法苑珠林 81

English (machine translation) 81

Language: English

81.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple

81.3

Section on Measuring the Field for the Pāramitā of Giving, Division 6

The commentary states: This means that among those capable of giving, their practice possesses wisdom or folly. If a wise person practices giving, he must examine the other person: if it is beneficial, he gives; if it is not beneficial, he does not give. Therefore, the Upāsakaśīla Sūtra states: "If one sees a poor person, one should first say to him: 'Can you take refuge in the Three Jewels and receive the fasting precepts?' If he says he can, one first confers the Three Refuges and the fasting precepts, and afterwards gives the gift. If he says he cannot, one subsequently says to him: 'Can you follow my words and contemplate all dharmas as impermanent, without self, and nirvāṇa as quiescence?' If he says he can, after instructing him one then gives. If one has no wealth oneself, one instructs others who have wealth to make such gifts. If a foolish person is greedy for and attached to wealth and material things, unaware that things are impermanent and belonging to others, being fondly attached and stingy, the bodhisattva sees these as useless things and instructs him to give them away urgently, lest they impede the cultivation of the path." Therefore, the Mahālaṃkāra-śāstra states: "If an object causes vexation to arise, it should not be kept. Even if it is a precious toy, separation from it is inevitable. Just as bees make honey and others obtain it while they themselves do not, wealth and treasures are also like this."

81.5

Furthermore, the Bodhisattvabhūmi states: If a bodhisattva's giving causes another to suffer, or brings about oppression, or involves cheating and unrighteous seeking, and one's own power or another's power does not accord with their wishes, then for the sake of sentient beings, one would rather abandon one's own body and life than follow their desires. If it brings about oppression, one does not give it; that is not the time for a bodhisattva to practice pure giving. Regarding what a bodhisattva does not give externally: if there are sentient beings who come begging for poison, fire, weapons, liquor, pandering, theatrical performances, and other such unrighteous things, the bodhisattva does not give them. If one were to give them, much evil would arise, causing them to fall into the evil destinies and fail to reach the other shore. However, if another person seeks parts of my own body, one must give them at once, without measuring the other person and giving rise to a regressive or hesitant mind.

81.6

Furthermore, the Mahāprajñāpāramitā-śāstra asks: "How does giving reach the other shore, and how does it not reach the other shore?" The answer says: For instance, when Śāriputra practiced the bodhisattva path for sixty kalpas wishing to cross over to the other shore, a beggar came to ask for his eye. Śāriputra said: "An eye is of no use [to you]; why do you seek it? If you need my body or my wealth, I will give them to you." He answered: "I do not need them; I only wish to have your eye. If you truly practice dāna, give me your eye!" At that time, Śāriputra gouged out one eye and gave it to him. Having received the eye, the beggar smelled it in front of Śāriputra, disliked its foul smell, spat, threw it to the ground, and trampled it with his foot. Śāriputra thought: "Such vile persons are difficult to deliver! An eye is truly of no use, yet he forcibly demanded it; having obtained it, it was of no use and he discarded it, further trampling it with his foot. How exceedingly vile! Such people cannot be saved. It is better to discipline myself and cross over birth and death quickly." Having thought this, he retreated from the bodhisattva path and turned toward the Hīnayāna. This is called not reaching the other shore. If one is able not to regress and completes the Buddha path, it is called reaching the other shore.

81.7

Section on the Field of Merit, Division 7

81.8

As the Upāsakaśīla Sūtra states: "Giving to an animal yields a hundredfold retribution; giving to one who has broken the precepts yields a thousandfold retribution; giving to one who maintains the precepts yields a hundred-thousandfold retribution; giving to an outsider who has abandoned desire yields a millionfold retribution; giving to one who is directed toward the path yields a hundred-billionfold retribution; giving to a srotaāpanna yields immeasurable retribution; giving to one directed toward sakṛdāgāmin yields immeasurable retribution; up to becoming a Buddha, it also yields immeasurable retribution. I now distinguish the various fields of merit for your sake, and therefore make this statement: If one can, with a sincere mind, give rise to great compassion and give to an animal, and with single-minded reverence give to the Buddhas, the merits are precisely equal without any distinction. What is called obtaining a hundredfold means: just as one gives lifespan, physical form, strength, ease, and eloquence to the other, the donor later obtains lifespan, physical form, strength, ease, and eloquence, each a hundredfold; and so forth up to immeasurable, it is also like this. Therefore, I said in a sūtra: 'I gave to Śāriputra, and Śāriputra also gave to me, yet I obtained much merit, while Śāriputra did not obtain much merit.' Some people say: 'If the recipient commits evil, the sin extends to the donor.' This meaning is not so. Why? When the donor gives, it is to relieve the other's suffering, not to commit sin. Therefore, the donor will certainly obtain good fruit. If the recipient commits evil, the sin concentrates on himself and does not reach the donor." Question: If giving to sages yields much merit, why do scriptures say that a wise person practices giving without selecting the field of merit? Answer: There are many aspects to interpreting this meaning now. Clarifying the person capable of giving, there is the distinction between foolish and wise; regarding the realm to which one gives, there is the difference between compassion and reverence. Compassion is directed toward the poor and suffering; reverence is directed toward the Three Jewels. Compassion involves an inferior field but a superior mind; reverence involves a superior field but an inferior mind. If one takes the superior mind of giving to a Buddha, it is not as good as giving to the poor. Thus, the Sūtra on the Resolution of Doubts Concerning the Semblance Dharma states: "There are sentient beings who see others gathering to perform various meritorious deeds, yet they only seek fame and renown, emptying their family wealth to practice giving; but when they see the poor and solitary, they scold them and drive them out, not aiding them by a single hair. Such sentient beings are called those who perform goodness upside down, with deluded and wild notions of misfortune and fortune; this is called improperly producing merit. Such people are deeply pitiable: they expend a great deal of wealth but obtain very little merit. Good sons, at one time I told the great assembly: 'If a person over asampkheya lifetimes makes offerings to the Buddhas of the ten directions, along with the bodhisattvas and śrāvaka assemblies, it does not equal someone giving a single mouthful of food or drink to an animal: the latter's merit surpasses the former by hundreds of thousands of myriad times, immeasurably and boundlessly, up to giving to a hungry dog or an ant. The field of compassion is supreme.'"

