Commentary on the Dharma of the Inexhaustible …jhubbard/publications/books/...hell, because of...

C.Ta sheng fa chieh wu chin tsang fa shih

Commentary on the Dharma of theInexhaustible Storehouse of the Mahayana Universe

The final translation is from another manuscript in the Stein collectionof Tun-huang texts (Stein No. 721, Giles No. 5563), the Ta sheng fa chieh wuchin tsang fa shih Ø/Àƒ[¦áÀt, a commentary on the Wu chin tsang falüeh shuo (Abridged Explanation of the Inexhaustible Storehouse) translatedabove. The text is divided into four sections, the ³rst of which is largely lost,as is a good portion of the end, which promises to interpret the “meaning ofthe text” of the Wu chin tsang fa lüeh shuo in eleven sections. Although onlythe ³rst eight of the eleven sections are preserved, we can restore the remain-ing three sections from the Wu chin tsang fa lüeh shuo; unfortunately, however,the “abridged” nature of that text means that we are missing the commentaryfor most of the sixteen individual practices of the Inexhaustible Storehouse.The manuscript fragment translated here was used to piece together a roll fora commentary on the Diamond Sutra (contained on the other side of thisMS) that is dated 8 July 764. Giles’s Catalogue simply says “(4) Fragment ofthe Three Stages teaching. End mutilated.”1

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[Text fragment begins in the middle of section I:] Next is the lightcase, [in which one will] receive the body of an ox or a horse, a donkey or amule, etc. Pulling a heavily laden cart, hooves rent and wearing a collar—thus will your debt to others be repaid.2 In the lightest case you [will bereborn as] a slave. Your garments will not cover your body, and there will

1 Giles, Descriptive Catalogue, 169; my translation is based on Yabuki’s edition, included inhis Sangaikyõ no kenkyð, appendix, 161–76; see also ibid., 619–37, chapter 7 and Appendix B,above.

2 In light of the following quote I have emended Yabuki’s “earth” (ti G) to “others” (t’a ¬).

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not be enough food to ³ll your mouth. Your chest will be whipped and yourback µogged; wearing manacles, your body branded—thus you will repaythe strength of others. Therefore the Ti yu ch’uan G¹Œ says, “The rewardfor burdening another a single coin is an entire life in the body of a slave,repaying the strength of others.”3 This is the meaning. In this way your pastdebts are measured throughout your entire life.

Families and relatives live off each other in pursuit of money and wealth.Others use their power and authority as of³cials in judgement of things inorder to bend the law and take wealth. Some prosper in the marketplace andare contemptuous of small aspirations. They engage in an excess of lies andcheat and extort pro³ts from others. Still others, farmers, burn the moun-tains and marshes, µood the ³elds, plough and mill, destroying nests; theylet their cows and donkeys wander everywhere, destroying others’ sprouts andgrains; they peel the cocoons [of the silkworms] and reel off the silk, smoke outthe bees and take their honey, and they kill the musk deer for their perfume.

Again, [consider] artisans who steal the sutras and images, who steal theBuddha’s gold and the paper and ink [used for copying] the sutras. There islittle merit yet a great price to pay in visiting the teacher during the dailyperiods [only] to eat communally in the monk’s kitchen, thus plunderingand harming the Three Jewels.

In this way there is no avoiding the fact of our past debts, and it is dif³cultto comprehend the number of separate lives [it would require to repay thesekarmic debts] if you wanted to repay them one by one. Even if one under-stands the situation there is nothing that will alleviate it. Without giving riseto the aid of the Inexhaustible Storehouse, how can one be pardoned theburden of such [karmic] debts [incurred] from the non-beginning onwardin even a hundred heavenly rebirths, or a thousand, a hundred kalpas or athousand kalpas of such rebirths?

The practitioner who now gives rise to the charity of the InexhaustibleStorehouse immediately puts an end to the [karmic] debts [incurred] fromthe beginningless past and no longer needs fear the debt-master [i.e.,karma]; moreover, obstacles of the path, karmic obstacles, and the obstaclesof retribution are all immediately vanquished, father and mother, brothers,and the six classes of relatives will all immediately be freed from the threeevil paths—is this not great pro³t?4

3 An apocryphal sutra (no longer extant) listed in the K’ai yüan shih chiao lu ˆât*Æ (T#2154, 55.673b) and the Chen yüan hsin ting shih chiao mu lu ÌâGÏt*‡Æ (T #2157,55.1017c). This section seems to refer to the karmic debt one incurs by “using” others, i.e.,slaves, servants, beasts of burden, etc.

4 The six relatives are father, mother, elder brother, younger brother, wife, and child. The threeevil paths are hell, animal, and hungry ghost (preta). This section has succinctly presented the

absolute delusion, perfect buddhahood / 265

Question: If every day you leave one-tenth of a coin s_¦ in theInexhaustible Storehouse or one ko of grain s§F, in one year there are nomore than thirty-six coins or three tou 7 six sheng © of grain—how doesthis aid in putting an end to one’s debts [accumulated] since the non-begin-ning and liberate one from suffering?5

Answer: In a parable it is like a poor man burdened by a debt of one thou-sand strings of coins to another person. He always suffers from this debt,and the poor man is afraid whenever the debt-master comes to collect.[Therefore] he visits the rich man’s house and confesses that he is beyondthe time limit and begs forgiveness for his offense, [because] he is poor andwithout station in life. [He tells him] that each day that he makes a singlecoin he will return it to the rich man. On hearing this the rich man is verypleased and forgives him for being overdue; moreover [the poor man] is notdragged [away to jail], and avoids the suffering of the criminal’s chains. Isthis not avoiding a great hardship with only a little giving? Giving to theInexhaustible Storehouse is also like this.6

How can one arouse mind of bodhi and, through the same practices as[those cultivated by] the bodhisattvas, produce the causes and conditions forsalvation? If you cultivate this one same practice [of the InexhaustibleStorehouse], then together with the Meditation Master Hsin-hsing and all ofthe Ekay„na bodhisattvas of all the realms, you will produce the causes andconditions for salvation.

The Ekay„na bodhisattvas of all realms perfect the two practices of meritand wisdom within all thoughts, achieve Buddhahood, and emit the lightthat calls those who have a karmic connection. Even if you have committedsuch offenses so as to fall into the three evil destinies as far down as the Av‡cihell, because of this one same practice of the Inexhaustible Storehouse youwill have a karmic [connection] with the many buddhas and bodhisattvas.Therefore you will receive the Buddha’s light and illumination and beplucked from the three evil paths. You will be born as a human being or inheaven, and in a transformation body hear the dharma and gain the fruits—these are the bene³ts. As Š„kyamuni Tathagata taught in the Mah„prajñ„-p„ramit„-sðtra and the Nirvana Sutra, the emitting of the light illuminates

heart of both the problem, i.e., the debt of karma incurred over the years is for all purposesinsurmountable through traditional practice, and the solution, i.e., the practice of theInexhaustible Storehouse, which will immediately free the practitioner and his relatives aswell; the rationale is given in the following section.

5 A ko was equal to approximately one-tenth of a pint.6 This makes it appear that the karmic bene³ts of giving to the Inexhaustible Storehouse are

to be understood in an accumulative sense, although the following text explains that such isnot the case.

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the three evil destinies down to the Av‡ci hell and sentient beings all hear the

dharma and pro³t.7 Therefore the verse in the Hsien shou Bodhisattva chapter

of the Hua-yen Sutra says:

In accordance with the original practice the illumination of the light is gained.

