諸經要集 10

English (machine translation) 10

Language: English

10.1

Compiled by the śramaṇa Shi Daoshi of Ximing Monastery

10.2

Section 18: The Six Pāramitās (The six pāramitās form six chapters)

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Chapter 1: Dāna (Giving is divided into seven topics)

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1. Expressing the Intent
2. Stinginess and Hypocrisy
3. Giving of Material Goods
4. Giving of the Dharma
5. Discerning in Giving
6. The Field of Merit
7. Reciprocal Encounters

Now, the practice of dāna is the very wellspring of the myriad practices. It is marked as the first of the six pāramitās and placed at the head of the four means of embracing. For this reason, Anāthapiṇḍada scattered yellow gold without stinginess, and King Sudāna gave away the white elephant without regret. They could even rescue others from dire distress, forgetting their own physical bodies. Thus Sattva cast down his body to save the life of a starving, emaciated [tigress], and Śibi cut his flesh to take the place of the falcon's meal. How much less should kingdoms, cities, wives, or children be kept in mind! How could precious goods and granaries be held dear? Secular books still say: 'Strip off one's robe and push forward one's food,' 'rubbing from head to heel,' and 'carriages, horses, clothes, and furs shared with friends until worn out.' None failed to make light of wealth and value righteousness, to cherish the worthy and love the noble. Moreover, material wealth is inherently impermanent; what does it have to do with human affairs? Striving painfully to accumulate it, what use is it in the end? Beset by the four terrors, fought over by the five houses—how could any wise person treat it as a precious plaything? Recently we see ordinary, foolish people who begrudge and hoard their family wealth, without a single thought of renunciation, and thereby lose their lives. Merely out of greed for life, they constantly worry about not surviving, thus causing wives and children to glare at each other, brothers to feud within the walls, relatives to be estranged, and kinsmen and friends to be cut off. Truly, this is because the causes, conditions, phenomena, and karma of stinginess run contrary to the mind of a bodhisattva and obstruct the path of maitrī-karuṇā; they give rise to no thought of rescue and protection, but produce only sentiments of harm and annoyance. Faults such as these are indeed rooted in stinginess and greed.

10.7

Topic 2: Stinginess and Hypocrisy

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As the Bodhisattva-garbhastha-sūtra says, the Buddha spoke in verse:

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"The world has many foolish, deluded people / who cling to stinginess and do not practice dāna. / Accumulating wealth by thousands, millions, and billions, / they proclaim: 'This belongs to me.' / When their life is about to end, / their eyes behold evil ghosts and spirits. / Knife-like winds dismember their bodies, / and inhalations and exhalations cease. / The greedy consciousness follows good and evil, / receiving retribution that is bitterly painful. / When about to arrive at the place of punishment, / what use is regret and begging for mercy?"

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Also, a verse in the Satyaka-nirgrantha-sūtra says:

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"Greedy people accumulate much, / yet in gaining it, never feel sated. / With minds inverted by avidyā, / they constantly think of infringing upon and harming others. / In the present life they have many enemies and resentments; / upon discarding the body, they fall into the evil destinies. / Therefore, the wise / should be mindful of contentment. / Begrudging wealth, they do not give, / hiding it away for fear others will know. / Discarding the body, they depart empty-handed, / to endure suffering among the hungry ghosts. / Hunger, thirst, cold, heat, and the like, / sorrow and grief constantly boil them. / The wise do not accumulate, / in order to shatter stinginess and greed."

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Also, a verse in the Karmavibhaṅga-sūtra says:

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"One who practices great dāna, / yet is impatient and prone to great anger, / not relying on right mindfulness, / will later become a dragon of great power."

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Also, the Bodhisattva-caryanirdeśa-sūtra says: 'If upon seeing a beggar one's face frowns, one should know that this person opens the gate to hungry ghosts.'

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Also, the Mahāsaṃnipāta-sūtra says: 'There are four things that obstruct the Mahāyāna. What are the four? First, not taking joy in giving; second, feeling regret after giving; third, looking at faults [in the recipient] after giving; fourth, not being mindful of distress and giving with a [begrudging] mind. There are another four things: first, giving out of desire; second, giving out of anger; third, giving out of folly; fourth, giving out of fear. There are another four things: first, not giving with utmost sincerity; second, not giving with one's own hands; third, not giving face-to-face; fourth, giving with slight and contempt.' Furthermore, the Upāsakaśīla-sūtra says: 'The Buddha said: In practicing dāna, a bodhisattva stays far away from four evils: first, breaking the precepts; second, the net of doubts; third, wrong views; fourth, stinginess. He also leaves behind five things: first, when giving, not choosing between the virtuous and the unvirtuous; second, when giving, not speaking of good and evil; third, when giving, not selecting castes; fourth, when giving, not slighting the supplicant; fifth, when giving, not cursing with harsh speech. There are another three matters whereby, having given, one does not obtain an exalted, wondrous retribution: first, initially resolving to give much, but later giving little; second, selecting bad things to give to others; third, having carried out the gift, feeling regret in the mind. There are another eight matters whereby, having given, one does not accomplish the superior fruit: first, after giving, seeing faults in the recipient; second, when giving, one's mind is not impartial; third, after giving, seeking that the recipient work [for one]; fourth, after giving, taking delight in praising oneself; fifth, saying one has nothing, and only later giving; sixth, after giving, cursing and scolding with harsh speech; seventh, after giving, seeking a twofold return; eighth, after giving, giving rise to doubts. Such a dānapati cannot meet the Buddhas, worthies, and sages in person. If one gives to another [goods] complete with color, fragrance, flavor, and touch, this is called pure giving.'

