法供養品第十三
Chapter 13: Dharma Offering
法供養品第十三。
Chapter 13: Offering of the Dharma
菴園再集三品中第三品法供養。所以有此品來者，說經將訖勸物弘宣，故前歎法供養要須前歎，然乃得付屬弘也。言法供養者，供養有多種：或有財供養，國城妻子等；或有身供養，如常啼灑面、藥王燒臂；復有力供養，讚歎供養；復有恭敬拜供養。然雖有如此供養，法之供養諸供養中為最第一，今此即法供養。言法供養者，此復多種：佛如行而說，今如說而行，是一種法供養；二者如說而行，復能如行而說，教化眾生令其悟道，復是法之供養。次明只[捺-示+(隹/八)]護說者及以聽眾，即是法供養也。次明非但說聽為法供養，五種法師悉名法供養也。問：法供養供養誰耶？如財物供養前人，今法供養供養何物耶？解云：供養佛。何者？如說而行、如行而說，稱可佛心故，是供養於佛。如財物供養前人，前人喜即供養；今亦爾，如說行、如行說喜，於佛心即供養佛也。
The third of the three chapters from the second gathering at the Amra Garden is "Dharma Offering."
Why does this chapter come about? As the teaching of the sutra is drawing to a close, it urges people to spread it widely. Therefore, the preceding passage praises the Dharma offering; it was necessary to praise it first, and only then could the entrustment for widespread propagation be made.
The term "Dharma offering": There are many kinds of offerings. There is offering of material goods—countries, cities, wives, and children, and so on. There is offering of the body—as when Sadāprarudita sprinkled his face, or Medicine King burned his arms. There is also offering of effort and offering of praise. There is also offering of reverence with bowing. Yet although such offerings exist, the Dharma offering is foremost and supreme among all offerings. This chapter is precisely about the Dharma offering.
The term "Dharma offering" again has many kinds: The Buddha teaches according to his practice, and now we practice according to the teaching—this is one kind of Dharma offering. Second, having practiced according to the teaching, one can in turn teach according to one's practice, instructing and transforming sentient beings so that they awaken to the path—this too is a Dharma offering. Next, it explains that simply protecting those who teach and those who listen is itself a Dharma offering. Next, it explains that not only teaching and listening count as Dharma offering—all five kinds of Dharma teachers are called Dharma offering.
Question: To whom is the Dharma offering made? Material offerings are made to those before one; now, what is the Dharma offering offered to? Answer: It is offered to the Buddha. How so? Practicing according to the teaching and teaching according to one's practice accord with the Buddha's mind; therefore it is an offering to the Buddha. Just as material goods are offered to those before one, and when those people are pleased, that is the offering—so too here: practicing according to the teaching and teaching according to one's practice bring joy to the Buddha's mind, and that is offering to the Buddha.
爾時，釋提桓因於大眾中白佛言：世尊！我雖從佛及文殊師利聞百千經，未曾聞此不可思議自在神通決定實相經典。如我解佛所說義趣，若有眾生聞此經法，信解受持讀誦之者，必得是法不疑，何況如說修行。斯人則為閉眾惡趣開諸善門，常為諸佛之所護念，降伏外學摧滅魔怨，修治菩提安處道場，履踐如來所行之跡。世尊！若有受持讀誦所說修行者，我當與諸眷屬供養給事，所在聚落城邑山林曠野有是經處，我亦與諸眷屬聽受法故共到其所，其未信者當令生信，其已信者當為作護。佛言：善哉，善哉！天帝！如汝所說，吾助爾喜。此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提。是故，天帝！若善男子、善女人，受持讀誦供養是經者，則為供養去來今佛。天帝！正使三千大千世界如來滿中，譬如甘蔗竹葦稻麻叢林，若有善男子、善女人，或以一劫或減一劫，恭敬尊重讚歎供養奉諸所安，至諸佛滅後，以一一全身舍利起七寶塔，縱廣一四天下，高至梵天，表剎莊嚴，以一切華香、瓔珞、幢旛、伎樂，微玅第一，若一劫若減一劫，而供養之。天帝！於意云何？其人植福，寧為多不？釋提桓因言：甚多，世尊！彼之福德，若以百千億劫，說不能盡。佛告天帝：當知是善男子、善女人，聞是不可思議解脫經典，信解受持，讀誦修行，福多於彼。所以者何？諸佛菩提，皆從此生，菩提之相，不可限量，以是因緣，福不可量。佛告天帝：過去無量阿僧祇劫，時世有佛，號曰藥王如來、應供、正徧知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，世界名大莊嚴，劫名莊嚴，佛壽二十小劫，其聲聞僧三十六億那由他，菩薩僧有十二億。天帝！是時有轉輪聖王，名曰寶蓋，七寶具足，主四天下。王有千子，端正勇健，能伏怨敵。爾時寶蓋，與其眷屬，供養藥王如來，施諸所安，至滿五劫。過五劫已，告其千子：汝等亦當如我，以深心供養於佛。於是千子，受父王命，供養藥王如來，復滿五劫，一切施安。其王一子，名曰月蓋，獨坐思惟：寧有供養殊過此者？以佛神力，空中有天曰：善男子！法之供養勝諸供養。即問：何謂法之供養？天曰：汝可往問藥王如來，當廣為汝說法之供養。即時月蓋王子行詣藥王如來，稽首佛足却住一面，白佛言：世尊！諸供養中法供養勝。云何名為法之供養？佛言：善男子！法供養者，諸佛所說深經，一切世間難信難受、微玅難見、清淨無染，非但分別思惟之所能得，菩薩法藏所攝陀羅尼印印之至不退轉，成就六度善分別義，順菩提法眾經之上，入大慈悲離眾魔事及諸邪見，順因緣法無我、無人、無眾生、無壽命，空、無相、無作、無起，能令眾生坐於道場而轉法輪，諸天、龍、神、乾闥婆等所共歎譽，能令眾生入佛法藏，攝諸賢聖一切智慧，說眾菩薩所行之道，依於諸法實相之義，明宣無常、苦、空、無我、寂滅之法，能救一切毀禁眾生，諸魔外道及貪著者能使怖畏，諸佛賢聖所共稱歎，背生死苦示涅槃樂，十方三世諸佛所說。
