T1488 The Sutra on Upāsaka Precepts

Chapter XIX: On Miscellaneous Subjects

Chapter XVIII

of one's own life, this is called the perfection of morality. [If one is patient enough] not to become hateful even when wicked people cut one's body this is called the perfection of endurance. [If one is vigorous] in praising the Buddha with one verse for three months without taking any rest, this is called the perfection of igor. [If ne practices meditation so well that one] perfects the thunderbolt samadhi, this is the perfection of meditation.

"Good son, when one attains unsurpassed, complete enlightenment, one accomplishes the six perfections. Therefore, it is called the perfection of wisdom. Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to purify the six perfections, but it is difficult for the lay bodhisattva. And why? The lay bodhisattva is bound by more unfavorable conditions."

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Sujata said, "World-honored One, after a bodhisattva has cultivated the six perfections, what can he do for sentient beings?" "Good son, such a bodhisattva can liberate sentient beings who are sunk in the sea of suffering. Good son, if one is stingy with wealth, the Dharma, or food, one receives the retribution of overty and stupidity for immeasurable lives. Therefore, when the bodhisattva practices the perfection of giving, he should benefit himself and others. Good son, if person enjoys giving, sees all foes as dear friends, liberates those who are not free, believes in the causes and consequences of giving and morality, he will procure the result of giving.

"Good son, it is said that the practice of giving is just thought because thought is the root of giving. This is not true. And why is it not true? The practice of giving involves the five aggregates, because it involves the actions of body, speech, and mind. If giving is to benefit oneself and others, it should involve the five aggregates. To practice giving like this can adorn the path of enlightenment. Separation from afflictions and attainment of great wealth is the primary result of giving. Longevity, physical power, happiness, and eloquence are the secondary results of giving. There are three results of giving. Because of great wealth, one procures excellent results from giving. Because of the excellent fields [of blessings], one procures excellent results from giving. Because of being an excellent giver, an excellent result is procured. The excellent fields refer to the stream-enterer or the future bodhisattva [who is to be the next Buddha in this world] up to the Buddha. Making offerings to them, one procures an excellent result. Excellent 105

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wealth refers to things of excellent color, smell, taste, or touch. Giving such things, one procures an excellent result. If the giver has strong faith in giving, morality, hearing [of the Dharma], and wisdom, he procures an excellent result.

> "Good son, a wise person practices five kinds of giving: (1) sincere giving, (2) giving m person, (3) giving with faith, (4) timely giving, and (5) giving in accordance with the Dharma. Good son, what kinds of esult does one receive from sincere giving? One who gives sincerely receives a great wealth of gold, silver, crystal, carnehan, pearl, and coral; elephants, horses, cattle, sheep, farms, houses; and servants and many relatives. A sincere giver gains rewards such as these. What kind of result does one receive from giving personally? He also receives the wealth mentioned above and is able to enjoy it personally. Anyone who gives personally like this receives such rewards. What kind of esult does one who gives with faith attain? After giving with faith, in addition to the results mentioned above, he also enjoys love from his parents, brothers, clan members, and other sentient beings. He who gives at the' appropriate time receives such rewards. What kind of result does one who gives at the appropriate time receive? In addition to what was mentioned above, he also receives the reward of receiving whatever he wants whenever he wishes. What kind of result does one who gives in accordance with the Dharma receive? He receives the rewards as mentioned above; and his wealth will not be taken away by the king, robbers, floods, or fire.

If one likes to give away colorful things, one will as a result gain a wonderful and superior appearance. If one gives fragrance to people, one becomes famous. If one gives away delicious things, people like to hear and see him; and after having heard and seen him, people love him. If one gives away touchable things, one attains the most wonderful touchable things. After the receiver obtains the gift, [the giver] receives [the rewards of] longevity, physical strength, happiness, and eloquence.

"Good son, someone has said that one does not attain longevity, physical strength, happiness,, and eloquence by making offerings to the stupas and statues [of the Buddha] because there is no 106

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receiver. This is not true. And why is this not true? It is out of aith that the donor practices giving. Therefore, he should gain these five rewards. Good son, for example, a bhiksu who cultivates kind thought procures immeasurable rewards even though his kindness may not be directed at a particular object. Likewise, one who makes offerings to stupas and statues should also gain the five kinds of rewards. Good son, for example, a person who plants grains does not reap melons. This is also true of making offerings to stupas and statues. Due to the fields of blessings, one is able to plant [blessings and attain] the results. Therefore, I say that the fields [of lessings], wealth, and the giver produce the consequences. "Good son, there are two kinds of giving, the giving of wealth and the giving of the Dharma. Through the giving of the Dharma, one attains the rewards of wealth and the Dharma, whereas the giving of ealth only results in the reward of ealth. The bodhisattva practices these two kinds of iving for two reasons: (1) in order that sentient beings may avoid afflictions and (2) in order that sentient beings may be disciplined.

"Good son, again there are three kinds of giving: (1) the giving of the Dharma, (2) the giving of fearlessness, and (3) the giving of wealth. The giving of the Dharma means to teach others to take precepts, leave the home life, cultivate the way, consult the Sangha about important matters, preach the proper Dharma to those with deviant views, distinguish between the true and the false, and proclaim the four errors and nonlaxity. This is called the giving of the Dharma. If the bodhisattva sees sentient beings in fear of kings, lions, tigers, wolves, floods, fires, or robbers and saves them [from the fear], this is called the giving of earlessness. The giving of wealth means to give away one's wealth freely and without consideration of ts value or quantity. Things such as cattle, sheep, elephants, horses, houses, bedding, trees, wells, slaves, servants, buffaloes, donkeys, vehicles, utensils, vases, beds, furniture, copperware, ironware, earthenware, clothes, jewels, lamps, flowers, tents, hats, shoes, tables, canes, ropes, plows, axes, grass, water, rocks, and so on are, if given, considered according to the supplicant's needs. In addition to these, the building of temples or living 107

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1055a quarters given to those who renounce the household life, excluding elephants and horses, is also the giving of wealth. "Good son, there are four obstructions to [the perfection of] giving: (1) being stingy, (2) not practicing giving, (3) slighting things of small value, and (4) seeking worldly rewards. There are two ways to counteract these four obstructions: (1) the cultivation of non-self and (2) the cultivation of impermanence. Good son in order to enjoy giving, one must break from five things: (1) a hateful mind, (2) a stingy mind, (3) a ealous mind, (4) attachment to one's own body and life, and (5) lack of faith in [the principle of] cause and effect. If one breaks these five obstructions, he will always be happy in giving and will attain five things: (1) he will always be near sages, (2) all sentient beings will like to hear and see him (3) he will not be afraid when facing people, (4) he will become' renowned, and (5) he will adorn enlightenment. Good son, a bodhisattva means one who can practice universal giving. What is meant by universal giving? Good son, a bodhisattva mahdsattva seeks wealth according to the Dharma and gives it away; this is called universal giving. He always gives with pure thoughts; this is called universal giving. He might possess little but is willing to give it away; this is called universal giving. He is able to give away what he loves and to break stinginess; this is called universal giving. Giving without seeking rewards is called universal giving. When giving he does not care if [the receiver is] a field of lessings or not; this is called universal giving. He gives to foes and friends equally; this is called universal giving.