10.16

'If one gives solely for the sake of a good puṇyakṣetra and does not delight in constant giving, when this person attains retribution in the future, they will not delight in giving.'

10.17

'If a person feels regret after giving, or if they rob another's goods to give them away, although this person will attain wealth in the future, it will constantly dwindle and not accumulate.'

10.18

'If one distresses family members to obtain goods for giving, although this person will attain great retribution in the future, their body will constantly suffer from illness.'

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'If a person cannot first make offerings to parents, but distresses their wife, children, and slaves, making them suffer in order to give, this is called an evil person; this is nominally called giving, but is not truly giving. Such giving is called being without pity and not knowing how to repay kindness. Although this person will attain wealth in the future, it will constantly be lost and not accumulate; they will be unable to disburse and use it, and their body will suffer from much illness.'

10.20

Also, the Upāsakaśīla-sūtra says: 'When a person without wealth says of himself that he has no wealth, this principle is incorrect. Why is this? There is no one who lacks water and grass. Although one is the ruler of a state, he is not necessarily able to give; although one is poor, he is not unable to give. Why is this? A poor person also has a portion of food. After eating, when washing the vessels, if he discards the wash-water and gives it to creatures that ought to eat it, he also gains merit. If he gives a dust-speck of parched grain flour to an ant, he also obtains immeasurable meritorious retribution. In the world's extreme poverty, who could lack this dust-speck of flour? Among the extremely poor, who is completely naked without clothing? If one has clothing, could one lack a single thread or a single needle to give to someone to bind a wound, or a finger's width of material to make a lamp wick? Good man, among the people of the world, who among the poor is without a body? If one has a body, seeing others creating merit, one's body should go to assist, undertaking labor, sweeping, and sprinkling, and one will also obtain meritorious retribution. Therefore the Tattvasiddhi-śāstra says: "Sweeping the monastic grounds of the entire Jambudvīpa does not equal sweeping a palm-sized area of the Buddha's ground."'

10.21

Also, the Dharmaguptaka-vinaya and the Mahīśāsaka-vinaya state: In ancient times, when the Buddha was in the world, in the city of Bhaddiya there was a great householder named Meṇḍaka. He had abundant wealth and treasures, and possessed great power. According to his wishes, he provided for people and things. In his granary there was an opening as large as an axle-hub, from which grain came out on its own. His wife used eight sheng of rice to make food, feeding four divisions of the army and visitors arriving from the four directions, yet the food was still not exhausted. His son took a thousand ounces of gold and gave it to the four divisions of the army and beggars from the four directions at will, yet it was still not exhausted. His daughter-in-law took a single wrap of incense and anointed the four divisions of the army and beggars arriving from the four directions at will to their satisfaction, yet the incense was still not exhausted. A male servant plowed seven furrows with a single plow, and the rice produced was exceedingly abundant; this servant gave eight sheng of grain to the men and horses of the four divisions of the army, and it could not be eaten up. The free and bondservants in the household argued with one another, each saying: 'This is the power of my merit!' Meṇḍaka went to the Buddha and asked: 'Whose power is this?' The Buddha said: 'It belongs to all of you together. Long ago in Rājagṛha there was a weaver. The weaver had a wife and also a son; the son also had a wife, and there was one male servant and one female servant. Once they were eating together, a pratyekabuddha came to the house to beg for food. Each wished to give up their own portion to him. The pratyekabuddha said: "Each of you reduce a little bit; it will not be little to you, and it will be sufficient for me." They complied together. After eating, the pratyekabuddha manifested spiritual transformations in the open air and only then departed. When the weaver's family died, they were reborn in the Heaven of the Four Heavenly Kings up to the Heaven of Controlling Others' Emanations, revolving through seven cycles. The remaining merit in this life brings retributions that are equal.' Also, the Śuddhādhyāśaya-sūtra says: 'If a bodhisattva views stinginess and giving as not forming two signs, keeping precepts and breaking precepts as not forming two signs, anger and kṣānti, laziness and vigor, distracted mind and dhyāna, folly and prajñā as not forming two signs, this is called purifying all karmic hindrances.'

10.22

Topic 3: Giving of Material Goods

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As the Mahāratnakūṭa-sūtra says: 'There are five kinds of giving material goods: first, giving with utmost sincerity; second, giving with faithful mind; third, giving at the appropriate time; fourth, giving with one's own hand; fifth, giving in accordance with the Dharma.'

10.24

Also, the Bodhisattva-bhūmi-śāstra says: 'In brief, there are two kinds of all giving: first, internal things; second, external things. When a bodhisattva relinquishes his body, this is called internal giving. If one gives for the sake of food, and vomits food after eating to give to sentient beings, this is called internal-and-external giving. Aside from what is stated above, it is called external giving. There are two kinds of internal giving by a bodhisattva: first, relinquishing the body in dāna according to whatever others wish to do, subject to the power of others. For example, like someone who, for the sake of food and clothing, binds himself to another as a servant; in this way, the bodhisattva, not for personal gain, but solely for anuttara-bodhi, to bring peace and joy to sentient beings, and to fulfill dānapāramitā, relinquishes his body in dāna according to whatever others wish to do, subject to the power of others. Second, giving away everything, such as limbs and joints, according to what others need. There are also two kinds of external giving by a bodhisattva: first, giving joyfully the implements of enjoyment and pleasure according to what they seek; second, for the sake of serving them, giving everything away with a mind of total renunciation. A bodhisattva's internal and external things are not without distinction in being given equally to all; there are things that are given, and things that are not given. If something brings pleasure to sentient beings but not safety, or neither pleasure nor safety, then it is not given. If something brings safety to sentient beings though not pleasure, or brings both safety and pleasure, then it is entirely given.'