All fellow practitioners of the past who have established a karmic link,

All those whose karma from the practices which they have cultivated is the

same,

And who have practiced jubilation and dispersed their merits

Having seen or heard of the bodhisattva’s pure practices—

Those persons are able to see the illumination of the light.8

This is the signi³cance of the second item. Therefore, it is necessary to

establish the Inexhaustible Storehouse.

7 This is a reference to opening scenes in sutras such as the Mah„parinirv„«a-sðtra (T#12.365c) and the so-called Larger Prajñ„p„ramit„-sðtra (T #221, 8.1b). The passage from theMah„parinirv„«a-sðtra reads: “At that time, early in the morning, the World Honored Oneemitted many and various rays of light from his forehead. These rays were bright and of vari-ous hue: blue, yellow, red, white, crystal, and agate. [This light] illuminated three thousandgreat chiliocosms of Buddha-lands as well as the ten quarters. The offenses and passions ofthe sentient beings in the six destinies who met with this light were completely eliminated.”The “emitting of the light and illumination of the ten quarters” is an oft-used device forintroducing the preaching of a sutra. Indeed, the Chinese title of Larger Prajñ„p„ramit„-sðtracited above is The Light Emitting Wisdom Sutra ½M“ø÷, referring to the opening para-graphs of the text.

8 T #278, 9.438a. The original has one verse not quoted here: “In accordance with this is theillumination of the light emitted; this is called the self-abiding of the great sage’s wisdom.”See also the eighty-chüan version, T #279, 10.77b; San chieh fo fa, 415.

In the above paragraphs we are presented with the rationale of the InexhaustibleStorehouse, which is in turn the solution to the karmic dilemma given previously. The “onesame practice” refers to the Inexhaustible Storehouse, which is said to be the same practicethat all bodhisattvas cultivate. By cultivating this same practice, or, according to the passagefrom the Hua-yen Sutra, being jubilant at seeing or hearing of the bodhisattva’s practice (cf.the Abridged Explanation of the Inexhaustible Storehouse, 157 and the Hsin-hsing i wen, 5),one achieves the status of “fellow-practitioner” and establishes a “karmic link” with the bod-hisattvas. The karmic connection assures one of meeting with “the illumination of the light”that in turn guarantees salvation. It is yet not stated what this salvation actually consists of, sim-ply “hearing the dharma in a transformation body.” A birth by transformation is awell-known concept in early Buddhism (generally with the meaning of the ³rst birth in theform realm of a new kalpa) as well as in Mahayana Buddhism, where it frequently is used todescribe birth in a Pure Land; cf. the Wu liang shou ching (Sukh„vat‡vyðha-sðtra), T #360,12.278a–b. Another interesting aspect of this passage is the cultic tendency that it reveals, i.e.,it states that the “one practice” is cultivated together with Hsin-hsing, the founder of the San-chieh-chiao, and “all Ekay„na bodhisattvas.”


II. Investigating the Name

By “Great” is meant broad, long, profound, and never-retreating;

by “Vehicle” is meant conveyance. Within the teaching of the Hinayana only

self-pro³t is taught, but within the Mahayana teaching both self-pro³t and

pro³ting others [are taught]. Therefore the bodhisattvas rely on the mind of

great compassion and establish the [teaching] of the Inexhaustible Store-

house. Of the six perfections the perfection of charity is ³rst;9 of the four

means of attraction10 giving is chief.11 It [giving] is the same as the various

Buddhas—within, it corresponds to the truth-body (dharmakaya), without,

it pro³ts sentient beings and exhausts their poverty. When the dharma

realm and the realm of living beings are exhausted, then this [Inexhaustible]

Storehouse will be exhausted; because the truth-body is inexhaustible the

practice of charity is without exhaustion. Therefore practice in the phenom-

enal world always continues and thus it is established as inexhaustible.

Ultimate, profound, and broad, it includes everything and is therefore called

“storehouse.” This storehouse has rules and principles, therefore it is called

“dharma.” Thus it is called the “Mahayana Dharma of the Inexhaustible

Storehouse.”

9 Implying a qualitative ranking to the traditional ordering of the six perfections.10 The four means of attraction (Catur-sa½graha-vastu/catv„ri-sa½graha-vastðni) are: 1.

giving, 2. kind words, 3. pro³table conduct (for others), and 4. being adaptable, all intendedto draw others near and make them comfortable so as to be able to lead them to the truth.

11 Cf. the Hsiang fa chüeh i ching, T #2870, 85.1336b–c: “Good sons, I have now obtainedBuddhahood because in past kalpas I practiced [the perfection] of d„na, seeking to save thepoor and impoverished sentient beings. The many Buddhas of the ten directions alsoobtained Buddhahood through giving. Therefore in all of the sutras that I have taught givingis always placed ³rst among the six perfections. Good sons, it is like a man with two brokenlegs. [Even if] he has the desire to walk a great distance, he is unable to do so. Monks are alsolike this. Even if they practice the ³ve perfections for kalpas as numberless as the sands of theGanges they will be unable to reach the other shore of nirvana. Good sons, if you do notpractice giving then the precepts are not complete; if the precepts are not complete, thenthere is no compassionate mind; without compassion patience is not possible; withoutpatience there is no enthusiastic perseverance; without enthusiastic perseverance there is nodhyana; without dhyana there is no wisdom. Without wisdom there will always be the adven-titious de³lements. Good sons, the dharma-gate of giving has [always] been highly regardedby the Buddhas of the three times; therefore, among the four means of attraction the oneconcerned with material [giving] is supreme.” The Mah„parinirv„«a-sðtra has a similar pas-sage: “If giving is not practiced, then the perfection of charity is not completed; if the perfec-tion of charity is not completed, then realization of the highest complete enlightenment is notpossible” (T #374, 12.454c; cf. T #375, 12.696c).

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III. Establishing the Meaning

Traditionally the Master taught an abbreviated ³ve meanings:

A. The relation between above and below;

B. The relation between universal and speci³c;

C. The relation between self and others;

D. The relation between permanent and impermanent;

E. The relation between cause and effect.

A. The Relation between Above and Below

“Above” refers to the Field of Respect; below refers to the Field ofCompassion. According to the Hua-yen Sutra it is taught:

Again, a light called the “jewel manifestation” is emitted;

Which causes the impoverished to obtain the Jewel-store.

By means of the Inexhaustible Storehouse of giving to the Three Jewels,

The light called “jewel manifestation” is gained.12

In other words this refers to the Inexhaustible Storehouse of giving to the ThreeJewels, and this is the Field of Respect. Again, the Vimalak‡rtinirdeša-sðtra says:

Where there are the poor and impoverished,

the Inexhaustible Storehouse is manifested.

It encourages them and causes them

to produce the bodhi mind.13

By this is clari³ed the Field of Compassion. This [the Field of Compassion]has two meanings: the ³rst is that through the Inexhaustible Storehouse ofgiving material things to poor and impoverished sentient beings you are ableto give to many and thus encourage them to produce a virtuous mind—thisis easy to accomplish. The second is teaching the poor and destitute that[even if they contribute only] things of small value nonetheless it is the sameas the Inexhaustible Storehouse of giving of the other bodhisattvas and causes[sentient beings] to gradually produce the bodhi mind.14 The Hua-yen Sutra

12 T #278, 9.437c; cf. T #279, 10.77a. 13 T #474, 14.550b. Lamotte has translated this verse from the Tibetan version (Õtani Kanjur

Catalogue No. 843) as: “For the poor, they are inexhaustible treasures; by giving them gifts,they cause them to produce the thought of enlightenment.” Lamotte, The Teaching ofVimalak‡rti, 186. Cf. the Hsiang fa chüeh i ching (T #2870, 85.1336a) which evaluates donationsto the Field of Compassion higher than those made to the Field of Respect.