There are two kinds of objects to whom the bodhisattva gives his wealth: (1) sentient beings and (2) nonsentient beings. To these he does not spare anything including his own life; this is called universal giving. The bodhisattva gives out of compassion; this is called universal giving. Before, during, and after giving, he does not feel regret; this is called universal giving. He should not offer at any time impure things to the dead in order to please them. He never gives alcohol, poisons, swords, shades, and so on to people whether they have attained self-masteiy or not. He does not give impure food or medicine to the sick nor does he steal as little as 108

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one penny so as to give. The bodhisattva obtains self-mastery through giving, and he does not beat or scold servants to make them angry or cause them to suffer. He gives away wealth properly without seeking rewards in this life or future lives. After having given, he often thinks of the faults of afflictions and deeply contemplates the subtle merits of nirvana. He seeks nothing but enlightenment. When he gives to the poor, he brings forth compassionate thoughts. Wfiien he gives to fields of blessings, he arouses joyful and respectful thoughts. And when he gives to his friends, he does not have thoughts of axity. When he sees the supplicants, he knows what they want and gives accordingly without their asking for it. Why does he so give? To give without being asked produces immeasurable results.

"Good son, there are three kinds of givers: superior, medium, and inferior. The inferior refers to anyone who does not believe in karmic consequences, is very stingy, fears to exhaust his wealth, and feels angry with supplicants. The medium refers to anyone who believes in karmic consequences but is stingy and afraid of exhausting his wealth; [nevertheless] he arouses the thought of giving when he sees the supplicant. The superior refers to anyone who deeply believes in karmic consequences, is not stingy with his wealth, considers it as impermanent, feels happy if he can give to supplicants, and feels sorry if he cannot give. He even exchanges himself for things so as to help others.

"The inferior giver slights, scolds, or insults supplicants. The medium giver gives but slights and disrespects [the supplicants]. The superior giver gives before being asked and gives respectfully. Again, the inferior giver gives for present rewards, the medium giver gives for future rewards, and the superior giver gives out of compassion. Again, the inferior giver gives in order to repay kindness, the medium giver gives in order to create good karma, and the superior giver gives for the treasure of he Dharma. Again, the inferior giver gives in fear of his superior, the medium giver gives for his own purpose, and the superior giver gives without making distinctions between foes or friends. Again, the inferior giver is defined as one who has wealth but denies it. The medium giver is 109

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defined as one who has much wealth but says he has little. And the superior giver is one who gives more than asked. There are three kinds of persons who have nothing to give. The inferior giver viciously reproaches the supplicant, the medium giver honestly tells the supplicant that he has nothing to give, and the superior giver feels ashamed and soriy for having nothing to give to the supplicant.

"Good son, the inferior giver is often reproached by sages the medium giver is always pitied, and the superior giver is well liked by them. Good son, a wise person practices giving so as to benefit himself and others. He realizes that wealth is impermanent. In order to cause sentient beings to bring forth joyful thoughts to have compassion [for sentient beings], to eradicate stinginess, not to seek rewards, and to adorn the path of enlightenment, a bodhisattva gives everything without regret or fear that his wealth will be exhausted. He does not think lightly of his wealth or himself. He does not pick a [particular] time [to give], nor make distinctions among supplicants. He always sees the supplicant as a hungry person who longs for food. He draws near beneficial friends to accept good advice. When he sees the supplicant, he is as delighted as a person who has rescued his wealth from his burning house. He rejoices in praising [giving] and speaking of the faults [of attachments to wealth]. After giving he is as happy as if he had entrusted [his wealth] to a good person. He says to the supplicant, You are really the cause of my meritorious virtue. It is because of your supplication that I am able to be rid of covetous thoughts ' He thus has loving thoughts for the supplicant. After having given he then teaches him to keep the gift properly and to make offerings diligently to the Treasures of the Buddha, the Dharma, and the Sangha. A bodhisattva who gives joyfully like this is able to avoid laxity. Even when he sacrifices his own life, he never gives rise to even one vicious thought but increases kindness, compassion joy, and equanimity. He neither slights the receiver nor thinks highly of imself. He feels fortunate to give wealth in accordance with the supplicants' wishes. His faith develops and he does not doubt the karmic results.

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"Good son, if a person can see wealth as impermanent and considers sentient beings as his only son, he can give to any supplicant. Good son, he cannot be moved by the affliction of stinginess just as Mount Sumeru cannot be moved by the wind. Such a person can be a refuge for sentient beings and can achieve the perfection of giving. Good son, a wise person rejoices in giving for four reasons: (1) giving can destroy afflictions, (2) from giving one makes various vows, (3) giving makes one happy, and (4) from giving one becomes wealthy. Good son, the noncovetous mind is called giving. What is meant by noncovetousness? Giving is the action, and the gift is given through the action. The action plus the gift is the completion of giving. This is what is meant by noncovetousness. Why is it that giving can destroy afflictions? It is because the practice of giving eradicates stinginess, greed, jealousy, hatred, and stupidity. Why is it that one makes various vows from practicing giving? It is because through the practice of giving, one can make various good or bad vows from which one attains good or bad results. And why is this? It is because of the power of the vow. Why is it that giving makes one happy? Because of iving, one enjoys mundane and heavenly happiness all the way up to unsurpassed happiness. Why is it that giving makes one wealthy? Because of giving, one obtains gold, silver, or even animals as sought or wished.

"Good son, if a person gives joyfully, he destroys five bad attitudes: (1) deviant views, (2) faithlessness, (3) laxity, (4) stinginess, and (5) anger. Avoiding these, his mindis joyful. And because of this joy, he eventually attains true liberation. He gains four rewards in the present: (1) all people, even his enemies, like to see him, (2) his fame spreads far, (3) he has no fear when facing a great assembly, and (4) all good people like to follow him. "Good son, if a person cultivates giving without regret, then even if e falls into hell because of some adventitious affliction, he will not suffer from hunger or thirst in that unwholesome place. Because of this, he is always spared two kinds of suffering: (1) the suffering from the iron ball and (2) the suffering from liquid iron [in hell]. If he becomes an animal, he can easily acquire what he 111

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Heeds and lacks nothing. If e becomes a hungry ghost, he does not suffer from hunger or thirst but is always satisfied. If e is born as a human, he excels others in longevity, physical strength, happiness, eloquence, faith, precepts, learning, and wisdom. Although he might live during a decadent age, he does no evil. Even when disasters happen, he does not fall from the path. And he does not become afraid in fearful places. If e is born as a god, he excels in ten aspects.