10.25

Also, the Mahāsaṃnipāta-sūtra says: 'A bodhisattva has four kinds of giving that fulfill wisdom. What are the four? First, giving paper, pen, and ink to a Dharma master to enable him to transcribe sūtras; second, adorning a wondrous seat with various decorations to give to a Dharma master; third, offering all necessary implements of offering to a Dharma master; fourth, praising a Dharma master with a mind free of flattery and deceit.'

10.26

Also, the Upāsakaśīla-sūtra says: 'If one gives clothing, one attains superior and wondrous appearance. If one gives food, one attains unsurpassed strength. If one gives lamps, one attains pure and wondrous vision. If one gives vehicles, one's body experiences ease and comfort. If one gives dwellings, one will lack none of one's necessities.'

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'If one gives pure and wondrous things, later one will attain a pleasing appearance, be liked by people, have a good reputation spread widely, attain whatever is sought according to one's wishes, and be born into a noble caste; this is not called bad.'

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'If for one's own sake one makes clothing, adornments, and various utensils, and after making them feels delighted, but before wearing or using them oneself, gives them to others, this person will in the future attain the wish-fulfilling tree.'

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'If a person is able daily to make a vow to first give food to others and only then eat themselves—if they violate this vow, they forfeit goods to the Buddha, and feeling shame upon the infraction, yet if they do not violate it, this is a cause and condition for subtle and wondrous wisdom. Such giving is the highest among all gifts, and this person also earns the name of a superior dānapati.'

10.30

If one supplies wives, children, male and female servants with food and clothing, and constantly gives with a mind of pity and joy, in the future one will obtain immeasurable merit. Furthermore, if one observes granaries in the fields where there are many mice and sparrows violently consuming the grain, and one constantly gives rise to pity, further thinking, 'These mice and sparrows survive on account of me,' and having thought this, rejoices without thoughts of annoyance, one should know that this person will obtain immeasurable merit. Furthermore, the Mahābodhisattvapiṭaka-sūtra says: 'For the sake of attaining anuttara-bodhi, when a bodhisattva practices the dānapāramitā, the dāna that he cultivates also obtains ten kinds of praised benefits. What are the ten? First, because the bodhisattva mahāsattva gives superior and exquisite five desires, he obtains the aggregate of pure morality, 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 instruments of amusement, he obtains pure, playful Dharma bliss, none lacking. Third, because the bodhisattva gives with fullness, he attains the fulfillment of complete Dharma-meanings, approaching the seat of bodhi with none lacking. Fourth, because the bodhisattva gives his hands, he attains the complete and pure hand of Dharma, rescuing sentient beings with none lacking. Fifth, because the bodhisattva gives his ears and nose, he obtains the complete perfection of all sensory faculties, none lacking. Sixth, because the bodhisattva gives his limbs and joints, he obtains the pure, untainted, majestic Buddha-body, none lacking. Seventh, because the bodhisattva gives his eyes, he obtains the pure Dharma-eye that beholds all sentient beings, unimpeded and none lacking. Eighth, because the bodhisattva gives his flesh and blood, he obtains a solid body and life, holding and nurturing all sentient beings with genuine, skillful means, none lacking. Ninth, because the bodhisattva gives his marrow and brain, he obtains a complete, indestructible, adamantine body, none lacking. Tenth, because the bodhisattva gives his head, he realizes the complete, supreme, topmost head of the knowledge of all knowledges, transcending the three realms, none lacking. Śāriputra! For the sake of attaining bodhi, a bodhisattva mahāsattva practices giving like this, gathering such marks and perfecting the Buddhadharma; the praised benefits and superior, exquisite merits are all for the purpose of fulfilling the dānapāramitā.' At that time, the Bhagavat spoke a verse, saying:

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"Practicing giving, he seeks neither wondrous beauty nor wealth, / Nor does he wish to bring about the destinies of devas and humans; / I seek the unexcelled, superior bodhi: / Giving but a little, it immediately brings about immeasurable merit."

10.32

Circumstance of Dharma Giving, Number Four

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The commentary says: This clarifies the relative merits and defects of material giving and Dharma giving in comparison. Thus the Mahāprajñāpāramitopadeśa says: 'The Buddha said that among gifts, the gift of Dharma is foremost. Why is that? Material giving is measurable; Dharma giving is immeasurable. Material giving has its retribution in the desire realm; Dharma giving has its retribution transcending the three realms. Material giving cannot sever the outflows; Dharma giving purely ascends to the other shore. Material giving only brings about the retributions of humans and devas; Dharma giving universally brings about the fruits of the three vehicles. In material giving, the foolish and the wise are equally skilled; Dharma giving is restricted only to the wise. In material giving, only the giver obtains merit; Dharma giving benefits both [giver and receiver]. In material giving, the foolish and beasts can receive it; Dharma giving is restricted only to the intelligent. Material giving only benefits the physical body; Dharma giving benefits the mental spirit. Material giving can increase the illness of greed; Dharma giving can eliminate the three poisons.' Therefore, the Mahāsaṃnipāta-sūtra says: 'Although the precious jewels given may be many, it is not as good as reciting and upholding a single gāthā with a sincere mind. The gift of Dharma is most wondrous, surpassing food and drink.'

