諸經要集 6

English (machine translation) 6

Language: English

6.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Monastery

6.2

Section 8: Receiving the Fast (This has three circumstances)
Section 9: Breaking the Fast
Section 10: Wealth and Honor
Section 11: Poverty and Lowliness

6.3

Circumstance of Stating the Intention
Circumstance of Citing Evidence

Now, the reason the true Dharma spreads lies in esteeming the sūtras. The reason the field of merit increases is due to the efficacy of the fasting precepts. Therefore, renouncing the offering of a single meal causes blessings to inherit surplus provisions; giving the funds of a single coin results in rewards surpassing the heavens. Hence the field of merit is to be valued, while the entanglements of wealth may be taken lightly. Together we establish the unhindered assembly, equally incurring limitless blessings.

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Circumstance 2: Citing Evidence

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Furthermore, the Old Sūtra of Miscellaneous Parables states: Formerly, when a member of the four castes invited the Buddha for a meal, there was a man selling cow milk. The prominent clan member detained him for a meal and instructed him to observe the fasting precepts. Having received them and listened to the sūtra, he then returned home. His wife said: "I waited for you all morning and have not yet eaten," and forced her husband to eat, ruining his intention to fast. Even so, he was born seven times in heaven and seven times in the human world. The Master said: "Observing the fast for one day yields surplus provisions for six hundred thousand years. Furthermore, there are five blessings: first, few illnesses; second, peace and stability of the body; third, few lustful thoughts; fourth, little sleep; fifth, rebirth in heaven, where one constantly remembers the deeds done in past lives." Furthermore, King Prasenajit wished to reward Queen Mallikā with fragrant necklaces and summoned her out of the palace to see her. On the fast day, the queen came forth wearing plain white garments. Among sixty thousand consorts, she shone like the sun and moon, twice as beautiful as usual. The king's mind was awed and showed increased respect; he asked: "What virtue makes you so brilliantly different?" The queen addressed the king: "Reflecting on my lack of blessings, I received this female form. With passions and defilements, day and night my life diminishes; I fear falling into the three bad destinies. For this reason, on the days of the new and full moon I uphold the fasting of the Buddha-Dharma, severing attachments to follow the Path, receiving blessings life after life. I wish to offer these fragrant necklaces to the World-Honoured One."

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Furthermore, the Madhyama-āgama states: At that time, Viśākhā, mother of Mṛgāra, bathed at dawn, put on clean white garments, and taking her daughters-in-law and other kin, went to the Buddha's dwelling. She bowed her head in worship and said to the Bhagavat: "I now wish to observe the wholesome fast." The Bhagavat asked: "Laywoman, what kind of fast do you now observe? There are three kinds of fasts. What are the three? The first is the cowherd's fast; the second is the Nirgrantha fast; the third is the noble eight-limbed fast. What is called the cowherd's fast? If a cowherd grazes cattle in the marsh in the morning and gathers them back to the village at dusk, when he returns to the village he thinks thus: 'Today I grazed the cattle here; tomorrow I will graze the cattle there. Today I watered the cattle here; tomorrow I will water the cattle there. Today my cattle lodged here; tomorrow they will lodge there.' In this way, if when observing the fast a person reflects like this: 'Today I ate such food; tomorrow I will eat such food. Today I drank such drink; tomorrow I will drink such drink. Today I digested such food; tomorrow I will digest such food'—if that person spends this day and night clinging in craving, this is called the cowherd's fast. If one observes the fast like this, one does not obtain great benefit, does not attain great fruit, has no great merit, and it is not widely diffused. What is called the Nirgrantha fast? If an ordained Nirgrantha urges people, saying: 'Toward the east, beyond a hundred yojanas, if there are sentient beings, cast away knives and clubs to protect them'—and likewise for the south, west, and north; or stripping off clothes and going naked, they say: 'I have no parents, wife, or children,' encouraging falsehood and taking it to be the true reality; or holding to ascetic practices, starving themselves, and other false practices—this is called the Nirgrantha fast. If one observes the fast like this, one also does not obtain great benefit, does not attain great fruit, has no great merit, and it is not widely diffused. What is called the noble eight-limbed fast? A learned noble disciple, when observing the fast, reflects thus: 'For the rest of their lives, the arhats, the true persons, abandon killing and cease killing, casting away knives and clubs; they have shame and remorse, possess loving-kindness and compassion, and benefit all beings down to insects; their minds are purified regarding killing; up to: for the rest of their lives they abandon improper-time eating and cease improper-time eating, eating one meal and not eating at night, taking pleasure in proper-time eating. By this limb, I am equal to and no different from the arhats.' Therefore it is called a fast. Having abided in this noble eight-limbed fast, above this they should further recollect the Tathāgata, the One Without Attachment, and the other ten epithets and the worldly-transcending pure Dharma, relinquishing defilements and bad, unwholesome phenomena. This is called the noble eight-limbed fast. If a woman of noble family observes the noble eight-limbed fast, when her body breaks up and life ends, she will be born in the six desire heavens, and ultimately attain the four fruits of a śramaṇa."

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Furthermore, the Sūtra on the Bodhisattva Receiving the Fast states: "I, [so-and-so], take refuge in the Buddha, take refuge in the Dharma, take refuge in the Bhikṣu-Saṅgha. The evil performed by my body, the evil spoken by my mouth, and the evil thought by my mind have now been cast aside. For so-many days and so-many nights, I receive the Bodhisattva fast and take refuge in the Bodhisattvas." The Buddha told Subhūti: "On the Bodhisattva fast day, there are ten precepts.

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"First, on the Bodhisattva fast day, one must not wear cosmetics, flowers, or perfumes.

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"Second, on the Bodhisattva fast day, one must not engage in singing and dancing, drum beating, instrumental music, or bodily ornamentation.

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"Third, on the Bodhisattva fast day, one must not sleep on a high bed.

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"Fourth, on the Bodhisattva fast day, after midday has passed, one must not eat again.

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"Fifth, on the Bodhisattva fast day, one must not hold knives, gold, silver, or precious jewels.