81.9

Furthermore, the Mahāprajñāpāramitā-śāstra states: "For example, Śāriputra offered a bowl of rice to the Buddha, and the Buddha immediately turned around and gave it to a dog, asking Śāriputra, 'Who obtained more merit?' Śāriputra said, 'According to my understanding of the meaning of the Buddha's Dharma, the Buddha obtained more merit by giving to the dog.'" If based on revering the Dharma, respecting the person, knowing their spiritual level, and cultivating the path, the field of reverence is superior. Thus the Upāsakaśīla Sūtra states: "Giving to an animal yields a hundredfold retribution... up to a srotaāpanna yielding immeasurable retribution; arhats and pratyekabuddhas are still not equal to the Buddha, how much less any other class!" If based on practicing giving with equanimity, without asking whether it is compassion or reverence, giving with an impartial mind yields vastly extensive merit. Thus the Vimalakīrtinirdeśa Sūtra states: "Dividing it into two portions, one portion is given to the Tathāgata Duṣprasaha, and one portion to the lowliest beggar in the city; the fields of merit are not two."

81.10

Furthermore, the Damamūka-nidāna Sūtra states: When the Buddha's maternal aunt, Mahāprajāpatī, saw that the Buddha had left home, she spun and wove with her own hands, preparing in advance a bolt of golden cotton cloth. With an accumulated mind and focused thought, she waited solely for the Buddha. Having obtained sight of the Buddha, joy welled up from her very marrow; she immediately took this cotton cloth and presented it to the Tathāgata. The Buddha told Gautamī: "Take this cotton cloth and offer it to the Saṃgha." Prajāpatī again addressed the Buddha, saying: "Ever since the Buddha left home, my mind has constantly longed for you; therefore, I spun and wove it with my own hands, intending it and waiting for the Buddha. I only pray you will show pity and accept it for my sake." The Buddha told her: "I know that mother's mind was focused on wishing to give it to me; however, the merit of giving with a mind of affectionate attachment is not broad and vast. If you give it to the Saṃgha, you will obtain even greater retribution. Knowing this matter, I therefore encourage you."

81.11

Furthermore, the Sūtra on a Householder Inviting the Saṃgha as a Field of Merit states: "Individually inviting five hundred arhats is not as good as taking one ordinary monk in the regular order of the Saṃgha. In my Dharma, there is no teaching of accepting individual invitations. If anyone individually invites a monk, he is not my disciple; this is the dharma of the six non-Buddhist teachers, disapproved of by the seven Buddhas." Therefore, we know there are three kinds of giving, and thus they cannot be discussed uniformly.

81.12

Section on Mutual Contrasts, Division 8

81.13

The commentary states: Here there are distinctively five kinds of mutual contrasts. The first, the contrast between field and material gift, has four cases: 1. The field is superior and the material gift is inferior, such as a young boy offering dirt to the Buddha; 2. The material gift is superior and the field is inferior, such as taking jewels to give to a poor person; 3. Both field and material gift are superior, such as taking jewels to give to the Buddha; 4. Both field and material gift are inferior, such as taking grass to give to animals.

81.14

Second, the contrast between light and heavy has four [cases]: 1. The mind is heavy, but the material gift is light: for example, a poor woman offering a single coin to the monastic assembly obtains vastly great merit. 2. The material gift is heavy, but the mind is light: for example, a king's consort whose mind is arrogant, though she presents many precious things to the assembly, obtains scanty merit. (The latter two can be understood from this.)

81.15

Third, the contrast between emptiness and existence [has four cases]: 1. Emptiness of mind, but not emptiness of the object: for example, one who studies the contemplation of emptiness, yet is stingy with wealth and does not give, nonetheless receives the retribution of poverty. 2. Emptiness of the object, but not emptiness of the mind: one knows that wealth is not enduring, constantly takes delight in giving, and thus gains ever-increasing merit. (The latter two can be understood from this.)

81.16

Fourth, the contrast between much and little: As the Avadānasūtra on the Dharmapada states: "Giving has four cases. What are the four? First, giving much and obtaining little karmic reward; second, giving little and obtaining much karmic reward; third, giving little and obtaining little karmic reward; fourth, giving much and also obtaining much karmic reward. What is meant by 'giving much and obtaining little karmic reward'? That person is foolish, kills living beings for sacrifices, drinks wine, sings, and dances, wasting money and treasures without gaining any merit or wisdom. This is termed 'giving much and obtaining little.' What is meant by 'giving little and obtaining much'? One who can, with a loving mind, make offerings to persons of moral virtue: after the monastic assembly has eaten, they make vigorous efforts in study and recitation. Though what is given here is small, its merit is exceedingly great. This is termed 'giving little and obtaining much.' What is meant by 'giving little and obtaining a small reward'? Giving with stingy greed and evil intent to ordinary Daoist practitioners, both parties being foolish. Therefore, giving little yields little merit. What is meant by 'giving much and obtaining much merit'? If a worthy person realizes that the world is impermanent, gladly brings forth wealth to erect stupas and temples, vihāras, groves, and orchards, makes offerings to the Three Honoured Ones of robes, sandals, beds, couches, and kitchen meals, this merit flows like the five great rivers into the great ocean. Such is the flow of merit, uninterrupted life after life. This is termed 'giving much and its retribution is also great.'"