10.34

Furthermore, the Adbhutadharmaparyāya-sūtra says: 'The heavenly lord asked the jackal, saying: "What merits are there in the giving of food and the giving of Dharma? I only wish that you would speak of them." The jackal replied, saying: "Giving food and drink sustains life for a single day. Giving precious jewels and wealth relieves the lack of a single lifetime, yet increases fetters. Preaching the Dharma to teach and transform is called the gift of Dharma; it can cause sentient beings to transcend the worldly path."'

10.35

Furthermore, the Lokaprajñapti-śāstra [Dazhangfu lun] says: 'The giving of wealth exists within the human path; the giving of Dharma exists within great compassion. The giving of wealth removes physical suffering of sentient beings; the giving of Dharma removes mental suffering of sentient beings. The giving of wealth is given by those with much attachment; material treasures are given by those with much ignorance. As for the gift of Dharma-wealth, it creates endless coin and wealth for them; the giving of Dharma is for obtaining endless wisdom. The giving of wealth is for obtaining physical pleasure; the giving of Dharma is for obtaining mental joy. The giver of wealth is loved by sentient beings; the giver of Dharma is respected by the world. The giver of wealth is loved by foolish people; the giver of Dharma is loved by wise people. The giving of wealth can bestow present pleasure; the giving of Dharma can bestow the bliss of the heavenly paths and nirvāṇa.' As the verse says:

10.36

"The Buddha's wisdom abides in empty space, / Great compassion serves as dense clouds; / The gift of Dharma is like sweet rain, / Filling the pools of the skandhas and dhātus. / The four means of embracing are the skillful means, / The cause of peace, joy, and liberation; / Cultivating and managing the eightfold noble path, / One can attain the fruit of nirvāṇa."

10.37

Furthermore, the Candrapradīpa-samādhi-sūtra says: 'The Buddha said: If a bodhisattva practices the gift of Dharma, there are ten kinds of benefits. What are the ten? First, abandoning evil matters. Second, being able to perform good deeds. Third, abiding in the Dharma of good persons. Fourth, purifying buddha-lands. Fifth, proceeding to the site of awakening. Sixth, relinquishing what is cherished. Seventh, subduing afflictions. Eighth, bestowing a share of merit upon sentient beings. Ninth, cultivating a mind of loving-kindness toward sentient beings. Tenth, seeing the Dharma and obtaining joy.'

10.38

Furthermore, the Bodhisattvabhūmi says: 'If a bodhisattva knows that an intelligent person seeking the Dharma holds wrong views, he does not transmit the Dharma to him nor give him sūtra scrolls. If someone by nature covets wealth and sells sūtra scrolls, he also does not give him the Dharma. If someone obtains sūtra scrolls and conceals them without revealing them, he also does not give him the Dharma. If the meaning is not what that person can comprehend, he also does not give it to him. If it is a meaning he can comprehend, and having already understood the meaning of this sūtra scroll on his own, then he takes the sūtra and gives it according to what is wished. If he has not yet understood the meaning, he must study it himself. Furthermore, if he knows of another person possessing such a sūtra, he indicates the place to him. If he further copies and gives it, the bodhisattva should examine his own mind: if there is even slight stinginess regarding the Dharma, he should take the sūtra and give it. For the sake of Dharma giving, I would rather become dumb and mute in the present life through Dharma giving; even for the sake of eliminating afflictions, one should still give, not to mention making it a skillful means for future wisdom.' Furthermore, the Upāsaka-śīla-sūtra says: 'If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who can teach and transform people, being complete in morality, giving, broad learning, and wisdom; if they use paper and ink to have people copy, or copy the Tathāgata's correct scriptures themselves, and then give them to people to enable them to read and recite, this is called the gift of Dharma. One who gives like this will in the future obtain exquisite, superior physical appearance in the heavens. Why is that? Sentient beings hear the Dharma and sever thoughts of anger; through this cause and condition, in future lives they attain superior appearance. Sentient beings hear the Dharma and, with a mind of loving-kindness, do not kill; through this cause and condition, in future lives they attain long life. Sentient beings hear the Dharma and do not steal others' wealth and treasures; through this cause and condition, in future lives they abound in wealth and treasures. Sentient beings hear the Dharma, opening their minds and delighting in giving; through this cause and condition, in future lives their bodies attain great strength. Sentient beings hear the Dharma and leave behind all negligence; through this cause and condition, in future lives their bodies attain peace and joy. Sentient beings hear the Dharma and eliminate minds of anger and delusion; through this cause and condition, in future lives they attain unimpeded eloquence. Sentient beings hear the Dharma and their faithful mind is unimpeded; through this cause and condition, in future lives their faithful mind is clear and lucid. Morality, giving, learning, and wisdom are also like this.' Hence we know that the gift of Dharma is superior, surpassing the gift of wealth. Question: Having known that Dharma giving surpasses material giving, if sentient beings of the present time only study Dharma giving and do not practice material giving, is that permissible or not? Answer: Because they do not understand material giving and give with a deluded mind, merely seeking pleasant retributions among humans and devas of sights and sounds, fearing that they might fall into the three miserable destinies and fail to transcend the world, the sages earnestly praised the Dharma to cause them to awaken and realize the emptiness of the substance of the three factors (giver, recipient, and gift), and then practice material giving, swiftly accomplishing the superior fruits of bodhi and nirvāṇa. All other practices—morality, forbearance, the six pāramitās, and the myriad deeds—rely on wisdom to guide them to supreme perfection.

