優婆塞戒經

E4. Becoming a Pure Donor

F1. Abandoning Impure Giving

Good man! If a person is miserly with his life, body, and possessions and is unwilling to give, he is called a stingy person. Such people cling tightly to a miserly mind and know no compassion. On the pretext of preserving their wealth, they seek worthy fields of merit; yet, when they find them, they instead look for their faults. They think to themselves that their possessions were acquired through hardship and that, if they gave them to others, they themselves would suffer [and therefore they refuse to give]. Or they maintain that there is no cause and effect,

no giving, and no recipient. Others, out of attachment to their wives, children, and relatives, scrape together wealth in pursuit of fame and regard possessions as lasting and secure. These are called sordid misers.

Such sordidness defiles the minds of sentient beings. For this reason, they dare not give even the possessions of others, much less their own. A wise person does not practice giving in order to be repaid, to seek service, to defend the stingy and greedy, to make a good reputation known to everyone, out of fear, to curry favor with others, to compete for superiority, for fear of losing possessions, to increase wealth, because an object is no longer needed, because of a family custom, or to induce others to become close to them.

A wise person practices giving out of compassion for sentient beings, wishing to bring everyone peace and happiness, wishing

others to learn the practice of giving, wishing to practice the deeds performed by the noble ones, wishing to eliminate the afflictions, and wishing to cut off the outflows and realize nirvana. Good man! When a bodhisattva practices giving, he abandons four evil qualities: ⁽¹⁾ breaking the precepts, ⁽²⁾ doubt, ⁽³⁾ wrong views, and ⁽⁴⁾ stinginess.

He also abandons five qualities: ⁽¹⁾ when giving, he does not discriminate between those who are virtuous and those who are not; ⁽²⁾ when giving, he does not speak of good or evil deeds; ⁽³⁾ when giving, he does not discriminate according to caste or lineage; ⁽⁴⁾ when giving, he does not look down upon the petitioner; and ⁽⁵⁾ when giving, he does not revile or curse them. There are also three things that prevent a donor from obtaining excellent karmic rewards: ⁽¹⁾ initially intending to give much but later giving little; ⁽²⁾ giving damaged or inferior objects; and ⁽³⁾ feeling regret after giving.

Good man! There are also eight things that prevent a donor from obtaining excellent karmic rewards: ⁽¹⁾ after giving, finding fault with the recipient; ⁽²⁾ when giving, not having an impartial mind; ⁽³⁾ after giving, demanding that the recipient serve oneself; ⁽⁴⁾ after giving, constantly praising

oneself; ⁽⁵⁾ first saying that one has nothing and only afterward giving; ⁽⁶⁾ after giving, reviling and cursing the recipient; ⁽⁷⁾ after giving, demanding twice as much in return; and ⁽⁸⁾ after giving, giving rise to doubt [about the merit of giving]. Those who give in this manner will certainly not draw near to the Buddhas, the worthy ones, or the noble ones.

F2. A Clear Explanation of Pure Giving:

Giving others objects complete in color, fragrance, flavor, and tangibility is called pure giving. If the object given has been obtained in accordance with the Dharma, it is called pure giving. If one clearly understands that possessions are impermanent and cannot be retained for long, and therefore gives them away, it is called pure giving. Giving in order to eliminate the afflictions is called pure giving. Giving in order to purify one’s own mind is called pure giving. If one can contemplate who the donor is, who the recipient is, what object is given, and through what causes and conditions the giving takes place, and understand that the act of giving is itself the twelve ayatanas, and that the recipient, the donor, and the object

given are likewise the twelve ayatanas—if one can contemplate in this way, it is called pure giving. When giving, one should give rise to joy toward worthy fields of merit, thinking, “Just as these worthy fields of merit aspire to merit, so too should I aspire to merit without ever ceasing.” When giving to one’s wife, children, relatives, and servants, one should give rise to compassion. When giving to the poor and destitute, one should wish to eliminate their suffering and distress.

When giving, one does not seek worldly rewards; one gives to eliminate arrogance; one gives with a gentle and harmonious mind; one gives in order to escape the three realms; one gives in aspiration for unsurpassed liberation; one gives after deeply contemplating the many faults of the path of birth and death; and one gives without concern for whether the recipient is a worthy field of merit. Whoever is able to give in this way should know that the karmic reward of merit will never leave that person, just as a calf remains close beside its mother.

F3. Measuring the Merit of Giving:

If one gives with a mind that seeks karmic reward, it is no different from bartering in a marketplace. It is like tilling and planting crops to sustain one’s life: depending upon each kind of seed, different plants and fruits are obtained. A donor is likewise: depending upon the object given and the recipient, different karmic rewards of merit are obtained.

If, after receiving the gift, the recipient gains increased longevity, complexion, strength, happiness, and eloquence, the donor will likewise obtain these five karmic rewards. Giving to an animal yields a hundredfold merit; giving to one who breaks the precepts yields a thousandfold merit; giving to one who observes the precepts yields a hundred-thousandfold merit; giving to a non-Buddhist who has abandoned sensual desire yields a millionfold merit; giving to one proceeding toward stream-entry yields a hundred billionfold merit; giving to a stream-enterer yields immeasurable merit; giving to one proceeding toward once-returning yields immeasurable merit; and so on, up to giving to the Buddha, which also yields immeasurable merit.

Good man! I now distinguish for you the various kinds of worthy fields of merit, and therefore say that

giving yields a hundredfold merit, and so on, up to immeasurable merit. If one can sincerely give rise to vast compassion and give to an animal, or single-mindedly and reverently make offerings to the Buddhas, these two karmic rewards of merit are equal and no different. To say that one gains a hundredfold merit means that when one gives longevity, complexion, strength, happiness, and eloquence to a petitioner, the donor will afterward obtain longevity, complexion, strength, happiness, and eloquence, each a hundredfold greater. The same principle applies up to immeasurable merit. Therefore, in the sutras I have said: “I give to you, Shariputra, and Shariputra also gives to me; yet I obtain more merit than he does.”

F4. Giving Does Not Bring Evil Retribution:

Some people say: “If the recipient commits evil, the donor will incur an offense.” This is not so. Why? At the time of giving, the donor wishes to eliminate the suffering and distress of the petitioner,

rather than wishing to create wrongdoing; therefore, the giver must receive blessed recompense! If the recipient uses the gift to commit evil, that person creates the offense and it has nothing to do with the giver. If the giver offers precious objects, afterward that person will receive the recompense of a dignified and beautiful appearance, be loved by everyone, enjoy a good reputation that spreads far and wide, have every wish fulfilled, and be born into a noble family.