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"Sixth, on the Bodhisattva fast day, one must not ride in carts or on oxen or horses.

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"Seventh, on the Bodhisattva fast day, one must not beat children, male or female servants, or animals.

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"Eighth, on the Bodhisattva fast day, all who uphold this fast obtain merit through sharing gifts and giving. On the Bodhisattva fast day, when retiring to sleep, one clasps the hands before the Buddha and says: 'Today, all in the ten directions who uphold the fasting precepts and practice the six pāramitās—I assist them all in immeasurable peace, encourage and rejoice in them, and bestow the merit upon all humans, non-humans, and so forth in the ten directions. Wherever there are places of distress and hardship, may all obtain merit, be liberated from anxiety and suffering, be reborn as humans, and enjoy limitless peace, wealth, and joy.'

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"Ninth, on the Bodhisattva fast day, one must not consume food and drink to the very bottom of the vessel.

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"Tenth, on the Bodhisattva fast day, one must not jest, laugh, or share a seat with women; women likewise. These are the ten precepts. One must not violate them, must not instruct others to violate them, and must not encourage others to violate them. The method of releasing the Bodhisattva fast states: 'Namo Buddhāya, namo Dharmāya, namo Saṅghāya. I, [so-and-so], for so-many days and so-many nights, have upheld the Bodhisattva fast; through sharing gifts and giving, I shall attain the six pāramitās, just like the method of all bodhisattvas and the sixty thousand bodhisattvas. On the fast day and night: one part for meditation, one part for reciting sūtras, and one part for sleeping.' This is the method of the Bodhisattva fast day: receive it from the fourteenth day of the first month, and release it on the seventeenth day; receive it from the eighth day of the fourth month, and release it on the fifteenth day; receive it from the first day of the seventh month, and release it on the sixteenth day; receive it from the fourteenth day of the ninth month, and release it on the sixteenth day."

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The commentary states: Having undertaken the fast, if one wishes to conclude it, one must wait until the daybreak mark appears; only then may one eat porridge. If not, the fast is broken. What is meant by the 'daybreak mark'? As the Sarvāstivāda-śāstra states, the daybreak mark has three kinds of colour: when the sun shines on the jambu tree, there is black; when it shines on the leaves, there is blue-green; and when it passes beyond the leaves, there is white. Among the three colours, white is the correct one; only then may one conclude the fast and eat the porridge. Furthermore, the Mahāsāṃghika-vinaya states: The Buddha was dwelling in Śrāvastī. To the south there was a settlement named Great Forest. At that time, a merchant driving eight oxen arrived at the northern country of Kuta. There was another merchant, and together they let their cattle graze in a marsh. At that time, there was a Licchavi who captured nāgas to eat them. He caught a nāga maiden. The maiden had undertaken the poṣadha precepts and harboured no mind to harm. Yet the Licchavi pierced her nostrils and led her along. When the merchant saw this, he gave rise to a mind of compassion and asked the Licchavi, 'You lead this nāga—what do you intend to do with it?' He replied, 'I intend to kill it.' The merchant said, 'Do not kill it. I will trade you an ox for it.' The captor refused, until it reached eight oxen; only then did he say, 'This meat is very delicious. Now, for your sake, I shall release it.' The merchant was still apprehensive. After releasing the nāga maiden, the merchant thought, 'This is an evil man. I fear he will pursue her again and send [others] to capture her.' Releasing her into another pool, he followed along and watched over her. The nāga transformed into a human and said to the merchant, 'My lord, you have granted me my life; now I wish to repay your kindness. We may enter my palace together, where I shall repay my lord's kindness.' The merchant answered, 'The nature of nāgas is impetuous and violent, with erratic wrath; you might kill me.' She answered, 'It is not so. That previous man bound me, and I had the power to kill him, but because I had already received the poṣadha precepts, I had no thought of killing whatsoever. How much less, now that my lord has granted me my life, would I inflict harm! If you will not come at once, remain here for a short while; I will arrange things first.' She then entered. Later, upon entering the palace, [the merchant] saw two nāgas bound at one side of the nāga gate. The merchant asked, 'For what reason are you bound?' They answered, 'This nāga maiden undertakes the fast precepts for three days each half-month. We brothers guarded this nāga maiden carelessly and she was caught by the Licchavi; it is for this reason that we are bound. We only pray that my lord, in your compassion, will speak so that we may be released.' When the nāga maiden had finished arranging things, she called him into the palace and seated him upon a jewelled couch. The nāga maiden addressed him, saying, 'Among nāgas there is food that takes one's whole life to digest; there is [food] that takes twenty years to digest; there is [food] that takes seven years to digest; and there is food for humans of Jambudvīpa. I do not know what kind of food my lord now desires to eat.' He answered, 'I require the food of Jambudvīpa.' Thereupon she brought various foods and drinks and gave them to him. The merchant asked the nāga maiden, 'For what reason are those nāgas bound?' The nāga maiden said, 'They have committed a fault; I intend to kill them.' The merchant said, 'Do not kill them.' [She said], 'If it were not [for you], they would certainly be killed.' The merchant said, 'Only if you release them will I eat.' She said, 'They cannot simply be released just like that. They must be punished by being banished to the human realm for six months.' The merchant saw that in the nāga palace, various precious treasures adorned the palace halls. The merchant then asked, 'You have such adornments; why do you undertake the poṣadha?' She answered, 'In the nature of our nāga condition there are five sufferings. What are the five? At birth, during sleep, during sexual indulgence, in anger, and at death. Three times in a single day, our skin and flesh fall to the ground, and hot sand bakes our bodies.' He asked again, 'What do you seek?' She answered, 'I wish to be born in the human destiny; because of the suffering among animals and not knowing the Dharma, I wish to go to the Tathāgata and go forth.' The nāga maiden then gave him eight cakes of gold, saying to him, 'This gold will suffice for your parents and relatives to use throughout their lives without being exhausted.' She said to him, 'Close your eyes.' Then, by supernatural power, she transported him to his native country. He took the eight cakes of gold and gave them to his parents. This was nāga gold: once cut, it grew back again; it could be used for an entire lifetime without ever being exhausted. (Reflecting that if human compassion cannot but be practiced, and briefly saving a nāga maiden brings such an abundant recompense of gratitude, how much more inexhaustible is the blessing received from upholding the great fast!)