10.39

Furthermore, the Mahāprajñāpāramitopadeśa says: 'The first five pāramitās are compared to blind persons; the sixth, prajñā, is like having eyes. If they do not obtain the guidance of prajñā, the first five will fall into the evil destinies and fail to transcend the world.' If, hearing that Dharma giving surpasses relinquishing wealth, foolish people do not understand and immediately hoard wealth, only delighting in reading sūtras, if they practice this method, it is not as good as someone who with an understanding mind gives away a single coin, which surpasses reading millions of sūtra scrolls with a deluded mind. Therefore, in establishing the teachings, the Tathāgata's intent was to balance understanding and practice. If there is only understanding without practice, understanding is hollow; if there is only practice without understanding, practice is isolated. One must possess both understanding and practice to reach the other shore. If there is only understanding without practice, it is like a person who has eyes but no feet, unable to travel far; if there is only practice without understanding, it is like a person who has feet but no eyes, unable to see the path. Furthermore, understanding alone without practice is like wild blossoms that do not bear fruit; practice alone without understanding is like fruit that does not emerge from blossoms. Therefore, understanding and practice must proceed together to achieve the fruit of buddhahood.

10.40

Circumstance of Measuring Giving, Number Five

10.41

The commentary says: This refers to the giver, whose practice may be wise or foolish. 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. Thus the Upāsaka-śīla-sūtra says: 'If one sees an impoverished person, one first speaks to him: "Are you able to take refuge in the Triratna and receive the fasting precepts?" If he says he is able, one first confers the three refuges and the fasting precepts, and afterward gives him the items. If he says he cannot, one further speaks to him: "Are you able to follow my words, and contemplate that all dharmas are impermanent, non-self, and that nirvāṇa is tranquil extinction?" If he says he is able, having instructed him, one then gives. If one has no wealth oneself, one instructs others who have wealth to make this gift. If it is a foolish person who covets wealth, does not know impermanence, and clings stingily to people and things belonging to others, a bodhisattva seeing these useless things will prompt him to give quickly, lest they disrupt the cultivation of his path.' Therefore, the Mahālankāra-śāstra says: 'If an object causes affliction to arise, it should not be kept. Even if it is a treasured trinket, there must inevitably be separation from it. Like bees making honey: others obtain it while they do not obtain it themselves; wealth and treasures are also like this.' Furthermore, the wealth that is given has proper and improper forms. With improper things, even if one offers them in dāna, the merit obtained is very little; with wealth according to the Dharma, the merit obtained is vast and abundant. As the Mahāratnakūṭa-sūtra says: 'There are five matters that should not be given: first, wealth sought improperly should not be given to others, because the item is impure; second, liquor and poisons should not be given to others, because they derange sentient beings; third, nets and traps should not be given to others, because they torment sentient beings; fourth, swords, staves, bows, and arrows should not be given to others, because they harm sentient beings; fifth, music and female charms should not be given to others, because they destroy the pure mind.'

10.42

Furthermore, the Bodhisattvabhūmi says: 'A bodhisattva also does not give improper food: namely, giving monastics leftover food, food defiled by excrement, urine, mucus, saliva, pus, or blood, unstated and unknown rice or barley food, or that which is improperly mixed and should be discarded—meaning non-allium food mixed and contaminated, non-meat food, or non-alcoholic drink mixed and contaminated. Such improperly mixed things are not to be given to humans or animals.'

10.43

Furthermore, the *Mahāprajñāpāramitopadeśa* states: If a person uses whipping, torturing, and lawful imprisonment to obtain wealth and then gives it away in dāna, they will be reborn among elephants, horses, and cattle. Although they receive the bodies of beasts—bearing heavy loads, whipped and spurred, tethered and ridden—they obtain fine shelters and fine food, are valued by people, and are provided for by them. Again, like an evil person who harbors much anger and has a crooked, unupright mind, yet practices dāna, they will fall among dragons, obtaining palaces of the seven treasures, wonderful food, and fine appearances. Again, like an arrogant person full of pride who gives with an angry mind, they fall among the garuḍas, always attaining self-mastery, possessing a cintāmaṇi jewel as a necklace, freely indulging in whatever they require, with nothing failing to accord with their wishes, endlessly transforming and leaving nothing undone. Again, like officials and ministers who falsely oppress the people, acting contrary to the laws of governance, and seize wealth to use for dāna, they fall among ghosts and spirits to become kumbhāṇḍa ghosts, capable of various transformations and amusing themselves with the five sensory objects. Again, like a person of great wrath, stubborn contrariness, and an addiction to meat and wine, who nevertheless practices dāna, they fall among earth-dwelling yakṣas, constantly obtaining all kinds of merriment, music, food, and drink. Again, like a person who is stiff, violent, and overbearing, but is able to give away carriages and horses for travel, they fall among sky-dwelling yakṣas, possessing great strength and moving as swiftly as the wind. Again, like a person who has a jealous mind and loves contention, but through having given fine dwellings, bedding, clothing, and food, is born among palace-dwelling, flying yakṣas, possessing all kinds of amusements and comforts for the body. If one vexes the other party and forcibly extorts people's property to manage works of merit, they instead incur sin. It is not as good as calming the mind and cultivating the inner mind, through which one gains far superior benefit.