14 This is the traditional view of giving that places the teachings that liberate sentient beingsfrom samsara above mere material gifts and was the basis of exchange by which householders


states that teaching the true dharma for the sake of the impoverished causesthe obtaining of the various pure storehouses of the bodhisattvas.15 Theabove two sutras clarify the two ³elds of compassion and respect, thereforeit is called the relationship between above and below.

B. The Relation between Universal and Speci³c

According to the Šr‡m„l„dev‡-sðtra it is taught:

Oh Bhagavan, from today until I arrive at enlightenment I will not receive anyproperty for my own sake, but everything that I receive will be for the sake ofmaturing the poor and suffering sentient beings.16

This is the meaning of the relation between the universal and thespeci³c—discarding the speci³c and taking up the universal.17 [This means]not relying [for one’s salvation] on the property that people from the begin-ingless past have accumulated only for themselves and their relatives nor oncharity done for the sake of people’s gratitude and the power of [having peo-ple] indebted to you rather than for the sake of maturing all sentient beings.The bodhisattvas’ practice of the Inexhaustible Storehouse is to give withoutlooking to the rich, poor, good, evil, false, true, big, small, hate, or love with-in the three ages [of the past, present, and future]; rather they give every-thing, universally and equally. Why is this? Because the riches and poverty,etc. of the three ages are undetermined, [as are the other items] up to hatredand love. Each one of these is extensively explained.

Again, the Vimalak‡rtinirdeša-sðtra says:

An assembly [gathered for the sake] of the giving of the dharma consists ofoffering to all sentient beings in a single moment. If the donor’s mind is impartialand he gives to the lowest beggar just as though he were the mark of the

were encouraged to support the sangha. In the teachings of the Three Levels, however (as wellas in the Vimalak‡rti), it was recognized that material gifts to the poor allowed the conditionsunder which practice could develop: “During the kalpas of thirst and hunger, they manifestthemselves and produce food and drink; ³rst succoring their hunger, later they teach theDharma to beings” (Vimalak‡rti-sðtra, T #475, 14.550a.) The difference, of course, is that herethe act of giving is performed by the bodhisattvas. This elevation of the status of material giftsis also seen in the above quote (n. 11) from the Hsiang fa chüeh i ching (T #2870, 85.1336c).

15 T #278, 9.734c.16 T #353, 12.217c (following the Gu«abhadra translation). Diana Paul, in her translation of

this passage, has indicated that the Bodhiruci translation (T #310 [48], 11.673b) has “not seek-ing reward for (my own kindness)” in place of “not for my own sake,” but this difference isactually in the next, the seventh, vow. “A Prolegomena to the Šr‡m„l„dev‡ Sðtra and theTath„gatagarbha Theory” (Ph.D. dissertation, University of Wisconsin–Madison, 1974), 197.

17 That is, the speci³c refers to oneself whereas the universal represents all sentient beings.

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Tathagata’s Field of Merit, [if he gives] without discrimination, equal in great

compassion and without seeking rewards, this, then, is called the complete giv-

ing of the dharma.18

C. The Relation between Self and Others

It is as taught in the Ti ch’ih lun G³Ç:

Those of the bodhisattva lineage eliminate the self and perfect the other in all

of their karmic acts.19

The “karmic acts” that are spoken of are precisely the meritorious acts ofthe Inexhaustible Storehouse, because one destroys the self through practic-ing with others. Thus the Hsiang fa chüeh i ching states:

If somebody has an abundance of property and practices giving by himself

from birth to old age, his merit will be very little. It is not like having many

people [practicing giving] as a group, without question of rich or poor, noble

or low, monk or layman. Working together, each person producing some small

thing and collecting [these things] in one place and giving them as appropriate

to the poor and destitute, orphans and aged, the evil, the sick, and the diseased,

the troubled and the afµicted—the merit of this is very great. Even if one does

not give in each and every thought [i.e., at all times] the merit of giving [com-

munally] arises ceaselessly, without exhaustion.20

This is as extensively explained below. Why is this? The practice of self-pro³t is narrow and short. This is because

an individual does not pervade the dharma realm and thus too that which isproduced only for the sake of oneself will never pervade [the dharma realm].The practice that bene³ts others, [however], is wide and long. The reason isthat living beings do pervade the dharma realm and the sixteen karmic actsproduced for their bene³t will [thus] universally pervade [the dharmarealm].21

Again, the practice of self-pro³t is very harmful and the errors many—thehouseholder destroys his home, those in temples destroy the temple, at thelevel of the kingdom one destroys the country, and within the path onedestroys the bodhi mind. Why? Because the practice of self-pro³t is taking

18 T #474, 14.543c–544a. This quote is an abridged version of the original. 19 T #1581, 30.888c.20 T #2870, 85.1336b. 21 The “sixteen karmic acts” refer to the sixteen kinds of giving to the Inexhaustible

Storehouse; see chapter 7 above.


what one likes and giving to others what one dislikes, which is destructivethroughout all existences and places.

Again, [one’s] evil will not be exhausted for a long time. Why is this?Because one’s desires will not be exhausted for a long time due to stealingwhat others like and making it one’s own and not giving what one likes toothers. Getting rid of what one does not like by giving it to others, unwillingto take in what others do not like—thus one’s anger will not be exhaustedfor a long time. The pro³ts of the practices that bene³t others are exactly theopposite of this.

D. The Relation between the Permanent and the Impermanent

According to the teaching of the Nirvana Sutra:

If you practice always giving this is called ‘the perfection of charity’ (d„na-

p„ramit„). If the giving is only sporadic then this is called giving, but not the

perfection [of charity].22

“Always giving” means continuous [giving], thus you should know that“always” does not [mean] permanently abiding, frozen or ³xed. Thereforealways giving should be understood in contrast to sporadic giving, which isnot continuous day after day. “Paramita” means arriving at the other shore,like crossing a river or going from the eastern bank to the western bank.That which is called reaching the other shore is said to be the perfection [of athing]. Reaching the other shore is when the practitioner goes from thisshore of samsara to the other shore of nirvana. Therefore it is called “paramita.”

E. The Relation between Cause and Effect

Within this there are six items: (1) The cause and effect of seeking but notgaining; (2) the cause and effect of seeking and gaining; (3) the cause andeffect of spontaneity; (4) the cause and effect of maturation; (5) the causeand effect of identity; (6) the cause and effect of full perfection.

1. The cause and effect of seeking but not gaining.

If somebody comes begging but you are not willing to give, then in futurelives when you seek position and wealth you will not be able to obtain them.This is called the cause and effect of seeking but not gaining.

22 I was unable to ³nd this exact quote in any of the versions of the Nirvana Sutra, althoughthe general idea is voiced in the section on giving in chüan 15 of the Northern version (T #374,12.454b ff.); see also the Hsin-hsing i wen, 4 ff.

272 / commentary

2. The cause and effect of seeking and gaining.

The Nirvana Sutra teaches that if you see a beggar and then give, it iscalled giving but not the perfection [of giving].23 If you open your heart andgive of yourself to someone who is not begging, then this is called the perfec-tion of giving. If you begin to give only after somebody has come begging, infuture lives [because of] the strength of your merit you will necessarilyreceive property and status, [although] in a small way. This is called thecause and effect of seeking and gaining.