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The verse says:

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Restraining gluttony for fragrant flavours, / One disciplines oneself solely through temperance.
A single sitting solemnises one's bearing; / With fifty thousand, what is abundant is gathered in.
The fragrance of precepts drifts, exceedingly sweet; / The gates of emotion are closed ever tighter.
Do not say it is vain hardship; / In the end, it crosses over dangerous precipices.

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Section 9: Breaking the Fast (with two circumstances):

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1. Stating the Intention
2. Citing Evidence

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First Circumstance: Stating the Intention

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Indeed, reflecting upon the root of impermanence, suffering, and emptiness, and contemplating the source of birth, old age, sickness, and death—through the long night one laments the anguish of hanging upside down; drifting and drowning, one pities the swiftness of following the current. Contemplating such distress is truly and deeply fearful. This is truly because the puṇyakṣetra is slight and thin, and faithful offerings are hard to digest. Fasting and precepts are not firm, being like unbaked clay pots that are easy to break and hard to keep intact, or like frost and dew; the attachment to 'I' and 'person' grows ever stronger, adhering more firmly than glue or lacquer. Not fearing the calamities of accumulated kalpas, one worries only for the life of this single body. Hence, eating to satiety and sleeping long, how does one differ from suckling pigs and dogs? Breaking the fast to eat at night is no different from the destiny of hungry ghosts. Therefore, donors lose the blessing of supporting those worthy of offerings, and the saṃgha harms the excellence of the fertile field.

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Second Circumstance: Citing Evidence

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As the Śāriputra-paripṛcchā-sūtra states: Śāriputra addressed the Buddha, saying, 'There are dānapatis who build saṅghārāmas and generously provide provisions. In future ages, there will be monks who resemble renunciants who, at an improper time, go to the food-distributing monk to demand food and eat it. What sin do the giver and the eater incur, and what merit does the original dānapati obtain?' The Buddha said, 'One who [eats at] an improper time is a breaker of precepts and an offender of theft. One who gives at an improper time is likewise a breaker of precepts and an offender of theft. They steal the dānapati's property; this is taking what is not given, which is not the intention of the donor. The donor receives no merit, for the property was lost; yet there remains the good of having generated the aspiration to establish it.' Śāriputra said, 'If one receives at the proper time and eats at the proper time, and if what is not finished is eaten again at an improper time, or if one receives at the proper time but waits until an improper time to eat it, does one still obtain merit?' The Buddha said, 'Those who are pure in eating at the proper time are indeed puṇyakṣetras; they are true renunciants, the true Saṅgha, good friends to gods and humans, and guides to gods and humans. Those who are impure are still precept-breakers; they are great robbers, they are hungry ghosts, and they are dens of sin. If one demands food at an improper time, and the food distributor carelessly gives it regardless of whether it is the proper time or not, that food distributor is called one who has fallen away from the Path, called an evil māra, called the three evil destinies, called a broken vessel, and called a leper; because he destroys good fruits, he lives by theft and begging. Therefore, the brahmins do not eat at improper times, and heterodox brahmacārins do not eat by wrong livelihood. How much less should my disciples, who know the Dharma and practice the Dharma, act thus! All who are like this are not my disciples; they steal the benefits of my Dharma and are people clinging to lawlessness. They are called persons who steal food contrary to Dharma. The thief who gives and the thief who receives—even a single lump, a pinch, a speck of salt, or a drop of vinegar—shall all, upon death, fall into the Intestine-Scorching Hell to swallow red-hot iron balls. Emerging from hell, they will be born among pigs and dogs, eating all sorts of impurities; or born as evil birds whose cries people dread; and later born as hungry ghosts, returning to the saṅghārāma to dwell in the latrines and consume excrement and filth for hundreds of thousands of myriad years. When born again among humans, they will be impoverished, lowly, and despised and loathed by others beyond description, trusted by no one. This is not like stealing the property of a single person, the sin of which is still lighter; because here one plunders many people, plunders an excellent puṇyakṣetra, and severs the supramundane Path.' Furthermore, the Gandha-rāja-sūtra states: When the Buddha was in the world, there was a king named Gandha who served a brahmin. The brahmin lived in the mountains and planted many fruit trees. At that time, a woodcutter damaged his fruit trees. Seeing this, the brahmin brought him before the king and said, 'This man has wrongfully ruined my fruit trees. The king should punish and execute him.' The king, reverently serving the brahmin, dared not disobey him and immediately executed him. Not long thereafter, an ox ate someone's rice. The owner chased and beat it, breaking one of its horns. Blood flowed over its face, and the pain was unbearable. The ox went straight to the king's presence and said, 'I indeed wrongfully ate a little of this man's rice, and now he has broken my horn.' The owner of the rice also pursued it to the king's presence. The king understood the language of birds and beasts. The king said to the ox, 'I will kill him for you.' The ox replied, 'Although you kill this man now, it cannot make my pain cease. You need only command that hereafter people should not treat others as I was treated.' The king was moved to reflect, saying, 'I served a brahmin, and merely on account of fruit trees he made me kill a man; he is not as good as this ox. Now serving this path, I still cannot escape saṃsāra—what use is this path?' Thereupon he went to the Buddha's place, threw his five limbs to the ground in homage to the Buddha, and wished to receive the five precepts and ten virtuous deeds. The Buddha said, 'Giving and keeping the precepts bring blessings in the present life; forbearance, vigor, single-mindedness, and wisdom possess immeasurable virtue, and later one will be born in heaven.' The king was overjoyed and attained the fruit of srotāpanna. Ānanda addressed the Buddha, saying, 'What was the past cause and condition between this king and the ox?' The Buddha said, 'Long ago, in the time of Kanakamuni Buddha, the king and the ox were brothers; as upāsakas, they upheld the fast precepts together for one day and one night. The king observed the Dharma vigorously, daring not to be negligent; when his life ended, he ascended to heaven. When his heavenly lifespan was exhausted, he came down to be a king. The ox at that time violated the fast by eating at night, and in the end suffered retribution for that sin. When his punishment was finished, he was reborn as an ox for five hundred lifetimes. Still possessing past knowledge, he came to awaken the king's mind. Seven days later, the ox's lifespan ended, and he was reborn above in heaven.' The Buddha said, 'The fourfold disciples who undertake and uphold the fast precepts must not violate them.'