This cannot be called evil recompense, so why say that the donor incurs an offense? After giving, the giver rejoices without regret, draws near to good people, enjoys wealth and freedom, is born into an aristocratic family, attains the pleasures of humans and devas and even unsurpassed bliss, and becomes free from every bondage of the afflictions. Only one who gives can obtain such blessed recompense; why then claim that such a person receives an evil recompense?

If donors can personally make offerings with their own hands, they will be born into powerful and noble families, encounter good spiritual friends, possess abundant wealth and numerous relatives and attendants, freely enjoy their resources, and delight in giving. All sentient beings will rejoice and wish to see them; upon seeing them, they will honor,

revere, and praise them. When givers receive such excellent recompense, why claim that they undergo an evil recompense? If donors give pure possessions, through those causes and conditions their treasuries and granaries will overflow.

They will be born into powerful and noble families and have immeasurably numerous relatives and attendants. Their bodies will be free from illness and pain, and their minds free from fear, anxiety, and sorrow. None of their possessions can be damaged by the authorities, thieves, fire, or flood.

Even if some property is lost, they will not grieve. Throughout immeasurable lifetimes, their bodies and minds will enjoy peace and happiness. Why claim that they undergo an evil recompense?

If, before giving, they develop faith in the merit of generosity; while giving, their hearts are joyful; and after giving, their hearts are peaceful and happy, then while seeking resources to give, while safeguarding those resources in anticipation of giving, and while distributing them, they experience no distress. If they give clothing, they will obtain a dignified and beautiful appearance; if they give food, they will obtain invincible strength; if they give lamps and torches, they will obtain radiant eyes; if they give vehicles, they will obtain

a strong and healthy body; and if they give dwellings, they will obtain an abundance of useful possessions. Since givers receive such wholesome recompense, why claim that they undergo an evil recompense?

F5. Differences in Recompense

Furthermore, after one has made an offering to the Buddha, whether or not he makes use of it, the recompense of that offering is already determined. Giving to another person and giving to the Sangha produce two kinds of merit: ⁽¹⁾ merit arising from the recipient’s use of the gift, and ⁽²⁾ merit arising from the recipient’s virtues. Why is this so? At the time of giving, donors themselves eradicate their own stinginess; when recipients use the gift, they eradicate the donors’ stinginess. Therefore, a sutra states: “From the recipient’s use of the gift, merit arises for the donor.” Furthermore, considered from the perspective of use, if the recipient is a householder who then gives the gift to someone else, the donor still obtains as much merit as before. But if

the recipient is a monastic who, after receiving the gift, gives it to another monastic, the donor’s merit continually increases. If one gives without seeking worldly recompense or without giving for reasons that increase the afflictions, that generosity will yield the unsurpassed pure recompense—namely, nirvana. Suppose someone vows each day: “I shall first give food to others and only afterward partake of it myself.

If I violate this vow, I shall offer compensatory possessions to the Buddha.” Upon violating it, that person should feel shame. If the vow is not violated, this becomes a cause and condition for the arising of wondrous wisdom. Giving in this manner is the most excellent form of generosity.

Such a giver is called a donor of the highest rank. If one gives according to the wishes of those who ask, throughout immeasurable future lives all the donor’s wishes will be fulfilled. If the intention, the possessions, and the field of merit are all pure, the donor will obtain immeasurable wholesome recompense.

If one thoughtfully and joyfully provides clothing and food for one’s wife,

children, and servants, the donor will obtain immeasurable merit in the future. If one sees many mice or birds eating and damaging grain in the fields, gardens, or granaries, one should give rise to compassion and think: “These birds and mice live because of me.” Having reflected thus, one should rejoice and no longer entertain the thought of harming them. Know that such a person obtains immeasurable merit.

Suppose one has clothing, jeweled necklaces, ornaments, or various implements made for oneself. After they have been prepared, one feels joyful, but before having an opportunity to use them, one gives them to others. In the future, all that person’s wishes will be fulfilled.

If anyone claims, “One can obtain wholesome recompense apart from giving,” this is impossible. Giving cannot be accomplished without possessions, without a recipient, or without relinquishing the stingy mind; such a thing is impossible. If someone gives before another has asked; gives despite being personally in need; gives much when little is requested; gives something fine when something inferior is requested; merely teaches a petitioner how to make a request; or

personally goes to the petitioner and gives, know that in future lives this person will obtain many treasuries, and even ordinary objects will turn into precious treasures. If one gives merely to ridicule the other person, gives to someone who is not a field of merit, or gives without believing in cause and effect, this is not called giving. If someone delights only in giving specifically to great fields of merit and does not delight in giving to ordinary people, know that when this person receives recompense in a future life, that person will no longer delight in giving.

If someone regrets giving afterward or seizes another person’s possessions and gives them away, then in a future life, although that person obtains wealth, it will constantly diminish and cannot be preserved. If someone causes relatives to suffer in order to obtain possessions to give, then in a future life, although that person receives great recompense, that person will frequently suffer from illness. If someone does not know to make offerings to parents, but instead torments a spouse and children and causes servants to suffer in order to take possessions and give them away, that person is called an evil person who bears the false name of a giver; such giving has no true

meaning. Such a giver is without compassion and ungrateful. In future lives, although that person obtains wealth and treasures, they will constantly diminish, disperse, and be lost, so that the person cannot make use of them; that person’s body will also suffer from many illnesses. If someone gives wealth in accordance with the Dharma, that person will obtain immeasurable merit in future lives and have wealth to use. If someone gives wealth contrary to the Dharma, then although that person receives recompense in a future life, it can be obtained only through reliance upon someone else. If that other person dies, the giver will become poor again.

F6. Clarifying Material Giving and Dharma Giving

Good man! Giving is of two kinds: material giving and Dharma giving. Material giving is inferior; Dharma giving is superior. What is Dharma giving? It is when a bhiksu, bhiksuni, upasaka, or upasika is able to teach others to become fully endowed with faith, observance of the precepts, generosity, extensive learning, and wisdom; provides others with paper and ink to transcribe scriptures; or personally transcribes the Tathagata’s scriptures,

then gives it to others to read and recite, this is called the gift of Dharma. One who gives the Dharma will, throughout immeasurable future lives, possess a handsome and dignified appearance. Why is this?

