donates food in times of famine; who, upon hearing evil, can prevent it; and who bows, pays respect, esteems, and praises them, this person is able to make offerings to the upper direction of śramaṇas and others. These renunciants in return repay them with five matters: first, they can inspire faith; second, they instruct them to cultivate wisdom; third, they instruct them to practice giving; fourth, they instruct them to uphold the precepts; fifth, they instruct them to learn much. If there is one who makes offerings to these six directions, this person will increase in wealth and life span, and will be able to receive and uphold the upāsaka precepts.'

41.23

Furthermore, the Mahāprajñāpāramitā-śāstra states: Because the Buddhas respect the Dharma, they make offerings to the Dharma, taking the Dharma as their teacher. Why is this? The Buddhas of the three periods of time all take the dharmatā of all dharmas as their teacher. Question: If the Buddha does not seek merit, why does he make offerings? Answer: The Buddha cultivated all virtues through immeasurable kalpas and constantly practiced all goods, not merely seeking retribution; because he reveres virtue, he makes offerings. For instance, when the Buddha was in the world, before Aniruddha obtained the divine eye, he was blind and could see nothing, yet he sewed his robes with his hands. At that time, the needle slipped unthreaded, so he said, 'Who that loves merit will thread the needle for me?' At that time, the Buddha went to his place and spoke to the monk, saying, 'I am a person who loves merit; I have come to thread it for you.' That monk recognized the Buddha's voice, swiftly stood up, adjusted his robes, and bowed at the Buddha's feet. He said to the Buddha, 'The Buddha's merit is already full; why do you say you love merit?' The Buddha answered, saying, 'Although my merit is already full, because I deeply know the power of the repaying of kindness through merit, it has caused me to be the foremost among all sentient beings. Because of this merit, and also because I desire to instruct and transform my disciples, I say to you: I still create merit; why do you not create it?' It is like a hundred-year-old grandfather in an entertainers' troupe dancing; someone rebuked him, saying, 'Old man, you are already a hundred years old; what use is this dancing?' The old man answered, saying, 'I have no need to dance, but only desire to teach my children and grandchildren.' The Buddha is also like this: although his merit is full, in order to teach his disciples to create merit, he makes offerings. Therefore, when the Buddha's foster mother Mahāprajāpatī passed away, the Four Heavenly Kings carried the bier to escort her, and the Buddha went before holding an incense burner, burning incense to make offerings. In order to repay kindness, although he did not seek the fruit, he practiced equal offerings. Only a Buddha ought to make offerings to a Buddha; other people do not know the Buddha's virtues. As a verse says:

41.24

'A wise person can respect wisdom; / Discourses on wisdom are then the good of wisdom. / A wise person can know wisdom, / Just as a snake knows a snake's feet.'

41.25

Furthermore, the Sūtra of King Bimbisāra Going to the Buddha to Make Offerings states: At that time, in the country of Magadha, Bimbi (meaning 'color') sāra (meaning 'handsome') went to the Buddha's place and said to the World-Honoured One, 'I oversee all the material wealth of this country's realm and am capable of providing for it. I wish to make offerings for all my life to the Tathāgata and the assembly of monks: clothing, bedding, food and drink, couches, mattresses, and medicines for illness and emaciation. I will also urge and guide the ministers and people to receive deliverance, to escape the three destinies, and to dwell forever in peace and security.' After the Buddha accepted the invitation, he then spoke a verse:

41.26

'Sacrifice is the foremost of great things, / Poetry and praise are also foremost, / A king is foremost among human beings, / The sea is foremost among the flowing waters, / The moon is foremost among the stars, / The sun is foremost among radiant lights. / Above, below, and in the four directions, / Among all the categories of things that are produced, / In the heavens and in the world, / The Buddha is supremely without superior. / Those who wish to seek to plant virtues / Should seek them in the Threefold Buddha.'

41.27

Furthermore, the Sūtra of the Storehouse of Sundry Jewels states: The Buddha told the monks, 'There are eight kinds of people to whom one should resolutely give without giving rise to doubt: first, father; second, mother; third, the Buddha; fourth, disciples; fifth, a person coming from afar; sixth, a person going afar; seventh, a sick person; eighth, one who nurses the sick.'