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Furthermore, the Dharmapada-avadāna-sūtra states: The Buddha was dwelling in the vihāra of the Jetavana Anāthapiṇḍada Park in the country of Śrāvastī, preaching the Dharma for gods, nāgas, and spirits. To the east was a country named Uttaravatī, where five hundred brahmins led one another intending to go to the bank of the Gaṅgā River, where there was a divine pond with three shrines, to bathe away impurities and, naked, seek immortality according to the Nirgrantha practice. Because they were lost in a great marsh, they could not cross it, and their provisions ran out halfway. Looking into the distance, they saw a large tree that appeared to possess divine presence, and thinking someone lived there, they ran toward it, but could see no one. The brahmins raised their voices in loud weeping, being exhausted by hunger and thirst and facing death in this marsh. The tree spirit manifested its body and asked the brahmacārins, 'Whence come you ascetics, and where do you wish to go now?' They answered in one voice, saying, 'We wish to go to the divine pond to bathe and seek immortality. Today we are hungry and thirsty; we pray that you will show mercy and save us.' The tree spirit raised its hands, and food and drink of a hundred flavours flowed forth from them, providing food and drink to the multitude so that all were sated, with remaining provisions sufficient for their journey. As they were about to depart, they approached the spirit and asked, 'What virtue did you practice in the past that brought about such magnificent power?' The spirit answered the brahmacārins, 'The place where I formerly dwelt was in the country of Śrāvastī. At that time, a great minister of the state named Sudatta provided a meal for the Buddha and the Saṅgha. He bought curd in the marketplace, but had no one to carry the curd, so he hired me to carry it. Going to the vihāra, he had me pour it out, and when that was done, distribute washing water. Stately, I listened to the Dharma; all rejoiced and praised it as immeasurably good. At that time, I upheld the fast, and returning home in the evening, I did not eat. My wife questioned me with suspicion: "I do not know what grievance you hold." [I said:] "I saw the elder Sudatta offering a meal to the Buddha in the park, and he invited me to take the fast; the fast is called the Eight Precepts." His wife became angry and said with indignation, "Gautama disrupts worldly customs; why should his words be heeded? You violate ancestral rules, and calamity will arise from this fault!" Under her unrelenting pressure, I then ate with her. That very night, my allotted lifespan was exhausted, and I died at midnight; my spirit came and was born here. Because this foolish woman broke my fast precepts, I did not complete that practice, and was born in this marsh as this tree spirit. Due to the merit of carrying the curd, food and drink issue from my hands; had I completed the fast precepts, I should have been born in heaven to enjoy spontaneous pleasures.' Then he spoke a verse for the brahmacārins, saying:

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Sacrificial rites sow the root of calamity, / Which day and night grows branches and boughs.
In vain hardship one ruins the basis of the body; / The Dharma fast delivers one to become an immortal of the world.

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Furthermore, the Avadānaśataka states: When the Buddha was in Śrāvastī at the Jetavana Grove in Anāthapiṇḍada's park, during the first watch of the night, five hundred devaputras brought incense and flowers, their bright light blazing and illuminating the Jeta Grove. They came to the Buddha's place, made obeisance, and sat down to one side. The Buddha preached the Dharma for them, and they attained the fruit of a srotāpanna. They circumambulated the Buddha three times and returned to the heavenly palace. When morning arrived, Ānanda asked about the conditions behind the coming of the devas. The Buddha told Ānanda: In the distant past, at the time of Kāśyapa Buddha, there were two brahmins who accompanied their king to the Buddha's place to pay homage and make inquiries. At that time, an upāsaka among the retinue urged the two brahmins to take the fast precepts together—one wishing to be born in heaven, and the other wishing to be a human king. Having received them, they both returned to the place where the brahmins were gathering. The brahmins said, 'You are hungry and thirsty; you may eat and drink together with us.' They persistently and repeatedly urged them, and the one whose intention was to seek rebirth in heaven could not resist, and thereupon ate and drank. Because he broke the fast, his wish was not fulfilled; after his life ended, he was born among the nāgas. The one who did not eat was able to become a king. Because they had received the fast together in their previous lives, [the nāga] was born into the water of that king's palace pool. At that time, the gardener daily brought all kinds of fruits and melons to present and offer to the king. In the pool's water he found a delicious fruit, exceptionally fine in color and fragrance. He thought to himself: 'Though I go in and out, I am always held back by the gatekeeper. I should take this fruit and give it to him.' Having had this thought, he immediately brought it and gave it to him. When the gatekeeper received it, he again thought: 'I merely go in and out, yet I am also held back by the eunuch. I should take this and give it to him.' Having had this thought, he immediately brought it and gave it to him. When the eunuch received it, he again thought: 'The queen always praises my virtues to the king. I should take this fruit and give it to her.' Having had this thought, he immediately brought it and gave it to her. When the queen received it, she again presented it to the great king. Once the king received the fruit, he immediately ate it, finding it exceptionally fragrant and delicious. He then asked the queen, 'Where did you get this fruit just now?' The queen immediately answered truthfully, 'I got this fruit from the eunuch.' In this manner it was traced step by step back to the gardener. The king then summoned him: 'There was such a delicious fruit in my garden; why did you not send it to me, but instead gave it to someone else?' The gardener thereupon recounted the matter from beginning to end. The king would not listen to his words and told him: 'From now on you must constantly deliver this fruit; if you do not deliver it, I will execute you.' The gardener returned to his garden, weeping and wailing, unable to control himself: 'This fruit has no seed; by what means can it be obtained?' At that time, that nāga king heard the sound of crying, transformed himself into a human form, and came to ask him, 'Why are you weeping so?' The gardener fully answered the cause. Having heard these words, the nāga returned into the water, fetched fine, delicious fruit, placed it on a golden platter, brought it, and gave it to the gardener. Thereupon he further told him, 'Take this fruit, present and offer it to the king, and convey my intention, saying: "The king and I, formerly when the Buddha was in the world, were originally close friends. Together we were brahmacārins and together took the eightfold fast, each seeking what we wished. Because your precepts were complete, you were able to become a king; because my precepts were incomplete, I was born among the nāgas. I now wish again to uphold and practice the fast, seeking to abandon this body. I request you to tell your king to seek the text of the eightfold fast for me and send it to me. If you refuse, I will overturn your kingdom and turn it into an ocean."' The gardener thereupon took the platter of fruit, and after presenting it to the king, he further related the words entrusted by the nāga. When the king heard this, he was very displeased. Why was this so? At that time, there was not even the name of the Buddha's Dharma, much less could there be the text of the eightfold fast. If he failed to obtain it, he feared bringing about destruction, yet thinking over this matter, there was no way it could be managed. At that time, that king had a minister who was most venerable and respected, whom he told: 'The nāga demands from me the text of the eightfold fast; I rely on you, sir, to obtain it.' The minister replied, 'In this age there is no Dharma; how could it be obtained?' The king told him again, 'If you do not obtain it, I will certainly execute you, sir.' When the minister heard this, he withdrew and returned to his home, his complexion unusual, extremely distressed and vexed. At that time the minister had an aged father. Whenever his son came in from outside, seeing his son's complexion transformed and unusual, he immediately asked him, and [the minister] then explained the details of the whole situation to his father. The father answered the son, 'In the main pillar of our hall, I have seen a light. Go and fell it, try to take it, and split it open.' Looking inside, they obtained two scrolls of scripture: the first was the Twelve Links of Dependent Origination, and the second was the Text of the Eightfold Fast. When the minister obtained them, he was overjoyed, placed them on a golden platter, and presented them to the king. The king was exceedingly joyful, beyond measure. He sent them to the nāga king. When the nāga king obtained them, he was overjoyed, and bringing rare jewels, presented them as a gift to the king, and each returned to his abode. Together with five hundred nāga offspring, he diligently upheld and practiced the eightfold fast. Later, when their lives ended, they were born into the Trāyastriṃśa Heaven, and came to make offerings to me; that was their light. The Buddha told Ānanda: 'If you wish to know who the five hundred nāga offspring who practiced the fast were at that time, they are the present five hundred devaputras.' When the Buddha spoke of these conditions, there were those who attained the four fruits of the śramaṇa, and those who brought forth the aspiration for unexcelled bodhi. Having heard what the Buddha preached, they rejoiced and practiced it.