At that time, Shakra, ruler of the gods, addressed the Buddha in the midst of the great assembly: "World-Honored One, although I have heard hundreds of thousands of sutras from the Buddha and Manjushri, I have never before heard a sutra of such inconceivable, effortless spiritual power and definitive reality. As I understand the meaning of the Buddha’s teaching, if any beings hear this Dharma, believe in it, understand it, uphold it, and recite it, they will undoubtedly attain this Dharma—let alone those who practice it as instructed. Such a person has closed the doors to all evil realms and opened the gates to all goodness. They are constantly protected and cared for by the Buddhas, they overcome external doctrines, crush demonic obstructions, cultivate Enlightenment, securely occupy the seat of practice, and follow the path walked by the Tathagatas. World-Honored One, if there are those who uphold, recite, and practice what is taught here, I and my attendants will provide them with offerings and service. Wherever this sutra may be found—whether in villages, cities, forests, or wilderness—I and my attendants will also travel there to hear and receive the Dharma. For those who do not yet believe, I will cause them to believe; for those who already believe, I will protect them."
The Buddha replied, "Excellent, excellent, O King of Gods! Just as you have said, I rejoice with you. This sutra extensively expounds the inconceivable, unsurpassed, perfect Enlightenment (Anuttara-samyak-sambodhi) of all Buddhas of the past, future, and present. Therefore, O King of Gods, if any virtuous man or woman upholds, recites, and makes offerings to this sutra, they are thereby making offerings to the Buddhas of the past, present, and future.
"O King of Gods, suppose the three-thousand-great-thousand-fold world were filled with Tathagatas, crowded like a forest of sugarcane, bamboo, reeds, rice, or hemp. If a virtuous man or woman were to offer them all necessities, showing reverence and praise for an eon or nearly an eon; and if, after those Buddhas had passed into Nirvana, they were to build a seven-jeweled stupa for each of their complete remains, spanning the area of the four continents and reaching up to the Heaven of Brahma, adorned with flags, banners, flower garlands, incense, and the finest music, and were to make offerings to these stupas for an eon or nearly an eon—O King of Gods, what do you think? Would the merit planted by such a person be considered great?"
Shakra replied, "It would be exceedingly great, World-Honored One. Even if one were to speak for hundreds of thousands of millions of eons, one could not exhaust the description of that merit."
The Buddha told the King of Gods, "You should know that if a virtuous man or woman hears this sutra of inconceivable liberation, believes in it, understands it, upholds it, recites it, and practices it, their merit will be even greater than that. Why? Because the Enlightenment of all Buddhas is born from this. The nature of Enlightenment is limitless, and for this reason, the merit is immeasurable."
