法苑珠林 42

English (machine translation) 42

Language: English

42.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

42.2

Section 39: Receiving Invitations, Part 2

Ever since the Great Awakened One entered nirvāṇa, the Dharma has been entrusted to the assembly of holy ones. Bodhisattvas and arhats guide and propagate the teachings of the final age, flying to transform numerous realms and gathering disciples in accordance with conditions. Where conditions differ, people may share a room yet remain as separated as heaven and earth; where resonance coincides, beings from different realms meet face-to-face. At the end of the Taishi era of the Song dynasty, Shi Fayuan of Zhengsheng Temple and Shi Fajiang of Zhengxi Temple began to paint representations of the holy monks seated in order. Down to the beginning of the Tang dynasty, divine omens frequently descended: sometimes toes were revealed halfway between pillars, or the impression of a planted staff left a sunken mark in the flat ground. Thus, Emperor Liang [Wu], having heard of this, rejoiced in praise and looked up with a reverent heart. For any auspicious resonance concerning his household or the state, he invariably held vegetarian feasts and made offerings. In the eighth year of Yongming, the Emperor himself was unwell. Although the arts of Bian Que and Bo Cao were employed, he still remained bedridden upon his mats and pillows. He then concentrated his mind, made a vow, and took refuge in the holy monks. He issued an imperial decree ordering a seven-day prayer in the Yanchang Hall, offering meals to all the Buddhas and the assembly of holy sages. The fasting chamber was solemn and austere; not a speck of dust stirred. As the seven days drew to a close, a divine response was at last evoked: a wondrous heavenly fragrance pierced through nostrils and heart, outshining the censer so that it no longer retained any fragrant scent. Furthermore, the shadows of feet and impressions of sandals filled the hall, and the clear resonance of a vibrating khakkhara sounded outside the window. Seeing these traces and smelling the fragrance, all were awestruck and their souls stirred. At that time, Xu Guangxian and more than ten others all witnessed and heard this together, and immediately presented a memorial to the throne. Thereupon, as soon as the fasting assembly concluded, the imperial dining resumed in restored health. For this reason, the whole court took refuge, with clear proofs of divine resonance. Afterward, Xu Guangxian and several others, both clerical and lay, established a vegetarian assembly and made an invitation, and in every case there were auspicious signs. The interconnected resonances of the holy ones cannot be fully recorded.

42.5

In the past, the elder Jyotiṣka fashioned a sandalwood bowl, placed it in a netted bag, and hung it high on an ivory peg, saying, 'If any śramaṇa or brāhmaṇa can reach it without using a ladder or staff, I will give it to them.' Knowing this, various non-Buddhists wished to manifest supernormal powers, but lacking wisdom, they only turned their heads and left. Pindola-bhāradvāja heard of this and asked Maudgalyāyana, 'Is this true or not?' Maudgalyāyana answered, 'It is true. You are foremost among those who roar the lion's roar; go and take it.' Maudgalyāyana himself feared the Buddha's admonition and was unwilling to take it. Pindola immediately went to the house, entered meditative absorption, and simply stretched out his hand from his seat to take the bowl. According to the Dharmaguptaka-vinaya, he was sitting at that time upon a square boulder of immense proportions, which flew through the air following his body; having obtained the bowl, he returned. When the Buddha heard of this, he reproached him: 'How can a bhikṣu manifest supernormal powers before unordained people for the sake of a non-Buddhist's bowl? From now on, for the rest of your life, you are expelled and may not dwell in Jambudvīpa.' Thereupon, Pindola followed the Buddha's instructions and went to Aparagodānīya, converting the fourfold assembly and broadly proclaiming the Buddha's Dharma. When the disciples of the four assemblies in Jambudvīpa longed to see Pindola, they addressed the Buddha, and the Buddha permitted him to return to his seat. Because he had manifested his supernormal feet, he was not permitted to enter nirvāṇa, and was commanded to serve as a field of merit for the fourfold assembly of the final age. He also vowed that wherever he was invited across the three continents, he would go. Furthermore, the Aśoka-avadāna records that the bhikṣu Samudramati, riding through the air out of a boiling cauldron, spoke a verse to the king, saying:

42.6

"Your body is the same as a human body, / But your power surpasses human power. / You should let me know this, / And I shall display supernormal power for you."

42.7

The king produced the aspiration to invite the Saṅgha of the four directions, speaking a verse:

42.8

"May all the arhats / Come to gather and receive me. / I invite the arhats; / May they all come to this place."