81.17

Fifth, the contrast between defiled and pure: As the Mahāprajñāpāramitā-śāstra states: "In the Buddha's Dharma, there are four kinds of giving: 1. The giver is pure, but the recipient is impure. 2. The giver is impure, but the recipient is pure. 3. Both the giver and recipient are pure. 4. Both the giver and recipient are impure." When a Buddha himself makes offerings to a Buddha, this is 'both are pure.' For example, the flowers produced by the power of merit of Ratnasaṃbhava Buddha of the East were entrusted to Bodhisattva Samantaprabha of the Dharmakāya of the Ten Abodes, who brought these flowers and scattered them as an offering over Śākyamuni Buddha, knowing that the Buddhas of the ten directions are the supreme field of merit. This is 'both are pure.' (The remaining clauses can be understood [accordingly]).

81.18

Section 9: The Giving of Material Goods

81.19

As the Mahāratnakūṭa-sūtra states: "There are five kinds of giving of material goods: 1. Giving with utmost sincerity; 2. Giving with faithful devotion; 3. Giving timely according to circumstances; 4. Giving with one's own hands; 5. Giving in accordance with the Dharma."

81.20

It is explained: However, among the material goods given, some are proper and some are improper. If one should give illicit goods, the merit gained will be exceedingly small; if one gives wealth in accordance with the Dharma, the merit obtained will be all the greater. As the Mahāratnakūṭa-sūtra states: "There are also five things that ought not to be given: 1. Wealth sought through improper means must not be given to others, because the goods are impure. 2. Wine and poison must not be given to others, because they derange sentient beings. 3. Traps and snare nets must not be given to others, because they afflict sentient beings. 4. Swords, staves, and arrows must not be given to others, because they harm sentient beings. 5. Music and feminine charms must not be given to others, because they destroy a pure mind."

81.21

Furthermore, the Bodhisattvabhūmi-śāstra states: "A bodhisattva also does not give improper food—namely, offering to monastics leftover scraps of food; food defiled by excrement, urine, snot, spittle, pus, or blood; rice or barley meal offered without speaking or without knowing [its source]; or food improperly mixed that ought to be discarded, meaning tainted food containing onions, or tainted food containing meat or wine. Mixtures as improper as these must not be given to others."

81.22

Furthermore, the Mahāprajñāpāramitā-śāstra states: "If a person acquires wealth by whipping, flogging, torturing, and imprisoning according to secular laws, and then performs giving with it, they will be reborn among elephants, horses, and cattle. Although receiving an animal form, bearing heavy loads, being whipped, haltered, and ridden, they will obtain fine shelters and fine food, and be valued and served by humans. Moreover, if an evil person who frequently harbors anger and whose mind is crooked performs giving, they will fall among dragons, obtaining palaces of the seven treasures, wondrous food, and fine appearances. Moreover, if an arrogant person who is full of pride and anger performs giving, they will fall among garuḍas, always attaining self-mastery, possessing wish-fulfilling gems as necklaces, freely enjoying whatever they need, with everything matching their desires and transforming in myriad ways, achieving all matters. Moreover, if officials unjustly abuse the people, disregarding the laws of governance, and take wealth to perform giving, they will fall among ghosts and spirits as kumbhāṇḍa demons, capable of various transformations to entertain themselves with the five sensory pleasures. Moreover, if a person prone to wrath, stubbornness, and fond of wine and meat performs giving, they will fall among earthly yakṣas, constantly obtaining all kinds of merriment, music, food, and drink. Moreover, if a person is obstinate and domineering, but is able to give carriages, horses, and means of transport, they will fall among airborne yakṣas, possessing great strength and moving as swiftly as the wind. Moreover, if a person has a jealous mind and loves contention, yet is able to give fine rooms, bedding, clothing, food, and drink, they will be reborn among palace-dwelling, flying yakṣas, possessing all kinds of entertainment and bodily comforts. If one vexes others and forcibly extorts people's belongings to cultivate merit, one will instead invite sin; it is not as good as calming the mind and cultivating inner virtues, whereby the benefits gained are far superior."

81.23

Furthermore, the Upāsaka-[śīla]-sūtra states: "If one distresses one's family and dependents to obtain goods for giving, although this person will receive a great reward in the future, their physical body will suffer from sickness. If one is unable first to support one's parents, but distresses one's wife, children, and servants, plunging them into distress and hardship in order to give, this is called an evil person; this is nominally called giving, but is not called righteous giving. Giving of this kind is called lacking compassion and not knowing how to repay kindness. Although this person will attain wealth and treasures in the future, even if constantly sought they will not accumulate, nor will they be able to expend and use them, and their body will suffer much illness and pain." Taking this text as proof, one who forcibly exploits people's goods to construct and cultivate merit will instead invite painful retribution; how could this be called a beneficial renunciation? Nowadays, in the final age, the monastic and lay communities have declined and degenerated; they compete in holding vegetarian feasts and lecturing, forcibly extorting wealth to build stupas and monasteries, which does not accord with the sūtras, thus inviting the aforementioned sins. It is far better to sit quietly and internally cultivate real practice; among ways of seeking transcendence, none surpasses this. If someone with a pure mind expounds the Dharma for others, and the listener reverently and sincerely seeks the Dharma, relinquishing offerings, one must then expound it for them to bring about their merit and wisdom. One must not, upon seeing the prior judgment, generalize sweepingly, reject everything, and mistakenly generate slander to obstruct the other's merit.