10.44

Furthermore, the *Bodhisattvabhūmi* states: If a bodhisattva's dāna causes another to suffer, whether through extortion, or through cheating and fraud, or through seeking unlawfully, then, whether by one's own power or another's power, one should not comply with their desires. For the sake of sentient beings, one would rather cast off one's own body and life than comply with their desires. If it brings about extortion and distress, one should not give; this is not the time for a bodhisattva to practice pure dāna. As for external gifts that a bodhisattva does not give: if there are sentient beings who ask for women, fire, knives, liquor, acting as go-betweens, performing plays, and all manner of unlawful things—to such petitioners, the bodhisattva does not give. If they were to give, much evil would arise, leading to falling into the evil destinies without reaching the other shore. But if someone comes to ask for a part of my own body, one must promptly give it, without needing to evaluate that other person or harbor a hesitant, backward mind.

10.45

Furthermore, the *Upāsaka-śīla-sūtra* states: If one vexes one's family members to obtain goods for dāna, even though this person may obtain a great reward in the future, their body will suffer illness and pain. If one cannot first provide for one's parents, but distresses one's wife, children, and slaves, causing them hardship to give dāna, this is called an evil person; this is nominally called giving, but is not called giving in true principle. Giving of this kind is called being devoid of pity and ignorant of repaying kindness. Even though this person may obtain wealth and treasures in the future, they will constantly seek them without accumulating any, unable to spend or use them, and their body will suffer much illness and pain. Using this passage as proof, forcibly conscripting people's property to undertake the cultivation of merit instead incurs painful retribution. How can this be called producing benefit? In the present latter age, both monastics and laity are in decay and decline, competing to hold fasts and lectures, and forcibly extorting wealth to build and repair stūpas and monasteries. According to the sūtras, this is improper, and instead incurs the aforesaid sins. It is not as good as sitting in quietude to cultivate real practice within; among forms of renunciation, there is none superior to this. If one has a pure mind and expounds the Dharma for others, and the other person with reverent sincerity seeks the Dharma and relinquishes gifts, one must preach for them to help accomplish their merit and wisdom. One must not indiscriminately reject everything based on the previous judgment, wildly producing slander and obstructing others' merit. Furthermore, the commentary to the *Mahāyānasaṃgraha* by Asanga [and Asvabhāva] states: The bodhisattva sees that those sentient beings have heavy karmic hindrances regarding their wealth and status, and therefore does not give to them, so that the charitable gift is not rendered empty and without fruit. Even if one were to give to them, they would not be able to receive it; what would be the use of giving? As a verse says:

10.46

Just as a mother suckling an infant
Does not grow weary through the course of a month,
Yet if the infant's throat should close,
What can the wet nurse do?
Better to let them be destitute of wealth and rank,
Keeping far away from the evil destinies and bad deeds,
Lest, being disturbed in their sense-faculties by wealth and honor,
They be made to incur future vessels of suffering.

10.47

Furthermore, the *Ekottarika-āgama* states: At that time the World-Honoured One told the monks: Timely giving has five kinds of benefits. What are the five? The first is giving to those who have come from afar; the second is giving to those who are going afar; the third is giving to the sick; the fourth is giving in times of famine; the fifth is, when first obtaining fresh fruits and melons, or grain and food, to give first to those who uphold the precepts and are energetic, and only afterward eat oneself. Therefore, those who wish to practice these five givings should be mindful to give according to the time. If one performs pure giving that accords with the time, one will in return obtain timely retribution—that is, giving with a pure mind what is suitable according to the time. In cold times, giving warm rooms, felt blankets, firewood, hot food, and so forth; in hot times, giving cool rooms, light clothes, water, fans, supplies, and so forth; giving gruel when thirsty; providing food when hungry; sending offerings during wind and rain; and inviting the Saṃgha when the weather is mild. In this way, according to the time, one accords with their sentiments and makes them joyful; in the future, when obtaining merit, one will in return receive corresponding recompense.