42.9

Therefore, according to the Sūtra on Inviting Piṇḍola: If an upāsaka, king, or elder of India holds any gathering, they always invite the arhat Piṇḍola-bhāradvāja. 'Piṇḍola' is his personal name, and 'Bhāradvāja' is his clan name. Because this man manifested supernormal feet for the elder Jyotiṣka, the Buddha restricted him and did not permit him to enter nirvāṇa, commanding him to serve as a field of merit for the sentient beings of the four assemblies in the Dharma-ending age. When inviting him, one should burn incense and pay homage in a quiet place, turn toward Mount Mālya in India, and with a sincere mind invoke his name, saying: 'O Venerable Piṇḍola-bhāradvāja, you received the Buddha's instruction to serve as a field of merit for the people of the final age. May you accept my invitation to dine at this place.' If one has newly built a house, one should also invite him, saying: 'May you accept my invitation to lodge upon the bedding in this house.' When universally inviting the community of monks to bathe, one should also invite him, saying: 'Accept my invitation to bathe here.' Before dawn, prepare fragrant hot water, ash water, bath powder, willow tooth-sticks, and fragrant oil, adjusting the warmth and coolness according to the human method of bathing. Open the door and invite him to enter, and then shut the door. After the duration of a human bath, the community of monks may enter. Whenever holding a meal gathering or bathing, it is essential that all those inviting the monks seek liberation with a sincere mind, without doubt or confusion, and with pure faith; only then can he be induced to come. In recent times, there was an elder who, having heard that the great arhat Piṇḍola received the Buddha's instruction to serve as a field of merit for the people of the final age, arranged a great assembly according to the Dharma and invited Piṇḍola with a sincere mind. Beneath the woolen rugs, he spread fine flowers everywhere, wishing to test his presence. When the great assembly had finished eating, he uncovered the woolen rugs, but the flowers were all withered and yellowed. In distress, he blamed himself, not knowing where his fault lay. Exerting himself further, he inquired carefully of masters of the scriptures, and held another great assembly, making offerings as before. The flowers again withered. He then exhausted all his family wealth to hold yet another great assembly, but it was still as before. Distressed and self-reproaching, he invited more than a hundred Dharma masters, seeking where his fault lay and repenting of his transgressions. He prostrated himself before an elderly thera at the head of the assembly, repenting of his errors on all sides. The thera told him: 'At all three of your assemblies you invited me, and I accepted your invitation each time. But you had your servant bar the gate. Seeing that I was old and my robes were tattered, he thought I was an outcast, a miserable śramaṇa, and would not let me enter. Because you had invited me, I tried to force my way in, but your servant struck my head with a staff, breaking it open; the wound on the right corner of my forehead is from that. At the second assembly, I came again and was again refused entry. When I tried to force my way in, he struck my head again; the wound in the middle of my forehead is from that. At the third assembly, I came again and was struck on the head as before; the wound on the left corner of my forehead is from that. You brought this upon yourself; why are you lamenting?' Having spoken, he vanished. Only then did the elder know that he was Piṇḍola. From that time onward, whenever people arranged meritorious events, none dared bar the gate. If Piṇḍola comes, the flowers at his seat do not wither. When newly building rooms, beds, and couches and wishing to invite Piṇḍola, one should sprinkle the ground with fragrant water, light fragrant oil lamps, prepare a new bed and new mattress, beat fine cotton spread upon the mattress, and cover it with white silk. In the early night, invite him according to the Dharma, and then shut the room's door. Be careful not to spy on him with disrespect. Everyone must believe with a sincere mind that he will surely come; when sincere devotion penetrates through, there is nowhere it does not reach. When he comes, an impression of someone lying down appears on the mattress, and signs of using hot water also appear in the bathhouse. When he accepts an invitation to a great assembly, he may sit in the upper seat, the middle seat, or the lower seat, appearing in the guise of an ordinary monk in any place; even if people seek something unusual about him, they will never find it. Only after he leaves, upon seeing that the flowers at his seat are not withered, do they know it.