81.24

Furthermore, Asvabhāva's Commentary on the Mahāyānasaṃgraha states: "It means that the bodhisattva sees that those sentient beings have heavy karmic hindrances regarding wealth and status, and therefore does not give to them, so that they understand that an unskillful gift is empty and without fruit. Even if one were to give to them again, they would still not be able to receive it; what use is giving?" As a verse says:

81.25

"Just as a mother nurses an infant,
Without weariness for a whole month,
Yet if the infant's throat is blocked,
What can the wet nurse do?"

81.26

"Better that they remain destitute in wealth and status,
Keeping far from the evil destinies and all wicked deeds,
Than that riches and honour confound their sense faculties,
Causing them to become vessels for myriad future sufferings."

81.27

Furthermore, the Ekottarāgama states: "At that time, the World-Honoured One addressed the bhikṣus: 'Timely giving has five benefits. What are the five? 1. Giving to one who comes from afar; 2. Giving to one who is departing for afar; 3. Giving to the sick; 4. Giving in times of famine; 5. When first obtaining newly harvested fruits, gourds, or grain foods, first offering them to those who uphold the precepts with vigor, and only afterwards eating them oneself. Therefore, if one wishes to practice these five kinds of giving, one should be mindful of giving timely.' If one gives purely at the appropriate time, one in return obtains karmic fruit in a timely manner. That is, giving with a pure mind according to what is appropriate for the time: if it is cold, giving a warm room, felt blankets, firewood, hot food, and so forth; if it is hot, giving a cool room, light clothing, water, fans, cooling items, and so forth; giving drinks when thirsty, providing food when hungry, sending offerings during wind and rain, and inviting the Saṃgha when the weather is mild. In this way, suiting the circumstances and making them glad at all times, in the future one will obtain merit and in turn receive agreeable retribution."

81.28

Furthermore, the Bodhisattvabhūmi-śāstra states: "All giving, briefly stated, is of two kinds: 1. Internal things; 2. External things. A bodhisattva relinquishing their own body is called internal giving. If, for the sake of beings who feed on vomited matter, one gives what one has eaten and vomited, this is called internal-and-external giving. Aside from what is mentioned above, it is called external giving. A bodhisattva's internal giving has two kinds: 1. Relinquishing the body in giving, acting under the control of another's power according to whatever they wish. For example, just as a person, for the sake of food and clothing, binds themselves to another as a servant; likewise, the bodhisattva, not for personal profit, but solely for supreme bodhi, for the peace and happiness of sentient beings, and to fulfill the dāna-pāramitā, relinquishes the body in giving, acting under the control of another's power according to whatever they wish. 2. Giving away everything—limbs, joints, and so forth—according to what the other needs. A bodhisattva's external giving also has three kinds: 1. Joyfully giving implements of enjoyment and pleasure according to what is requested. 2. Relinquishing everything with an impartial mind and giving everything in order to serve them. As for the bodhisattva's internal and external possessions, they are not without discrimination: giving equally to all, there are things given and things not given. If it brings pleasure to sentient beings but not security, or brings neither pleasure nor security, then one does not give it. If it brings security to sentient beings though not pleasure, or brings both security and pleasure, then one gives completely."

81.29

Furthermore, the Mahāsaṃnipāta-sūtra states: "A bodhisattva has four kinds of giving that bring wisdom to completion. What are the four? 1. Giving paper, brushes, and ink to Dharma masters so they may transcribe sūtras. 2. Giving a wondrous seat, adorned with various decorations, to a Dharma master. 3. Offering all necessary articles of supply to a Dharma master. 4. Praising a Dharma master with a mind devoid of flattery and deceit."

81.30

Furthermore, the Mahāprajñāpāramitā-śāstra states: "If a person practices giving and cultivates merit without fondness for conditioned activities and secular livelihoods, they will be born in the abode of the Four Heavenly Kings. If a person practices giving and in addition makes offerings to parents, uncles, brothers, sisters, and so on, without anger or resentment, having no fondness for litigation, and does not take pleasure in contentious people, they will be born in the Trāyastriṃśa Heaven, up to the Paranirmitavaśavartin Heaven."

81.31

Furthermore, the Upāsaka-śīla-sūtra states: "If one gives clothing, one obtains supremely wondrous complexion; if one gives food, one obtains unsurpassable strength; if one gives lamps, one obtains pure, wondrous eyes; if one gives vehicles, one's body experiences comfort and peace; if one gives shelter, one will lack nothing of what is needed."

81.32

If one gives pure and wondrous items, afterwards one will obtain a handsome complexion, be pleasing for people to behold, have good fame widely spread, have all one seeks accord with one's wishes, and be born into an exalted caste; this is not termed bad."

81.33

"If, having made clothing, personal ornaments, and various vessels for oneself, and upon finishing them being joyful, one gives them to others before using them oneself, this person in the future will obtain a wish-fulfilling tree. If someone is able to make a daily resolution to always first give food to others before eating oneself, and if violating this resolution vows to forfeit property to the Buddha, feeling ashamed upon failing, but if not violating it, this is a wondrous cause and condition for wisdom. Giving of this kind is supreme among all gifts, and this person is also called a supreme donor."