41.28

Furthermore, the Mahāprajñāpāramitā-śāstra states: Bodhisattvas are accomplished in immeasurable and inexhaustible merit; making an offering of a single [bowl of] food to the Buddhas and Saṃgha of the ten directions, all are fully satisfied, and yet it is not exhausted, just as a gushing spring wells forth without running dry. Like Mañjuśrī making an offering of a single bowl of modaka sweets to eighty-four thousand monks, all were fully satisfied, and yet it was not exhausted. Furthermore, when a bodhisattva here makes an offering of a single bowl of food to the Buddhas of the ten directions, the implements of food and drink abundantly appear before the Buddhas of the ten directions, just as when hungry ghosts obtain a single mouthful of food from a human, it appears ten million times greater.

41.29

Furthermore, the Sūtra of Old Miscellaneous Parables states: In the past there was a brāhmaṇa who was one hundred and twenty years old. From his youth, he had not taken a wife and had no lustful desires. He dwelled in deep mountains where there were no humans, using thatch for a hut and fleabane for a mat, eating water and fruits, and not accumulating wealth or treasures. When the king of the country invited him, he did not go to fulfill his wishes. Quietly dwelling in non-action in the mountains for several years, he enjoyed the company of birds and beasts, cut off from human roads. In the mountains there were four beasts: the first was a fox, the second a monkey, the third an otter, and the fourth a hare. These four beasts daily listened to sūtras and the exposition of precepts at the renunciant's place. After accumulating much time in this way, the fruits and melons were all exhausted. Later, the renunciant wished to move away. The four beasts were greatly grieved and distressed in mind, and discussed together, saying, 'Let us each go search and seek to make offerings to the renunciant.' The monkey went to another mountain, obtained sweet fruits, and came to offer them up to the renunciant, [saying,] 'We pray you will stay and not depart.' The wild fox went and transformed into a human, sought and obtained a bag of rice and parched grain, and came to offer it up to the renunciant, [saying,] 'This can provide a month's provisions; we pray you will stay and not depart.' The otter also entered the water, caught a large fish, and came to offer it up to the renunciant, [saying,] 'This provides a month's provisions; we pray you will stay and not depart.' The hare thought to itself, 'With what should I make an offering to the renunciant?' It then thought that it should take its own body to make an offering. It then gathered firewood to kindle a fire and make charcoal, went and said to the renunciant, 'Now I am a hare; please let me enter the fire to be roasted, offering my body to the renunciant, which can provide one day's provisions.' It then threw itself into the fire, but the fire did not burn it. The renunciant saw the hare, was moved by its benevolence and righteousness, and took pity and felt grief for it, and then remained and stayed. The Buddha said, 'The brāhmaṇa of that time was the present Dīpaṃkara Buddha. The hare of that time was my own body. The monkey of that time was the present Śāriputra. The wild fox of that time was the present Ānanda. The otter of that time was the present Maudgalyāyana.'

41.30

Furthermore, the Mahāsāṃghika-vinaya states: The Buddha was dwelling on the banks of the Likheśa River. At that time, the World-Honoured One's bowl and the monks' bowls were placed together in the open air. At that time, there was a monkey who, walking along, saw ripe honey without bees in a tree. It came to take the World-Honoured One's bowl. The monks tried to stop it, but the Buddha said, 'Do not stop it; it has no bad intentions.' It then held the bowl, gathered the honey, and presented it. The World-Honoured One did not accept it, needing to wait for it to be purified with water. The monkey did not understand the Buddha's intention, thinking that there were insects. Looking closely, it saw honey flowing over the edge of the bowl, so it went to the water's edge and washed the bowl. Splashing water into the bowl, it brought it back and offered it to the Buddha. The Buddha then accepted it. Having had it accepted by the Buddha, the monkey was overjoyed; dancing backward, it fell into a pit and died, immediately being reborn in the Trāyastriṃśa Heaven. At that time, the monks spoke a verse:

41.31

The Hero of the World with the Ten Powers was in the dense forest; / The Buddha's bowl and the saṃgha's bowls sat exposed in the open. / A wild beast that had planted virtue possessed sentient wisdom; / Seeing fine, ripe honey free of bees, / It went straight forward to take the World-Honoured One's bowl. / The bhikṣus wished to stop it, but the Buddha would not permit it. / Having obtained the bowl, it filled it with honey and came to offer it to the Buddha; / The Tathāgata in tender pity accepted it for its sake. / Heart delighted and joyful, it danced as it backed away; / Its foot slipped, it fell down the bank, and its life came to an end. / It was immediately reborn above in the Thirty-Three Heavens; / Later descending to be reborn [as a human], it went forth from household life and became an arhat.