42.10

The commentary says: Nowadays we see that many families hosting vegetarian feasts do not act according to the Dharma, but merely arrange things following human sentiments. Ordinary people show no concern at all for the Buddha and the holy saṃgha. As the aforementioned sūtra states, the dānapati must first sweep and sprinkle the Buddha hall and arrange the seat for the holy saṃgha in advance, bathe to purify their bodies, burn supreme fine incense, hang silk banners and canopies, and scatter diverse flowers. Holding an incense burner in their hands with utmost sincerity and reverent devotion, they should invite the Three Jewels and the holy saṃgha. All the holy and the ordinary throughout the dharma-realms of the ten directions should also be invited universally: 'Accept the invitation of your disciples; condescend with your holy presence to visit our residence.' Young and old throughout the whole family should unite in devotion, arousing this earnest mindset seven days in advance. If it is a poor household that lacks fine incense and flowers, and also has no place to accommodate them, they must then deliberate as the occasion arises. Before the saṃgha sits, they should first arrange the Buddha's seat in a fine, superior spot, sweeping and sprinkling according to the Dharma. Next, in a fine spot, they should arrange the seat for the holy saṃgha, spreading soft, newly purified white items, with cloth and cotton wool on top. If the dānapati's mind is earnest and evokes a response, after the meal is finished, upon observing what resembles the place where someone has sat, one knows that the saṃbhogakāya has arrived to accept the invitation. If no sign appears, only the nirmāṇakāya has come. If there is utter disrespect, neither the saṃbhoga- nor the nirmāṇakāya will arrive. On that seat, one must not place painted patterns, brocades, damasks, silks, miscellaneous gold and silver ornaments, or scatter flowers upon it. Although he is an arhat, he nonetheless shares with ordinary monks the reception of the two hundred and fifty prātimokṣa precepts; for this reason, he does not accept miscellaneous patterned fabrics, gold, silver, and other such things. If it were the Buddhas, bodhisattvas, and persons of the Mahāyāna who are not limited to the appearance of renunciants, they would therefore be able to accept all kinds of offerings. Setting up the holy saṃgha's seat and presenting food likewise must not exceed one foot six inches in height; at one foot six inches or lower, it is an appropriate monastic seat according to the Dharma and is permissible. One also must not make a sculpted image of the holy saṃgha and place it on the seat. If the saṃbhogakāya should come in person, how could he push aside the sculpted image to sit down? Furthermore, one must not bring the permanent monastic vessels of the monastery to hold food, for fear that if the saṃbhogakāya comes, it would not do to touch the pure vessels of the saṃgha to eat. If one uses alms bowls and secular platters and vessels to make offerings, this accommodates both the nirmāṇakāya and saṃbhogakāya, which is most in accordance with the Dharma. If there are funds dedicated to the holy saṃgha, they must be used solely for the holy saṃgha, to purchase alms bowls, spoons, chopsticks, bronze bowls, and hand towels, and to buy superior platters and utensils, inscribing them on the back with vermilion characters to mark them so that other people dare not use them mixed with other things. Daily, following the family's ordinary meals, each morning and noon food should be served and constantly offered to the Buddha and the saṃgha—is this not a good deed? If there are surplus funds, purchase a camp bed and an oilcloth; after eating, wash clean with soap bean powder, place it on the camp bed, and cover it with an oiled napkin. Doing so daily symbolizes making offerings to the Three Jewels; when the mind is constantly uninterrupted, one attains great merit. If one obtains substantial funds, then following the method of the temples of the Western regions and the vacant, quiet, superior places of lay houses, build a chamber and hall for the holy saṃgha, arranging items to make offerings according to the four seasons of winter and summer. If in summer, inside the hall daily spread fine, clean mats, underblankets, bronze basins, bronze flasks, soap bean powder, and clean towels; when noon approaches, also present food and drink; in the night, light lamps and burn incense, making offerings according to the Dharma in line with one's intent and capacity. When the cold of winter arrives, provide quilts, thick capes, felt rugs, charcoal fires, hot water, and lamps, making offerings according to the season. Even if there are surplus funds and goods for the holy saṃgha, they must not be diverted to the use of individual monks or even the permanent saṃgha, nor may they be diverted to the use of the Buddha or the Dharma, nor may one make images of other holy monks. I have frequently seen people solicit funds for the holy saṃgha to paint Buddha figures and paint images of holy monks such as Kāśyapa and Ānanda on the four walls. Because the holy person Piṇḍola the Arhat is presently living and has not entered nirvāṇa, since one has not received the holy monk's instructions regarding actions and cessations, how could one interchange them and carelessly divert them to other uses? If one uses them for oneself, one must repay double; failing to repay incurs sin. Therefore, the Dharmaguptaka-vinaya states: 'If promised for this place, it cannot be used in another place; doing so incurs an offense.' (Just like one's own property, if another person takes it for other purposes without asking, how could that be permissible?) What has been narrated above is all recorded in accordance with the sūtras, the vinaya, and the holy intent, and must not fail to be put into practice. The property of the Three Jewels is momentous and must not be interchanged; fear lest 'a miss by a hair's breadth leads to a loss of a thousand miles.' The true words have not fallen away; examine oneself and put them into practice. Thus during the reign of Emperor Wu of the Liang, the eminent virtuous monks and brilliant scholars of the Han lands together invited a tripiṭaka master of the Western regions to compile the liturgical practices for the holy saṃgha, translating them in five fascicles; what was described previously is also the same as this.

42.11

Section 4: Distributing Food

42.12

As the Nirvāṇa-sūtra states: Because the spirits and ghosts of the wilderness were conferred the precept against killing, and subsequently, having ceased to eat meat, their vital breath and strength grew weak and their lives were about to end, the Buddha told the ghosts: 'I command my śrāvaka disciples: wherever there is the Buddha's Dharma, they must all give food to you. If there is a residence where they are unable to give, they are the retinue of Māra, not my disciples, not true śrāvakas.' However, when dispensing food to sentient beings, there must be a proper measure. If one eats the food of other dānapatis, one must then follow the Mahīśāsaka-vinaya, which says: 'If one gives to beggars, birds, dogs, and the like, one should estimate within one's own allotted portion, reducing it to give to them; one must not take from outside one's allotted portion to give.' (Lately I have seen monastics and laity attending vegetarian feasts where the dānapati was frugal and did not provide for his wife and children, first making offerings to the monastic community to serve as a field of merit. The monks, without estimating the quantity of food beforehand, first gorged themselves and then took much to distribute as food, giving it to feed birds and dogs. This harms the other dānapati, and they also incur sin themselves. If one takes from within one's own portion, or uses one's own food, one may do as much or as little as one pleases, without being subject to restrictions.) Furthermore, the Twelve Dhūta Sūtra states: 'When obtaining food, one should form this thought: seeing sentient beings who are thirsty and destitute, give one portion to them. I am the dānapati, and they are the recipients. Having given, one makes this vow: "May all sentient beings generate blessings to save them; let them not fall into stinginess and greed." Carrying it to an empty and quiet place, take off a morsel and place it on a clean rock to bestow upon birds and beasts, also making the vow as above. Just as one is about to eat, one forms this thought: "Within the body there are eighty thousand families of worms; when the worms obtain this food, they will all be at peace and ease. I now give food to these worms; when I attain the Way in the future, I shall bestow the Dharma upon you." This is not abandoning sentient beings.'