The Buddha said to the King of Gods, "In the past, countless eons ago, there was a Buddha named Medicine King Tathagata—the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Departed, the Knower of the World, the Unsurpassed Trainer of People, the Teacher of Gods and Men, the Buddha, the World-Honored One. His world was called 'Great Adornment,' and his eon was called 'Adornment.' The Buddha’s lifespan was twenty minor eons. His assembly of shravakas numbered thirty-six billion nayutas, and his bodhisattva assembly numbered twelve billion.
"O King of Gods, at that time there was a wheel-turning sage king named Precious Canopy, who possessed the seven treasures and ruled the four continents. The king had a thousand sons, all handsome, brave, and strong, capable of defeating all enemies. At that time, Precious Canopy and his attendants made offerings to Medicine King Tathagata, providing all necessities for five full eons. After five eons, he told his thousand sons, 'You, too, should make offerings to the Buddha with a deep heart, just as I have.'
"Following their father's command, the thousand sons made offerings to Medicine King Tathagata for another five eons, providing all necessities. One of the king's sons, named Moon Canopy, sat alone in contemplation, thinking: 'Is there an offering that surpasses these?' Through the Buddha’s spiritual power, a celestial being in the void spoke: 'Virtuous man, the offering of the Dharma surpasses all other offerings.' He asked, 'What is meant by the offering of the Dharma?' The celestial being replied, 'You should go to Medicine King Tathagata and ask him; he will explain the offering of the Dharma to you in detail.'
"Prince Moon Canopy immediately went to Medicine King Tathagata, bowed his head at the Buddha’s feet, stood to one side, and said, 'World-Honored One, among all offerings, the offering of the Dharma is supreme. What is meant by the offering of the Dharma?'
"The Buddha replied, 'Virtuous man, the offering of the Dharma consists of the deep sutras spoken by the Buddhas, which are difficult for all the world to believe and accept; which are subtle, hard to perceive, pure, and stainless; which cannot be attained by mere conceptual thinking; which are sealed by the dhāraṇī-seal contained in the bodhisattva’s store of Dharma; which lead to the stage of non-retrogression; which fulfill the Six Perfections and skillfully differentiate their meanings; which are the highest of all sutras, in accordance with the Dharma of Enlightenment; which enter into great compassion and transcend all demonic obstructions and false views; which accord with the law of dependent origination and the nature of non-self, no-person, no-living-being, and no-lifespan; which are empty, signless, wishless, and unarisen; which enable beings to sit upon the seat of practice and turn the wheel of the Dharma; which are praised by the devas, nagas, spirits, and gandharvas; which enable beings to enter the Buddha’s store of Dharma; which collect all the wisdom of the sages; which explain the path practiced by all bodhisattvas; which are based on the meaning of the true reality of all phenomena; which clearly proclaim the Dharma of impermanence, suffering, emptiness, non-self, and cessation; which can save all beings who have broken the precepts; which cause fear and awe in all demons, externalists, and the greedy; which are praised by all Buddhas and sages; and which turn away from the suffering of life and death to reveal the joy of Nirvana—this is what is proclaimed by the Buddhas of the ten directions and the three times.'"
今文初天帝稱歎云：我從佛聞眾經，未曾聞此實相經典者，問天主：前已聞大品等經竟，何故云未曾聞此實相耶？解云：大品通漫，此經即要略。何者？徧明法身、菩薩二慧也。言大品通者，大品中明始自初心，終訖補處，是故為通。此經徧明法身二智者，徧明淨名二智，故別也。二者復各有所用，各稱第一，隨時所宜，故為第一也。又此中對天主歎護經功德者，天主是在家人，多樂福德，如大品大對身子、善吉明般若體，對天主格量般若功德。所以爾者，在家多樂功德，故對在家明功德；出家多樂智慧，故對出家明智慧。又所以對天主明護經者，天主有勢力，能弘宣擁護故也。格也。格量歎，如文。佛告天帝：過去者，引過去事，明法供養勝財供，前後一切行財供，獨坐思惟聞空天勸法供養。所以爾者，善根熟，故勸也。事如須達、薩陀、善財等，聞空聲勸，即是如來使天也。月蓋問法供養，天令問藥王，藥王為說法供養，為二：前簡法，次明法供養，今即簡法。此法非人天二乘等法，亦非有所得，大乘乃無依無得，實相大乘難信難受，清淨無染，如大經德王十功德所明，聞者驚恠，非有所德。分別思惟者，分別即口說，思惟即意思也。為菩薩法藏陀羅尼印者，此是實相之印，詺實相為陀羅尼。若是大品有二印，始即無住，終即無得；小乘三印，無常、無我、寂滅；今此經唯一印，實相為印也。令諸眾生坐道場者，前明法體，此明法用，此法有何用，能令眾生坐道場用也。又云明宣無常、苦、空、無我者，問：上明小乘明三印，今此中明實相印，那復言苦、空等耶？解云：此苦、無常等，非小乘中三印，如旃延章所明不生不滅是無常義，乃彈常明無常也。又此云於諸法實相明宣無常等，與小乘異也。
Now, at the beginning of this text, the celestial lord (Indra) praises it, saying: "From the Buddha I have heard many sutras, but never before have I heard this sutra of the true reality of all things."