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The verse says:

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Lacking [one basket] to nine fathoms, the lofty mountain was abandoned; / Pausing the carriage at a thousand leagues, weary of the long road. / Changing course and regretting virtue because of sweet sounds; / Altering one's heart and tainted by evil on account of a bewitching woman. / The diligent practice of the five blessings having failed, / Who can protect the upholding of the eightfold fast? / In the endless, darkest night, what can you expect? / Across the dense, churning river of craving, how can one cross?

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Section 10: Wealth and Nobility (This has two circumstances)

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Circumstance 1: Setting Forth the Intention
Circumstance 2: Citing Evidence

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Circumstance 1: Setting Forth the Intention

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Now, performing good evokes joy just as a shadow follows the form; doing evil incurs suffering just as a sound produces an echo. Therefore, wealth is like pearls and jade, and nobility is like Xiao and Cao: brocade and embroidery are worn as clothing, and gold and silver build houses; clouds rise before the dragon's breath, and wind stirs above the phoenix flutes. One strides with clinking pendants in spacious halls, or saunters along extended galleries; extending pearl-adorned shoes upon cinnabar steps, or wearing golden cicadas before green lattice-doors. When eating, delicious delicacies fill the tables, sea and land bounties spread before them; tripod cauldrons arrayed like stars, their fragrant aromas drifting like clouds. When sitting, there are high halls and elegant chambers, jade terraces and pearl blinds; strings, bamboo, zithers, and pipes play crisp and fluttering tunes. When sleeping, orchid-scented lamps shine brightly, embroidered curtains cast soft shade; brocade quilts are spread out, and fine fleece rugs are brushed. When traveling, a team of four horses flies like lightning, and palanquins roll like thunder; a thousand chariots and ten thousand horsemen rumble in a mighty throng. Briefly setting forth the causes of merit: such are the good retributions. Because of past practice of dāna, these superior benefits are enjoyed.

6.38

Circumstance 2: Citing Evidence

6.39

As stated in the Damamūkanidāna-sūtra: Long ago, when the Buddha was in the world, there was an elder in Śrāvastī of great nobility and immense wealth. He had a baby boy whose facial features were upright and handsome, exceedingly rare in the world. His parents were joyful and gave him the name Danmili (Dhanapāla/Dānapāla). As he gradually grew up, his father died. King Prasenajit enfeoffed him with his father's rank. After he received the king's enfeoffment, his dwelling was transformed into one of the seven precious substances, and all the storehouses were filled to overflowing with various precious things.

At that time, the crown prince of the king, named Virūḍhaka, fell ill with a fever. The physicians prescribed medicine and reported to the king, saying: 'Ox-head sandalwood is needed to rub upon his body, and then he will certainly be cured.' The king immediately enlisted [the kingdom] to seek it: 'If anyone can obtain it, an ounce's worth will be rewarded with a thousand ounces of gold.' Yet no one brought any. Someone addressed the king: 'In the dwelling of Danmili, there is a great abundance.'

When the king heard this, he went in person to seek it. He arrived before the outer gate of the elder Danmili and saw that his outer gate was made entirely of pure silver. He then sent a gatekeeper inside to announce the message. The gatekeeper went in and reported to the elder: 'King Prasenajit is now outside the gate.' Hearing this, the elder came out to receive him and invited the king to enter the gate.