42.13

Furthermore, the Sūtra on Bathing Buddha Images states: 'The Buddha told the great assembly: "Many people in the world give rise to the intention to seek their wishes. On the day of giving, without calculating the quantity, they make it abundant. When the task is completed and there are remaining delicacies and food not finished, they should all be sent to the bhikṣu saṃgha who guard the temple and uphold the Dharma, so that they may share it among themselves. When dispensing goods, one should look forward to producing merit; they should not each contend to divide them and take them home to their wives and children. This would be like planting on rock, where the roots are parched and scorched, never having a time to sprout. Now, as for those who give: with the surplus merit, give again to the saṃgha; this is giving one and obtaining a ten-thousand-fold retribution."'

42.14

Furthermore, the Dharmaguptaka-vinaya states that giving gruel to the saṃgha obtains five kinds of benefits: first, it removes hunger; second, it removes thirst; third, it digests previous food; fourth, it regulates urination and defecation; fifth, it makes the eyes clear and bright. The Mahāsāṃghika-vinaya states that giving gruel obtains ten kinds of benefits; hence a verse says:

42.15

"Pure in upholding precepts, respected by others,
Respectfully give gruel in accordance with the proper time.
Ten benefits enrich the practitioner:
Physical complexion, strength, longevity, happiness, and clear eloquence;
Previous food and wind disorders are removed, hunger and thirst dispelled;
This is called medicine, as spoken by the Buddha.
Desiring to be born among humans or gods with long-lived joy,
One should now give gruel to the saṃgha."

42.16

Furthermore, the Sūtra on the Retribution of Five Blessings Obtained through the Giving of Food states: 'The Buddha told the bhikṣus: "You should know that food must be received with moderation without causing harm." The Buddha said: "When a person takes food and gives it to others, there are five merits that cause people to attain the Way. When the wise observe moderation with an expansive breadth of mind, they then obtain five blessings. What are the five? The first is giving life; the second is giving complexion; the third is giving strength; the fourth is giving peace; the fifth is giving eloquence. What is called giving life? When a person does not obtain food, their complexion becomes haggard and emaciated, unfit to be seen; in no more than seven days, their life abruptly ends. Therefore, the wise person gives them food. One who gives food thereby gives life. One who gives life will, life after life, enjoy longevity, being born in the heavens and the human realm, with lifespan extended and not meeting premature injury or death; by natural karmic retribution, their wealth will be immeasurable. This is called giving life. What is called giving complexion? When a person does not obtain food, their complexion becomes haggard and emaciated, unfit to be seen. Therefore, the wise person gives them food. One who gives food thereby gives complexion. One who gives complexion will, life after life, be upright and handsome; born in the heavens and the human realm, their complexion will be radiant and bright; whoever sees them will rejoice, bowing their heads to pay homage. This is called giving complexion. What is called giving strength? When a person does not obtain food, their body is emaciated and their mind is weak, incapable of what they must do. Therefore, the wise person gives them food. One who gives food thereby gives strength. One who gives strength will, life after life, possess abundant strength; born in the heavens and the human realm, their strength will have no equal or peer; in going out, entering, advancing, or halting, their strength will not diminish. This is called giving strength. What is called giving peace? When a person does not obtain food, their mind is sorrowful and their body is in peril; sitting and rising without stability, they are unable to find peace for themselves. Therefore, the wise person gives them food. One who gives food thereby gives peace. One who gives peace will, life after life, be secure and at ease; born in the heavens and the human realm, they will not encounter various calamities; wherever they reach, they will always encounter the worthy and good, with immeasurable wealth and without premature injury or death. This is called giving peace. What is called giving eloquence? When a person does not obtain food, their body is emaciated, their mind is weak, and their mouth cannot speak. Therefore, the wise person gives them food. One who gives food thereby gives eloquence; when their mouth expounds the Dharma, it is sharp without hindrance, and their wise eloquence is penetrating. Born in the heavens and the human realm, those who hear them will rejoice, none failing to bow their heads to listen and receive the words of Dharma. These are the retributions of the five blessings of food."'

42.17

Furthermore, the Ekottarika-āgama states: 'Giving has five matters termed timely: first, when someone comes from afar; second, when someone goes afar; third, at the time of sickness; fourth, at the time of cold or heat; fifth, when one first obtains melons and fruits. If one obtains new grain, one first gives it to those who uphold the precepts with vigor, and only afterwards eats it oneself.' Furthermore, giving has three methods: first, sending food to the temple is termed superior; going to the house to make offerings is termed middling; building a house, begging for donations, and generating the mind to make offerings is termed inferior.

42.18

Furthermore, the Dīrgha-āgama states: 'The Buddha commanded Ānanda: "I am thirsty and wish to drink; fetch water." Ānanda addressed the Buddha: "Just now five hundred carts crossed upstream; the water is turbid and not yet clear; it may be used to wash feet, but is not fit to drink." In this manner, he commanded Ānanda three times: "Fetch water." Ānanda addressed the Buddha: "The Kakutsthā River is now not far from here; it is clear and cool, fit to drink, and also fit to bathe in." At that time, there was a spirit dwelling in the Snow Mountains who had earnest faith in the Buddha's Way; he immediately filled an alms bowl with eight kinds of pure water and presented it to the World-Honoured One. The Buddha, out of pity for him, accepted it for his sake.'

