法苑珠林 9.103

9.103

Furthermore, the *New Mahāvibhāṣā-śāstra* asks: "As the sūtras say, each of the Buddha's marks is adorned with one hundred merits. What are these 'one hundred merits'?" Answer: "Here, one hundred volitions are called one hundred merits. What are the one hundred volitions? For example, when a bodhisattva creates and augments the karma of the mark of well-planted feet, he first gives rise to fifty volitions to cultivate and refine his physical vessel, making it pure and supple. Next, he gives rise to a single volition that directly induces that [mark]. Thereafter, he gives rise again to fifty volitions to bring it to completion. Just as a farmer first cultivates the furrows, then sows the seeds, and afterward covers and irrigates them with manure and water, so it is in this case. Just as the karma of the mark of well-planted feet is adorned with these one hundred volitions, so it is up to the karma of the uṣṇīṣa mark on his crown. Therefore it is said that each of the Buddha's marks is adorned with one hundred merits." Question: "What are the fifty volitions?" Answer: "There are five volitions for each of the ten courses of karma. With respect to the course of karma of refraining from taking life, there are five volitions: first, the volition to refrain from taking life; second, the volition to encourage and guide; third, the volition of praise; fourth, the volition of rejoicing; and fifth, the volition of dedication—meaning dedicating what has been cultivated toward bodhi. The same applies up to right view. These are called the fifty volitions. Some say: based on the ten courses of karma, one gives rise respectively to five grades of wholesome volitions—inferior, middling, superior, eminent, and supreme—just as in the miscellaneous cultivation of dhyāna. Some say: based on the ten courses of karma, one gives rise respectively to five volitions: first, purity of preparatory application; second, purity of the fundamental act; third, purity of subsequent action; fourth, unmarred by discursive thought; and fifth, held by mindfulness. Some say: fifty moments of mind are generated toward a single mark of the Buddha, during which volitions not previously practiced arise in unbroken succession. Question: What is the measure of each of these one hundred merits? Some say: if karma can induce the status of a wheel-turning king, ruling with sovereignty over the four great continents, that is the measure of one merit. Some say: if karma can induce the status of Śakra, lord of the gods, ruling with sovereignty over the two hosts of gods, that is the measure of one merit. Some say: if karma can induce the status of the king of the Paranirmitavaśavartin Heaven, ruling with sovereignty over all the divine hosts of the desire realm, that is the measure of one merit. Some say: if karma can induce the status of the king Mahābrahmā, ruling with sovereignty over the first dhyāna and the divine hosts of the desire realm, that is the measure of one merit. Some say: the merit of the king Mahābrahmā, lord of the Sahā World, in requesting the Tathāgata to turn the wheel of the Dharma, is the measure of one merit. Question: When he requested the Buddha, his mind was of non-obscured indeterminate nature bound to the desire realm; how could it be called merit? Some say: while dwelling in the Brahmā realm and wishing to come to make the request, he first gave rise to such a wholesome thought: 'I shall bring great benefit to all sentient beings by requesting the Buddha to turn the wheel of the Dharma.' At that moment, it was designated as attaining that Brahmā merit. This is not reasonable. Why? Because it is not already accomplished before it is performed. The proper explanation is: after he requested the Buddha, he returned to the Brahmā palace. Later, when the World-Honoured One turned the wheel of the Dharma, the earth deities first proclaimed it, and thus the sound transmitted step by step until it reached the Brahmā palace. Having heard it, King Brahmā rejoiced and congratulated himself, generating a pure mind and giving rise to empathetic joy. Only at that moment was this merit accomplished. Some say: at the time of the world's formation, the predominant power of the karma of all sentient beings can bring about a great trichiliocosm; that is the measure of one merit. Some say: excluding bodhisattvas near the Buddha ground, the karma of all other sentient beings that can induce the fruits of wealth and happiness is the measure of one merit. Some say: each measure of merit here should be illustrated by metaphor. Suppose all sentient beings were born blind, and a single sentient being, through great skillful means, caused them all to simultaneously gain sight; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings had drunk poison and were delirious and on the verge of death, and a single sentient being caused them all to have the poison removed and their minds to awaken; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings were bound and fettered, facing imminent execution, and a single sentient being caused them all to be liberated and simultaneously spared their lives; the merit of that sentient being would be the measure of one merit. Furthermore, suppose all sentient beings had broken their precepts and corrupted their views, and a single sentient being could cause them all to become simultaneously endowed with precepts and views; the merit of that sentient being would be the measure of one merit. Critique: What these explanations say are all expressions of pure intention and skillful means to praise the measure of a bodhisattva's merit, yet none have captured the true reality. According to the actual truth, each measure of merit generated by a bodhisattva is immeasurable and boundless. Because a bodhisattva, having accumulated and perfected all pāramitās over three incalculable kalpas, induces volitions and vows of extreme vastness, only a Buddha can know them, and they cannot be fathomed by anyone else. A full hundred of such vastly measured merits adorn a single mark, and progressively up to all thirty-two marks, each is endowed with one hundred merits. The Buddha adorns his body with these thirty-two marks of a hundred merits and the eighty secondary characteristics; therefore, among gods and humans, he is the most venerable and most supreme.