Inside, he saw a woman whose face and head were upright and beautiful, peerless in the world. She sat on a silver couch spinning silver thread, with ten maidens attending upon her left and right. The king then asked, 'Is this your wife?' The elder answered, 'She is a gate-keeping maidservant. The little maidens are those who convey messages.'

Next, he entered the middle gate, which was made entirely of deep-blue lapis lazuli. Inside the gate, there was a woman sitting on a lapis lazuli couch, whose facial beauty was twice as great as the previous one, and her attendants on the left and right were twice the previous number. Next, he entered the inner gate, which was made entirely of yellow gold. Inside the gate, there was a woman whose face was upright and beautiful, again twice as great as the previous one. She sat on a golden couch spinning golden thread, and her attendants on the left and right were again double the previous number. The king asked again, 'Is this your wife?' The elder answered, 'She is a gate-keeping maidservant.'

Entering inside the hall, he saw a lapis lazuli floor. Between the eaves were carved all kinds of wild beasts; as the wind blew and moved them, their forms appeared upon the ground. Seeing this, the king thought it was water and was frightened, not daring to advance. He spoke to the elder: 'Is there no other ground, that a sea was made before the palace?' Mili said to the king: 'This is a lapis lazuli floor; it is not water.' He immediately took off the seven-jeweled bracelet from his arm and cast it onto the floor; it hit the wall and only then stopped. Knowing it was solid ground, the king went inside together with him.

They ascended a palace of seven precious substances. The wife was in the palace sitting on a lapis lazuli couch. There was another precious couch, and she invited the king to be seated. When the wife saw the king, tears flowed from her eyes. The king asked her, 'Why are you unhappy that tears flow from your eyes?' The wife answered: 'I am greatly rejoiced. It is only that just now, I smelled the vapor of smoke on the king's body, and therefore tears fell.' The king then asked, 'Does your family not burn fire?' She answered, 'No.' The king asked again, 'What do you use to prepare food?' The wife answered the king: 'When food is needed, the hundred flavors arrive of themselves.' The king asked again, 'Do you not need light?' The wife answered the king: 'We use a maṇi jewel to illuminate it, and the entire room is made brightly luminous.'

At that time, Danmili knelt and addressed the king: 'For what reason has the Great King deigned to come to this place?' King Prasenajit fully replied with the circumstances. Hearing this, the elder immediately took the king inside to show him all the storehouses. The seven precious substances were full to overflowing, and the heaps of ox-head incense were incalculable. 'May the king take as much as needed.' The king took two ounces and sent someone ahead to convey it.

The king respectfully addressed him: 'There is now a Buddha who has appeared in the world; have you heard of it?' Mili answered, 'What is called "Buddha"?' The king then explained it to him. Mili was delighted and immediately went to the Buddha's place. The Buddha preached the Dharma for him, and he attained the fruit of srotāpanna. Soon after, he went forth into homelessness and attained arhatship, possessing the three knowledges, the six supernatural penetrations, and being complete with the eight liberations.

Seeing this, Ānanda addressed the Buddha, saying: 'What past karma did this Danmili cultivate that he was born among human beings to enjoy heavenly blessings, and moreover encountered the Bhagavat, went forth, and attained the Way?'

The Buddha told Ānanda: 'Ninety-one kalpas in the distant past, there was a Buddha who appeared in the world named Vipaśyin. After he entered nirvāṇa, during the semblance Dharma, there were five monks who together made an agreement: they diligently practiced the Way in a forest. They spoke to one monk: "This place is far from the city, and begging for food is arduous. You should generate merit: for one summer, beg for food and make offerings to us." That one monk then entered the city and exhorted various dānapatis to send food daily. The four were at ease in body, dedicated and diligent in walking the Way, and attained arhatship. They then spoke to this person: "Because of you, we are at peace, and what was to be done has been done. What is your wish?" Hearing this, the person rejoiced and made a vow: "May I in future lives, among gods and humans, naturally enjoy wealth and nobility, encounter a Buddha, and attain the Way!" Due to this merit, from that time onward for ninety-one kalpas, he has not fallen into the bad destinies, has constantly abided in wealth and nobility among gods and humans, having whatever was needed naturally. Now, because he encountered me, he went forth and attained the Way.'

Also, the Damamūkanidāna-sūtra says: Long ago, when the Buddha was in the world, there was an elder in Śrāvastī whose household was immensely rich, with boundless and incalculable wealth and jewels. He had a baby boy whose body was golden in color, handsome and rarely matched. Seeing him, his parents rejoiced boundlessly, and therefore gave him the name Jintiān (Suvarṇadeva, 'Golden Deva'). On the day he was born, a well of water naturally emerged in his home, eight feet wide and eight feet deep. Drawing water from it complied with people's wishes: if clothing was needed, clothing came forth; if food was needed, food came forth. Gold, silver, precious jewels, and everything required—whatever wish was made, it was obtained at will.

When the child grew up, his talents and arts were broad and versatile. His father thought: 'My child is handsome, his appearance peerless. I must seek a distinguished maiden with a golden countenance and wondrous form matching my child, and then go ask for her.' At that time, in the country of Shepo (Jāva/Campā?), there was a great elder who gave birth to a daughter named Jīnguāngmíng (Suvarṇaprabhā). She was extraordinarily handsome, her body golden in color, radiating light that illuminated people. On the day she was born, there was also a natural eight-foot well of water. That well was also able to produce various jewels, clothing, drink, food, and everything needed, suiting people's wishes. Her parents thought to themselves: 'Our daughter is handsome, outstanding among humans. We must find an accomplished man with golden brilliance matching our daughter, and then join them in marriage.' The girl's fame spread far and wide, and Jintiān subsequently married her as his wife.

Later, Jintiān invited the Buddha and the saṃgha to make food offerings. When the meal was finished, the Buddha preached the Dharma for them. The couple Jintiān, along with his parents, all attained the fruit of srotāpanna. The couple Jintiān together reported to their parents, seeking to go forth. The parents gave permission. After going forth, the couple both attained the fruit of arhatship, completely endowed with all merits.

Seeing this, Ānanda addressed the Buddha, saying: 'What blessing did the couple Jintiān cultivate in the past, that they were born into a noble clan, their bodies golden in color, and moreover possessed a natural eight-foot well of water that produced various goods?'