10.48

Section 6: Circumstances of the Field of Merit

10.49

As the *Upāsaka-śīla-sūtra* states: Giving to an animal yields a hundredfold reward; giving to a precept-breaker yields a thousandfold reward; giving to one who upholds the precepts yields a hundred-thousandfold reward; giving to an outsider who has abandoned desire yields a millionfold reward; giving to one directed toward the Path yields a hundred-billionfold reward; giving to a srotāpanna yields an immeasurable reward; giving to one directed toward the sakṛdāgāmin likewise yields an immeasurable reward; up to attaining Buddhahood, it likewise yields an immeasurable reward. I have now spoken thus for your sake in order to distinguish the various fields of merit. If one can, with an earnest mind, give birth to great compassion and give to an animal, or with focused mind and reverence give to the Buddhas, their merit is exactly equal and without difference. As for the 'hundredfold', one obtains lifespan, physical complexion, strength, ease, and eloquence as wished; the donor who gives to them will later obtain lifespan, physical complexion, ease, and eloquence, each a hundredfold; and so forth up to the immeasurable, which is likewise so. Therefore, I said in a sūtra: 'I gave to Śāriputra, and Śāriputra also gave to me; yet I obtained much, whereas Śāriputra did not obtain much merit.' Some people say: 'If the recipient does evil, the sin extends to the donor.' This principle is incorrect. Why is that? When the donor gave, it was to dispel that person's suffering, not to commit sin. Therefore, the donor should obtain good fruits; if the recipient commits evil, the sin collects upon themselves alone, and does not reach the donor. Question: If giving to sages yields much merit, why do the sūtras say that a wise person in practicing dāna does not discriminate between fields of merit? Answer: Now to explain this principle, there are multiple avenues. This clarifies that the person capable of giving has the distinction of foolish and wise, and the object of giving has the distinction of compassion and reverence. Compassion is for the poor and suffering; reverence is for the Triratna. With compassion, the field is inferior while the mind is superior; with reverence, the field is superior while the mind is inferior. If we take superiority of mind, giving to the Buddha is not as good as giving to the poor. Therefore the *Xiangfa jueyi jing* states: There are sentient beings who see others gather to perform meritorious deeds, yet seeking only renown, they exhaust their household wealth to give dāna; but when they see the impoverished, orphaned, and solitary, they scold them and drive them out, not helping by a single hair. Such sentient beings are called those who perform goodness topsy-turvy, cultivating merit in foolish madness; this is called improperly creating merit. Such people are deeply pitiable; spending much wealth, they obtain very little merit. Good sons, I once told the great assembly: If someone for an asaṃkhyeya of lifetimes were to make offerings to the Buddhas of the ten directions together with bodhisattvas and the śrāvaka assembly, it would not be as good as someone giving a single mouthful of food or drink to an animal. Their merit would surpass the former by a hundred thousand myriad times, immeasurably and boundlessly. Even down to giving to hungry dogs, ants, and the like, the field of compassion is the most supreme.

10.50

Furthermore, the *Mahāprajñāpāramitopadeśa* states: As when Śāriputra offered a bowl of rice to the Buddha, the Buddha immediately turned and gave it to a dog, and asked Śāriputra: 'Who obtains more merit?' Śāriputra said: 'As I understand the meaning of the Buddha's Dharma, the Buddha giving to the dog obtains more merit.'

10.51

If judged on the basis of revering the Dharma and honoring the person, their official station, and cultivation of the Path, the field of reverence is superior. Therefore the *Upāsaka-śīla-sūtra* states: Giving to an animal yields a hundredfold reward, up to a srotāpanna yielding an immeasurable reward; an arhat and a pratyekabuddha are still not equal to a Buddha, how much less any other kind? But if judged on the basis of practicing dāna with equanimity, without asking whether it is compassion or reverence, giving with an equal mind yields vast and immense merit. Therefore the *Vimalakīrtinirdeśa* states: Dividing it into two portions, one portion is given to the Buddha, the Tathāgata Duṣprasaha, and one portion is given to the lowest beggar in the city; the field of merit is not two.

10.52

Furthermore, the *Damamūka-nidāna-sūtra* states: The Buddha's maternal aunt, Mahāprajāpatī, after the Buddha had left home, spun and wove with her own hands, preparing beforehand a bolt of golden cotton cloth. Storing this thought in her mind and binding her recollection, she waited only for the Buddha. Upon being able to see the Buddha, joy surged to the marrow of her heart, and she promptly took this cloth and presented it to the Tathāgata. The Buddha told Gautamī: 'Take this cloth and go offer it to the Saṃgha.' Prajāpatī addressed the Buddha again, 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 in my heart to wait for the Buddha. I only wish you will deign to pity me and accept it on my behalf.' The Buddha told her: 'I know that mother's focused mind wished to give it to me; however, with a mind of personal affection, the merit is not broad and vast. If you give it to the Saṃgha, the retribution obtained will be far greater. Because I know this matter, I urge you accordingly.'

10.53

Furthermore, the *Jushi qingseng futian jing* states: Specifically inviting five hundred arhats is not as good as taking a single ordinary monk in the regular monastic sequence. In my Dharma, there is no rule of accepting individual invitations. If someone specifically invites a monk, they are not my disciple; this is the dharma of the six teachers, forbidden by the seven Buddhas. Therefore we know there are three kinds of giving, and thus one cannot discuss them in a sweeping manner.

10.54

Section 7: Circumstances of Relative Comparisons

10.55

The commentary says: Here there are separately five kinds of relative comparisons. First, the relative comparison of field and wealth has four cases: 1. The field is superior and the wealth is inferior, as when the young boy gave dirt to the Buddha, and so on. 2. The wealth is superior and the field is inferior, as when taking jewels to give to the poor, and so on. 3. Both field and wealth are superior, as when taking jewels to give to the Buddha, and so on. 4. Both field and wealth are inferior, as when taking grass to give to an animal, and so on.

10.56

Second, the relative comparison of light and heavy has four cases: 1. The intention is heavy and the wealth is light, as when the poor woman took a single piece of cotton cloth to give to the assembly and obtained vast and immense merit. 2. The wealth is heavy and the intention is light, as when a royal lady, with an arrogant mind, gave many precious objects to the assembly and obtained very little merit. (The latter two can be understood).