3. The cause and effect of spontaneity.

If when you see another’s merits you have no discrimination, produce thethings of the Inexhaustible Storehouse, share in their joy, and aid them tomature, then in future lives you will gain clothing spontaneously as you seek,with no waiting, like a cakravartin king, Indra, the Emperor of Heaven, orBrahma, the King of Heaven, etc., whose clothing, food, seven-jeweledpalaces, etc., are all spontaneously obtained according to their thoughts.This is called the cause and effect of spontaneity.

4. The cause and effect of maturation.

When a beggar comes seeking cloth, silk, etc., with which he desires tomake clothing, one should manifest the Inexhaustible Storehouse and givehim already made clothing. Again, if someone asks for rice, desiring to makefood and drink, then one should give already made rice cakes, etc. In futurelives others will offer ³nished clothes, food, etc., without any intention ofseeking gratitude; this is thus called the cause and effect of the completed.

5. The cause and effect of identity.

In short, this is composed of the sixteen kinds of inexhaustible causes thatreturn to affect one as the sixteen kinds of inexhaustible fruits, as is exten-sively explained below.

6. The cause and effect of full perfection.

How can something be not fully perfect and yet be termed fully perfect? Itis like a man with long life, without sickness, respectable and astute, [butnonetheless] poor, without clothes and food. This is called complete but notfully [complete]. Again, having food and clothing but a short life with muchsickness and deformities, crude and stupid—this also is not fully perfect. Ifyou gain a pleasing body, life, and wisdom but the objects of your thoughtsare food and clothing rather than the Buddha, dharma, and sangha, this alsois not fully perfect; if one does not receive, support, and accept the Buddha,dharma, and sangha, does not receive the offerings of those close to one, or

23 Cf. note 22.


does not acknowledge the cutting off of evil and practicing of virtue [whenhe sees it], this also is not fully perfect. If you make offerings of incense butnot lamps, or lamps but not incense, up to having one but missing many ofthe sixteen types [of offering], or having many but missing [one]—this is, asextensively taught, termed not fully perfect.

That which is called fully perfect means that from before the beginning ofsamsara, always and in each birth [body] one obtains the inµuence of thesixteen kinds of effects that are identical [to the sixteen kinds of offerings]. Itis just this that is the meaning of the cause and effect of the fully perfect.

This has two types: The ³rst is the receiving of the eight fully perfectresults of the inner body, which are (a) full perfection of form; (b) full per-fection of strength; (c) full perfection of life; (d) full perfection of sincerespeech; (e) full perfection of one’s relatives; (f) full perfection of wealth; (g)full perfection of power and authority; (h) full perfection of knowledge andwisdom. The second is the fully perfect result of the outer jewel, as clari³edby the fully perfect reward of the wealthy Dharmaratnacðd„ in the Hua-yenSutra, which states:

At that time the rich man took Sudhana’s hand and returned to his home.“Good son, see now my home.” Thereupon Sudhana looked all around hishouse, which was the color of the golden sands of Jambu (jambun„da-suvar«a)and completely encircled by walls of the seven jewels. Wheels of precious gemsadorned the innumerable pillars, and red pearls and jewels were spread out onthe Lion Throne. Above the Lion Throne jeweled canopies and curtains ofvaidurya stone were unfurled; nets made of wish-ful³lling gems (cint„mani)and ropes were thrown over the top, adorned with innumerable jewels. Therewas an agate jeweled pond, ³lled with the waters of the eight virtues, and all ofthe gardens were surrounded with jeweled trees.

The house was magni³cent, with ten stories and eight gates. Thereupon

Sudhana looked at the lowest level [of the house], and there were repasts being

given in wisdom to all. He saw at the second level the giving of all kinds of jew-

eled clothing, and at the third the compassionate giving of tools, adorned with

all manner of jewels. At the fourth level he saw the giving of all the actions of

good conduct and skill in speech to relatives; at the ³fth level he saw bodhi-

sattvas up to the tenth bhðmi, gathered among the clouds, assembling the True

Dharma, separated from worldly pleasures and producing all variety of sastras,

dharanis, samadhis, dharma-signs, discriminating samadhis, wisdom, compas-

sion, and illumination; he saw that the sixth level was ³lled with bodhisattvas

who had fully obtained the perfection of wisdom, endowed with very deep wis-

dom and quiescence, illuminating the unobstructed dharma-gate of the store-

house of wisdom and compassion, transcending the three limited worlds, [the

worlds of objects] with unobstructed thoughts of the non-dual dharma. Having

completed the teaching of the Perfection of Wisdom they discriminatingly

274 / commentary

elucidate it—although ineffable, these are the adornments of that assembly of

bodhisattvas.

He saw that the seventh level was ³lled with bodhisattvas approaching [the

perfection of] patience, producing skillful means, wisdom, and compassion,

able to hear and hold all of the Dharma Clouds of the Buddhas.

He saw that the eighth level was completely ³lled with ever-abiding bodhi-

sattvas, endowed with various superpowers and pervading all ³elds, illuminat-

ing all sentient beings and all dharma worlds with their fully perfect dharma

bodies—visiting the various Buddhas, unobstructed, they are able to receive

and uphold all of the Buddha-dharma.

He saw that the ninth level was ³lled with bodhisattvas who would soon

take their place [as buddhas]. He saw that the tenth level was ³lled completely

with tathagatas, who, from the time they had aroused the mind [of bodhi] cul-

tivated the practices of the bodhisattva, transcended samsara, and completely

perfected the great vow, superhuman powers, and self-abiding. Manifesting,

abiding, and holding [the dharma] in all of the Buddha-³elds, they turned the

pure wheel of the dharma for their followers, converting and saving sentient

beings.

When Sudhana saw all of these rare and special things he asked, “Great Sage,

I have never before seen such a great and pure assemblage. In the past where

were the various good roots planted that today you have gained such surpass-

ingly wonderful fruits as a reward?”

The rich man answered, “Good son, I remember in past kalpas, at the time

when the Tathagata named King Universally Adorned with Unlimited Light

appeared. That Buddha entered the city, and I joyously offered perfumed

µowers to him. Holding these good roots, I turned them to the three places,

namely the extinction of all poverty and suffering, always seeing various buddhas,

bodhisattvas, and spiritual friends, and always hearing the true dharma. Thus

have I gained these rewards.”24

This is the meaning of the cause and effect of fully complete, based on theexamination of the text.

The fully perfect inner fruits, gained after departing samsara and obtainingthe complete inner and outer fruits of the full perfection of Buddhahood, areexplained in short [as follows].