41.32

Also, the Sūtra of Mañjuśrī's Questions says: 'For the sake of making offerings to the Buddha, Dharma, and Saṃgha, and to parents and siblings, a bodhisattva is permitted to keep wealth and property. If it is for erecting monastery buildings, making images, or practicing dāna—if there are such causes and conditions—they may accept gold, silver, and wealth without fault or offense.'

41.33

The panegyric says:

41.34

Vast and dim is the long ford, / Distant and far the remote reins. / Entangled and shut in dark confinement, / It is difficult to accomplish release. / Unless one rises on the stag-drawn vehicle, / How could one mount to a high station? / Making offerings to the Three Jewels, / The fruit transcends the ten grounds.

41.35

Chapter 39: Receiving Invitations (comprising nine sections)

41.36

Section on Setting Forth the Intent
Section on Inviting the Saṃgha
Section on Noble Monks
Section on Giving Food
Section on Meal Times
Section on Rules for Eating
Section on Concluding the Meal
Section on Reciting Wishes
Section on the Merit of Giving

41.37

Section 1: Setting Forth the Intent

41.38

Now, the method of offering gatherings takes being without restriction as its foundation. Having neither prejudice nor preference alone accords with the heart of dāna. Therefore, implicitly harboring [such intentions] dispels characteristic forms, making the boundary of emptiness the ultimate limit; according with the time and following conditions, it is commensurate with the dharmadhātu. Since the cause is inexhaustible, the fruit is likewise unending. Moreover, when worldly people are frugal and their wealth poor, they restrict the goods given in dāna. Since the goods are restricted, their minds are likewise attached: either calculating individuals to prepare the offerings, or selecting virtue before inviting. Merit with limits has not been renounced, and boundless retribution has not been attained. Those who foolishly give the Dharma: though their goods be comprehensive, their giving is sparse. Those who skillfully and expediently bestow: cause goods to be sparse, yet their giving is comprehensive. For this reason, when the foreign lands hold vegetarian feasts, they are mostly widespread and unrestricted, directing their minds to the ten directions to encompass the dharmadhātu.