10.57

Third, the relative comparison of emptiness and existence: 1. Emptiness of mind without emptiness of object: such as when one studies the contemplation of emptiness, yet is stingy with wealth and does not give, returning to receive the retribution of poverty. 2. Emptiness of object without emptiness of mind: knowing that giving wealth obtains riches, one constantly delights in relinquishing, obtaining increased merit. (The latter two can be understood).

10.58

Fourth, the relative comparison of much and little: As the *Dharmapada-avadāna-sūtra* states, giving has four matters. What are the four? 1. Giving much and obtaining little merit: as when foolish people make sacrificial offerings, drinking wine, singing, and dancing, wasting money and treasures without obtaining merit or wisdom—this is giving much and obtaining little merit. 2. Giving little and obtaining much merit: as when one can with a compassionate mind make offerings to people of virtue and the Path, and the Saṃgha, having eaten, diligently studies and recites; though what is given is little, the merit is vast—this is giving little and obtaining much merit. 3. Giving little and obtaining little merit: as when, out of stinginess and evil intent, one gives to outsiders of wrong views, both being foolish—therefore giving little yields little merit as well. 4. Giving much and obtaining much merit: if there is a worthy person who realizes the impermanence of the world, produces wealth with a benevolent mind, erects stūpas, monasteries, vihāras, and orchards, and makes offerings to the Three Honored Ones of clothing, shoes, beds, couches, food, and kitchen provisions—this merit is like the five great rivers flowing into the great ocean; the flow of merit is like this, unceasing from lifetime to lifetime—this is giving much and its retribution being likewise much.

10.59

Fifth, the contrast between defiled and pure: As the *Dazhidu lun* says, there are four kinds of giving (dāna) in the Buddha-Dharma: (1) the giver is pure and the recipient impure; (2) the giver is impure and the recipient pure; (3) both giver and recipient are pure; (4) neither giver nor recipient is pure. Let us explain one phrase in particular, and the rest may be understood by analogy. What is 'both are pure'? It is as when a Buddha himself makes offerings to a Buddha; this is called 'both are pure'. For example, flowers born of the power of merit of Ratnasaṃbhava Buddha in the east were sent in the care of Samantaprabhā Bodhisattva, who had attained the dharmakāya of the ten abodes; he brought these flowers and scattered them over Śākyamuni Buddha. He knew that the Buddhas of the ten directions are the supreme field of merit. This is called 'both are pure'. (The other phrases may be understood by analogy.)

10.60

Furthermore, the *Upāsakaśīla-sūtra* states: The Buddha said, 'If a person has wealth and, seeing someone seeking it, says he has nothing and refuses him, one should know that this person has already spoken of poverty and slight merit in future lives. Such a person is termed heedless. That he says he has no wealth is not correct. Why? Water and grass are things that no human lacks. Though someone is the ruler of a state, he may not necessarily be able to give; though someone is poor, he is not unable to give. Why? A poor person also has his portion of food. After eating, he washes the vessel and discards the rinse-water; if he gives it to those who should eat it, he also obtains merit. If with a dust-mote of flour he gives it to ants, he also obtains boundless fruits of merit. In all the world, who among the utterly destitute lacks a dust-mote of flour like this? Who is there that could survive a single day without eating three balls of flour? Therefore, all people should give half their food to beggars. Good sons, who among the destitute is stark naked without clothing? If one has clothing, could one not spare a single thread to give to someone to bind a wound, or material the size of a finger to make a lamp-wick? Who among the people of the world is so poor as to have no body? If one has a body and sees another performing merit, one should go in person to assist, joyfully and without weariness. He too is called a donor and also obtains merit. At times he receives a share, at times he receives an equal amount, and at times he even excels. For this reason, when I received the meal offered by King Prasenajit, I also pronounced the blessing: the merit obtained by the king and by the poor person was equal and without distinction. Just as when a person buys incense—whether paste incense, powdered incense, loose incense, or burned incense, these four kinds of incense—if one touches it, buys it, or weighs it, the gift is equal and no different, and the various incenses do not lose a single hair's breadth. The practice of cultivating giving is also like this: whether much or little, coarse or fine; whether one rejoices with sympathetic joy and goes in person to assist, or from afar sees and hears it and gives rise to joy—because their minds are equal, the fruits obtained are without distinction. If one lacks wealth and, seeing another give, one's mind does not rejoice or believe, but doubts the field of merit, this is called poverty. If one has much wealth and is free and unimpeded, and there is an excellent field of merit, but internally one lacks faithful devotion and cannot make an offering, this too is called poverty. Therefore, the wise person observes for himself: even if there remains but a single ball of food, such that eating it himself means life and giving it away means death, he should still give it—how much more so when there is plenty! The wise person further observes: in this world, even if one maintains the precepts and has vast learning, or even attains the fruit of an arhat, he still cannot ward off hunger and thirst, and the like. His lack of room, clothing, food and drink, bedding, and medicine for illness are all due to the conditions of not having given in past lives. If a person who breaks the precepts takes delight in practicing giving, though he falls among hungry ghosts or animals, he will always be full and sated, lacking nothing. Though one should possess the wealth of heaven and earth and enjoy boundless pleasure, one is still not satisfied. Therefore, I should practice giving for the sake of unsurpassable joy, and not for the sake of humans or gods. Why? Because they are impermanent, because they are limited.'

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諸經要集 — Classical Chinese