When sentient beings hear the Dharma, they eliminate anger; through this cause and condition, the giver will possess a handsome and dignified appearance throughout immeasurable future lives. Furthermore, when sentient beings hear the Dharma, they give rise to loving-kindness and refrain from killing; through this cause and condition, the giver will enjoy long life throughout immeasurable future lives. Furthermore, when sentient beings hear the Dharma, they do not steal or rob others; through this cause and condition, the donor will possess abundant wealth throughout immeasurable future lives.

Furthermore, when sentient beings hear the Dharma, they delight in giving; through this cause and condition, the donor will enjoy abundant strength and health throughout immeasurable future lives. Furthermore, when sentient beings hear the Dharma, they put an end to heedlessness; through this cause and condition, the donor's body will enjoy peace and ease throughout immeasurable future lives. Furthermore, when sentient beings hear the Dharma, they eliminate delusion; through this cause and condition, the donor will possess lucid faith throughout immeasurable future lives.

The same applies in the cases of observing

precepts, giving, extensive learning, and wisdom. Therefore, the gift of Dharma is superior to the gift of material wealth.

F7. Clarifying Giving to Ghosts and Spirits

Some may think: “I cultivate wholesome practices, while my father commits evil deeds. Because I, his child, cultivate goodness, my father will not fall into the three evil realms.” This is incorrect. Why?

Because each person's karma of body, speech, and mind is distinct. If, after death, the father falls into the realm of hungry ghosts and the child cultivates merit on his behalf, the father will receive a share. But if the father is born in a heavenly realm, he will no longer think of things from the human world.

Why? Because the heavenly realms already possess supreme and precious things. If the father falls into hell, his body undergoes suffering and he has no respite in which to think of things from the human world; therefore, he receives no share.

The same applies if he falls into the animal realm or is born in the human realm. If one asks through what causes and conditions hungry ghosts may receive it, one should

understand that, because the deceased was by nature greedy and miserly, that person fell into the realm of hungry ghosts. After becoming a hungry ghost, the being constantly regrets past faults and longs in thought to receive something; therefore, that being can obtain the meritorious reward from a dedication of merit. Suppose the person cultivating merit has been reborn in another realm, while all that person's relatives have been born as hungry ghosts; then all those relatives will receive the meritorious reward dedicated by the cultivator of merit.

Therefore, the wise should diligently cultivate merit and virtue for hungry ghosts. If clothing, food, dwellings, bedding, and other necessities are given to sramanas, brahmins, destitute mendicants, and so forth, and this merit is then dedicated with an aspiration that hungry ghosts receive its meritorious reward, those who have fallen into the realm of hungry ghosts will, through the power of the causes and conditions of this giving and dedicatory aspiration, acquire great power.

Whatever the donor gives, they receive a corresponding measure of meritorious reward. Why? Because such is the realm into which they have been reborn.

The foods of hungry ghosts are not all the same: some eat pus, some excrement, some filthy blood, vomit, or spittle.

If they receive the giving described above, all their food will be transformed, becoming beautiful in color, fragrant in aroma, and delicious in flavor. If one gives the leftover water used for rinsing bowls to beings capable of consuming it, but others obstruct them so that those beings ultimately cannot partake of it, the giver nevertheless receives a meritorious reward. Why?

Because the giver possesses a compassionate heart. If offerings are made to ghosts and spirits, who receives them? This depends upon the location of the shrine.

If it is near a forest, the tree spirit receives them; if it is near a river, stream, well, mountain forest, earthen mound, and so forth, the same principle applies. The person making the offerings also acquires merit and virtue. Why?

Because the recipient is caused to rejoice. The merit of making offerings can protect one's life and property. If one thinks that killing living beings for sacrifice will bring merit, this is incorrect!

Why? Never has it been seen that one plants an eranda seed and thereby produces a sandalwood tree, or that by taking the lives of sentient beings one gains merit and virtue. If one wishes to make offerings, one should

use incense, flowers, milk, curds, ghee, and medicines. There are three times for seeking merit on behalf of the deceased: the second month in spring, the fifth month in summer, and the ninth month in autumn.

F8. Clarifying the Meaning of Giving

If one gives dwellings, bedding, medicines, gardens, forests, ponds, wells, cattle, goats, elephants, horses, and various implements to others, and then dies after making the gift, the donor's meritorious reward will continue to increase according to how long the donated articles remain in use. The meritorious reward follows that person as a shadow follows a form. Some may think: “After death, the meritorious reward of giving ceases.” This is incorrect. Why? Only at either of two times does the meritorious reward of giving cease: when the donated object is destroyed, or when the recipient no longer uses it. It does not cease when the donor dies. If monastics imitate householders

by arranging festive banquets with food, drink, and merriment on holidays, this is called imitating worldly customs and is not a true benefit. If one always delights in giving away household possessions, whether good or bad, this is called giving everything. If one gives one's body, spouse and children, and precious possessions to others, this is called inconceivable giving.

If one gives to the following eleven kinds of people: ⁽¹⁾ evil persons, ⁽²⁾ those who violate the precepts, ⁽³⁾ enemies, ⁽⁴⁾ the ungrateful, ⁽⁵⁾ those who do not believe in cause and effect, ⁽⁶⁾ those who coercively make demands, ⁽⁷⁾ those possessing great power, ⁽⁸⁾ those who are fierce and abusive, ⁽⁹⁾ those who become angry after receiving a gift, ⁽¹⁰⁾ those who feign virtue, and ⁽¹¹⁾ the wealthy, noble, and powerful, this is called inconceivable giving.

Good man! All giving has three roots: ⁽¹⁾ giving to the poor out of compassion, ⁽²⁾ giving to enemies without seeking repayment, and ⁽³⁾ giving to those endowed with merit and virtue with a joyful and reverent mind. Good man!

If a wealthy person makes offerings to the Three Jewels throughout immeasurable lives,

although that person gains immeasurable merit and virtue, it does not equal encouraging others to perform wholesome deeds together with oneself. If someone thinks that the things they have to give are few, damaged, or inferior, and consequently feels ashamed and refuses to give them, that person is increasing their own poverty in future lives. If two people perform an act of giving together, and their material gifts, fields of merit, and minds of giving are equal, then the two will receive equal fruits of recompense, without difference.