"Good son, a wise person practices giving for two reasons: (1) to Sr ° Wn ^ (2) t0 destr°y an^ B e c a u s e of his the Tathagata is called the unsurpassed Honored One. Good son, after giving, a wise person does not expect loving thoughts from the receiver in return. He does not seek fame or to be free from fear, nor does he expect good people to become his followers. He does not seek worldly or heavenly rewards. He contemplates two things: (1) exchanging transitoiy wealth for lasting wealth and (2) never following stingy thoughts. And why does he do this? [He reflects:] 'Such wealth will not follow me when I die. Therefore I should give it away personally and should not become annoyed after giving but on the contrary should rejoice at giving accordingly' "Good son, the giver should first test his own mind by giving external things. After his mind is disciplined, he can give away internal things. Through these two kinds of giving, he attains two dharmas: (1) leaving all cyclic existences forever and (2) attaining iberation. Good son, just as a person who travels a great distance with a heavy load becomes very tired and feels relieved after being 1056a

unburdened of t, so the practitioner of iving who sees the supplicant and gives him his wealth feels delighted. Good son, the wise person often thinks thus, 'I would rather give away my wealth than have it follow me to my next life.' He deeply contemplates the suffering resulting from poverty and the happiness resulting from riches. Thus he always mindfully takes delight in giving "Good son, if a wealthy person tells the supplicant that he has nothing [to give away], you should know that he is speaking of he poverty and shallow virtue [from which he will suffer] in his future lives. Such a person is lax. Good son, if a poor person says he has 112

On Miscellaneous Subjects

nothing [to give away], this cannot be true. And why cannot this be true? There is no one who does not have access to water or grass [which he can give away]. It is not necessarily true that a king is able to give and that the poor are not able to give. And why is this? Even the poor have some food. After he has eaten, he can give away the leftovers or give the water used to wash the dishes to those in need, and thus he will attain merits. If he feeds ants with a bit of noodle, he can also gain immeasurable rewards. Who in the world can be so poor that he does not even have a little bit of oodle? Who could be so poor that he does not have three handfuls of oodles in a day? Therefore, people should give half of their food away to beggars.

"Good son, who is so poor that he has no clothes and thus has to go naked? If he has clothes, why can he not have one piece of cloth to give someone to bandage a sore, or give even a small part of his possessions for making a lamp wick? Good son, who in the world is so poor that he does not have a body? Since everyone has a body, when he sees others creating merits, he should happily and untiringly help. He can thus be called a giver and gain blessings and virtue. Some gifts may be worse than, the same as, or better than others. Because of this, when I received food from King Prasenajit, I stated that the blessings and merits attained [through giving] by the king and by the poor are not different. Good son, just as a person who buys rubbing incense, powdered incense, scattering incense, or burning incense smells its fragrance, so do other people who come into contact with these four kinds of ncense. The fragrance smelled by the buyer of the incense and by the one who comes into contact with it is not different. The incense does not lose its smell even a little bit. The same is true of the cultivation of giving. Whether much or little, gross or subtle, if one joyfully helps or rejoices when seeing others [practicing giving], the rewards one receives are not different [from that of the giver], because their thoughts are the same.

"Good son, if one has nothing to give and becomes unhappy when seeing others give and has doubts with regard to the fields of blessings, he is really poor. If a person has much wealth, is free 113

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1056b from obstructions, and there is a good field of blessings [to accept his offerings], but still he has no faith and cannot give, he is just as poor. Therefore a wise person should give according to his own resources. Except by giving, no one can attain the mundane and heavenly bliss to the level of unsurpassed bliss. Therefore I said in a sutra that even if a wise person was in the situation whereby he would live if e ate the last handful of ood but would die if e gave it away, he should still give it away. How much more so if he had a large amount of food!

"Good son, a wise person should contemplate the impermanence of wealth. Because of its impermanence, it can be uselessly exhausted in immeasurable lives. Although it is impermanent, it can be given to do immense benefit. So why be stingy and not give? The wise person should further contemplate that if he keeps precepts and hears much of the Dharma, because of the strength derived from these practices, he can even attain arhatship. However, even this fruition cannot eliminate the suffering from hunger, thirst, and so forth. Some arhats do not even have enough houses, clothes, food, bedding, or medicine, because they did not practice' giving in previous lives. If a precept transgressor has happily practiced giving, even if e falls into the life-path of hungry ghost or an animal, he is often well fed and lacks nothing. "Good son, one cannot achieve the two fruitions, self-mastery and liberation, without the perfection of iving. Although a preceptholder can be reborn in a heaven, if he does not cultivate giving, he will not receive superb food or adornments. If one wishes for worldly happiness and unsurpassed bliss, one should joyfully give. The intelligent person should see that samsara is boundless and so are pleasures. Therefore he should give for the sake of severing samsara and should not seek pleasures. He should further reflect, 'Even if I were so rich as to own the four continents of the world and were able to enjoy immeasurable pleasures, I would never be content. Therefore I should practice giving for the unsurpassed bliss and not for worldly and heavenly bliss.' And why is this? Whatever is impermanent has its limitations.

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"Good son, someone might say, 'The giver, the receiver, and the enjoyer are themselves [combinations of] the five aggregates, which are impermanent; and so in giving things to the [impermanent] five aggregates, who is it that can receive?'Although there is no receiver [as such], the wholesome result is not annihilated even though there is neither the giver nor the receiver. You should then ask him, 'Are there [actions of] giving and receiving?' If e answers that giving is giving and receiving is the self, you should say, 'The same is true for me. Giving is giving, and the self is the five aggregates.' If he says, 'The aggregate of giving is impermanent. Who is it that receives?' you should say, 'Listen attentively to what I say to you. Is the seed permanent or impermanent?' If he answer is permanent, ask, 'How is it that the sprout can grow only after the seed has broken?' If he sees the error, he may say [the seed is] impermanent. You should say to him, 'If t is impermanent, how is it that it grows into a sprout if you apply fertilizer and water and put soil on it?' If he argues that the seed is impermanent and it is the work [of applying fertilizer and so forth] that makes the sprout grow, you should say the same is true of the five aggregates. It is not right to say that there is already a sprout in the seed, and the effect of man, water, and fertilizer are merely its auxiliary causes. And why is this? The auxiliary cause does not cause things to increase or decrease; they just remain as they are. But water and fertilizer cause the sprout to grow, and therefore what is nonexistent comes into being.