42.19

Section 5: Meal Times

42.20

Question: What is termed the proper time for eating? What is termed the improper time? Answer: Relying on the Dharmaguptaka-vinaya, it states that when the morning star appears, one may first eat gruel (before the morning star appears, it is an improper time), up until midday. Taking this noon hour as the standard, it is the proper time for eating (relying on the Mahāsāṃghika-vinaya, it states that past this noon hour, even by the shadow of a single hair, an instant, or a blade of grass, it is then the improper time); according to this, all the four continents are identical. Therefore, the Vairocanasamādhi-sūtra, where the World-Honoured One expounded for the Bodhisattva Dharmamati, states: 'There are four kinds of meals: morning is the eating time for gods; noon is the eating time of the Dharma; dusk is the eating time for beasts; night is the eating time for spirits and ghosts. The Buddha severed the causes of the six destinies to make them identical to the Buddhas of the three periods of time; therefore, the noon hour is the Dharma eating time.' After this, it is identical to the lower destinies and is not the superior eating time; therefore it is called the improper time. The Daśabhāṇavāra-vinaya states: 'Only the gods may eat past noon without committing an offense.'

42.21

Furthermore, the Sarvāstivāda-vinaya states: "When a monk of Jambudvīpa travels to Aparagodānīya, he follows the time of Jambudvīpa; when a monk of Aparagodānīya goes to the other three continents, it is likewise. If one stays overnight here, one uses the time of this place; if one stays overnight there, one uses the time of that place. It is the same for the other three continents." Therefore, the Mātṛkā-śāstra asks: "Can one eat at an improper time without committing an offense?" The answer is: "Yes. If one resides in Uttarakuru and follows their mealtime, one does not commit an offense. The same applies to the other continents. When it is noon in Jambudvīpa, it is midnight in the north, sunset in the east, and sunrise in the west. The mutual rotation of the other continents can be understood from this."

42.22

Furthermore, the Sarvāstivāda-śāstra states: "There are four explanations of the proper time: First, from sunrise up to midday, the light grows brighter, which is called the proper time. From midday onward until the latter part of the night, the light fades and disappears, and hence it is called the improper time. Second, from morning to midday is the time when people prepare food; begging then causes no annoyance, and hence it is called the proper time. From midday onward into the night, it is the time when laypeople feast and seek entertainment; entering villages to beg for food then causes much disturbance and annoyance, and hence it is called the improper time. Third, from morning to midday, laypeople attend to their duties and lustful distractions have not arisen; begging then causes no annoyance, and hence it is called the proper time. From midday onward, their affairs cease and lustful play, joking, and laughter occur; entering villages to beg for food easily incurs slander, and hence it is called the improper time. Fourth, from morning to midday is the time to beg for food; obtaining food to nourish the body settles the mind for practicing the Way, and matters accord with the Dharma, hence it is called the proper time. From midday onward, one ought to cultivate the Way; it is not the time to beg for food, and hence it is called the improper time."

42.23

Section 6: The Rules for Eating

42.24

As the Da yijiao jing states: "When monks are about to eat, they should burn incense for the dānapati and chant three pāṭhas, praising dāna before they may eat fine food. Furthermore, following the instructions of the senior monk, the practitioners each go out to wash their hands and rinse their mouths, then each returns to take their seat. Each recites a verse and then rises in proper sequence, without skipping over others."

42.25

Furthermore, the Ekottarika-āgama states: "If there is a patron providing an offering, they hold an incense burner in their hands and proclaim that the time has arrived. The Buddha said: 'Incense is the Buddha's messenger; therefore, one must burn incense to make a universal invitation throughout the ten directions.'" (Knowing that burning incense was originally meant to invite the Buddha, but because ordinary people's minds are obstructed by what their eyes see and they do not understand, the Buddha instructed that incense be burned to invite all ordinary and holy beings throughout the ten directions, manifesting the meritorious deed so that they soar through the void to arrive everywhere. When distributing the incense and chanting the pāṭha, all monastics and laypeople recite a verse according to the Avataṃsaka-sūtra, which says:)

42.26

"The fragrance of morality, meditation, and liberation, / Forms a terrace of luminous clouds filling all worlds. / We make offerings to the immeasurable Buddhas of the ten directions; / May all who see and hear be pervaded by this fragrance and realise quiescence."

42.27

Furthermore, the Sanqian weiyi jing states: "Receiving incense while seated is also permitted. When distributing incense to women, fearing contact of hands and defiling attachment, it is allowed to receive it while seated." (If one fears disrespect or contempt, having it set down suspended is also permitted; when a man distributes incense and a woman receives it, the reverse of the above applies.) The commentary states: If one receives clothing and food without distinguishing between fine and coarse, and merely sustains bodily life so as to cultivate the Way, this accords with the Buddha's intention. Just as greasing a cart requires oil without choosing whether it is exquisite or not, as long as it turns smoothly and reaches its destination, it is well done. Therefore, in the Zabaocang jing, the World-Honoured One spoke in verse:

42.28

"This body is just like a cart, / Making no choice between good and bad; / Fragrant oil and foul-smelling grease / Serve equally well to make it run smoothly."

42.29

Furthermore, the Mahāprajñāpāramitā-śāstra states: "Eating is for practicing the Way, not for benefiting the body; otherwise, it would be no different from feeding horses or fattening pigs. When one first receives food, one first presents it to the Three Jewels and afterward offers it to the four kinds of born beings." Therefore, a verse in the Avataṃsaka-sūtra states:

42.30

"When receiving food, / One should vow that sentient beings / Receive the Dharma offering / And set their intent upon the Buddha Way."