If their material gifts and minds of giving are equal, whoever gives to the superior field of merit will receive the superior meritorious reward. If the fields of merit and minds of giving are both inferior, whoever gives the superior material gift will receive the superior fruit of recompense. If the fields of merit and material gifts are both inferior, whoever possesses the superior mind of giving will receive the superior fruit of recompense.

If the fields of merit and material gifts are both superior, but one person's mind of giving is inferior, that person's fruit of recompense will not equal the other's.

F9. Ultimate Giving

Good man! When a wise person practices giving, he does not seek its karmic reward. Why is this?

Because he knows with certainty that when a cause is planted, it will assuredly bear fruit. Those who lack loving-kindness, do not understand gratitude and moral obligation, take no delight in the virtues of the noble ones, cling to wealth and life, and possess intense greed cannot practice giving. A wise person observes all sentient beings.

If someone, when seeking wealth, does not begrudge even his own life, and after acquiring possessions can give them to others, one should know that this person is capable of sacrificing his life. A miserly person cannot give away his possessions; one should therefore know that he also clings to his life. If someone can relinquish his life to seek possessions and then give them away, one should know that he is a great donor.

If someone acquires wealth but clings to it and refuses to give, one should know that he is planting the seed of poverty in a future life. Therefore, in the sutras I have said: “Among the people of the four continents beneath heaven, the people of Jambudvipa are supreme in three respects: ⁽¹⁾ courage and vigor, ⁽²⁾ mindfulness, and ⁽³⁾ purity of conduct.” Though they do not see the karmic result, they know to cultivate its cause; they do not begrudge their lives in seeking possessions, overcome the mind of miserliness, and give away their wealth.

After giving, they feel no regret and can also distinguish fields of merit from those that are not fields of merit. This is called courage and vigor. Good man!

Regret arising after giving is caused by three things: ⁽¹⁾ attachment to wealth, ⁽²⁾ following wrong views, and ⁽³⁾ seeing the faults of the recipient. It may also arise from three other things: ⁽¹⁾ fear of being reproached by others, ⁽²⁾ fear of suffering when one’s possessions are exhausted, and ⁽³⁾ seeing others become poor and distressed after giving.

Good man! A wise person never feels regret regarding an act of giving. There are also three things that prevent regret from arising: ⁽¹⁾ clear faith in cause and effect, ⁽²⁾ association with good spiritual friends, and ⁽³⁾ freedom from attachment to wealth. Faith in cause and effect further consists of two things: ⁽¹⁾ profound faith and ⁽²⁾ wisdom. Freedom from attachment to wealth also consists of two things: ⁽¹⁾ contemplation of impermanence and ⁽²⁾ recognition that possessions are not under one’s control. Good man! If a donor can

contemplate and practice giving in this manner, one should know that this person can fully practice the perfection of giving. Therefore, I previously said: “There is giving that is not a perfection; there is a perfection that is not giving; there is giving that is also a perfection; and there is that which is neither giving nor a perfection.”

F10. Teach First, Then Give

Good man! Wise people are of three kinds: ⁽¹⁾ those who can relinquish external possessions, ⁽²⁾ those who can give their own bodies, and ⁽³⁾ those who, after giving their lives and possessions, further teach and transform sentient beings. How do they teach and transform them? Upon seeing a poor and suffering person, they should first ask: “Can you take refuge in the Three Jewels? Can you undertake the fasting precepts?” If the person answers that he can, they should first transmit the Three Refuges and fasting precepts to him, and afterward give him material goods. If he answers that he cannot, they should say to him: “If you cannot do so, can you repeat after me that all phenomena are impermanent and without self, and that nirvana is quiescent?”

If he answers that he can, they should immediately teach him to recite these words and afterward practice giving. If he answers that he can state only two of these teachings but cannot say that all phenomena are without self, they should say to him: “If you cannot say that all phenomena are without self, can you say that all phenomena lack intrinsic nature?” If he answers that he can, they should teach him to say this and afterward practice giving.

One who can first teach and transform others and then practice giving is called a great donor. Good man! One who can teach and transform sentient beings in this way, without even discriminating between relatives and enemies, is called a great donor.

Good man! When a wise person has possessions to give, he should cultivate the practice of giving as described above. If he has no possessions, he should instruct those who do possess wealth to cultivate the practice of giving.

If those donors already understand this Dharma and need no instruction, he himself should go and assist them in carrying out their acts of giving.

F11. Giving Medicine to the Sick

If a poor person has no material possessions, he should learn medical formulas and various methods of incantation, seek commonly available medicines, and give them to those who need them. He should wholeheartedly examine, care for, and treat the sick. He should encourage the wealthy to prepare various medicines, such as pills, powders, liquid medicines, and so forth.

After thoroughly learning methods of treating illness, he should travel everywhere to examine the sick, take their pulses according to appropriate methods, clearly ascertain their conditions, and then treat them in accordance with their illnesses. While administering treatment, he should be skillful in means and should not feel disgust even when encountering unsanitary conditions. He should understand not only whether an illness is worsening or improving, but also which medicines and foods may aggravate or alleviate it.

If a patient asks to eat foods or take medicines that would aggravate the illness, he should explain the matter skillfully and should not simply forbid them. If he forbids them, he may increase the patient’s suffering. If he knows with certainty that the patient will die, he should not tell the patient directly, but should teach him to take refuge in the Three Jewels, recollect the Buddha, Dharma, and Sangha, and diligently cultivate offerings.

He should tell him that the suffering of illness is the painful karmic result of unwholesome causes and conditions from a previous life, and that he should now repent. If, after hearing this, the patient becomes angry and curses and insults him, he should remain silent and not respond, yet he should not abandon the patient. Although caring for and treating him, he should take care never to reproach him for ingratitude.

After the patient recovers, he should continue to visit him, lest subsequent exertion cause the illness to recur. If he sees that the patient has fully recovered his former health, he should rejoice and seek no recompense. If the patient dies, he should attend to the funeral arrangements.

He should teach the Dharma and console the patient’s acquaintances and relatives. He should not give others any food or medicine that is harmful to health. If, after recovering, the patient joyfully offers him gifts in gratitude, he should accept them and then give them to other poor and suffering people.

If one can examine, care for, and treat the sick in this way, one should know

that this person is a great donor who genuinely seeks the path to unsurpassed bodhi. Good man! When a wise person seeks unsurpassed bodhi, if he possesses abundant wealth, he should also study methods of treating illness, establish clinics, and fully provide patients with necessary articles, food, medicines, and so forth.