"If you say that there are two kinds of auxiliary causes, a major and a minor, and if ou then conclude that the major [cause] will have a large effect and the minor [cause] a small effect, just as a large lamp casts a brighter light than a small lamp, then you are making a mistake. Does a seed grow as tall as a man in a day or an hour just because you add a lot of fertilizer and water? You may argue, 'Although there are two kinds of auxiliary causes, they both must wait for the right time [to bring forth results].A great cause creates a big effect, whereas a small cause creates a little effect. Therefore I say that the auxiliary causes do not increase.' This argument is not true. And why is it not true? It 115

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dh" mas 08 pe™ - " » » — *

'Good son, seeds and sprouts are different. Despite the differt" e o f S6CmS *° b<' " COn" n"% [b6tWeen themJ- ^ ' * « « true of he five aggregates. Good son, the sprout grows through the working of the seed; the stalk grows through the working of the sprout; the leaf rows through the working of he stalk; the flower blooms through the workingof he leaf; and the fruit grows through r t Z tehfa°ff T tb Lik8WiSC' 'he flVe aggregates "f realm (goto) affect the aggregates of the other five realms ,fYou say, 'The receiver of the effect [of an action] is different from the doer [of he action] .'This is your viewpoint, not mine And why do I say this? You maintain that the doer is the self and the eceiver is the body and therefore conclude that the doer and the recmver are, different. It is the self hat observes the precept of ot mg and the body that receives the reward of ine features. From this mistaken understanding you adopt the erroneous view that the receiver [receives the result of an action] without any cause and the doer is not [responsible for] the result [of is own action] If someone argues, 'If the body receives the result of the rtult o fle 1 telf' thr i f mUSt bG HkeWiSe that °ne ^e esult of the actions of other people,'you should in response say to clothes d 7 18 fr°m the Self The body needs food, clothes, and ornaments. If one receives good food, one gains fine Phis" 6! r t Strengt? ' If°ne reCdVeS P°°r f°°d' one ^ains inferior physical features and inferior strength. If one's good or bad physis 'ig i" ™ e dr r on causes and c°nditions-what one person not receive retribution from another's actions? For example a man who takes cheese to gain strength, may, after ng it for some time, gain both strength and fine features An gly, skinny man seeing this wishes to be endowed with the same fine features. Is this possible? If the answer is no, then the same «*> gam. If he self ndergoes sorrow or happiness, then why does Z b d d * th: ; el£ H0W Can Wo t0taU^ different entities [the body and the self] affect each other? Why is it so? Because of the similarity. This then is my teaching: It is the aggregates that 116

1057a On Miscellaneous Subjects

receive the effect from their own actions. This is so because there is continuity.

"Good son, someone may argue that the aggregates, being impermanent, lack continuity and that therefore there is no retribution. This is not true. And why is it not true? In my teaching there are cases in which the doer is actually the receiver, the doer is different from the receiver, and there is neither doer nor receiver. 'The doer being actually the receiver' refers to cases in which the aggregates receive the effect of their own actions. 'The doer being different from the receiver' refers to such a case as [one in which] a man does an action but receives the effect at another stage of existence. For example, one does something as a human and receives its effect as a god. 'Neither doer nor receiver' means that since action is merely the result of a combination of causes and conditions, it has no original self-nature and consequently there can be neither a doer nor a receiver of retribution. If you maintain that the doer is different from the receiver, how then can you argue that there is continuity between them? This is a mistaken view. And why is this view incorrect? For example, poison is added to milk and after the milk turns into ghee, it is used to poison someone. Milk is different from the ghee, yet there is continuity between them and harm can be caused. The same is true of the five aggregates. They are different [at different stages of existence], yet there is continuity. Therefore, it is correct to say there are cases in which the doer is actually the receiver, the doer is different from the receiver, and there is neither doer nor receiver.

"Apart from the five aggregates, there is no self or thing possessed by a self. But sentient beings, unable to see clearly, hold incorrect views. Whether they advocate that form all the way up to consciousness is the self, or that the aggregate of orm is the self and the other four aggregates are the possessions of the self—the same argument goes [similarly] all the way up to the aggregate of consciousness—it is totally a mistaken view to hold that the self and the five aggregates are separate. And why is this? In the Buddhist teaching, form is not the self because it is impermanent, 117

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inactive, and dependent. Therefore the other four aggregates are not the possessions of the self, and likewise neither is the aggregate of onsciousness All phenomena are bom as a result of auses reart th ' ^ ^ ther6 3ppear to be a doer, in ality there is none. Through the combination of causes and conditions phenomena arise, so although there appears to be a receiver [of he effect of an action], in reality there is none. This is what is meant by there is neither doer nor receiver.' If ou say that different actions result in different retributions, why is it then that one person is not responsible for another's action when they both diff 1057b

Ind Z ^ are dS 0f differences: the difference of ody Z t t h t r Z ^ F°r 6Xample' °ne person is n -m j t er e; Tlen-tS- BeCaUSe ^ b0di6S and names erent, them bodies and speech are different. Because their bodies and speech are different, their actions are also different Because the actions are different, [their resulting] life spans, Physical appearances, and levels of eloquence are also different erefore it is not possible that T'ien-te undergoes retribution for Po-tes action. Although both of them possess five aggregates eir feelings, thoughts, and volitions are different. Why is this? Because when Fo-te is enjoying himself, T'ien-te may be suffering or when Fo-te arouses greed, T'ien-te may arouse anger. Therefore' hey are different. Although the body and name are one, they „ , ! " real" y may be white, while Tien-te may be black. If the same name is taken to have the same meaning, then when one man ,s bom, all men should be bom; or if ne man dies, men should die. If ou do not agree with that argument, you should agree with me that the doer cannot be other than the receiver.

"If you refute this by saying, You maintain that the doer is different from the receiver and so do I. As such, we have made the eame m.stake_ Why is it that you do not see your own error but see mine. this refutation is not correct. Why is this not correct? There are two kinds of ifferences that I am referring to: (1) momentarily P duced and momentarily becoming extinct, and (2) momentarily 118

On Miscellaneous Subjects

produced and not momentarily becoming extinct. When the production is different, the extinction is also different. Therefore when I say the receiver is different from the doer, or the receiver is the same as the doer, I do not make a mistake as you do. For example, someone who wanted to burn down a village set fire to a bundle of dry grass. The fire, which in turn brought forth the causes and conditions [for more fire], burned one hundred miles all the way up to two hundred miles. When the head of the village caught the arsonist, he asked, 'You evil man! Why did you burn the village?'The arsonist answered, 'It was not I that burned down the village, because the fire I set was already extinguished. What I have burned was nothing but a bundle of rass. I will pay you back two bundles of rass. I do not have to pay the rest.' The head of he village spoke again, 'Idiot! Because the small fire you set continued to burn, it extended to one hundred miles up to two hundred miles. It was your fault. Why should you not pay for it?' "Although the former fire is different from the latter fire, because of he continuity between them, the arsonist is responsible for his crime. The same is true of ood or bad committed by the five aggregates. At the time of receiving retribution, one may argue that the [later] aggregates do not take any action. Still, because of continuity, one has to undergo retribution. For example, a man made a bet with another man that he could carry a torch to a place one hundred miles away. If he could make it there, he would win; otherwise, he would lose the bet. After he had held the torch and had run for the one hundred miles, he came to collect his bet. The other man said, 'The fire of our torch was extinguished as soon as you started running. Why do you ask me to pay off the bet?' "The torch-holder said, 'Although the initial fire of the torch may have burned up, the torch continued to burn till here.' Both points of iew are arguable. And why is this? Both arguments, that the doer and the receiver are the same, and that the doer and the receiver are different persons, are right. It is the same with the question of the five aggregates. That is to say that both the argument that the doer and the receiver are the same and the argument that the doer and the receiver are different are not 119