81.34

"If, when providing clothing and food to one's wife, children, and servants, one always gives with a compassionate and joyful mind, in the future one will obtain immeasurable merit. Furthermore, if one observes that in the fields and granaries there are many mice and birds devouring the grain, and constantly generates compassion, thinking: 'These mice and birds survive because of me,' and having thought this feels joy without any thought of vexation—one should know that this person obtains immeasurable merit."

81.35

Furthermore, the Mahāratnakūṭa-sūtra states: "If one gives flowers, it is because one becomes endowed with the flowers of dhāraṇīs and the seven factors of awakening."

81.36

"If one gives incense, it is because one becomes endowed with the fragrance of morality, meditation, and wisdom anointing the body. If one gives fruit, it is because one fulfills the precepts and accomplishes the unconditioned, outflow-free fruit."

81.37

"If one gives food, it is because one becomes endowed with longevity, eloquence, complexion, strength, and joy."

81.38

"If one gives clothing, it is because one becomes endowed with a pure complexion and eliminates shamelessness and lack of conscience."

81.39

"If one gives lamps, it is because one becomes endowed with the Buddha-eye that completely illuminates the nature of all dharmas."

81.40

"If one gives elephants, horses, and carriages, it is because one attains the supreme vehicle and becomes endowed with supernatural faculties."

81.41

"If one gives necklaces, it is because one becomes endowed with the eighty secondary marks."

81.42

"If one gives precious jewels, it is because one becomes endowed with the thirty-two marks of a great man."

81.43

"If one gives physical strength and servants, it is because one becomes endowed with the Buddha's ten powers and four grounds of fearlessness."

81.44

"To state the essential: even giving one's realm, cities, wife, children, head, eyes, hands, feet, and entire body without the slightest stinginess or regret, is done for the sake of attaining supreme bodhi and delivering sentient beings."

81.45

Furthermore, the Mahā-bodhisattva-piṭaka Sūtra states: When a bodhisattva practices the pāramitā of dāna in order to attain anuttarasamyaksaṃbodhi, the giving that he cultivates further obtains ten kinds of praised benefits. What are the ten? First, because the bodhisattva mahāsattva gives superior and exquisite five desires, he obtains the pristine aggregate of precepts, concentration, and wisdom, as well as the aggregates of liberation and the knowledge and vision of liberation, none lacking. Second, because the bodhisattva gives superior and exquisite musical and play instruments, he obtains pristine sport and the joy of the Dharma, none lacking. Third, because the bodhisattva gives his feet, he brings about the complete feet of the Dharma meaning, reaching the seat of bodhi, none lacking. Fourth, because the bodhisattva gives his hands, he brings about the complete, pristine hand of the Dharma to deliver sentient beings, none lacking. Fifth, because the bodhisattva gives his ears and nose, he obtains the complete perfection of the faculties, none lacking. Sixth, because he gives his limbs and joints, he obtains the pristine, undefiled, majestic body of a Buddha, none lacking. Seventh, because the bodhisattva gives his eyes, he obtains the pristine Dharma eye to view all sentient beings without hindrance, none lacking. Eighth, because the bodhisattva gives his flesh and blood, he obtains a solid body and life, embracing and nurturing all sentient beings with genuine skillful means, none lacking. Ninth, because the bodhisattva gives his marrow and brain, he obtains the complete, indestructible diamond-like body, none lacking. Tenth, because the bodhisattva gives his head, he realizes the complete head of the unexcelled, supreme omniscience that transcends the three realms, none lacking. Śāriputra, it is in order to attain bodhi that the bodhisattva mahāsattva practices giving like this, gathering such complete marks of the praised benefits and superior virtues of the Buddhadharma, all in order to fulfill the pāramitā of dāna. At that time, the World-Honoured One spoke a verse, saying:

81.46

"Practicing giving, I seek neither exquisite form nor wealth, / Nor do I wish to obtain the destinies of devas and humans; / I seek unexcelled, supreme bodhi; / Though giving be small, it brings about boundless merit."

81.47

Furthermore, the Avadānaśataka states: When the Buddha was in the world, there was an elder in the city of Śrāvastī whose wealth and treasures were boundless and beyond count. His wife gave birth to a boy, upright and extraordinarily handsome, rare in the world. On the day he was born, the heavens sent down heavy rain. His parents were joyful, and the whole country heard of it. A diviner made an auspicious prognostication and accordingly gave him a name, calling him Yaśomitra. He did not drink breast milk; between his teeth, water of the eight virtues naturally welled up to satisfy him. As he gradually grew older, he saw the Buddha, left the household life, and attained the fruit of an arhat. He was respected and admired by all the devas and worldlings. Having witnessed this, the monks asked the Buddha to explain the causes and conditions of his past merit. At that time, the World-Honoured One told the monks: In this Bhadrakalpa, a Buddha appeared in the world named Kāśyapa. In his Dharma, there was an elder of advanced old age who left the household life to enter the path, but could not be diligent. Moreover, he fell gravely ill. A skilled physician examined him and instructed him to take clarified butter so that the disease might be cured. He immediately followed the physician's instructions, obtained clarified butter, and took it. During that night, the medicine induced fever and thirst. He ran about seeking water, but the water vessels were all empty. He then went to springs and rivers, but they were all dried up. Having sought water everywhere without obtaining any, he deeply reproached himself. On the bank of that river, he took off his robes, tied them to a tree, abandoned them, and returned. When morning came, he reported the situation to his master. Hearing these words, the master answered him: 'This suffering you have encountered resembles that of a hungry ghost. Now you should take the water from my vase and distribute it among the Saṃgha.' He accepted the instruction and took the vase of water, but the water completely dried up. Anxious and terrified, he thought that upon the end of his life he would surely fall among the hungry ghosts. He immediately went to the Buddha's presence, fully related the matter above, and said to the World-Honoured One: 'Please deign to instruct me.' The Buddha told the monk: 'You should now distribute pure water among the Saṃgha; you can thereby escape this body of a hungry ghost.' Having heard this, he was overjoyed and regularly distributed pure water among the Saṃgha. After twenty thousand years, his life came to an end. Wherever he was born, pure water of the eight virtues always naturally satisfied him between his teeth, and he did not drink breast milk, until now when he met me, left the household life, and attained the path. Having heard this, the monks joyfully carried it out.