F12. A Broad Explanation of the Scope of Giving

Uneven and narrow roads should be repaired so that they are level and broad; thorns, gravel, excrement, filth, and impurities should be cleared away. In dangerous places, planks, ladders, timber, ropes, and whatever else is needed should all be provided. Along roads in desolate places, wells should be dug, fruit trees planted, and streams and channels repaired. Where there are no trees, trees should be planted and tended. At roadside places where burden-bearers stop to rest, seats should be built for them. Rest stations should be constructed and fully equipped with necessary articles such as jars, basins, lamps, beds, and mats. Wherever streams of dirty water flow across the way, bridges should be built.

across. At ferry crossings and river landings, build bridges and give boats and rafts. Those who cannot cross rivers or streams by themselves, personally go and ferry them across.

As for the elderly, children, the sick, and the infirm, personally take them by the hand and help them cross rivers and streams. Beside the roads, build stupas and plant flowers and fruit trees. Upon seeing frightened people fleeing, help conceal them, then offer wealth and use skillful words to persuade their pursuers to spare their lives.

If people are seen approaching a dangerous place, immediately go to meet and guide them, helping them pass safely beyond it. If people are seen without homes, wandering destitute and adrift, give to them as appropriate and comfort them with gentle words. When travelers on long journeys are weary, help them bathe, massage their hands and feet, and provide beds and seats.

If there are no beds or seats, spread grass to make them a resting place. In hot weather, give fans and cool clothing; in cold weather, give fire and warm clothing. Either personally give these things or instruct others to give them.

Admonish merchants to deal with everyone impartially and not to deceive one another out of greed for a small profit. Upon seeing travelers, show them

which roads should be taken and which should not. Roads that should be taken are those with water and grass and without bandits. Roads that should not be taken are those beset by many dangers.

Upon seeing that people’s shoes, sandals, clothing, or alms bowls are old, torn, or damaged, help them mend, wash, dye, and repair them. If there are infestations of rats, snakes, lice, fleas, or poisonous creatures, they should all be eliminated. Give back-scratchers, nail clippers, and ear-picks; mend and wash the possessions of the Sangha, namely sitting mats, robes, and so forth.

In latrines, keep clean water, soap or clean earth and ashes, and so forth readily available. If one personally makes robes or alms bowls, one should first offer them to the Buddha, then offer them to one’s parents, teachers, and preceptor for their use, and only afterward use them oneself. If robes, bowls, and so forth have previously been offered to the Buddha, they may be redeemed with flowers and incense and then offered for others to use.

All food and drink should first be offered to sramanas and brahmins, and only afterward should one eat. Upon seeing someone arriving from afar, inquire after them gently, provide clean water for bathing, and then offer oil for anointing the feet, incense, flowers,

tooth-sticks, soap, clean earth and ashes, fragrant oil, scented water, tỳ bát la xá lặc honey, and undergarments. After that person has anointed themselves with oil and bathed, further give various kinds of incense and flowers, medicinal pills, medicinal powders, food, and fruit juices, according to what is needed. Also give razors for shaving the hair and beard, water-straining bags, needles, thread, patched robes, paper, brushes, ink, and so forth.

If one cannot give frequently, one should give on the days when one observes the Eight Precepts. Upon seeing a blind person, personally approach, take them by the hand, give them a staff, and show them the way. Upon seeing someone suffering from the loss of property and the death of both parents, one should provide them with material goods, skillfully teach the Dharma, comfort and counsel them, encourage them, and explain well the two kinds of karmic results: affliction and merit.

Good man! Anyone able to cultivate generosity in this way is called a great donor.

D3. Conclusion: Cultivation Is Difficult for Householders

– Good man! There are two kinds of bodhisattvas: householders and renunciants. For a renunciant bodhisattva to become a pure donor is not difficult; for a householder bodhisattva to become a pure donor is truly difficult. Why? Because householders are bound by many adverse conditions.

20. The Pure Three Refuges

C2. The Perfection of Moral Discipline

D1. The Pure Three Refuges

E1. Sudhana’s Question

Sudhana said to the Buddha: “World-Honored One! As the Buddha previously taught: ‘If anyone comes seeking to receive the bodhisattva precepts, one should first have that person receive the Three Refuges and only afterward receive the bodhisattva precepts.’ For what reason must one receive the Three Refuges? What are the Three Refuges?”

E2. The Tathagata’s Reply

F1. Clarifying the Meaning of the Three Refuges

– Good man! One receives the Three Refuges because one wishes to destroy suffering, eliminate afflictions, and experience the unsurpassed bliss of quiescent cessation. As to what you have just asked, the three objects of refuge are the Buddha, Dharma, and Sangha. The Buddha is the one who teaches the method of eliminating the causes of affliction so that true liberation may be attained; the Dharma is the method of eliminating the causes of affliction so that genuine liberation may be attained; and the Sangha consists of those who receive and uphold the method of eliminating the causes of affliction so that true liberation may be attained. Some may say: “If so, there is only one refuge.” This is incorrect. Why? Whether or not a Tathagata appears in the world, the True Dharma always abides without alteration. After the Tathagata appears in the world, he is the one who expounds the True Dharma; therefore, one must separately take refuge in the Buddha. Furthermore, whether or not the Tathagata appears in the world, the True Dharma always exists, yet only the Buddha’s disciples can receive and uphold it; therefore, one must separately take refuge in the Sangha. The path of genuine liberation is called the Dharma; one who awakens by himself without a teacher is called a Buddha; and those who can receive and uphold the teaching in accordance with the Dharma are called the Sangha. If there were no Three Refuges, how could one speak of the Four Unshakable Faiths? Those who receive and uphold the Three Refuges may receive them completely or incompletely. What is meant by receiving them completely? It means taking refuge in the Buddha, Dharma, and Sangha. What is meant by receiving them incompletely? The Tathagata, for example, takes refuge only in the Dharma and does not take refuge in the Sangha. Bhiksus, bhiksunis, upasakas, and upasikas, however, all receive and uphold the Three Refuges completely.

Good man! Just as Buddhas, pratyekabuddhas, and sravakas differ, so too do the Three Jewels differ. How do they differ?

Their arousing of the aspiration, cultivation, and attainment of the Way all differ; therefore, they are said to differ. For what reason is it said that the Buddha is the Dharma? Because one fully understands all dharmas, one is called a Buddha.