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mcorreet For example, both this bank, the other bank, and the middle of the river are in totality called the river Ganges In summer the two banks are far apart, whereas in autumn they are closer. They have no fixed form or size. Although the water may increase or decrease, people still call it a river. If someone should say that it is not a river, the wise would reply that it is a river and also that it is not a river. The wise see that this is true of the five aggregates. They say that the doer and the receiver are the same and that the doer and the receiver are different. If ou say that the two banks are soil, the middle of he stream is water, and the river god is the river, this is not correct. And why is it not correct? If he river god is the river, why does the river sometimes become clean and sometimes dirty? Why does the depth of the river differ between the two banks and the middle? And why is it that sometimes the water of the river reaches the ocean and sometimes it does not? For example, where there is a tree, there is the abode of the gods. If, then, there were no tree, where would the gods live? he same should be said of the river and the gods. Therefore the continuity of [the existence of] the two banks and the middle of he river is m totality called a river. The relationship between the doer and receiver with regard to the five aggregates can also be understood in this way. A man who insults a high-ranking officer is punished by having his feet chained. It is not, however, his feet that committed the offense of using insulting language. And yet they are chained. Therefore it cannot be definitely said that the doer is the receiver or not the receiver. Only the wise can say in w ich case the doer should be the receiver or the doer should not be the receiver. For example, the light of a lamp comes from the combination of he lamp, oil, wick, fire, and man's effort. If ou say at the light of the lamp increases or decreases, this is not true. And why is it not true? Because the fight momentarily becomes extinct, it does not increase. Because the fight is momentarily produced, it does not decrease. Because of its momentary existence, the light of the lamp either increases or decreases. You say that the lamp is impermanent, and that the oil is permanent, that when there is much oil, there is much fight, and that when there 120

On Miscellaneous Subjects

1058a is little oil, there is little light. This is not true. Why is it not true? Oil is impermanent, so it can be burned and exhausted. If it is permanent, the two concepts [of amp and oil] should be eternal. If so, who can ever bum all the oil? Therefore a wise person would say that the lamp and its light are different. The same is true of the five aggregates. Consider light as the six sense organs and oil the karma. The working of karma causes the five aggregates to increase or decrease. Take for example the language of Atyaya. It is no longer used nowadays, yet people passed it down from generation to generation without its becoming extinct. Therefore we can still call it the Atyaya language. A knowledgeable person can say that the Atyaya language neither exists nor does not exist. To say one or the other is in accordance with reason. The same is true of the five aggregates. It can be said that the doer is the receiver and that the doer is not the receiver.

"Suppose after a very rich man and all his children die, all his property is taken by the government. Then a man comes and states, 'All the property belongs to me.' An official then says, 'How can this property go to anyone other than a relative?' The man says, 'I am the seventh-generation offspring of the deceased man. There is a continuity between us. Why does the property not belong to me?' The official says, 'So be it. So be it. It is as you have said.' A wise person would also say that the same is true of the five aggregates in which the doer is the receiver and the doer is not the receiver. You may argue, 'After the five aggregates have created karma, the action is completed. Although the body remains as it is, the karma depends on nothing. If the karma depends on nothing, it does not exist. If so, how can there be retribution after death?' Such an argument is not right. And why is it not right? All past karma has to wait for the right object and time [to ripen]. For example, an orange tree grows oranges, and the oranges are sour before they are ripe. People plant the orange seed in order to have oranges. The orange that grows out from the seed, root, stalk, leaves, and flower is not sour, yet at the time when it is ripening, its flavor is sour. The sour flavor originally does not exist but now exists. Fruit does not grow without reason; rather, it is the result 121

Chapter XIX

ThTrefo r ^ r ' a' 'he riSh' time rt reai>s ite ■i I f physica, Ff e^-" ;r^" r:rr

" n yr later. Thc same is true 0c:::::zz;i

rC' ' ls 8aid that the aggregates have to be respon atble for what they do not do. Those who can understand tM, prmopte can attain the unsurpassed fruition [of enlightenment] and cann„r: T " attaChed t0 °ne's body-life- and possessions p ~ rj% :z*z: zr

^ r r i k" r" ""

possessiven0thonSehtUeT S' and n° accePtm&- He harbors wealthTnd feme d a " " relati™a- a«™nlates

c o n s i * 2 , 18 * ^ Whe" S6eing * * " To which a n, u Permanent is the defilement of stinginess out fro mi"dS °f entient beings and thus can prevent ne from giving away even others> ^ ^ ^ ^ se person does not practice giving in order to be repaid with kindness, to gain things, to protect stingy persons to he h nOfh60 (T Drdar t° enjoy heavenly pleasui^^r to spreadhis'famtr to h t°7 fear the SUffering °f he three evil realms, or need w n-vTn6 t0 n°r d°eS he aim to surpass others lose his ealth, have too much wealth, or make no use [of his wealth]he Trac'fre t o T 4 " Z 'a ^ ^ ^ 1058b mg ou of ompassion. He aims to make others happy, to cause d" 8 he practice to acquire fnends. Rather, a wise person practices 122

On Miscellaneous Subjects

others to bring forth thoughts of giving, to follow the way of the sages, to destroy their afflictions, and to cause them to enter into nirvana and thus sever cyclic existences.

"Good son, the bodhisattva who practices giving will avoid the four evils: (1) precept-transgression, (2) doubt, (3) deviant views, and (4) stinginess. He practices giving in five ways: (1) not discriminating as to whether [the receiver is] virtuous or nonvirtuous or (2) good or evil, (3) disregarding caste, (4) not belittling the supplicant, and (5) not scolding him. There are three ways of giving that do not result in attaining a superb reward: (1) initially thinking of giving much but in the end only giving a little, (2) choosing inappropriate things to give, and (3) having regrets after giving.

"Good son, also there are eight ways of iving that do not result in great results: (1) after having given, looking for the recipient's faults, (2) not giving equally, (3) after having given, asking the [recipient] to do something in return, (4) enjoying praising oneself after having given, (5) saying that one has nothing [to give] before giving, (6) scolding [the recipient] after giving, (7) asking for double in return after having given, and (8) arousing doubts after having given. A giver such as this cannot draw near to the Buddhas or the sages.

"To give away things of good color, smell, taste, and touch is pure giving. To give things acquired properly is pure giving. To give with the thought that wealth is not permanent and lasting is pure giving. To give for the purpose of breaking afflictions is pure giving. To give in order to purify one's mind is pure giving. If one considers who the giver and the receiver are, what to give and why to give, and what consequences one receives from giving, the giving through these reflections involves the twelve entrances (dyatana). The receiver, the giver, the causes and conditions [of giving], and the rewards all involve the twelve entrances. To give in this way is pure giving. When giving, one brings forth a joyful mind toward the fields of blessings. 'The fields of blessings work for meritorious virtues; likewise I do so unceasingly.' Giving to one's wife, family members, and servants causes them to arouse a 123

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1058c compassionate mind, while giving to the poor eliminates their suffering.