The Buddha has thirty-two marks, or, again, eighty-four thousand marks.It is also taught that the great marks of the Buddha are equal to the numberof grains of sand in the oceans of the ten lotus-store worlds,25 with all of thewonderful jewels in his limbs as adornments. Again, there are eighty minor

24 T #278, 9.706c ff.25 The world created through the practices of Vairocana; cf. T #278, 9.412 ff.


marks, or, explaining each mark one by one, each has eighty-four thousandminor marks. Each of the Buddha’s great marks [equal to the] number ofgrains of sand of the oceans of the ten lotus-store worlds has minor marks,and thus the numbers may be known. The ten powers26 and the four fearless-nesses,27 the great compassion, the three places of mindfulness,28 the threepure karmas,29 etc.—[in this way] the merits of the Buddha’s one hundredforty unique dharmas30 are limitless and boundless. In an even more abridgedexplanation, there are two types of adornments: merit and wisdom. Theadornment of merit is clari³ed according to the Wu shang i ching [îS÷ 31

[which teaches that] if all of the sentient beings of the ten directions were topractice the ten virtuous actions, and if their merit were to increase a hun-dredfold, it would equal the merit of the mark of one hair of the Buddha.The merit of one of the Buddha’s minor marks is equal to one hundredtimes the merit of the marks of all of his hair; the merit of one of theBuddha’s greater marks is one hundred times that of the merit of all of hisminor marks; and the merit of the mark of the white tuft of hair [surround-ing his wisdom eye] is one thousand times that of the merit of all of thegreater marks. Again, the merit of the Buddha’s u¤«‡¤a is one hundred thou-sand times greater than the merit of the Buddha’s hair tuft, and the merit ofthe mark of the Buddha’s heavenly voice, whereby he causes the voice of onesound to permeate throughout the limitless worlds of the ten directions,preaches the dharma, and pro³ts sentient beings, each according to their

26 The ten knowledges of the Buddha: knowledge of (1) right and wrong; (2) the relationbetween action and its result; (3) meditation, liberation, insight, and concentration; (4) thecapacity of sentient beings; (5) the desires of sentient beings; (6) the state of all things; (7)rebirth; (8) the past; (9) the birth and death of sentient beings; and (10) the destruction of allafµictions.

27 (1) No fear of error (i.e., the Buddha is omniscient); (2) no fear of the obstacles (i.e., theBuddha has extinguished all kleša; (3) no fear of the teaching (i.e., the Buddha has taught theovercoming of the obstacles; and (4) no fear of liberation (i.e., the Buddha has taught thepath to liberation).

28 Whether sentient beings (1) have faith in the Buddha, (2) do not have faith in theBuddha, or (3) both have faith and do not have faith in the Buddha, he calmly abides in cor-rect thoughts and wisdom.

29 Lit. “the three that are unguarded,” i.e., the body, speech, and mind of the Buddha arepure and do not need to be guarded against de³lement.

30 The 140 unique characteristics of the Buddha consist of the 32 major marks, 80 minormarks, four purities, ten powers, four fearlessnesses, three places of mindfulness, three purekarmas, great compassion, never forgetting past mistakes, severing obstacles, and omnis-cience.

31 T #669, 16.474c, translated by Param„rtha, ca. 557; the version cited here differssigni³cantly from the Taishõ version as far as language is concerned, though the meaning isessentially the same.

276 / commentary

type, is ten thousand billion times the merit of the mark of the Buddha’su¤«‡¤a.

The adornment of wisdom is explained by the Ta chi ching [which statesthat] the wisdom perfected by all of the sentient beings in the three thousandgreat chiliocosms does not equal one one-hundredth part of the wisdom of aperson who practices according to faith, nor even one one-thousandth part,so much so that you can not even calculate [the relationship] in a simile. Ifyou take all of the wisdom perfected by such people as those who practiceaccording to faith in all of the three thousand great chiliocosms, it would notbe equal to the wisdom of one person who practices according to the dhar-ma. In this way one can compare the wisdom of those who practice accord-ing to the dharma in the great chiliocosm to the wisdom of one person [whohas achieved] the eight k¤„nti [and it does not equal one one-hundredth orone one-thousandth, so much so that it cannot be calculated even in a simi-le].32 In such a way the wisdom of all those who have [achieved] the eightknowledges [that emanate from the eight patiences on the path of seeing],33

in the great chiliocosm is [not] equal to the wisdom of a single stream-winner(srot„panna), and the comparison can be continued on up to a once-returner(sak£d„g„min), never-returner (an„g„min), arhat, and pratyekabuddha. Ifyou took all of the wisdom of the pratyekabuddhas of the three thousandgreat chiliocosms it would [not] equal the wisdom of one kalpa-šatabodhisattva.34 The comparison can be continued in this manner for thebodhisattvas who have gained patience, the never-retreating bodhisattvas,on up to the bodhisattvas in their last birth—it does not equal one one-hun-dredth or one one-thousandth [of the next higher rank], to the point that itcannot be measured in a simile. If all of the sentient beings of the innumer-able and boundless worlds were to have perfected wisdom such as that of abodhisattva in their last birth, still it would not equal one one-hundredth orone one-thousandth of the Tathagata’s wisdom of discerning truth and non-truth,35 indeed so much so that the difference cannot be measured in a simile.36

32 The eight k¤„nti refer to realizations obtained on the daršana-m„rga with regard to eachof the four noble truths in (a) the desire realm and (b) the form and formless realms.

33 The knowledge, based on the preceding patience, with regard to each of the four nobletruths in each of the realms. On beginning this stage one is considered to be approaching thefruit of the stream-winner; upon the sixteenth moment (which completes the eight forebear-ances and eight knowledges) the practitioner abides in the fruit of stream-winner and simul-taneously approaches the fruit of once-returner.

34 A bodhisattva who has ³nished the practices of the three limitless kalpas and is perfectingthe practices that result in the 32 major marks of a Buddha.

35 One of the ten powers described above.36 T #397 (12), 13.193a.


All of the above comparisons of the differing degrees of wisdom concern

the adornment of the Buddha’s wisdom. As explained before, the degree of

merit and wisdom is called the full perfection of the inner reward.

The full perfection of the outer reward is as the Hua-yen Sutra teaches:

The bodhisattva Samantabhadra vowed:

“When I have attained a Pure Land

all of the adornments of the Three Worlds

will be manifested therein.”37

This is the meaning of the full perfection of the outer rewards. Again, the

Hua-yen Sutra generally explains the meaning of the degree of the comple-

tion of the Buddha’s merits:

If all of the sentient beings in the ten directions

All at one time gained true enlightenment,

Each of those various enlightened [beings]

Would have an indescribably pure and profound body.

The Tathagata’s head on each of those

Pure and wonderful bodies would also be indescribable.

Each of those Tathagata’s heads would have

An indescribably broad and long tongue,

And each of those broad and long tongues

Would speak with an unlimited pure and wonderful voice.

Even with this wonderful voice

They would not be able to [fully]

Praise the Buddha in one kalpa.

Nor would they be able to [fully] praise and proclaim

The Buddha’s merits in all of the kalpas.

Nor would they be able to [fully praise the Buddha’s merits] if they exhausted

the kalpas,

Because the praise of the Buddha’s merits is without exhaustion.38

The above comprises the sixth point, namely the cause and effect of full

perfection. What follows is the fourth section, the interpretation of the text

[of the Abridged Explanation of the Inexhaustible Storehouse].

37 T #278, 9.416a.38 T #278, 9.589a.

278 / commentary

[IV. Interpretation of the Text]

The text [of the Abridged Explanation of the Inexhaustible Storehouse]illustrates the meaning within eleven sections. As the text extensively enumer-ates them we will not take the trouble to completely list [all of them here].

[1. The Initiator of the Practice]

Text: The ³rst item clari³es the initiator of the practice—this refers toHsin-hsing.

Commentary: This refers to the bodhisattva with the capacity for theEkay„na and is complete in three meanings:39

1. Understanding the true.

2. Practicing the profound.

3. Reducing the afµiction.

“Understanding the true” means to discriminate the identity of emptinessand existence, great and small, de³led and pure, disagreeable and agreeable,false and true, good and bad, the six paramitas, etc., on up to and includingthe identity of the dharmadh„tu and the dharma40 that is also like this; this isthe understanding of the true.