81.48

Furthermore, the Sūtra of King Aśoka states: Long ago, when the Buddha was in the world, he was surrounded before and behind by the monks and Ānanda as he entered the city of Rājagṛha to beg for food. Arriving in an alley, he saw two small boys: one named Jayagupta and the second named Vijayagupta. They were playing with dirt, piling it up to make city walls, houses, and granaries, and using the dirt as parched grain stored inside the granaries. Seeing the Buddha's marks and features and his golden light shining throughout the city, Jayagupta joyfully scooped up the dirt from the granary called 'parched grain,' offered it up to the World-Honoured One, and made a vow, saying: 'May I in the future cover heaven and earth and widely make offerings.' Because of the merit of this good root and vow, one hundred years after the Buddha's parinirvāṇa, he became a cakravartin reigning over Jambudvīpa, residing in the city of Pāṭaliputra, governing the world with the true Dharma, styled King Aśoka. He divided the Buddha's śarīra and constructed eighty-four thousand precious stupas. That king was faithful and constantly invited the Saṃgha to receive offerings in the palace. At that time, there was a maidservant in the king's palace of the lowest and humblest status. Seeing the king cultivate merit, she reproached herself, saying: 'Because the king in a past life offered a handful of dirt to the Tathāgata, he now enjoys wealth and honor. Today he cultivates it again, and his future will be even more superior. Because of sins in my past lives, I am now of low station and poor, with no means to cultivate merit. In the future, I will be even baser; when will there be a time of release?' Having thought this, she wept. When the monks finished eating, this maid swept the floor and found a copper coin among the sweepings. With this single coin, she gave it to the Saṃgha, her mind filled with joy. Not long after, she fell ill and died, being reborn in the womb of King Aśoka's chief consort. When ten months were complete, she gave birth to a daughter, upright and extraordinarily beautiful, with few peers in the world. This girl's right hand was always tightly clenched into a fist. When she turned five years old, the consort said to the king: 'The daughter born to me always has one clenched fist.' The king immediately called her over, took her onto his lap, and rubbed her hand for her. The hand opened by itself, and in the palm was a gold coin; whenever one was taken, another appeared without end. In an instant, the treasury was filled with gold coins. Wondering at the cause, the king took her to ask the elder arhat Yaśas: 'What merit did this girl cultivate in a past life that she has this gold coin in her palm, which cannot be exhausted when taken?' The elder answered, saying: 'This girl was formerly a woman in the royal palace who found a copper coin among the sweepings and gave it to the Saṃgha. By this good root, she was born into the royal family as the king's daughter. Because of the past good root and condition of giving one coin to the Saṃgha, she constantly holds a large gold coin in her hand that is inexhaustible when taken.'

81.49

Furthermore, the Saṃyuktaratnapiṭaka Sūtra states: In the past, many monks lived on Mount Gṛdhrakūṭa. People from all directions heard of this, and many brought offerings. There was a poor beggar woman who, seeing various elders bringing offerings to the mountain, thought: 'They must be holding an assembly; I should go and beg.' She then went to the mountain and saw the elders making offerings of various kinds of food to the Saṃgha. She reflected: 'Those people cultivated merit in past lives, so they enjoy wealth and honor today. Now they cultivate it again, and will be even more superior in the future. In the past I did not cultivate, so I suffer poverty in this life. If I do not cultivate now, it will be even more severe in the future.' Having thought this, she wept. Previously, she had picked up two coins from the filth, which she had always guarded to use to buy food when she failed to receive alms. 'I will now take them to give to the Saṃgha, prepared not to eat for a day or two.' Waiting until the monks had finished eating, she gave them. The karmadāna was about to chant a blessing for her in front of the Saṃgha, but the elder [monk] did not permit it and chanted the blessing himself; he also reserved food to give her. Seeing the elder give her food, the others also gave to her. The woman was overjoyed, saying, 'I have obtained the retribution!' She took the food outside, went under a tree, and lay down after eating. Due to the sympathetic resonance of the merit of her giving, a yellow cloud covered her. At that time, the king's principal consort had been dead for seven days, and the king dispatched people to search for one with the merit suitable to become his consort. The envoy and a physiognomist reached that tree and saw this woman. The physiognomist divined: 'This woman's merit makes her suitable to be the consort.' They immediately bathed her clean with scented water, gave her the garments of that former consort to put on, which fit her perfectly, and brought her to the king with a thousand chariots and ten thousand cavalry. When the king saw her, he was delighted and respected her deeply. Later, she thought to herself: 'The reason I now obtain this meritorious reward is solely due to giving the two coins to the monks. One must know that the monks have great and profound benevolence toward me.' She then said to the king: 'I was formerly of low station; the king purified and elevated me to be among humans. I wish to be permitted to go to those monks to repay their kindness.' The king said: 'As you wish.' The consort then loaded wagons with food, drink, and precious treasures, and went to the mountain to make offerings. The elder monk dispatched the karmadāna to chant the blessing, and did not chant it himself. The consort thought: 'When I previously offered two coins, he chanted the blessing for me; now that I bring loads of precious treasures, he does not chant the blessing.' The younger monks also disapproved of this matter. The elder then said to the consort: 'Your mind blames me, thinking: "When I gave two coins, he chanted the blessing for me; now that I bring loads of precious treasures, he does not chant the blessing." In my Buddhadharma, only the good mind is valued, not precious treasures. When the consort formerly gave two coins, her good mind was supreme. Now giving precious treasures, you are proud and arrogant. Therefore, I do not chant the blessing now. You younger ones should also not blame me.' Hearing this, the young monks were ashamed, and all attained the fruit of a srotāpanna. Hearing the Dharma, the consort was also ashamed and attained the fruit of a srotāpanna.