42.31

Furthermore, the Upāsaka-śīla-sūtra states: "If one makes clothing or alms-bowls oneself, one must first offer them to the Buddha, and also let one's parents, teachers, elders, and upādhyāya use them once before wearing them oneself. If offering them to the Buddha, one redeems them with flowers and incense. Whatever food one eats must first be given to śramaṇas and brahmans before one eats it oneself." When taking food, one must also produce mindfulness: When swallowing the first spoonful of rice, vow to eradicate all evils completely; when swallowing the second spoonful, vow to cultivate all goodness to fulfillment; when swallowing the third spoonful, vow to dedicate the roots of goodness cultivated to sentient beings so that all may attain Buddhahood together. If one cannot maintain mindfulness mouthful by mouthful, it is also acceptable to maintain a single comprehensive mindfulness when about to eat. Therefore, the Mātṛkā-śāstra states: "When receiving food, be mindful mouthful by mouthful; when receiving clothing, be mindful garment by garment; when entering a room, be mindful upon entering each time. If one is of dull faculties, generate a single comprehensive mindfulness." Therefore, in the sixth fascicle of the Avataṃsaka-sūtra, the bodhisattva has one hundred and forty vows; whatever one does, one recites verses and remains mindful. Eating in this manner avoids afflictions, benefits sentient beings, and produces good. Therefore, the Ekottarika-āgama states: "Among all gifts, none surpasses the gift of Dharma; among all actions, none surpasses the action of Dharma; among all kindnesses, none surpasses the kindness of Dharma." If one eats to excess, one's breath becomes labored, the body becomes congested and the hundred vessels do not circulate, causing the mind to be blocked and sitting in meditation to be uneasy. If one restricts oneself to too little food, the body becomes emaciated, the mind suspended, and thought unsettled. Therefore, a verse in the Ekottarika-āgama states:

42.32

"Eating too much brings affliction and suffering; / Eating too little weakens vital energy and strength. / One who eats with moderation / Is like a scale without tilting high or low."

42.33

A verse in the Satyaka-nirgrantha-sūtra states:

42.34

"A person who eats to excess / Has a heavy body and much indolence. / In the present and future lives, / They lose great benefit for the body. / In sleep they suffer misery themselves / And also disturb others; / Befuddled and drowsy, it is hard to awaken; / One should measure one's food in due season."

42.35

The commentary states: The reason why a renunciant, when wishing to eat, must first receive it from another with clean hands is that renunciation is elevated and noble, unlike the common and lowly; therefore, one must receive it before eating. Therefore, the Sarvāstivāda-śāstra gives five reasons why a monk receives food: First, to sever the conditions for theft (taking and eating by oneself resembles the appearance of stealing). Second, to provide witness (if something is lost or misplaced, it does not concern the monk). Third, to stop slander (a renunciant taking food by himself is not an elevated practice). Fourth, to cultivate having few desires and knowing contentment (if one does not receive it, it does not accord with frugality). Fifth, to give rise to faith and reverence in others (seeing that it is received before being eaten, non-Buddhists give rise to faith). Formerly, there was a monk who was traveling with a non-Buddhist, and they stopped under a tree. There was fruit on the tree, and the mealtime was approaching. The non-Buddhist said to the monk, "Climb the tree and take the fruit." The monk said, "In my Vinaya rules, one should not climb a tree taller than a person." He said again to the monk, "Why not shake the tree to get the fruit?" The monk said, "In my Vinaya rules, I may not shake a tree myself to make fruit fall." Hearing this, the non-Buddhist climbed the tree himself to pick the fruit, threw it to the ground for him, and said to the monk, "Take the fruit and eat it." The monk said, "In my Vinaya rules, I cannot eat without having it formally offered to me." The non-Buddhist descended the tree, picked up the fruit, and presented it to the monk. Seeing that even regarding a single fruit there were such dharmic regulations, how much more so for the supramundane Dharma! The non-Buddhist then gave rise to faith and reverence, knowing in his heart that the Buddhadharma is pure and unlike the non-Buddhist teachings. Thereupon he followed the monk, went forth into homelessness within the Buddhadharma to cultivate the Way, and soon attained the destruction of the outリークs (āsrava).

42.36

Furthermore, the Śāriputraparipṛcchā-sūtra states: "The Buddha said: 'Even non-Buddhist brahmans know to take food only after receiving it, how much more so should my disciples not eat without receiving it! Indeed, all things must be formally received, except raw treasures and what is given to women. If performing a ritual, one should still bestow the robes upon one's body. If someone stores gold vessels, receiving them is forbidden from being accepted as gifts.'"

42.37

Furthermore, the Sarvāstivāda-vinaya states: "In the country of Śrāvastī, the monk Mahākāla accepted all kinds of pāṃśukūla robes and food. Wherever there were corpses, he would take the clothes and food, carry them to the water, wash them cleanly, and then eat without having them formally offered. He always lived among corpses. When there was an epidemic, he would not enter the city. The people of the time all said that he ate human corpse flesh, and bad rumors spread abroad. The monks reported this to the Buddha. The Buddha assembled the Saṃgha of monks and formulated the rule: 'From now on, any monk who puts food into his mouth without receiving it commits an offense.'"

42.38

Furthermore, the Dafangdeng tuoluoni jing states: "Also, when receiving food, do not look upon female beauty. Simply reflect to oneself: 'How can I pull out the poisoned arrow in my mind? What use is looking upon female beauty? From beginningless kalpas, because of female beauty I have fallen into the three bad destinies with no time of escape.' One should view all six sensory objects in this same manner. My disciples should not be attached to these; such thieves destroy people's wholesome merits."