The “practice of the profound” refers to the practice of the virtuous andharmonious: that which should be severed is completely severed and thatwhich is to be cultivated is completely cultivated. This is the practice of theprofound.

“Reducing the afµiction” means that upon hearing of the various lightand heavy evils [that stem from] a deluded mind such as [one afµicted by]the ten evils,41 the ³ve fears,42 or the three sicknesses,43 or upon hearing inthis fashion of the identity of the shallow and deep with regards to practicebased on false understanding, or upon hearing of the deluded attachment toharm and pro³t, or upon hearing of the judgement of the false and true,many and few, or, again, hearing of the degrees of confusion about the

39 Cf. Yabuki, Sangaikyõ no kenkyð, 501 and 505 ff. See also the Hsin-hsing i wen, 6.40 This could also be read as “… up to and including the dharmadh„tu. The identity of the

dharmas is also like this.”41 Killing, stealing, sexual misconduct, lying, slander, idle talk, improper speech, greed,

anger, and wrong views.42 Fear of (1) giving everything; (2) losing one’s reputation; (3) death; (4) evil; and (5)

speaking to a group.43 Greed, anger, and ignorance.


dharma, or hearing in this fashion of the light and heavy evils [that comefrom a deluded mind]—upon hearing [of any of these things] they are per-manently severed. Again, [if the practitioner] is able to discard that of smallmerit upon hearing of it and cultivate that of great merit upon hearing of it,this is what is meant by reducing the afµiction.

Question: If this is so, then why are not all those who have established theInexhaustible Storehouse already [complete] in the three meanings ofunderstanding the true, practicing the profound, and reducing the afµiction?

Answer: In accordance with the teaching, one only needs to give to theInexhaustible Storehouse and by so doing he will enter into the UniversalInexhaustible Storehouse of the dharma-realm of the Meditation MasterHsin-hsing. Again, one not only engages in the same practices together withthe Meditation Master Hsin-hsing, but together with all of the Ekay„nabodhisattvas of the past, present, and future in all of the realms in all of thedharma-realms of the ten quarters of space, this one practice is the same.Because Hsin-hsing and all of the bodhisattvas are correct, those of the fourranks, [that is, those who engage in] the same practice, [those who] rejoice[in those practices], [and those who] see or hear [those practices] are alsocorrect.44 It is like putting a snake into a bamboo tube—the tube is straightand so the snake also becomes straight.

Because the same practice of the Inexhaustible Storehouse [is cultivated]together with Hsin-hsing and the other [bodhisattvas], and because the[practice that] is the same is correct, the person who cultivates that samepractice is also correct,45 and [one need] not fear false distortions. Again, theInexhaustible Storehouse aids in repaying one’s past debts as [it aids inrepaying] the burdens of the present; if those are repaid, how can one fearfalseness? Repaying [one’s debts] is [therefore] the antidote [for falseness].

[2. The Times of Practice]

Text: the second [item] is making the vow in all of the times of one’s prac-tice from this life forward until obtaining Buddhahood.

Commentary: According to the understanding of the InexhaustibleStorehouse, reject the interpretation of the teaching that contrasts the longand the short. However, from the beginningless past onward that which hasbeen studied and practiced has had the nature of the short and hurried.[One should] now arouse the [bodhi] mind and cultivate the same practicetogether with those bodhisattvas [of the Ekay„na], discard the short and

44 Cf. the Hsin-hsing i wen, 5.45 That is, because the practice, “that which is the same,” is correct, so is the practitioner,

“he who cultivates the same.”

280 / commentary

hurried, and take a long time until achieving Buddhahood.46

[3. The Wide and the Narrow]

Text: The third clari³es the wide and narrow—the universal is all.Commentary: This is called the relation between the wide and the narrow

because from the beginningless past onward one’s actions were narrow andinferior, only for the sake of oneself and not others; for the sake of fathers,mothers, wives, children, and relatives and not for the sake of those whomake requests [of one]; for the sake of that which is agreeable, our friends,and what we know rather than for the sake of what is disagreeable, thosewho have a grudge against our family, or those to whom we are indebted; or[again, one’s actions were] for the sake of rank, possessions, or power ratherthan for the sake of the poor. [Such actions] do not permeate the dharmarealm and therefore are called narrow and inferior. Now, the practitionershould discard resentment, [abandon] the narrow and inferior, and drawclose to that which is evenly and universally for the sake of all of the sentientbeings of the dharma realm.

[4. Discussion of the Practice]

Text: The fourth clari³es the divisions of many and few of the dharmarealm practices. In general there are two: (1) the Inexhaustible Storehouse[that is the perfection of the] eternal, joyous, self, and pure, and (2) theInexhaustible Storehouse [that perfects the] suffering, empty, and imperma-nent.

Commentary: The text is fully explained in the next item.

[5. The Reasons for the Eternal and the Impermanent]

Text: The ³fth clari³es the reasons for the eternal and the impermanentpractices of the dharma realm. If any of the following three conditionsobtain then the dharma realm practices are not fully complete and areimpermanent: (1) the wide and narrow are undetermined; (2) the long andshort are undetermined; (3) progression and retreat are undetermined.When each of the following three conditions obtain then the dharma realmpractices are fully perfect and eternal: (1) they are wide and great like thedharma realm; (2) they [continue] day by day without break, exhausting the

46 The short and hurried refers to practices that bene³t only oneself; the “long” refers tobodhisattva practices for all sentient beings (see above, “The Relation between Self andOthers.” As Yabuki has noted (Sangaikyõ no kenkyð, 627), this is an application of the idea ofthe co-extension of self and others to the realm of temporal concerns. Therefore, inasmuch asthe bodhisattva vows to reach Buddhahood only together with all sentient beings, it willrequire a long time.


future limits; (3) there is no retreating until life is exhausted. Commentary: These three meanings are also called the meaning of the

wide, long, and deep; because one has completely discarded life and posses-sions,47 never retreating until the ultimate is reached, it is called deep. Thesethree meanings are taught according to the Mah„y„nasa½graha-[bh„¤ya], inwhich they correspond to the four practices:48

1. The wide and great dharma realm corresponds to what the Treatiseteaches as the practice with no remainder. This is cultivating all of themyriad practices, numerous as grains of sand, without which one is notcultivated.

2. The ultimate, like space. This corresponds to what the Treatise teachesas the practice of respecting all. This is to exhaust the principle in eachpractice and penetrate the origin, with the highest degree of zeal,utmost strength, exhausting one’s life, never avoiding suffering and evil,and practicing with an untainted mind.

3. Exhausting the future limits is explained by the Treatise as the practiceof a long time. That is, each practice extends through the three greatasa½khyeya kalpas.

4. Without rest is explained by the Treatise as practice without interval.This is the mind continuing without a moment of interruption. Wheneach of these practices is complete the three meanings and four prac-tices are called the [perfection of the] eternal, joyous, self, and purepractices. They are also called the Ekay„na and Mahayana practices. If

47 Cf. Yabuki, Sangaikyõ no kenkyð, 507, on “discarding life and possessions.” The “wide,long, and deep” refer to sections B. and C.; see above, pp. 270–72.