81.50

Furthermore, the Saṃyuktaratnapiṭaka Sūtra states: In the past, in the kingdom of Kuru, there was King Duṣprasaha. Going to the hall of the garden, he saw a golden cat entering the southwest corner from the northeast corner. Seeing this, the king immediately sent people to dig, and they found a bronze basin. The basin held three hu and was filled with gold coins. Digging gradually deeper, they found another basin. In this sequence, they obtained three layers of basins, each holding three hu, all filled with gold coins. Digging further sideways over five li, at every step they found bronze basins, all filled with gold coins. Although the king obtained the coins, he was afraid and did not dare to use them, wondering at the cause. He immediately went to Venerable Kātyāyana and explained the circumstances. The Venerable replied to the king: 'This is the meritorious reward obtained from the king's past causes; simply use them without worry.' The king then asked about the past circumstances. The Venerable replied to the king: 'Ninety-one kalpas ago in the past, after the Buddha Vipaśyin entered parinirvāṇa, in his remaining Dharma there were monks who set up a seat and placed a bowl at the crossroads, teaching from above and saying: "Who is able to place wealth into this secure storehouse? If it enters this storehouse, kings, thieves, water, and fire cannot take it away." At that time, there was a poor man who had previously earned three copper coins from selling firewood. Seeing the monks teaching, he joyfully gave them, placing these coins into the bowl, making a vow, and leaving. Five li away from home, he was joyful at every step. Arriving at the door to enter, he once more faced the monks from afar, sincerely bowed his head in veneration, made a vow, and entered. That poor man was the king's present body. Because in the past he joyfully gave three coins to the monks, he has been honored generation after generation, constantly obtaining three layers of bronze basins filled with gold coins like this. Because he was joyful at every step over the five li, he constantly possesses these gold coins over five li. For this reason, when practicing giving, one should do so with a sincere mind, giving joyfully without giving rise to regret.'

81.51

Section 10: Rejoicing in Merit

81.52

As the Upāsaka-śīla-sūtra says: The Buddha said: If a person possesses wealth and, upon seeing someone begging, claims to have nothing or claims to be in haste, you should know that this person has already foretold their own poverty and meager virtue in future lives. Such a person is termed heedless. That they say of themselves that they have no wealth is not so. Why is this? There is no one who lacks water and grass entirely. Though one be the lord of a country, one may not necessarily be able to give; though one be poor and destitute, it is not the case that one cannot give. Why is this? A poor person also has their portion of food. Having eaten, if they wash the vessel and give the rinse-water to beings that ought to eat it, they also obtain blessings and virtue. If one gives a grain of parched grain to an ant, one likewise obtains immeasurable karmic fruit of blessing and virtue. Who among the most destitute under heaven could lack even this dust-speck of parched grain? Who is there who, not eating three morsels of parched grain in a day, would fail to keep their life intact? Therefore, people should give half their food to beggars. Good sons, who among the most destitute is entirely naked without any clothing? If they have clothing, can they not have a single thread to give someone to bind a wound, or an amount of wealth the size of a finger to make a lamp wick? Who among the people under heaven is so poor as to have no body? If indeed they have a body, upon seeing others cultivate blessings, their body should go and assist them, rejoicing without weariness; they too are called a dānapati, and they too obtain blessings and virtue—sometimes having a portion, sometimes equal to the giver, and sometimes surpassing them. For this reason, when I received food from King Prasenajit, I also made this aspiration-prayer: the merit obtained by the king and by the poor person is equal and without difference. It is like a person buying incense: paste incense, powdered incense, loose incense, and burning incense. When someone touches these four kinds of incense, the buyer and the weigher smell them equally, without distinction, yet the various incenses lose not the slightest fraction. The virtue of cultivating dāna is also like this: whether much or little, whether coarse or fine, if with a mind of sympathetic joy one’s body goes to assist, or if seeing or hearing of it from afar joy arises in the mind, because the mind is equal, the fruit and retribution obtained are without distinction. If one has no wealth or material goods and, seeing another give, one’s mind is neither pleased nor faithful, but doubts the field of merit, this is called poverty. If one has abundant wealth and jewels, free and unhindered, and there is a fertile field of merit, yet inwardly one lacks faithful mind and cannot offer gifts, this is also called poverty. Therefore, the wise person reflects upon themselves: even if only one morsel of food remains, such that eating it oneself means life, and giving it to another means death, one should still give it away; how much more so when there is plenty! The wise person further observes: in the world, even if there are those who uphold the precepts, have heard much, and have even attained the fruit of an arhat, they still cannot avert hunger and thirst; their lack of dwellings, clothing, food and drink, bedding, and medicine for illness all arises from the karmic cause of not having given in previous lives. If a person who has broken the precepts delighted in practicing dāna, then although that person may fall among the hungry ghosts or animals, they will always be fully satiated, lacking nothing. Although one may be wealthy across the four continents and experience immeasurable pleasure, one is still not satisfied. Therefore, I should practice dāna for the sake of the unexcelled bliss, not for the sake of humans or devas. Why is this? Because they are impermanent, and because they are bounded. If a donor rejoices without regret, attends closely upon virtuous people, is unhindered in wealth, is born into a high-caste family, and obtains the bliss of humans and devas, they will reach the unexcelled fruit and be able to leave behind all afflictions and fetters.