Those who receive the Buddha’s teaching are called the Sangha. If someone were to say, “The Buddha belongs among the Sangha,” this would be incorrect. Why?

If the Buddha belonged among the Sangha, there would be no Three Jewels, no Three Refuges, and no Four Unshakable Faiths. Good man! Because the Dharma of bodhisattvas differs, the Buddha and Sangha also differ.

There are two kinds of bodhisattvas: bodhisattvas in their final existence and bodhisattvas cultivating the Way. Taking refuge in a bodhisattva in their final existence is called taking refuge in the Dharma, while taking refuge in a bodhisattva cultivating the Way is called taking refuge in the Sangha. Those who contemplate that conditioned dharmas are filled with faults, transgressions, and obstructions, and who cultivate the flavor of ambrosia by themselves, are called Buddhas.

All unconditioned, uncontaminated dharmadhatus are called the Dharma. Those who uphold the precepts and read, recite, and expound the Twelve Divisions of the Teaching are called the Sangha. If someone asks, “After the Tathagata has entered cessation, in whom does one take refuge when taking refuge in the Buddha?” Good man!

Such refuge is refuge in the qualities beyond training of the Buddhas of the past. Just as I previously told the elder Tapussa, “You should take refuge in the Buddhas of the future,” so too is taking refuge in the Buddhas of the past. Because karmic results and fields of merit may be greater or lesser, they are distinguished as the three: Buddha, Dharma, and Sangha.

Whether the Buddha is still present in the world or has entered nirvana, the karmic result of making offerings is no different. Receiving the Three Refuges is likewise. Just as when the Buddha was present in the world, for the sake of all

established precepts and discipline for his disciples; after he entered nirvana, anyone who violates the precepts still incurs an offense. Taking refuge in the Buddhas of the past is likewise. Just as when the Tathagata was about to enter nirvana, all devas and humans, seeking the Dharma of nirvana, offered gifts to the Tathagata: at that time, before the Tathagata had entered nirvana and while he was still present in the world, he had already accepted the offerings of beings in future ages.

Taking refuge in the Buddhas of the past is likewise. It is also like a person whose parents are far away: if that person angrily reviles them, that person still incurs an offense; or if that person reveres and praises them, that person gains merit. Taking refuge in the Buddhas of the past is likewise.

Therefore, I have said: “If anyone makes offerings to me, whether while I am present in the world or after I have entered nirvana, the merit will be equal, without any difference.”

F2. Clarifying the Order of the Three Refuges

Good man! Any good man or good woman who can repeat the formula of the Three Refuges three times is called an upasaka or an upasika. Although all Buddhas take refuge in the Dharma, the Dharma can become manifest in the world only when proclaimed by the Buddhas; therefore, beings must first take refuge in the Buddha.

The wise deeply contemplate the supreme excellence of the Tathagata’s wisdom and liberation: he can teach the Dharma of liberation, teach the causes of liberation, show beings the place of unsurpassed tranquility, and dry up the great ocean of suffering and affliction in birth and death. The Buddha’s bearing is dignified, and his three modes of karma are tranquil; therefore, one must first take refuge in the Buddha. The wise deeply contemplate that the dharmas of birth and death constitute the accumulation of suffering, which can be eliminated only by the unsurpassed Right Path.

The dharmas of birth and death are craving, hunger, and thirst, which only the unsurpassed ambrosia can satisfy in every longing. The dharmas of birth and death are fear, danger, and adversity, which only the unsurpassed True Dharma can eliminate. The dharmas of birth and death are filled with error, perversity, and impropriety: the impermanent is held to be permanent, non-self is held to be self, suffering is held to be happiness, and the impure is held to be pure.

Only the unsurpassed True Dharma can eliminate all these. For these reasons, one must take refuge in the Dharma. The wise should contemplate followers of non-Buddhist paths: they know neither shame nor remorse and do not live in accordance with the Dharma; although they practice, they do not know the true path; although they seek liberation, they do not know its genuine essential point; although they obtain a small measure of wholesome worldly dharmas, they begrudge and conceal them, refusing to transmit and teach them to others.

What is not wholesome Dharma they regard as wholesome Dharma. By contrast, members of the Sangha within the Buddha-Dharma are tranquil in mind and nature, constantly compassionate, with few desires and contentment; they live in accordance with the Dharma, cultivate the Right Path, and attain true liberation. Having attained it, they then teach it to others.

Therefore, one should next take refuge in the Sangha.

F3. Clarifying the Precepts of the Three Refuges

If a person bows to the Three Jewels, respectfully welcomes and sees them off, honors and praises them, lives in accordance with the Dharma, and believes without doubt, this is called making offerings to the Three Jewels. If, after taking refuge in the Three Jewels, a person has not yet received the precepts but nevertheless eliminates all unwholesome dharmas and cultivates all wholesome dharmas, then although that person is a householder, because that person lives in accordance with the Dharma, that person is also called an upasaka.

Some may say: “If one has not previously taken refuge in the Three Jewels—the Buddha, Dharma, and Sangha—one should know that, upon receiving the precepts, one does not obtain the Five Precepts.” This is not so. Why? As I formerly said, “Come, bhiksu.” Those persons had never taken refuge in the Three Jewels, yet they were fully endowed with the precepts.

Some may also say: “If one does not receive every specific precept, one will not obtain the essence of the precepts. The same applies to the Eight Precepts of the fasting observance.” Yet this too is not so. Why?

If one could not obtain the essence of the precepts without receiving every specific precept, how could those upasakas who seek only the merit and happiness of human and heavenly existence obtain the precepts? In truth, they obtain the essence of the precepts, but the specific precepts are not complete. Similarly, if one does not receive all the specific precepts of the Eightfold Fasting Observance, although it is not called a fasting observance, it may still be called a wholesome dharma.

Good man! If one receives the Upasaka Precepts through pure bodily, verbal, and mental karma, this is called the five skandhas. What are the five skandhas?

Not accepting wrong views, not expounding wrong views, faithfully accepting right view, expounding right view, and practicing the True Dharma: these are called the five skandhas.

F4. Clarifying the Preservation and Loss of the Three Refuges

If, after receiving the Three Refuges, one again performs deeds of delusion, accepts the false teachings of non-Buddhist paths, and heeds the words of the followers of Ishvara, then through these causes and conditions one loses the Three Refuges. If a person is upright at heart, neither miserly nor greedy, always knows shame and remorse, and has few desires and contentment, that person will before long attain a tranquil body.