48 Param„rtha’s translation simply states: “The Treatise says ‘Cultivating myriad practicesthroughout unlimited, innumerable, hundreds of thousands of kotis of mah„kalpas.’Commentary: The text illuminates the three wisdoms [hearing, thinking or reµection, andpractice] and completes the four kinds of practice. Because it cannot be known by simile, it is‘unlimited’; because it cannot be known through counting it is ‘innumerable’; ten billionequals one koti; because it is not one koti it says one thousand; again, because it is not onethousand [kotis] it says one hundred [thousand]; because it is not a small kalpa it saysmah„[kalpa]; this therefore clari³es the practice of the long time. ‘Cultivating myriad prac-tices’ illuminates the three cultivations of the uninterrupted [practice], the [practice of]respect, and the [practice] with no remainder” (T #1595, 31.209a). The text itself does notmention the four practices, nor does Hsüan-tsang’s translation of the text. Cf. the Koša andits explanation of the Buddha’s perfected virtues of cause, effect, and bene³ting others: “The³rst, the perfected merit of cause, has four types. The ³rst is practice with no remainder, [so-called] because the two equipments of merit and wisdom are cultivated with nothing leftover; the second is [called] the practice of a long time because the practice [continues]through innumerable great kalpas without µagging; the third is [called] the practice of no-interval because the practitioner is vigorous and courageous in every instant without ceasing;the fourth is [called] the practice of respect because that which is studied is respected withouthesitation and the practitioner is without any sloth” (T #1558, 29.141b).

282 / commentary

they are not fully perfect then the three meanings and four practices arecalled the suffering, empty, and impermanent practices, as well asTriy„na and Hinayana practices.

[6. The Completion of the Practices]

Text: The sixth item clari³es the ease and dif³culty of perfecting the dharma-realm practices: the eternal, joyous, self, and pure Inexhaustible Storehousecan be perfected in a few places, not in many places. The suffering, empty,[and impermanent] Inexhaustible Storehouse may be obtained equally inmany or few places, depending on the place.

Commentary: The permanent and joyous Inexhaustible Storehouse is thesame as the collection of practices of the perfected suchness body of the variousbuddhas and necessitates the full completion of the three meanings and fourpractices; thus it is only possible in a few places and cannot be developed inmany places. Therefore it is called dif³cult.49 One must be in the capital, atthe Hua-tu ssu. Because of the people at this great location the completionof the sixteen items is possible and one does not need to fear delusion becauseit is continuous with the truth of the Meditation Master [Hsin-hsing].

Below, the suffering and empty Inexhaustible Storehouse is the same asthe collection of practices of the perfected accommodation body of sentientbeings; it does not complete the three meanings and four practices. Thus itmay be obtained equally in many places or few places, depending on theplace, and is termed easy. These are such places as the merit of³ces O…Ð

established throughout the prefectures and counties for the Ullamb„naFestival on the 15th of the seventh month—all [who participate in these]gain assistance in universal emancipation, spontaneous jubilation, and per-fection. It is not necessary to bring [contributions] to the Hua-tu ssu.50

[7. The Great and the Small]

Text: The seventh clari³es the relation between the great and small prac-tices of the dharma-realm.51 If both types of practice, that is to say, the per-manent and joyous as well as the suffering and empty, are perfected andexhausted, then it is the Mahayana. If only the partial practices of the emptyand suffering are cultivated without exhausting the permanent and joyous,then this is determined as belonging to the Hinayana.

49 Cf. Yabuki, Sangaikyõ no kenkyð, 117, 507; Gernet, Buddhism in Chinese Society, 213.50 Cf. Yabuki, Sangaikyõ no kenkyð, 508, 628. We can easily surmise the institutional moti-

vation behind declaring the Hua-tu ssu to be a superior place of practice.51 Emended according to the Abridged Explanation of the Inexhaustible Storehouse.


Commentary: The great includes within it the small and therefore com-pletes both practices. The small does not include the great and therefore it islimited to the suffering and empty. It is like the sravaka Vinaya, which isitself included within the collection of precepts in the bodhisattva’s threecollections of [pure] precepts.52

[8. The Many and the Few]

Text: The eighth item illuminates the study of the many and the few.Although it is taught that phenomena are as numerous as grains of sand, thegeneral teaching has sixteen [items]; if the general and the speci³c are taughttogether then there are more than thirty. There are also two kinds of giving:(1) only the general, daily giving of sixteen coins; (2) both the general andthe speci³c, daily giving thirty coins. The characteristics of the general andthe speci³c are explained at length below.

Commentary: According to the Hua-yen Sutra it is taught that all of thepractices of the dharma realm are [contained in] this Inexhaustible Store-house; in short, this sutra teaches the ten kinds of Inexhaustible Storehousedharma practices of faith, precepts, hearing, shame, etc.53 Eighty meaningsof the dharma of the Inexhaustible Storehouse are taught according to theTa chi ching;54 because the cause to the effect is taught, it is [called] the dharma-realm practice, and this is also the meaning of the Inexhaustible Storehouse.Within this [practice of the Inexhaustible Storehouse], the sixteen kinds ofinexhaustible effects that return to inµuence one are obtained because of thepractice of the sixteen kinds of inexhaustible causes. This is explained atlength below.

1. Text: The ³rst is the study of making inexhaustible offerings to theBuddha—this consists of worshipping the Buddha, etc.

Commentary: Within this [practice] material assistance in the worship ofthe Buddha is appropriate—repairing stupas, images, etc. This also includesthe building of stupas and images, [but] ³rst repair the old and only afterthat has been exhausted build anew. Therefore the Sðtra says, “Building new[images and stupas] is not like repairing the old, whose merit is very

52 As taught in the Hua-yen Sutra, Bodhisattvabhðmi, etc., the three collections are: (1) pre-cepts to prevent evil (the traditional precepts of the Vinaya); (2) precepts to encourage virtue(actions of body, mind, and speech that promote virtuous merit); and (3) precepts aimed forthe salvation of all sentient beings (all of the bodhisattva practices bene³cial to sentientbeings). See also Paul Groner, “Saichõ and the Bodhisattva Precepts” (Ph.D. thesis, YaleUniversity, 1979), 346 ff.

53 T #278, 9.474c ff.54 This refers to the various inexhaustible practices of the Wu chin i p’u sa ching (Ak¤aya-

mati[nirdeša]-sðtra), T #397 (12), 13.210b.

284 / commentary

great.”55 Again [the Hsiang fa chüeh i ching] says,

Repairing the old and not pretending to erect anew—that person’s merit isinconceivable.56

Because of this [inexhaustible] storehouse [of merit obtained through therepair of images, etc.], the practitioner immediately obtains the completerepayment of all offenses that prevent him from seeing the Buddha, such asstealing or damaging the Buddha’s things or the things of the stupa. In thefuture they will see various Buddhas, and because of causing all sentientbeings to cultivate the worship of the Buddha, in the future they will go fromone Buddha-land to the next Buddha-land, worshipping the various bud-dhas, converting sentient beings in those majestic and pure Buddha-landsuntil obtaining Buddhahood. [Upon obtaining Buddhahood they will have]a physical body subtle and pure, emitting inexhaustible rays of light thatbene³t all.

Thus the verse in the Hsien-shou chapter of the Hua-yen Sutra explains:

Again, a light called “the adornment of the jewel” is emitted. That light awakens all of the multitudes, [Causing] them to obtain the surpassing jewel-store that can never be exhausted To offer to the various World-honored Ones.With the jewel offering to the buddhas, stupas and temples, As well as giving to all of the impoverished, With myriads of rare [things], offering the unsurpassed—This causes the perfection of the light [called] “adornment of the jewel.”57

Again, a light called “joyous” is emitted. That light awakens all the multitudes, Gladdens them and makes them take joy in the bodhi of the Buddha. Arousing the mind of joy and seeking the teacherless jewel, Establishing the image of the Tathagata’s great compassion, Seated on lotus, with the major and minor signs fully perfected, Proclaiming the unsurpassed merits Causes the perfection of the light [called] “joyous.”58

55 From the Hsiang fa chüeh i ching, T #2870, 85.1336a. This is also found (slightly revised) inthe apocryphal work composed by the San-chieh-chiao monk Shih-li and others, the Fo shuoshih so fan che yü ch’ieh fa ching ching (Yabuki, Sangaikyõ no kenkyð, 237); cf. the San chieh fofa, 303 and the Liang ching hsin chi, chüan 3, 14.