The Buddha told Ānanda: 'Ninety-one kalpas in the distant past, after the Buddha Vipaśyin entered nirvāṇa, there were monks traveling and converting, who arrived at a village. Seeing the monks, the villagers vied with one another to make offerings. At that time, there was a couple who were impoverished, not possessing even a sheng or a dou of grain at home. Seeing others make offerings to the saṃgha of monks, the husband wept and was distressed to his wife, his tears falling upon his wife's arm. The wife then asked the husband, "Why do you weep?" The husband answered the wife, saying: "When my father was alive, his wealth filled the storehouses, his abundance hard to measure. Arriving at my turn, I am impoverished and in extreme distress. Originally, although there was wealth, no dāna was made. Today, encountering the monks, I am too poor to offer anything. Failing to give in a former life has brought about this poverty today. If I do not give again now, the future will become increasingly dire. I ponder this, and therefore I am distressed."

The wife spoke to the husband: "Though we have the intention, having no money to give, what can we do?" The wife also said to the husband, "Try going to our former house and search all over it. Perhaps you might find something." The husband then went to search and found one gold coin, bringing it to the wife. At that time, the wife had a clear mirror, and she also found a pitcher, which she filled with clean water. Placing the coin in the pitcher and setting the mirror on top, husband and wife with one mind offered it to the monks, made a vow, and departed. Due to this merit, from that time onward for ninety-one kalpas, they have not fallen into the bad destinies, have constantly been husband and wife among gods and humans, their bodies golden in color, enjoying blessings and bliss. Now, because they encountered me, they went forth and attained the Way.'

6.40

Furthermore, the Avadānasūtra (*Chu yao jing*) says: In ancient times, when the Buddha was in the world, in the country of Kapilavastu, there was Maudgalyāyana's younger brother of the same mother, who was exceedingly wealthy and had abundant possessions, fully endowed with the seven treasures. His storehouses and treasuries overflowed, and his male and female slaves and servants were beyond reckoning. At that time, Maudgalyāyana repeatedly went to his brother's home and said to him, "I hear that you are stingy and envious, and do not like to give in charity. The Buddha constantly says that giving receives countless retributions; if you give now, you will obtain immeasurable merit." Hearing his elder brother's instruction, the younger brother opened his storehouses to practice charity and set up new storehouses, intending to receive the retribution. Before ten days had passed, his wealth and treasures were exhausted; the old storehouses were all empty, and the new storehouses had no retribution. The younger brother, distraught, said to his elder brother, "Previously, seeing your instruction that giving receives great retribution, I did not dare to disobey your teaching. To all who came begging, I emptied my storehouses to give completely. The old storehouses are all empty, and the new storehouses have no retribution. Have I not been misled by my elder brother?" The elder brother said, "Stop, stop! Do not utter such words; do not let non-Buddhists of wrong views hear such coarse speech! If merit were to have a form, the realm of open space could not contain it. I shall now provisionally show you a slight retribution." Then, by his spiritual power, he took his younger brother by the hand and went to the Sixth Heaven. There they saw a palace composed of the seven treasures, with fragrant breezes, bathing pools, and overflowing storehouses and treasuries beyond reckoning. Jade maidens surrounded it in attendance, tens of millions in number, all female with no males. He then asked his brother, "What palace is this, so towering and magnificent?" Maudgalyāyana told his brother, "Go and ask for yourself." The brother then went himself and asked the heavenly maidens, "What palace is this, composed of the seven treasures, towering and majestic, suspended in empty space? Who possesses the merit to receive retribution within it?" The heavenly maidens replied, "Within Jambudvīpa, in the country of Kapilavastu, Śākyamuni Buddha has a disciple of spiritual power named Maudgalyāyana. He has a virtuous younger brother, a great wealthy elder; because of his fondness for giving, he will later be born here and become our husband and master." The younger brother, hearing this, was joyful, and wholesome thoughts arose in him. Returning to his brother's side, he recounted the matter in full. Maudgalyāyana said to him, "Does a person's giving have retribution, or does it not?" The younger brother felt shame, repented to his elder brother, and afterward, returning home, cultivated merit all the more. After his life ended, he was immediately reborn in the heavens to enjoy this retribution of merit.