Question: The celestial lord had already heard the Great Perfection of Wisdom Sutra and others—why then does he say he has never heard this true reality?
Explanation: The Great Perfection of Wisdom is broad and general, while this sutra is concise and essential. How so? The Great Perfection of Wisdom explains the Dharma-body and the two wisdoms of the bodhisattva in a general way. When we say the Great Perfection of Wisdom is "general," it means that it covers everything from the initial resolve of a beginner's mind all the way to the stage of the one destined for Buddhahood—hence it is general. This sutra, however, explains the Dharma-body and the two wisdoms in a way that is complete and specific: it fully sets forth the two wisdoms of Vimalakīrti, and so it is distinct.
Second, each has its own function, and each is called "foremost" according to what is appropriate for the occasion—thus each is "foremost."
Furthermore, here the praise is addressed to the celestial lord for the merit of protecting the sutra. The celestial lord is a layperson, one who delights greatly in merit and virtue. In the Great Perfection of Wisdom, by contrast, the Buddha addresses Śāriputra and Subhūti and explains the essence of Prajñā, while addressing the celestial lord he measures and praises the merit of Prajñā. Why is this? Because laypeople delight greatly in merit, the Buddha speaks of merit to laypeople; because monastics delight greatly in wisdom, the Buddha speaks of wisdom to monastics.
Another reason the Buddha speaks to the celestial lord about protecting the sutra is that the celestial lord has power and influence, and is able to spread and uphold it.
"Measured and praised"—the measuring and praising of merit is as the text states.
The Buddha said to the celestial lord (Indra): "In the past"—this cites past events to show that offering of Dharma surpasses offering of material goods. All the practices of material offering before and after—one sits alone in meditation and hears the empty sky urging the offering of Dharma. Why is this? Because their roots of goodness are ripe, they are urged. The matter is like Sudatta, Sārtha, and Sudhana and others who heard a voice from the sky urging them—this is the Tathāgata sending celestial beings.
Candraprabha asked about the offering of Dharma, and the celestial being told him to ask Bhaiṣajyarāja. Bhaiṣajyarāja then explained the offering of Dharma. This has two parts: first, defining the Dharma; second, explaining the offering of Dharma. Here it is the defining of the Dharma.
This Dharma is not the Dharma of humans, celestial beings, or the Two Vehicles, nor is it a Dharma that involves grasping and attainment. The Great Vehicle alone is without reliance and without attainment. The Great Vehicle of true reality is hard to believe and hard to accept, pure and undefiled—as the ten merits of King Virtue in the Great Nirvāṇa Sutra make clear. Those who hear it are astonished, for it is not something possessed through attainment.
"Discerning and reflecting"—discerning refers to speaking aloud; reflecting refers to thinking in the mind.
"The Dharma-pitaka dhāraṇī seal of the bodhisattvas"—this is the seal of true reality; true reality is designated as dhāraṇī. In the Great Perfection of Wisdom there are two seals: at the beginning, non-abiding; at the end, non-attainment. The Small Vehicle has three seals: impermanence, non-self, and nirvāṇa. This sutra has only one seal—true reality as the seal.
"Causing all sentient beings to sit at the place of enlightenment"—the preceding explains the essence of the Dharma; this explains its function. What function does this Dharma have? It has the function of causing sentient beings to sit at the place of enlightenment.
It also says, "proclaim impermanence, suffering, emptiness, and non-self." Question: Above, the Small Vehicle was said to have three seals; here it speaks of the seal of true reality—why then does it again mention suffering, emptiness, and so on?
Explanation: This suffering, impermanence, and so on are not the three seals of the Small Vehicle. As the Kaccāna chapter explains, "neither arising nor ceasing is the meaning of impermanence"—this is rather a rebuke of the notion of permanence while revealing impermanence. Furthermore, when it says here that impermanence and so on are proclaimed within the true reality of all dharmas, this is different from the Small Vehicle.