56 T #2870, 85.1337b. The order of the two clauses is reversed in the Taishõ, i.e., “That per-son’s merit is inconceivable, [who] repairs the old and does not pretend to erect anew.”

57 T #278, 9.437b; cf. T #279, 10.76c.58 T #278, 9.436b; cf. T #279, 10.75c.


Again a light called “purity of the body” is emitted. Full perfection is caused by destroying the various [de³led] roots;Worshipping the various buddhas, stupas, and templesCauses one to obtain and perfect the light [called] “purity of the body.”59

2. Text: The second item is the study of making inexhaustible offerings tothe dharma; this consists of reciting sutras.

Commentary: In copying sutras, etc., one should also ³rst repair the oldsutras and then make new [copies]. Through this [practice of the Inex-haustible] Storehouse one gains the immediate repayment of the offenses ofstealing and harming all the things of the dharma and obstructing the dharma.Again, in the future one will be able to personally hear the Buddha preachthe sutras of the twelve divisions and one will be able to understand muchthough hearing only a little. Being mindful and thoughtful, as it is taught,[one will] cultivate the practices that pro³t sentient beings.

Again, the fruit of obtaining, hearing, and holding the dh„ra«‡ is thathearing it once, it is understood and never forgotten. As it is taught in theHsien yu ching,60 Ãnanda, formerly a rich man, made offerings of recitingthe scriptures for the monks, and this enabled him to gain the personaltransmission of the complete Buddha-dharma with nothing left out, likewater poured from one vessel into another. Thus is the meaning. Becausethe light is emitted through the perfection of Buddhahood, the Hsien-shou[chapter of the Hua-yen Sutra] says in a verse:

Again, a light called “joy in the dharma” is emitted; That light awakens all of the multitudes.Hearing the dharma explained, copying the scriptures, And always taking joy within the true dharma;Able to hold and protect the Buddha-dharma when it is about to perish,[It] causes the seeker of the dharma to be satis³ed. Enthusiastically persevering and cultivating the practice of the true dharma of

the Buddha Causes the obtaining of this light [called] “joy in the dharma.”61

Again, a light called “dharma mastery” is emitted;That light awakens all of the multitudes.[And enables them to obtain] the storehouse of dh„ra«‡ that cannot be exhausted,And to uphold all of the Tathagata’s dharma.Respecting and making offerings to the upholder of the dharma,

59 T #278, 9.437c; cf. T #279, 10.77a.60 T #202, 4.349a-445a.61 T #278, 9.437b; cf. T #279, 10.76c.

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Protecting and defending the assemblies of sages,And the limitless dharma of giving to sentient beings—These are the causes of obtaining the light [called] “mastery.”62

3. Text: The third [practice] is the study of making inexhaustible offerings tothe sangha; this consists in universally making offerings without questioningwhether they observe the precepts or transgress the precepts.

Commentary: This means universally offering in one moment, not only tothose who hold the precepts but also to those who break the precepts.According to the Ta chi yüeh tsang fen ching, it is also necessary to makeofferings ³rst to those who break the precepts or are without the precepts.63

The teaching of the Meditation Master [Hsin-hsing] led the donors, teach-ing them to give ³rst to the community of monks who give offense and lateroffer to the monks who request [offerings]. Why is this? The community ofoffending monks does not rely on the precepts, and this means that they arebreaking the precepts. If the donor is not able to give to the community ofmonks who offend in their practice of the Buddha-dharma, then this is [not]the superior [practice].64 If [the monks] desire to receive [the offerings of]the almsgiver and request [that they receive offerings] ³rst, [you should]inquire as to whether or not they have taken in the offending community [ofmonks]. If not, [then you should] say that you cannot [make offerings tothem] and you should not receive their requests.

The dharma of offering itself has three gates: (1) clarifying the dharma ofinviting monks; (2) clarifying the dharma of making offerings; (3) clarifyingthe dharma of giving.

62 T #278, 9.436c; cf. T #279, 10.76a.63 The only passage that I can ³nd that appears to support this reference comes right after

the explanation of the “³ve ³ve-hundred” year periods of the Buddha-dharma: “Althoughthere will be those who shave their heads and don the monastic robes, they will destroy theprecepts and not practice according to the dharma; they will be falsely called bhiksus. If thereis a d„napati who gives to such bhiksus—[who are bhiksus] in name only and break the pre-cepts—if he makes offerings to them, protects and supports them, I declare that this personwill obtain limitless and numberless collections of great virtuous merits. Why is this? Becausehe is generous and brings pro³ts to many sentient beings.… In all the world the Buddha-jewel is unsurpassed. If there is no Buddha-jewel then the pratyekabuddha is unsurpassed. Ifthere is no pratyekabuddha then the arhats are unsurpassed [etc. on up to] if there are nonewho hold the pure precepts then those who hold the sullied precepts are unsurpassed; if thereare none who hold the sullied precepts then those who have shaved their heads and donnedthe monastic robes but are monks in name only are the unsurpassed jewel.” T #397 (15),13.363b.

64 This is a tentative translation, based on the context of the passage. The text is damaged atthis point, indicating one missing character preceding “to go beyond,” which I have renderedas “superior.”


The ³rst [of the three gates], clarifying the dharma of inviting monks, alsohas three types: (a) clarifying the harm of individual invitations; (b) clarify-ing the pro³t of universal invitations; (c) clarifying the dharma of receivingthe invitations.

The ³rst [aspect of] clarifying the harm of individual invitations has tencatagories: (1) stealing the monks’ things; (2) decreasing the merit of thegiver; (3) dharma of the heterodox paths; (4) not following the ³lial path; (5)rapid destruction of the Buddha-dharma; (6) obstructing the four Aryanfruits; (7) not seeing the Buddha in the future; (8) not understanding thefaith of giving; (9) spirits; (10) ³nding fault with the sages. As the Brahma-j„la-sðtra teaches:

Never, good sons, receive individual invitations nor pro³t and support for one-self. The pro³t and support belong to the monks of the ten quarters; if youaccept individual invitations then you take the things belonging to the monksof the ten quarters for yourself. Good sons, if there is a bodhisattva, whetherrenunciant or householder, and a donor desires to invite the monks of theField of Merit he should go to the monastery [to ascertain what they desire]and ask the director of affairs [karmad„na] regarding the proper way to do this,saying, “I now wish to invite the monks to tell me what they want.” Theadministrator should then announce the order in which the monks will beinvited; thus will the sages and saintly monks of the ten quarters receive [theinvitations of the donor]. If a person of the world individually invites ³ve hun-dred arhats, bodhisattvas, or monks, this is not like inviting a monk or oneordinary monk whose turn it is. If an individual monk is invited it is thepractice of the heretics; the teaching of the seven buddhas does not includeindividual invitations, and [individual invitations] do not conform to the pathof obedience.65

65 T #1484, 24.1007a; the translation of the quote is partially restored from the Taishõ.

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