If one performs defiled and mixed karma, cultivates wholesome dharmas for the sake of enjoying happiness, yet has no compassion for beings, as though engaging in buying, selling, and barter, such a person does not obtain the Dharma of the Three Refuges. If a person worships deities in order to safeguard the household and one’s own life, that person is not said to have lost the Three Refuges. If a person wholeheartedly believes that followers of non-Buddhist paths can save that person from every suffering and affliction, and bows to them, that person loses the Three Refuges.

When bowing to Ishvara, one should do so as one bows to kings, elders, nobles, and persons advanced in years and virtue. Those who bow in this manner do not lose the Dharma of the Three Refuges.

F5. Clarifying the Refutation of the False and the Veneration of the Right

Although one may at times bow to the false teachings of non-Buddhist paths, one must nevertheless take care not to accept their doctrines. When making offerings to devasiv, one should arouse a compassionate mind, wishing to protect life, wealth, and the nation, and to render the people free from fear. Why should one not accept the false doctrines of non-Buddhist paths?

The wise should examine what they teach. They claim that all things are created by Ishvara. If all things are created by Ishvara, why must we now cultivate wholesome dharmas?

Some say: “By leaping into a deep ravine, throwing oneself into fire, or fasting until death, one brings suffering to an end.” These things are causes of suffering; why claim that through them suffering will come to an end? All beings create wholesome and unwholesome karma, and through these karmic conditions they themselves undergo the resulting retributions. Others say: “All things are produced either by time, by the stars, or by Ishvara.” If so, why do we receive the retributions of karma from this life and from past lives?

The wise clearly know that these are the retributions of karma. Why, then, claim that all things are produced by time, the stars, or Ishvara?

Why? If suffering and happiness were experienced because of the conditions of time and the stars, then among the many people in the world born at the same time or under the same stars, why would one person experience suffering while another enjoys happiness, and why would one be male while another is female? The devas and asuras may likewise be born at the same time or under the same stars; why, then, do the devas sometimes prevail and the asuras suffer defeat, while at other times the asuras prevail and the devas suffer defeat?

Why is it that kings, though born at the same time and under the same stars, differ in governance, with some losing their kingdoms and others preserving them? The adherents of other paths also say: “When an inauspicious year occurs and an ominous star appears, beings must be instructed to cultivate wholesome practices in order to avert calamity and escape misfortune.” If calamities were caused by an inauspicious year or an ominous star, how could cultivating wholesome practices enable one to escape them?

Knowing this, why would a wise person still accept the erroneous and heterodox doctrines of other paths?

Good man! All sentient beings experience results according to their own actions. If they know how to cultivate right view, they will enjoy peace and happiness; if they culti-

vate wrong view, they will experience much suffering and distress. Through cultivating wholesome karma, one gains mastery. After gaining mastery, sentient beings will draw near. One then teaches wholesome karma for the sake of sentient beings, and through wholesome karma gains mastery. All sentient beings attain peace and happiness through cultivating wholesome karma, not because of years, months, or stars. Good man! King Ajatashatru and Devadatta fell into hell because of the karma they created, not because years, months, or stars caused them to undergo that retribution. Udraka Ramaputra, because of his wrong views, will fall into hell in the future.

Good man! Aspiration is the root of all wholesome dharmas. Through aspiration, one attains the three kinds of bodhi and the fruit of liberation. Through aspiration, sentient beings leave the household life, destroy fundamental evil karma and the karma that produces birth and death in samsara, uphold the precepts, draw near to the Buddhas, give all their possessions to those who come seeking alms, resolutely eliminate all evil retributions, eradicate all grave evil karma, enter the group of certainty, remain far

removed from the three obstacles, and skillfully cultivate methods for destroying the afflictions. Because of aspiration, they can undertake and uphold the Three Refuges. Having undertaken the Three Refuges, they can receive the Five Precepts.

After receiving the precepts, their realization of the path of seeing and cultivation of the path surpass those of the shravakas. Even those who take refuge in the Buddha out of fear of lions, tigers, wolves, and savage beasts attain liberation; how much more, then, would those who arouse a wholesome resolve and seek release from birth and death attain liberation? When Anathapindika instructed his wife to undertake the Three Refuges on behalf of the child still in her womb, that child had not yet fulfilled the Dharma of the Three Refuges.

Why? Because the Dharma of the Three Refuges must be spoken by one’s own mouth. Although the child had not yet fulfilled it, the child in the womb was nevertheless protected by nagas and devas.

Good man! The adherents of other paths maintain that all worldly dharmas were created by Ishvara. They also claim that in the future, after one hundred kalpas, an illusory person will appear. By “illusory person,” they intend to refer to the Buddha. If Ishvara created the Buddha, why did the

Buddha refute the doctrine of taking refuge in Ishvara? If Ishvara did not create the Buddha, why is it said that Ishvara created everything? The adherents of other paths also maintain: “The three deities Brahma, Maheshvara, and Vishnu are but one, although the birthplace of each deity is different.” Ishvara is also called the Eternal, the Lord, Being, Rudra, and Shiva, with each name bearing a different meaning.

According to the adherents of other paths, Ishvara is both the one who seeks liberation and liberation itself. Yet this is not correct. Why?

If Ishvara could create sentient beings, he would also have created the world, wholesome and unwholesome karma and their respective results, and the greed, hatred, and delusion that bind sentient beings. The adherents of other paths further maintain that when sentient beings attain liberation, they enter the body of Ishvara; hence it follows that liberation is an impermanent dharma. This is not correct.

Why? If it were impermanent, how could it be called liberation? Just as the lifespan of a Brahmin’s son is finite, it should therefore be understood that he cannot

be called Ishvara. Nor are the three deities Brahma, Maheshvara, and Vishnu one and the same. Why?

Because the Ajuna people were delivered by the deities Vishnu and Brahma. For this reason, these three deities are not one. If one maintains that liberation is an impermanent dharma, then it is liberation that is an illusion, not the Buddha.

To see the true self accurately and clearly is called attaining liberation. Some maintain: “Seeing atoms is called liberation.” Others maintain: “Seeing the distinction of the primal nature and the distinction of the true self is called liberation.” This is not correct. Why?