41.39

Section 2: Inviting the Saṃgha

41.40

As the Sūtra of the Wise and the Foolish says: At that time, after the Buddha had gone forth from household life, the Buddha's maternal aunt Mahāprajāpatī personally spun and wove in advance a bolt of golden-colored fine cloth (woven into a great robe) to offer to the Tathāgata. The Buddha told her to take it and offer it to the assembly of monks. The maternal aunt thought: 'My heart’s intention was set on the Buddha. I only pray you deign to take pity and accept it for my sake.' The Buddha knew her maternal mind was dedicated to giving it to him; however, from a mind of affectionate attachment the merit is not broad. 'If you give it to the assembly of monks, the retribution obtained will be far greater. Knowing this matter, I therefore encourage you. If a dānapati individually invites [monks] among sixteen kinds of categories, though they obtain karmic reward it is still not great. What are the sixteen? Bhikṣus and bhikṣuṇīs each have eight classes. This is not as good as indiscriminately inviting four people; the merit and benefit gained will be far greater than that, not even one part in sixteen. In the future end-period when the Dharma is on the verge of extinction, even if bhikṣus keep wives and harbor children, if four or more bear the name of the saṃgha, you should revere them as Śāriputra, Maudgalyāyana, and the like.' At that time, Prajāpatī's mind opened to understanding, and she immediately offered the robe to the assembly of monks. Going down the rows in the saṃgha, none wished to take it. When it reached Maitreya, he immediately accepted it for her sake. At that time, Maitreya asked the assembly of monks: 'If a dānapati invites one pure, precept-observing śramaṇa to their home for an offering, how does the profit obtained compare to someone gaining ten million coins?' Thereupon Kauṇḍinya immediately said: 'Suppose someone obtained a hundred carts of precious jewels: reckoning their merit and benefit, it would not be as great as inviting one pure-precept śramaṇa to their home for an offering, which yields far greater profit.' Śāriputra said: 'Suppose someone obtained a whole Jambudvīpa filled with precious jewels: it would still not be as great as inviting one pure-precept practitioner to their home for an offering, which secures far greater profit.' Maudgalyāyana said: 'Even if someone obtained two continents filled with the seven treasures: it would still not be as great as inviting one pure śramaṇa to their home for an offering, which secures far greater profit.' The remaining bhikṣus similarly each adduced analogies to compare the benefits, all showing that [inviting a monk] was greater. At that time, Aniruddha further said himself: 'Even if one obtained the four continents filled with treasures, the benefit would still not equal that of inviting one pure śramaṇa to one's home for an offering, which yields many times more benefit. Why is this? I am witness to it. I recall in a past life, after Vipaśyin Buddha's parinirvāṇa, when the Dharma was completely extinct, there was an elder named Aruṭa. His family was impoverished and distressed. Furthermore, he encountered a year of scarcity when people were starving and grain supplies failed. Daily he went out to gather firewood, selling it to buy barnyard millet, sustaining himself along with his wife and child. He saw a pratyekabuddha begging for food and receiving none. He invited him to his house, divided his barnyard millet gruel, and personally offered it to him. The pratyekabuddha said to him: "You too are hungry and thirsty; we should share and eat it together." Aruṭa said: "We secular folk have no fixed times for eating; the Venerable One eats once a day. I only wish you will accept it." Having received and eaten the food, [the pratyekabuddha] was moved by his utmost sincerity and caused him to make a great vow. Then the pratyekabuddha returned to his dwelling. At that time, Aruṭa returned to the marsh to gather firewood. Then he saw a hare and wished to catch it; throwing his sickle from afar, it instantly fell to the ground. Just as he went forward to take it, it transformed into a dead man, mounted his back, and tightly hugged his head. Straining with all his might to push it away, he could not dislodge it. Filled with terror, agitation, and suffering, he intended to enter the city so that he and his wife could remove it; but fearing people would see it and not allow him to enter, he waited until nightfall, covered it with clothes, and carried it home on his back. Having arrived inside his home, it naturally fell to the ground and turned into a heap of Jāmbūnada gold, its radiant light shining brightly onto the neighboring houses. As people talked about it among themselves, the report reached the king. The king came in person to see it, and saw that it was a corpse gradually beginning to rot. He then asked Aruṭa: "What do you see this to be?" He replied: "Looking at it, it is truly gold." He then took a little bit to present to the king. Seeing the color of the gold, the king revered him as never before, and asked how he came to obtain this. "It was due to giving to a pratyekabuddha." Hearing this, the king praised it as excellent, gave him further gifts, and appointed him a minister. In this way, O Venerable Ones, that Aruṭa was none other than myself. In that life, because I gave a little barnyard millet gruel to a pratyekabuddha, down through ninety-one kalpas since then, I have been reborn among devas and humans without lacking anything.'

41.41

Also, the Sūtra on Resolving Doubts in the Semblance Dharma says: 'If a dānapati prepares food and invites the assembly of monks, but posts people to guard the gate to bar and obstruct bhikṣus as well as the aged, sick, impoverished, and beggars, not allowing them to enter the gathering, they waste their food and drink in vain, having absolutely no share of goodness.'

41.42

Also, the Puguang jing says: 'If disciples of the four classes observe the vegetarian fast, they should mentally resolve to invite the saṃgha of the ten directions, without picking and choosing between good and evil, observing precepts and violating precepts, or high and low conduct. When going to stūpas and monasteries to invite the saṃgha, making offerings in the order of the saṃgha without discriminatory thoughts brings the greatest merit, immeasurable and boundless. If one encounters arhats who are persons of the four fruits of the path, or those of great aspiration, due to this merit one will receive unending blessings. Hearing the preaching of the Dharma just once, one can attain the supreme path of unexcelled nirvāṇa.'

41.43

Also, the Daśabhāṇavāra-vinaya says: 'When the Mother of Mṛgāra specifically invited five hundred arhats, the Buddha said: "This is unwise and unwholesome. If one invites even a single person in the regular sequence within the saṃgha, the great merit, retribution, and benefit obtained surpasses specifically inviting five hundred arhats; all far and near hear of this without exception." Furthermore, the Sūtra on the Field of Merit in Inviting the Saṃgha and the Humane Kings Sūtra rebuke this in various ways, not permitting specific invitations. If one makes specific invitations, that is a method of non-Buddhists, not the method of the seven Buddhas.'