One should not seek worldly rewards when giving. Giving is for eradicating arrogance, cultivating a gentle mind, transcending cyclic existences, and seeking unsurpassed liberation. One gives because one deeply sees the faults of samsara. When giving one should not see [whether the recipient is] a field of lessings or not. If a person can practice giving like this, the reward follows him as the calf ollows its mother. If ne gives merely to gain rewards, this is not giving but trading. If ne cultivates the land and grows [food] for a livelihood, one reaps what one sows. Likewise, after giving the giver receives rewards of lessings according to what he gives' Just as the recipient who accepts [gifts] attains life, body, power, peace, and eloquence, the giver also attains these five rewards. If one gives to animals, one gains a hundred times in return. Giving to the precept-transgressor, one gains a thousand times in return Giving to the precept-holder, one gains a million times in return Giving to the heretics who have done away with desires, one gains a million times in return. Giving to one who tends toward the way one gains a hundred billion times in return. Giving to a streamenterer, one gams immeasurable rewards. The same is true with giving to anyone who has attained the level of a once-returner up to a Buddha.

Good son, I have distinguished various kinds of fields of blessings andhave told you [the different degrees ofrewards rangingffom] hundredfold rewards to immeasurable rewards. If one sincerely and compassionately gives to animals, the blessings one gains are not different from those which one gains from making offerings to the Buddhas. To say 'hundredfold rewards'means that if ne gives one's life, body, strength, peace, and eloquence, the giver wifi gain from one hundred times to immeasurable times what he has given m return. Therefore, I have said in the sutras that I made offerings to Sariputra and that Sariputra also made offerings to me. But it was I, not Sariputra, who had gained more blessings. "Someone may say that the offenses that the recipient commits affect the giver. This is not true. And why is it not so? It is to break 124

1059a On Miscellaneous Subjects

[the recipient's] suffering and not to cause him to commit offenses that the giver gives. Therefore the giver should gain good results, whereas the receiver who does wrong accepts the consequences, which do not affect the giver. If the giver gives pure things, he gains pleasant features. People like to see him, his fame spreads, he gains what he wishes, and he will be born into a household of upper social standing. These are not bad, so how can it be said that the giver receives bad results? After giving, the giver becomes delighted without regret, draws near to good people, gains wealth and self-mastery, is reborn in a noble family, obtains worldly and heavenly happiness all the way up to unsurpassed happiness, and is capable of severing all bonds of afflictions. The giver gains wonderful rewards like these. How can it be said that he receives bad results? If he giver can give personally, he will be reborn into a family of he upper class, encounter beneficial friends, have great wealth and abundant retinues which he can enjoy and give away; and all sentient beings will like to see him. After seeing him, they respect and praise him. The giver gains rewards like these. How can it be said that he receives bad results?

"If the giver gives pure things, because of this he will become rich, be reborn in an upper class family, have innumerable retinues, and will be free from physical or mental suffering. His wealth will not be taken away by the king, robbers, floods, or fires. Even if he were to lose his property, he would never become sorrowful. In innumerable lives he is peaceful and happy in body and mind. How can it be said that he receives bad retributions? Before giving he has faith [in the practice of giving]; when giving he is delighted; after giving he is happy. He does not feel bitter when people come asking for gifts or when they keep and use the gifts. He attains superior physical features if he gives clothes, unsurpassed power if he gives food, pure and wonderful eyes if he gives lamps, happiness if he gives carts; and he gains what he needs if he gives houses. The giver of uch things gains such good rewards. How can it be said that he receives bad retributions?

"Furthermore, the giver's reward is determined after his offering to the Buddha is made, no matter whether [the offering is] used 125

Chapter XIX

or not. From gmng to people and the Sangha, two kinds of blessmgs are accrued: (1) from using [the giftj and (2) from receiving Aud why .s tins? When the giver gives, he breaks his own stin ness and when the receiver makes use [of the gift], he is breaking the giver s] stinginess, too. Therefore it is said that through using [the gift], the blessing arises. Furthermore, through using, people can make further use [of the gift], and the Sangha can develop If one gives not for the sake of seeking rewards but to avoid afflici°ns, one can obtain tha unsurpassed pure result, nirvana If a person resolves to make offerings of food to others before he himself takes the food but then goes against his own resolve he should make offerings to the Buddha. If e transgresses, he should feel ashamed If, however, he acts according to his resolve, he will e on the path to attaining subtle wisdom. Such giving is foremost, d the person [who gives like this] is called the foremost giver If a person gives according to the supplicant's wish, in innuf 8 ^ WlU g6t What he WisheS'If his mind' wealth, and o essmg are all pure, he attains immeasurable rewards If he provides food and clothes to his wife and servants with a joyful mind, he attains immeasurable blessings in the future. If when he sees rats and birds take grain from his barn, he always feels compassion for them and, realizing that they are able to live because of him, feels joyful and has no thought of harming them you should know that he will attain immeasurable blessings. If e makes clothes and various kinds of ornaments for himself and feels happy about it, and if e gives them away before using them « „ o f " 1059b

T g trr 'in U" &ture'14 appen that there is giving without a gift, without a recipient or with stinginess. If one gives without being asked to, gives when one is oneself m need, gives more than asked for, gives things of better quality than asked for, has others ask him for things and gives personally, you should know that one attains much wealth in u ore lives, and even nonprecious things will become precious If one gives for the sake of having fun or gives without believing in the doctrine of cause and effect, such kinds of giving <£* one can obtain good results without practicing giving. Nor can it 126

On Miscellaneous Subjects

are not real giving. If one gives only to a good field of lessings and does not like to give frequently, one will attain the result of not taking delight in giving in the future. If a person has regrets after giving or robs others of things and gives them away, although he might gain wealth in the future, it will always be exhausted and not be accumulated. If e gives away things gained through annoying his clan members, although he might attain great rewards in the future, he will often suffer from sickness. If e does not support his parents, annoys his wife, and keeps servants in distress, even if e gives, he is still a bad person and his giving is false and cannot be called real giving. Such givers have no compassion and no inclination to repay kindness, and although they might attain wealth in the future, they will always lose it, will not be able to enjoy it, and will constantly be in poor health. "If a person gives his wealth properly, he attains immeasurable blessings and great wealth for his use in the future. If e does not do it properly, although he might still receive good results in the future, he often has to depend on others. If others are not available [to help him], he becomes poor. A wise person perceives deeply that the pleasures enjoyed by a man, a god, or a universal king, although subtle and wonderful, are impermanent. Therefore, it should not be for worldly or heavenly pleasure that one gives. "Good son, there are two kinds of giving, the giving of wealth and the giving of the Dharma. The giving of wealth is inferior whereas the giving of the Dharma is superior. How does one practice the giving of he Dharma? If a bhiksu, bhiksunl, upasaka, or upasika teaches others to perfect faith, morality, and giving, to listen [to the Dharma] and to perfect wisdom, or if by employing paper and ink they have people copy or themselves copy the Buddhist scriptures and then give them to people to read, this is called the giving of the Dharma. To give the Dharma like this results in fine physical features in innumerable future lives. And why is this? Sentient beings who hear the Dharma eradicate their hateful thoughts. Because of this, the giver [of the Dharma] attains superior features in immeasurable future lives. Sentient beings who hear the Dharma become compassionate and do not 127