Only one who cultivates the path and sees the Four Noble Truths truly sees the primal nature and the true self. Moreover, only one who has undertaken the Three Refuges can see the Four Noble Truths. Therefore, the Dharma of the Three Refuges is the foundation of immeasurable wholesome dharmas, up to and including anuttara-samyak-sambodhi.

F6. Conclusion: Practice Is Difficult for Householders

Good man! There are two kinds of bodhisattvas: householders and monastics. For a monastic bodhisattva to keep the Three Refuges pure is not difficult. For a householder bodhisattva to keep the Three Refuges pure is indeed difficult. Why? Because householders are bound by many adverse conditions.

21. The Eight Precepts of the One-Day Retreat

D2. The Eight Precepts of the One-Day Retreat

E1. Sudhana’s Question

Sudhana said to the Buddha: “World-Honored One! If a person undertakes the Three Refuges and the Eight Precepts of the One-Day Retreat, what karmic results will that person obtain?”

E2. The World-Honored One’s Reply

F1. General Reply

– Good man! If a person undertakes the Three Refuges, you should know that the karmic rewards obtained by that person will be inexhaustible.

F2. Detailed Reply

G1. Four Analogies Illustrating the Merit

Good man! In the kingdom of Kalinga there is a treasury of the seven treasures named Pingala. For seven years, seven months, and seven days, all the people of that kingdom—old and young, men and women—

brought every kind of cart, elephant, horse, camel, donkey, and so forth to carry away its contents, yet they could not exhaust it. If a person sincerely undertakes and upholds the Three Refuges and the Eight Precepts of the One-Day Retreat, the meritorious rewards obtained by that person will be even greater than the riches in that treasury of the seven treasures.

Good man! In the kingdom of Videha there is a treasury of the seven treasures named Panluka. For seven years, seven months, and seven days, all the people of that kingdom—old and young, men and women—brought every kind of cart, elephant, horse, camel, donkey, and so forth to transport its contents, yet they could not exhaust it. If a person sincerely undertakes and upholds the Three Refuges and the Eight Precepts of the One-Day Retreat, the meritorious rewards obtained by that person will be even greater than the riches in that treasury of the seven treasures.

Good man! In the kingdom of Varanasi there is a treasury of the seven treasures named Rangxi. For seven years, seven months, and seven days, all the people of that kingdom—old and young, men and women—brought every kind of cart, elephant, horse, camel, donkey, and so forth

to transport its contents, yet they could not exhaust it. If a person sincerely undertakes and upholds the Three Refuges and the Eight Precepts of the One-Day Retreat, the meritorious rewards obtained by that person will be even greater than the riches in that treasury of the seven treasures.

Good man! In the land of Gandhara there is a treasury of the seven precious substances called Elapatra. For seven years, seven months, and seven days, all the people of that land—great and small, men and women—brought every kind of vehicle, elephant, horse, camel, donkey, and so forth, to carry away its contents, yet still could not exhaust it. If a person sincerely receives and upholds the Three Refuges and the Eight Precepts of the fasting observance, the meritorious reward attained by that person will be even greater than the wealth in that treasury of the seven precious substances.

G2. Formally Receiving the Eight Precepts of the Fasting Observance

Good man! If a person receives the Three Refuges and the Eight Precepts three times from members of the monastic Sangha, that person will fully possess the lay Buddhist precept-essence for one day and one night. On the following day, when

the sun rises, that precept-essence will automatically cease. Therefore, one must not receive the precepts before an image of the Buddha, but must receive them from members of the monastic Sangha. When the recipient of the precepts has already purified the foundation, maintains the precepts purely after receiving them, and possesses purity of adornment, purity of initial and sustained contemplation, purity of mindfulness, and purity of karmic reward, this is called purity of the Three Refuges and the Eight Precepts.

Good man! If one can thus purely receive the Three Refuges and the Eight Precepts, one will eradicate the five heinous offenses and the retributive effects of other offenses. These Eight Precepts of the fasting observance cannot be received by two people at the same time.

Why? If two people were to receive them simultaneously, through what causes and conditions would one person violate the precepts while the other upheld them? Through the power of the precept-Dharma, when one is born in a future life, one will not commit evil karma; and even if one violates the precepts after receiving them, one will not permanently lose the precept-essence.

Suppose a person had previously sent a letter ordering a subordinate to kill someone, but because the letter traveled slowly, it had not yet reached the subordinate. During that interval, the person resolved to receive the precepts. While that person was receiving the precepts,

the subordinate received the letter and went to kill the intended victim. Although the receiving of the precepts and the killing occurred at the same time, because of the power of the precepts, the person receiving them does not commit the offense of killing. If a person in authority has ordered subordinates to perform evil deeds and then wishes to receive the Eight Precepts of the fasting observance, that person must first order them to cease performing those evil deeds; only then can the reception of the precepts be accomplished.

If that person did not first issue an order prohibiting the evil deeds but nevertheless went to receive the precepts, this is not called receiving the Eight Precepts of the fasting observance. If a person in authority wishes to receive the Eight Precepts of the fasting observance, that person must first notify everyone within the territory under their rule that they intend to receive the Eight Precepts and order that, on that day, all evil deeds, executions, and punishments be suspended.

If one can thus purely receive and uphold the Eight Precepts of the fasting observance, one will attain immeasurable blessings, even attaining the unsurpassed bliss.

G3. Clarifying the Superiority of Receiving the Precepts in the Present Age

When Maitreya Buddha appears in the world, upholding the Eight Precepts of the fasting observance for a hundred years at that time will not equal upholding them for one day and one night in the present age. Why? Because sentient beings in the present age are fully beset by the five defilements. Therefore, I taught the Mother of Migara: “Good woman! If a sala tree could receive the Eight Precepts of the fasting observance, it too would attain the bliss of humans and devas, even attaining the unsurpassed bliss.” Good man! These Eight Precepts of the fasting observance are easy to practice, yet they enable one to acquire immeasurable merit. If something is easy to do, yet one is unwilling to do it, one is called heedless.

F3. Conclusion on the Superiority of the Householder’s Practice

Good man! Bodhisattvas are of two kinds: first, householders; and second, monastics. For a monastic bodhisattva to instruct sentient beings to receive the Eight Precepts of the fasting observance purely is not difficult. For a householder bodhisattva to instruct others to receive the Eight Precepts of the fasting observance purely is truly difficult. Why? Because householders are bound by many adverse conditions.