法苑珠林 80.38

80.38

Furthermore, the Upāsakaśīla-sūtra states: 'If there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who can instruct and transform people to become complete in morality, generosity, extensive learning, and wisdom; or if, with paper and ink, they cause people to copy, or personally copy the true scriptures of the Tathāgata, and then give them to people to enable them to read and recite—this is called the gift of Dharma. A giver such as this will, in future heavenly realms, obtain an excellent, supreme physical appearance. Why is this? Sentient beings, hearing the Dharma, cut off and eliminate their angry minds; due to this cause and condition, in future lives they attain supreme physical appearance. Sentient beings, hearing the Dharma, possess minds of loving-kindness and do not kill; due to this cause and condition, in future lives they attain long life. Sentient beings, hearing the Dharma, do not steal others' wealth and treasures; due to this cause and condition, in future lives they possess abundant wealth and treasures. Sentient beings, hearing the Dharma, open their minds and delight in giving; due to this cause and condition, in future lives their bodies attain great strength. Sentient beings, hearing the Dharma, leave behind all heedlessness; due to this cause and condition, in future lives their bodies attain peace and ease. Sentient beings, hearing the Dharma, eliminate anger and delusion; due to this cause and condition, in future lives they attain unobstructed eloquence. Sentient beings, hearing the Dharma, develop faith without doubt; due to this cause and condition, in future lives their faith is clear and distinct. The same also applies to morality, generosity, learning, and wisdom. Therefore, know that the gift of Dharma is superior to material giving.' Question: 'Since it is known that the gift of Dharma surpasses material giving, if sentient beings of the present time only practice the gift of Dharma and do not practice material giving, may they do so or not?' Answer: 'Because those who do not understand material giving practice giving with a deluded mind, merely seeking pleasant retributions of sights, sounds, humans, and devas, it is feared that they will fall into the three miserable destinies and fail to attain world-transcending liberation. Therefore, the sage earnestly praised the Dharma so as to lead them to awaken to the emptiness of the substance of the three factors (trimandala-pariśuddha) and thereby practice material giving, ultimately bringing to fruition the supreme fruits of bodhi and nirvāṇa. All other practices—morality, forbearance, the six pāramitās, and the myriad deeds—rely on wisdom to open the path and achieve superiority.'