42.39

The commentary states: All Saṃgha food must be shared equally, regardless of ordinary person or saint; high and low should be universally equal. Therefore, the Mahāsāṃghika-vinaya states: "If a dānapati distributes food and gives more to the senior monk, the senior monk should ask, 'Do all the monks get this much?' If the answer is, 'Only the senior monk receives this,' he should say, 'Give equally to all.' If the answer is that all receive it, he should accept it. The rule for the senior monk of the Saṃgha is that he may not begin eating as soon as food is served to him; he must wait until the food has been distributed throughout and the equality of offerings is proclaimed before he may eat. The rule for the senior monk is to eat slowly; he must not finish eating quickly and leave ahead of others. He should wait until the water is distributed and the dedication of merit and blessing are performed before he leaves."

42.40

Furthermore, the Chuchu jing states: "The Buddha said: 'Not eating after midday brings five blessings: first, less lust; second, less sleep; third, attaining one-pointedness of mind; fourth, no flatulence; fifth, the body attains peace and comfort and does not fall ill.' For this reason, śramaṇas know these blessings and do not eat [after midday]."

42.41

I comment: If craving grows and afflictions increase toward food, one must contemplate disgust and generate the perception of impurity. Therefore, the *Mahāprajñāpāramitā-śāstra* says: Concerning the contemplation of the perception of disgust toward food, one should contemplate this food as arising from impurity. Just as meat arises from semen, blood, and the urinary tract, it is the dwelling place of pus and worms. Like butter, milk, and curds, which are produced through the transformation of blood, it is no different from festering pus. The cooks' dirt and filth are manifold and impure. When placed into the mouth, rotting saliva from the brain flows down through two channels, mixing with spit before its flavor is formed. Its appearance resembles vomit entering the mouth of the belly. Earth supports it, water rots it, wind stirs it, and fire cooks it, like mush simmering in a cauldron. The dregs and sediment sink down, while the clear portion remains on top, just like fermenting liquor. The dregs and sediment become feces, and the clear portion becomes urine. The spine has three apertures; wind blows the fatty broth, dispersing it into the hundred vessels, where it mingles with the pre-existing blood and congeals, transforming into flesh. From this new flesh fat is generated, and bone marrow is generated from within it. From the combination of new and old flesh, the bodily sense-faculty generates the five sensory faculties. From these five faculties the five consciousnesses arise, and the five consciousnesses successively give rise to mental consciousness. It discriminates and grasps signs, calculating good and bad; thereafter arise all the afflictions such as the mind of self and mine, as well as all sinful karmas. Furthermore, one should reflect that the labor in this food is very heavy. Calculating a single bowl of rice: the laborers sweat; if gathered and measured, the food is little and the sweat is much. This food is bitter and laborious in this way. Upon entering the mouth, it immediately becomes impure; within a single night, it turns into feces and urine. What was originally a delicious flavor becomes so vile one does not wish to see it. The practitioner reflects to himself: 'If I greedily attach to such wretched food, I will fall into the three miserable destinies.' Contemplating food in this way, one should feel disgust toward the five desires. For example, there was a brāhmaṇa who practiced pure ways. Due to some circumstance, he went to an impure country. He reflected to himself: 'How shall I avoid impurity? Only by eating dry food can I attain purity.' Seeing an old woman selling white marrow-cakes, he said to her: 'I have business that will keep me here for a hundred days. Always make cakes and bring them to me; I will pay you generously.' Day after day, the old woman made cakes and brought them. The brāhmaṇa, greedily attached, ate his fill and was delighted. When the old woman first made the cakes, they were white and clean; later, they gradually lost their color and flavor. He then asked the old woman: 'What is the reason for this?' The woman said: 'Because the ulcer has healed.' The brāhmaṇa asked: 'What does this mean?' The woman said: 'My mistress had an ulcer in her private parts. We applied flour and butter to it. As the ulcer matured, pus came out and mingled with the butter and flour. It was like this day after day. With this, I made cakes and gave them to you, which is why the cakes were good. Now the mistress's ulcer has healed; where can I get any more?' Hearing this, the brāhmaṇa beat his head with both fists, pounded his chest, and dry-heaved: 'How have I broken this pure observance? I am utterly ruined!' Abandoning his business, he rushed back to his home country. The practitioner is likewise: attaching to such food and drink, happily taking delight in consuming it without contemplating its impurity, when later receiving the bitter retribution, how will remorse be of any avail?