41.44

Also, the Brahmajāla Sūtra says: 'If a dānapati comes to invite the assembly of monks, visiting monks are entitled to a share of the offerings. The master of the monastic quarters should dispatch the visiting monks in sequence to accept the invitation; yet if the resident monks alone accept the invitation without dispatching the visiting monks, the master of the quarters incurs immeasurable sin, being no different from an animal, neither a śramaṇa nor of the Śākya clan, committing an infraction of light defilement.'

41.45

‘If one is a child of the Buddha, one must never accept specific invitations to take offerings for oneself. Since these offerings belong to the saṃgha of the ten directions, if one separately accepts an invitation, one is taking property of the saṃgha of the ten directions for one's own use, committing an infraction of light defilement.’

41.46

‘If any dānapatis, whether monastic or lay, invite the field of merit that is the saṃgha to make vows, they should enter the monastic quarters and ask the administrator. If they invite in order, they immediately obtain the noble saṃgha of the ten directions. But worldly people specifically inviting a saṃgha of five hundred arhats and bodhisattvas does not equal one ordinary monk invited in the order of the saṃgha. If one specifically invites monks, that is a method of non-Buddhists; the seven Buddhas have no practice of specific invitations, which does not accord with filial piety. If one deliberately invites monks specifically, one commits an infraction of light defilement.’

41.47

Also, the Mahāprajñāpāramitā-śāstra says: As an illustration, there was a wealthy and noble elder who had faith and delight in the assembly of monks. He addressed the saṃgha administrator: 'I invite monks to my house for meals in regular order.' Day by day monks were invited in order, down to the śrāmaṇeras. The administrator would not allow the śrāmaṇeras to accept the invitation. The śrāmaṇeras said: 'For what reason do you not allow the śrāmaṇeras?' He answered: 'Because the dānapati does not like to invite young ones.' Thereupon he spoke a verse:

41.48

"Beard and hair white as snow, / Teeth fallen out and flesh wrinkled, / Bent-backed and bodily feeble— / It is such as these he delights to invite."

41.49

The śrāmaṇeras were all great arhats. Like beating the head of a lion, they suddenly rose from their seats and spoke a verse:

41.50

"The dānapati is an unwise person: / Seeing outward form, he does not apprehend virtue. / Casting aside these marks of venerable seniority, / He only takes the old, emaciated, and dark."

41.51

As for the marks of an exalted, venerable senior, it is as the Buddha said in a verse:

41.52

"What is called the mark of an elder / Does not necessarily depend on years of age. / With an emaciated body, white beard and hair, / One is merely old in vain, lacking virtue within. / One who can abandon the fruit of sins and blessings, / Diligently practicing brahma-faring, / Having transcended all dharmas— / Such a one is named an elder."

41.53

At that time, the śrāmaṇeras further thought: 'We should not sit by and watch the dānapati evaluate the monks as good or bad.' Thereupon they spoke a verse:

41.54

"Amid praise and blame, / Though our minds are one, / This person disparages the Buddha-Dharma / And should not go without instruction. / We should swiftly go to his house / And instruct him with the Dharma. / If we do not deliver him, / He will be discarded."

41.55

Instantly the śrāmaṇeras transformed their bodies, all becoming elderly:

41.56

Beard and hair white as snow, / Long eyebrows drooping over their eyes, / Skin wrinkled like waves, / Spines bent like bows. / Supporting themselves with canes in both hands, / They accepted the invitation in order. / Their whole bodies trembling, / Unsteady in their gait, / Resembling white poplar trees / Shaking with the wind. / Seeing this group, the dānapati / Joyfully welcomed them in to be seated.

41.57

Having sat down, after a short while they reverted to their youthful forms. The dānapati was alarmed and frightened, saying:

41.58

"Such marks of venerable old age / Have reverted to youthful bodies, / As if having consumed a medicine that restores youth: / By what cause has this occurred?"

41.59

The śrāmaṇeras said: 'Do not give rise to doubt. Your assessing of these matters was truly pitiful; therefore we manifested this transformation. You should deeply recognize this: the noble assembly cannot be measured. As the verse says:

41.60

"Just as with a mosquito's proboscis / One might still sound the ocean floor, / So among all devas and humans, / None can measure the saṃgha. / The saṃgha is precious through its virtue, / Yet it still does not discriminate; / And you, by years of age, / Weigh all the great virtues! / Great and small arise from wisdom; / They do not lie in age or youth. / One endowed with wisdom who is diligent and vigorous, / Though young, is an elder; / One who is indolent and without wisdom, / Though old, is young."