Furthermore, the *Jyotika-sūtra* says: When the Buddha was in the world, there was a great wealthy elder named Jyotika. His storehouses overflowed, fully endowed with gold and silver; his male and female slaves stood in rows, and there was nothing he lacked or desired. He had a white cotton towel hanging by the side of a pool. A heavenly wind arose and blew it before the king's palace hall. The king then assembled his ministers to sit together, deliberate, and consult divinations, marveling at the cause of it. The ministers all said, "The state is about to flourish; Heaven has bestowed white cotton." Jyotika remained silent. The king said to Jyotika, "The ministers are all celebrating; why do you say nothing?" Jyotika answered the king, "I would not dare deceive the king: this is a white cotton cloth for drying the body in my household. It was hung by the pool, and a heavenly wind arose and blew it before the king's palace hall; therefore I remained silent." Several days later, a nine-coloured golden flower as large as a cartwheel fell before the king's palace hall. The king again assembled his ministers, and the dialogue was as before. Jyotika answered the king, saying, "I would not dare deceive the king: this is a withered, fallen flower from the rear garden of my household. A heavenly wind arose and blew it before the king's palace hall; therefore I remained silent." The king said to Jyotika, "If your house is capable of such things, you must return home and make arrangements as you wish; I will lead a host of two hundred thousand to go to your home and see it." Jyotika replied, "May the king accompany me; there is no need to go ahead [to prepare]. In my house, couches and mats are naturally present without needing people to spread them; food and drink are naturally present without needing people to prepare them; they are brought forward naturally without needing to be called; they are taken away naturally without needing to look back." The king then led the host of two hundred thousand, arriving at Jyotika's southern gate to enter. There was a young boy, handsome and charming. The king said to Jyotika, "Is this your son?" He replied, "It is my slave who guards the pavilion." Going forward a little further into the pavilion gate, there was a young maiden whose complexion was handsome, her skin lustrous and fair, exceedingly lovely. The king said to Jyotika, "Is this your daughter, or your wife?" He replied, "It is my maidservant who guards the pavilion." Going forward a little further to the front of his hall, the walls were made of white silver and the ground of crystal. The king saw it as water, hesitated, and dared not proceed. Jyotika led the way and brought the king up into the hall, where he sat on a golden couch and leaned on a jade table. Jyotika's wife sat behind a hundred and twenty layers of gold and silver curtains; parting the curtains, she came out to bow to the king, and tears flowed from her eyes. The king said to Jyotika, "Why does your wife shed tears when bowing to me?" "I would not dare deceive the king: she smelled the king's smoke odor, and therefore tears flowed from her eyes." The king said, "Commoners burn fat, feudal lords burn honey, and the Son of Heaven burns lacquer; lacquer produces no smoke, so why should tears flow?" Jyotika answered the king, "My family has a bright moon divine pearl hanging in the palace hall, so day and night are no different; we do not need firelight." In front of Jyotika's hall was a twelve-story high tower; he took the king up to view it, gazing in all directions, and in a daze a month passed. The ministers said to the king, "The state's affairs are of great consequence; the king should return." The king thought it was only a brief moment and that he could bear a little more; they wandered again through the gardens and pools, unaware that another month had passed. The inquiries and answers were as before. Jyotika brought out the seven treasures to bestow, along with damask, gauze, and colored silks; the two hundred thousand people and their horses were all heavily laden, and together they returned to the state. The king said to his ministers, "That Jyotika is my subject, yet his women, wives, and residence far surpass mine. I wish to attack him; can he be taken?" The ministers all said he could be taken. The king led a host of four hundred thousand, sounding bells and beating drums, and surrounded Jyotika's residence in several hundred layers. Within the southern gate of Jyotika's residence, there was a champion who raised a golden staff with a gesture; the host of four hundred thousand, men and horses alike, all fell down, their hands and feet twisted, their waists and hips sagging like drunken men, their heads incapacitated, unable to rise again. Thereupon, Jyotika rode in a mica chariot and came to ask the men, "What harmed you when you came, that you lie on the ground unable to rise?" "The Great King sent us wishing to attack the elder. The champion made a gesture with a golden staff, and all four hundred thousand men and horses fell down, unable to rise again." Jyotika asked, "Do you wish to get up?" The men all said, "We wish to get up." Jyotika exerted his spiritual power once, causing all four hundred thousand men and horses to rise together and return at once to their country. The king then summoned Jyotika to ride in the same chariot, and went to the Buddha's location. He said to the Bhagavat, "What merit did Jyotika cultivate in his previous lives to attain such a fruition of retribution?" The Buddha said, "Listen well! Formerly, there were five hundred companions in karma on a rugged mountain. On the road, they met a sick man of the Way and gave him a hut, rice, provisions, lamps, and candles. At that time, [the monk] broadly made vast vows, and devas made offerings of their own accord, descending from the sky; he transformed his body in eighteen ways, emitting a great radiance that illuminated the world. He also vowed to become a Buddha, to shatter the Iron Enclosure Mountains, to make caldrons of boiling water produce flowers, to make hells produce sandalwood, to make hungry ghosts become śramaṇas, and to make rākṣasas sit and recite sūtras. The five hundred merchants, bringing their heavy treasures, provided for the sick monk; because the monk made extensive vows and received heavenly offerings, he now obtains this retribution. The donor of that time was Jyotika; the sick monk was myself; and the five hundred merchants all attained the path of arhatship."

Furthermore, the *Avadānaśataka* (*Bai yuan jing*) says: When the Buddha was in the world, there was an elder in the city of Śrāvastī whose wealth and treasures were immeasurable and beyond reckoning. His wife gave birth to a boy who was handsome, extraordinary, and rare in the world. On the day he was born, the heavens sent down heavy rain. His parents were joyful, and the whole state came to know of it. A physiognomist divined auspiciousness, and because of this they named him Yaśomitra. He did not drink milk or suckle, for between his teeth there naturally arose the water of eight qualities, which he used to sustain and satisfy himself. As he gradually grew older, he saw the Buddha, left home (pravrajyā), and attained the fruit of arhatship, being revered and respected by devas and worldly people alike. When the bhikṣus saw this, they requested the Buddha to explain his past merit and causal conditions. At that time, the Bhagavat told the bhikṣus: In this Auspicious Kalpa, there was a Buddha who appeared in the world named Kāśyapa. In his Dharma, there was an elder of extreme old age who left home to enter the path, but was unable to be energetic. Furthermore, he fell gravely ill. A skilled physician examined him and instructed that he should ingest ghee, whereupon his illness would be cured. He immediately followed the physician's instruction, took ghee, and ingested it. During that night, the medicine produced fever and thirst. Running about seeking water, the water vessels were all empty; going again to springs and rivers, they were all dried up. Having thus sought water everywhere without obtaining any, he deeply reproached himself; on the riverbank, he took off his robe, tied it to a tree, abandoned it, and returned. When the next morning came, he reported the situation to his master. His master, hearing these words, replied to him, saying, "You suffered such distress resembling that of a hungry ghost (preta). You should now take water from my jar and distribute it among the Saṃgha." He then accepted the instruction and took the jar's water, but the water dried up and vanished entirely. With a heart full of sorrow and dread, he thought that when his life ended he would surely fall among the hungry ghosts. He immediately went to the Buddha's location, reported the above events in full, and said to the Bhagavat, "Pray, deign to instruct me." The Buddha told the bhikṣu, "You should now distribute fine, pure water among the community of monks; thereby you can escape this body of a hungry ghost." Having heard this, he was joyful, and thereupon constantly distributed pure water among the Saṃgha. After twenty thousand years, his life came to an end. In whatever place he was born, between his teeth there was always pure water of eight qualities, naturally sufficient so that he did not drink milk or suckle, down to the present day when he met me, left home, and attained the path. The bhikṣus, hearing this, rejoiced and practiced accordingly.

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諸經要集 — Classical Chinese