42.42

Section 7: Finishing the Meal

42.43

As the *Upāli-śāstra* says: When ordained monks, nuns, white-robed laypersons, and others finish their fast, if they do not use bath-pea powder, gomaya, and the like to wash their mouths, none of their fasts are completed. For example, in the past there was a monk named Lianti who maintained the fasting precepts for sixty years without lapse; only when he used gomaya, pea powder, and the like for his daily meals was his fast completed. If not so, none are completed. (This sūtra lacks a catalog entry. The *Chu yao lüyi* says: 'Gomaya is cow dung. If relying on this sūtra, could one possibly use cow dung to purify the mouth? According to the record of Master Yaśas: secular people and non-Buddhists in the Western regions venerate Brahmā, cattle, and the like, holding that these two can give birth to all things and nourish the people; therefore, they take cow dung to purify the bodhimaṇḍa. The Buddha, following worldly conventions, also regarded it as pure; yet it was not used to purify the mouth.') If one relies on the *Dharmaguptaka-vinaya* and others: merely guarding the four bodily postures of walking, standing, sitting, and lying down, eating the five staple foods, without transgressing the four marks, constitutes the rule of fasting; it does not speak of bath-peas purifying the mouth to complete the fast. If the proper time is exceeded or the deportment is lost, even if one uses bath-pea powder, the fast is not completed. Furthermore, the *Samantapāsādikā* says: After fasting, if one vomits food and swallows it back before it exits the throat, there is no offense; if it has exited and one swallows it back, it is an offense. Furthermore, the *Mahāsaṃghika-vinaya* says: If one is thirsty after eating, the Buddha allowed taking any grains, beans, or barley boiled unbroken, and taking the liquid to drink at improper times. If it is butter, oil, honey, rock sugar, or various raw fruit juices, etc., they must be purified with water before one may drink them. If the residual water at the bottom of a vessel is splashed by rain, it is also called purified. The *Samantapāsādikā* says: The juice of the śāluka fruit, strained clear, may be drunk at improper times (this refers to lotus root). The *Mātṛkā-śāstra* says: Sugar syrup may also be drunk at improper times. The *Mahāsaṃghika-vinaya* says: Humans have four hundred and four illnesses. The one hundred and one wind-element illnesses are treated with oil and fat; the one hundred and one fire-element fever illnesses are treated with butter; the one hundred and one water illnesses are treated with honey; the one hundred and one miscellaneous illnesses are treated with the above three medicines as appropriate. The *Sarvāstivāda-vinaya* says: Rock sugar must not be eaten casually at improper times. There are five kinds of people who may eat it at improper times: long-distance travelers, the sick, those who have not obtained food, those who have eaten little, and where water is offered, it may be drunk mixed with water. The *Mahīśāsaka-vinaya* says: One is permitted to drink it at two times: hunger and thirst. (Hence we know that when free of illness and at improper times, even if it is rock sugar, butter, oil, etc., one must not consume it.) The *Mahāsaṃghika-vinaya* says: Black pepper, long pepper, ginger, harītakī, and the like—these medicines, when mixed with food, may be taken at improper times without limit of time. Furthermore, the *Dharmaguptaka-vinaya* says: All bitter, pungent, salty, and sweet items that are not fit to serve as food are permitted to be taken as lifetime medicines at improper times. The *Samantapāsādikā* says: All trees, as well as fruit, roots, stems, branches, leaves, and the like that are not fit to serve as food, may all be taken as lifetime medicines.

42.44

I comment: Lately I have seen many people eating timely food during improper times. What are these? Namely, monastics and laypeople in border regions, hearing that the Vinaya permits drinking fruit juices and syrups, immediately eat the juice of dried dates, or raw pears, grapes, and pomegranates; without crushing them to drink the juice, they eat them whole with their seeds. Or, although they crush them for juice, they do not strain it clear, but take the turbid, thick juice and eat it together with the dregs. Or some, hearing that the śāluka fruit syrup is permitted, because they suffer from heat illnesses, take raw lotus root and eat it raw with its roots. Or some take clear congee liquid to drink; or, having neither hunger nor thirst in their bodies, consume butter, oil, honey, rock sugar, and the like at improper times; or boil apricot kernels to make thick broth. Such abuses are not solitary and cannot be fully recounted. If judged by the *Sarvāstivāda-vinaya*, anyone other than the aforementioned five kinds of persons, such as long-distance travelers, must not casually consume them; doing so immediately breaks the fast. Seeing that many repeatedly commit this offense, I have made a separate note of it.

42.45

Section 8: Blessings and Prayers

42.46

As the *Abhiniṣkramaṇa-sūtra* says: At that time, when the sun was in the east, the World-Honoured One put on his robes and took his bowl, with the assembly of bhikṣus surrounding him on left and right. With the Buddha at the head of the assembly, he came into King Śuddhodana's palace. Having arrived, he sat upon the prepared Buddha seat, and the assembly of bhikṣus each sat in order according to the Dharma. At that time, King Śuddhodana, with the Buddha at the head and the assembly of bhikṣus seated in succession, personally served various exquisite foods and drinks of every variety. When they had finished eating, the World-Honoured One instructed King Śuddhodana, causing him to understand and be filled with joy; then he rose from his seat and returned to his original place.

42.47

Furthermore, the *Sarvāstivāda-vinaya* says: There were bhikṣus who accepted invitations from others for meals; they entered in silence and left in silence. The householders reproached them, saying: 'We do not know whether the food was good or not.' The bhikṣus reported this to the Buddha. The Buddha said: 'From now on, at mealtime, you should chant pāṭha and pronounce blessings and prayers for the donor.' They did not know who should do it. The Buddha said: 'The senior elder should do it. If the senior elder cannot, the next capable one in order should do it.' Therefore, according to the *Mahāsaṃghika-vinaya*, the senior elder should know what kind of donation the other person is making, and should pronounce timely blessings and prayers for them. If making an offering to dedicate merit for a deceased person, one should pronounce blessings and prayers thus:

42.48

All kinds of sentient beings, / having life, all return to death. / Following their good and evil deeds, / they personally receive their retributions. / Those who practice evil enter hell; / those who do good are born in heaven. / Those who skillfully cultivate the path / exhaust their outflows and attain nirvāṇa.

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法苑珠林 — 道世, Classical Chinese