41.61

Your measuring of the Saṅgha today is truly a great error. It is like wishing to fathom the bottom of the great ocean with a single finger, which can only be laughed at by the wise. Have you not heard what the Buddha taught? 'Four things, though small, must not be despised: A prince, though small, will become a king, so he must not be despised. A snake, though small, has poison that can kill a person, so it also must not be despised. A small fire, though tiny, can burn down mountains and wilderness, so it also must not be despised. A novice monk, though young, has attained holy supernormal powers, so he must least of all be despised.' Having heard this matter and witnessed these supernormal powers, the donor's body trembled and his hair stood on end. Joining his palms, he addressed the novices, saying, 'O holy ones! I now confess and repent. I am an ordinary person whose mind is constantly burdened with sin. Now I wish to ask: when one has pure faith in the Buddha Jewel and the Saṅgha Jewel, which produces the superior merit?' They replied, 'From the beginning, we do not see any increase or decrease between the Buddha Jewel and the Saṅgha Jewel. Why is this? Once, when the Buddha entered the city of Śrāvastī to beg for food, there was a brāhmaṇa of the Bhāradvāja clan. The Buddha repeatedly went to his house to beg for food. The brāhmaṇa thought to himself: "Why does this śramaṇa come repeatedly, as if I owed him a debt?" At that time, the Buddha spoke a verse:'

41.62

"Timely rain falls again and again; / The five grains ripen again and again. / One cultivates meritorious deeds again and again; / One receives the retribution again and again. / Repeatedly one receives the conditions of birth; / Therefore, one repeatedly undergoes death. / When the noble Dharma is accomplished again and again, / Who then undergoes repeated birth and death?"

41.63

Having heard this verse, the brāhmaṇa thought with shame, 'The Great Sage completely knows my mind.' He took his bowl, went into the house, filled it with fine food, and offered it to the Buddha. The Buddha did not accept it, saying, 'I do not eat food obtained by reciting verses.' The brāhmaṇa said, 'To whom should this food be given?' The Buddha said, 'I see no one among gods or humans who can digest this food. Take it and place it on a patch of ground with little grass, or into water without living creatures.' He followed the Buddha's teaching and placed the food into water without living creatures. The water immediately boiled violently, and smoke and flames erupted together, just as if a large piece of red-hot iron had been cast in. Seeing this, the brāhmaṇa was terrified and said, 'This is unprecedented! Even within the food, there is such divine power!' He bowed to the Buddha, confessed, and requested to leave the household life and receive the precepts. Gradually, he severed his fetters and attained the path of an arhat. Furthermore, Mahāprajāpatī Gautamī once offered a golden-hued, two-piece precious robe to the Buddha, but the Buddha urged her to offer it to the Saṅgha, saying that they were able to digest and receive it. Hence, we know that there is neither more nor less merit between the Buddha Jewel and the Saṅgha Jewel. Therefore, a verse says:

41.64

"If a person loves and reveres the Buddha, / They should also love and revere the Saṅgha. / One should not make any distinctions, / For both equally are Jewels."

41.65

Furthermore, the Dharmapada-avadāna-sūtra records that the World-Honoured One spoke a verse, saying:

41.66

"A person should mindful and deliberate; / At every meal, know to eat little. / Thereby afflictions will grow slight, / Temperance aids digestion and preserves life."

41.67

Furthermore, the Saṃyukta-avadāna-sūtra says: In the past, there was a poor family in Śrāvastī. In their courtyard was a grapevine with several clusters of grapes. They thought of giving them to a person of the Way. At that time, the king had previously invited the monks for meals for an entire month. The poor family lacked the influence of the king, and only after waiting a full month did they finally receive a person of the Way, to whom they presented them in offering. They said to the person of the Way, 'I have been thinking of making this offering for a month already, and only now has my wish been fulfilled.' The person of the Way said to the upāsikā, 'You have already been giving for an entire month.' The upāsikā said, 'I have only given a single cluster of grapes; how could it be an offering of an entire month?' The person of the Way said, 'Merely by maintaining the thought of wishing to give for an entire month, it counts as a month's offering.'

41.68

Fascicle 41 of the Forest of Gems in the Garden of the Dharma

Linked texts (1)

法苑珠林 — 道世, Classical Chinese