81.53

If a donor can give with their own hands, they will be born into a noble family, meet good spiritual friends, possess abundant wealth and jewels, have fulfilled retinues, and be able to use and give away their wealth. All sentient beings will delight in seeing them, and having seen them, will revere, honor, and praise them.

81.54

Furthermore, the Mahāpuruṣa-śāstra says: If the mind of stinginess is strong, even mud and earth are valued more heavily than gold and jade; if the mind of compassion is strong, even giving gold and jade is treated more lightly than grass and trees. If the mind of stinginess is strong, when losing wealth and jewels, the mind is greatly grieved and distressed. If one practices giving, one causes the recipient to rejoice, and oneself also rejoices. Supposing there is delicious food: if one eats it without giving it away, one does not consider it delicious; supposing there is poor food: if one is able to practice giving and only then eats, one’s heart is joyful, considering it exceedingly delicious. If, having finished giving, one eats what remains, the mind of a good man gives rise to joy, as though attaining nirvāṇa. If one lacks a faithful mind, who will believe these words? Supposing there is coarse food, and a hungry person stands before one, yet one cannot even give it away; how much less could one give other superior things to another? If a person beside a great body of water cannot even give a little water to sentient beings, how much less any fine wealth? For such a person in the world, dung and earth are easier to obtain than water; yet when a stingy and greedy person hears someone begging for dung and earth, they still harbor possessiveness, how much more so toward material goods!

81.55

Suppose there are two people: one is exceedingly rich, and the other is poor. A beggar arrives, and both harbor distress. The one with wealth fears being solicited; the one without wealth wonders, 'How shall I obtain a little wealth to give him?' Although the sorrow and distress of these two are the same, their karmic retributions differ: the poor person who had compassionate concern is born among devas and humans, experiencing immeasurable bliss; the rich person who was stingy and greedy is born among hungry ghosts, experiencing immeasurable suffering. If a bodhisattva possesses only a compassionate mind, that is already complete fulfillment; how much more so if they give a little thing! A bodhisattva's compassionate mind wishes to give, but has no wealth; seeing someone beg, they cannot bear to say they have nothing, and weep with grief and anguish. If they cannot bear even hearing of another's suffering, how much less could they see another's distress with their own eyes and fail to rescue them? That is impossible. When one with a compassionate mind sees poor, suffering sentient beings and has no wealth to give, their grief, distress, and sighs are beyond analogy. One who rescues sentient beings weeps and sheds tears upon seeing sentient beings suffer; by their shedding of tears, one knows their mind is tender. A bodhisattva sheds tears on three occasions: first, upon seeing one who cultivates merit, out of love and reverence they shed tears for them; second, upon seeing distressed sentient beings who lack merit, out of compassion they shed tears for them; third, when practicing great giving, leaping with sorrow and joy they shed tears. If calculated, the tears shed by a bodhisattva to date exceed the water of the four great oceans. The weeping and shedding of tears by worldly beings upon abandoning relatives does not equal the weeping and shedding of tears of a bodhisattva when seeing poor, suffering beings and having no wealth to give them. When a bodhisattva hears the sound of begging, they shed tears for it; when the beggar sees the bodhisattva raining tears, though the bodhisattva has not said they will give, the beggar knows they will surely receive it. When the bodhisattva sees a beggar approach, deep grief and distress arise; when the beggar receives wealth, joy arises in their mind and extinguishes their grief and distress. When the bodhisattva hears the beggar's words, they weep and shed tears incomparably; only when the beggar says 'enough' does it cease. When the bodhisattva has practiced giving and sentient beings are satisfied, they then enter mountain forests, practice dhyāna-meditation, and extinguish the three poisons. Their wealth is redoubled, yet there is no beggar to give to: 'I now go forth to cut off all fetters.' The bodhisattva makes a vow to deliver all sentient beings: whatever is solicited, all is given up. One who possesses a compassionate mind even renounces nirvāṇa for the sake of others; how much less is it difficult to renounce body, life, and wealth? Renouncing wealth is not equal to renouncing the body; renouncing the body is not equal to renouncing nirvāṇa. If even nirvāṇa is renounced, what is there that would not be renounced? With compassion penetrating to the marrow, having attained sovereign compassion, they act as saviors; for a great bodhisattva, giving is not difficult at all. The bodhisattva's compassionate mind knows and sees clearly that among the bodies of all sentient beings, there is none that is not ill, yet no one knows it. By three things one knows they are ill. What are the three? Food and drink, clothing, and medicine are themselves the symptoms of illness. The bodhisattva's compassionate mind is manifested through three things. What are the three? They are the giving of wealth, of Dharma, and of fearlessness. The bodhisattva brings joy to all sentient beings; to extinguish the suffering of all sentient beings, they give up their body to save them. The bodhisattva seeks no retribution, viewing it like straw and weeds. The bodhisattva's great compassion employs various skillful means, like a mass of milk; to give blood to others is easier for them than for worldly people to give water. As when the bodhisattva in the past drew blood from five places to give to various yakṣa ghosts, leaping with joy beyond analogy.

First 55 of 64 passages. Read on

Linked texts (1)

法苑珠林 — 道世, Classical Chinese