Chapter XIX

in — ble

become ^ " "

physical strength in infumerab . "0^ ! P " " * " « " * the Dharma get rid of lardty Because 0 b ^ Wh° ^ happiness in innumerable future lives Sentie 6 glv6r altains the Dharma eliminate ignorant t h o u g h t C u lT f M ' giver gams unobstructed „1 . s because 01 this the beings who hear D h a 'T " lives. Sentient — Because of M s h^givet M d " h ^

future lives, a e same l f T * ^ " i" '™<»*b1e perfections of morality, giving, L e ln g , U d w ld l^ l ' " the f mg of the Dharma is superior to float o fle a ll and a r Z I n X ls T h i "

son, wholesomeness Z T Z * * "

realms This is not true. And why is t ! s " 1 ^ ^ [people's] actions of body speech and a ls because ever,] if he father falls into the realm of7 ^ dlfferent- IHowand if the son creates hla«' rea™ ofhungry ghosts after death will still be able to receive thT ^ kn°W that he will not care fhr ° " ^ * a W e n

heaven. One who falls "

ing there will not be ahle t k ■ an<^ un(lergoes sufferattain [the blessings transferred im^ThthUS ^ ^ t0 who are born into the realm of an animal o 6 7 ™ " ^ °f'h°Se it that only the hungry ghosts can attain [tte b l^ ^ p B ^ " hungry ghosts were formerly areedv l" e bIessm8sJ? Because hungry ghosts. Alter flrey have blom e s r r r i n t r t 688" ^ * * their relatives ,n the r e a l m s £ ? £ £ * * ** Pemoushoaddihgenflycreatemeritorioushiessin^thl™ 128

On Miscellaneous Subjects

1060a "If ne gives clothes, food, houses, bedding, or other necessities to sramanas, Brahmans, or poor beggars and chants prayers for them, because of he power of his giving hungry ghosts can attain great strength and receive whatever is offered to them. And why is this? Because of the state they are born into, hungry ghosts eat different things. Some eat pus, some eat night soil, and some eat blood, spittle, or saliva. If someone makes offerings to them, all [the things they eat] become very delicious. Even if one offers impure soup to hungry ghosts who are prevented from taking the food, the giver will still attain blessings and virtue. And why is this? It is because the giver is compassionate. Who is the beneficiary if a sacrifice is offered? They are those who reside in the place of the sacrifice. If the sacrifice takes place near a forest, the gods of the forest are the beneficiaries. The same is true of [those gods who dwell in] houses, rivers, wells, woods, or mounds. The person who offers the sacrifice can also attain blissful virtues. And why is this? It is because he makes the receiver of the sacrifice happy. The virtue derived from offering a sacrifice protects the body and wealth of the doer. If one says that blessings can be gained by the sacrificing of lives, this is not true. And why is this? People do not grow a sandalwood tree by planting elapattra seeds; likewise, they do not gain blessings or virtues by taking the life of a sentient being. One who wishes to offer a sacrifice should use incense, flowers, milk, butter, or medicine.

"There are three periods of time to create blessings for the deceased: during the spring in the second month, during the summer in the fifth month, and during the autumn in the ninth month. If a person gives away houses, bedding, medicine, gardens, wells, cattle, sheep, elephants, horses, or other daily necessities, the blessings and virtues from this giving always arise after his death no matter how long the gifts last. The blessings follow him as a shadow follows an object. Some say that the blessings and virtues disappear after death. This is not true. And why is it not true? Things do not lose their usefulness when their owner dies; rather, they are ruined as a result of being used day and night. 129

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Sangha members should not discard food as laymen do on festivals, because this is worldly behavior. "The worldly dharmas as well as world-transcending dharmas are o^ be believed in. If one often gives joyfully according to peoples likes and dislikes, this is called the giving of all If one pves away one's body and the things treasured by one's wife Z is cahed inconceivable giving. This name is also used to describe ac of giving to the eleven kinds of people: vicious people S T o fflttr T T ' f7 ' the Unsrateftl1- people, deceitful hypocrites, and wealthy noblemen "Good son, there are three fundamentals to all kinds of iving-1) giving compassionately to the poor, (2) giving to foes without seeking rewards, and (3) giving joyfully and respectfully to the in cause' d effect, forceful supplicants, powerful people, scolders hateful the Ttai £ S°"' a"r °"Bh 3 WeaIthy perSon makes immeasurable blessings, it is not as good as exhorting others to cooperate [in the practice of ivingl. If one takes lightly one's few d inferior things and thus is too ashamed to give, one increases ones poverty and suffering for future lives. Ifpeople gJaw ay to the Three Measures for immmeasurable lives and thus gains t t o u l" gi fleW °f ," eSSingB [i e " th0 recipient] and the thought of giving are equal, the results they attain will have no ference. If the gift and the thought of iving are equal (the one : " r f,ews °f bi^ ^ ^ suits. If the field of blessings and the thought of giving are inferior but the gift is superior, the result will be superior. If the field of blessings and gift are inferior but the thought of giving is superior, the result will also be superior. If both the field oj blessings and gift are superior but the thought of iving is inferior then the result will be inferior. ng is interior,

W h v tftiT ff Wit PerS°n d06S n°' for the of ewards. Why s this? It is because he knows that a certain cause will definitely cause a certain result. If a person has no compassion does not recognize others' kindness, does not desire sagely virtues' Z a" ached his wealth' bodK " d life'ha will not give. The wise perceive deeply that sentient beings are 130

On Miscellaneous Subjects

1060b

ready to go to extreme lengths in order to seek wealth. So if a man is wilhng to give away his wealth, you should know that he will give his body and life, too. If he is stingy and will not give his wealth, you should know that he will spare his body and life. If e can give away his body and life and wealth, you should know that he is a great giver. If a person gains wealth but is stingy and would not give, you should know that he plants the seed of poverty in future lives.

"Therefore, I said in a sutra that among the four continents, the people of Jambudvipa are superior in three ways: (1) courage, (2) mindfulness, and (3) purity in conduct. They can create a cause before they see the result. After getting wealth without caring for their bodies and lives, they can break stinginess and give their wealth away. After giving, they do not have regrets. And they can distinguish a true field of blessings from a false one. This is why they are said to be courageous. Good son, there are three reasons for having regrets about giving: (1) being greedy for wealth, (2) following deviant views, and (3) seeing the faults of the recipient. There are another three reasons: (1) fearing another's reproach, (2) fearing suffering after the exhaustion of ealth, and (3) seeing others' misfortunes after they have given.

"Good son, the wise are not regretful during the three periods of ime for three reasons: (1) believing in the teaching of cause and effect, (2) having drawn near beneficial friends, and (3) being unattached to wealth. There are two factors for having belief n the doctrine of cause and effect: (1) hearing the Dharma from others and (2) reflecting. There are two factors for drawing near beneficial friends: (1) strong faith and (2) wisdom. There are two factors for not attaching oneself to wealth: (1) contemplating impermanence and (2) non-self-mastery. Good son, if the giver can contemplate and practice giving like this, you should know that he can achieve the practice of the perfection of giving. Therefore, previously I said that there is giving that is not perfected, there are [other kinds of perfection] that are not the perfection of giving, there is perfected giving, and there is giving that is neither [real] giving nor perfected giving.

131

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"Good son, there are three kinds of isdom: (1) giving external things, (2) giving external and internal things [i.e., one's body], and 3) teaching sentient beings after giving external and internal things. How does one teach [sentient beings]? When one sees the poor, one should first ask them, 'Will you take refuge in the Three Treasures and take precepts?' If they say they will, he first transmits the Three Refuges and precepts and then gives them things. hey say they cannot, he should say to them, 'If ou cannot, can you repeat after me: "All dharmas are impermanent, non-self'and Un the state of] nirvana and tranquility'?' If the answer is yes he s ould teach them and then give them things. If hey say that they can only understand two teachings but not the teaching of the dharmas being non-self, he should say to them, 'If you cannot undersfand that the dharmas are non-self, can you understand that the dharmas are without self-nature?' If he answer is yes he 8 ouid teach them and then give them things. If one can teLch others before he gives them material things, one is called a great giver. Good son, if ne can teach sentient beings regardless of heir being fnends or foes, one is called a great giver. "Good son, if wise person is wealthy, he should give like that If he is not wealthy, he should teach other wealthy people to practice giving. If other givers know the Dharma and do not need his teaching, he should personally help them in the practice of giving. If he is poor and has nothing to give, he should recite curative mantras, give inexpensive medicine to the needy, sincerely take care of the ill for recuperation, and exhort the rich to provide various medicines whether in pill, powder, or tincture form. If he happens to know medical remedies and can diagnose the problem, he should provide treatment according to the diagnosis. When he treats the patient, he should know the skillful means. Although he may have to cleanse impurities for patients he should not feel tired of it. He should know when the condition of the patient worsens or becomes better, which medicine or food worsens the condition of the patient, and which medicine or food can eradicate the suffering of an illness. If the patient asks for a medicine or food that will worsen his illness, he should refuse and 132

On Miscellaneous Subjects

should skillfully persuade him otherwise. For if he flatly refuses, the patient may become very annoyed. If e knows that the patient is dying, he should not say so but instead teach him about the Three Treasures and have him take refuge in them. He should also teach him to be mindful of the Buddha, the Dharma, and the Sangha and how diligently to make offerings to them. He tells [the patient] that suffering from a sickness is the result of previous unwholesome causes, and that, knowing that this is retribution, he should repent. Hearing this, the patient might become angry or even scold him, but he should keep silent and not forsake him. Although he takes good care of im, he should not expect payment. After the recovery, he should keep checking on him to prevent a relapse of the illness. When he sees him become as healthy as before, he should be happy and not demand compensation. If the patient dies, he should bury him and console and speak the Dharma to the patient's family so as to relieve their pain. If he gives food or medicine to a patient who is thus cured and happily gives gifts to him, he may accept them but should then pass them on to the poor. If one can take care of and treat the sick like this, you should know that one is a great giver, a true seeker of unsurpassed enlightenment.

"Good son, when a wise person seeks enlightenment, if he is wealthy, he should learn medicine. He should build hospitals and provide the needed food and medicine for the sick. If there are holes in a road, he repairs them and broadens the road and cleans thorns, dung, and other filth from it. At dangerous places, he provides needed boards, ladders, or ropes. In the wilderness, he builds wells, plants fruit trees, and builds water channels. In places where there are no trees, he erects posts and builds sheds for animals. He builds guest houses and supplies necessities such as washing basins, lamps, beds, and bedding. In places where there is dirty water, he builds bridges. He builds bridges over the rivers and provides rafts. Those who cannot cross over [rivers] he i06ia helps. He personally helps the old, the young, and the weak to cross. By the roadside, he builds stupas and grows flowers and fruit trees. Seeing animals who are in fear, he helps and shelters 133

Chapter XIX

them and persuades hunters [to stop hunting] by providing them with material things and with kind words. If he sees travelers traveling in a dangerous place, he guides them away from it. When he sees those who have lost their land or loved ones, he properly consoles them with kind words. He washes and massages the hands and feet of those who are tired from traveling, and he provides them with beds. If here is no bed, he uses straw instead. When it is hot, he uses umbrellas and clothes to make shade. When it is cold, he provides heat and clothes to keep them warm. He does all these things himself and teaches others to do likewise. He teaches the merchants to make fair deals and not to deceive others for even a small profit.

When he sees travelers, he tells them which route is safe and which is not. The safe route is that which has abundant water and vegetation and has no thieves or robbers. He tells them about the disasters [they might encounter] on the unsafe route. When he sees people's shoes, clothes, or bowls worn out, he mends, washes, or repairs them. If there are rats, snakes, bees, lice, or poisonous insects, he gets rid of them. He provides people with ear picks, he sews and washes goods for the Sangha, and he provides clean water, beans [for bathing], clean ashes in the room, and a toilet. If he makes clothes or bowls, he offers them to the Buddha before letting his parents, teachers, or monks use them. He himself uses them last. When he makes offerings to the Buddha, he offers flowers and incense. Whatever food he has he offers to the sramanas and Brahmans first, and he himself eats later. Seeing people who come from afar, he greets them kindly and provides water for taking a bath and ointment for their feet. He also provides them with flowers, willow branches, cleaning beans, ash, oil, fragrant water, honey, pippala, and body oil. After they have a bath, he provides them with various flowers, pills, medicine powders, foods, and drinks as needed. He also gives them razors, filtering bags, needles, thread, paper, pens, ink, and so forth. If it is not possible' to provide all these daily, they should be provided on ceremonial days. Seeing the blind, he helps by holding their hands or giving them canes and showing them the way. Seeing those who suffer 134

On Miscellaneous Subjects

from having lost wealth or parents, he gives them things, consoles them with kind words, and speaks of the Dharma and the two retributions of afflictions and blessings. Good son, if one can practice giving like this, one is called a pure giver. "Good son, there are two kinds of bodhisattvas: (1) lay and (2) ordained. It is not difficult for the ordained bodhisattva to be a pure giver, but it is difficult for the lay bodhisattva. And why? Because the lay bodhisattva is bound by more unfavorable conditions."

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