若聞如是等經，信解受持讀誦，以方便力，為諸眾生，分別解說，顯示分明，守護法故，是名法之供養。又於諸法，如說修行，隨順十二因緣，離諸邪見，得無生忍，決定無我，無有眾生，而於因緣果報，無違無諍，離諸我所，依於義不依語，依於智不依識，依了義經不依不了義經，依於法不依人，隨順法相，無所入無所歸，無明畢竟滅故，諸行亦畢竟滅，乃至生畢竟滅故，老死亦畢竟滅，作如是觀十二因緣，無有盡相，不復起見，是名最上法之供養。
If one hears sutras such as these, understands them with faith, accepts and upholds them, reads and recites them, and then, by the power of skillful means, explains them in detail for the sake of all beings—making them clear and evident—and guards the Dharma, this is called an offering of Dharma. Furthermore, one practices in accordance with the teachings of all dharmas, follows the Twelve Links of Dependent Origination, and is free from all wrong views. One attains the acceptance of non-arising, firmly realizing Non-self, that there are no sentient beings, and yet toward the causes, conditions, and their karmic results one neither contradicts nor disputes, being free from all sense of "mine." One relies on the meaning and not on the words; relies on wisdom and not on consciousness; relies on the sutras of definitive meaning and not on those of provisional meaning; relies on the Dharma and not on the person. One follows the true nature of dharmas, without entering anywhere and without returning anywhere. Because ignorance ceases completely, conditioned formations also cease completely; and so on, up to: because birth ceases completely, old age and death also cease completely. Contemplating the Twelve Links of Dependent Origination in this way, one sees that they have no mark of exhaustion and no longer gives rise to views. This is called the supreme offering of Dharma.
若聞如是等經信解下，正明法供養也。作如是觀十二緣無盡相者，此如大品無盡品，觀十二緣如虗空不可盡也。
When one hears sutras such as these and has faith and understanding, this correctly clarifies the offering of Dharma. To contemplate in this way the inexhaustible character of the twelve links of dependent origination—this is as in the Inexhaustible Chapter of the Great Prajñāpāramitā Sutra, where one contemplates the twelve links as being like empty space, incapable of being exhausted.
佛告天帝：王子月蓋，從藥王佛，聞如是法，得柔順忍，即解寶衣嚴身之具，以供養佛，白佛言：世尊！如來滅後，我當行法供養，守護正法。願以威神，加哀建立，令我得降伏魔怨，修菩薩行。佛知其深心所念，而記之曰：汝於末後，守護法城。天帝！時王子月蓋，見法清淨，聞佛授記，以信出家，修習善法，精進不久，得五神通，具菩薩道，得陀羅尼，無斷辯才。於佛滅後，以其所得神通總持辯才之力，滿十小劫，藥王如來所轉法輪，隨而分布。月蓋比丘，以守護法，勤行精進，即於此身，化百萬億人，於阿耨多羅三藐三菩提，立不退轉；十四那由他人，深發聲聞、辟支佛心；無量眾生，得生天上。天帝！時王寶蓋，豈異人乎？今現得佛，號寶𦦨如來。其王千子，即賢劫中千佛是也。從迦羅鳩孫䭾，為始得佛，最後如來，號曰樓至。月蓋比丘，則我身是。如是天帝！當知此要，以法供養，於諸供養，為上為最，第一無比。是故天帝！當以法之供養，供養於佛。
The Buddha said to Shakra: "Prince Yuegai (Moon-Cover), upon hearing this Dharma from the Medicine King Buddha, attained the patience of gentle compliance. He immediately removed his precious robes and ornaments to offer them to the Buddha, saying to him: 'World-Honored One! After the Tathagata enters Parinirvana, I will practice the offering of the Dharma and protect the True Dharma. May your majestic power support and establish me, so that I may subdue demons and enemies and cultivate the Bodhisattva path.' The Buddha, knowing his deep inner aspirations, gave him this prophecy: 'In the final age, you shall be the guardian of the Dharma-city.'
Shakra, at that time, Prince Yuegai saw the purity of the Dharma and, having heard the Buddha’s prophecy, left home life out of Faith. He cultivated wholesome practices and, through Diligence, soon attained the five supernatural powers, mastered the Bodhisattva path, and gained Dharani and unceasing eloquence. After the Buddha entered Parinirvana, he used these powers, retentive memory, and eloquence to distribute and spread the Dharma wheel turned by the Medicine King Tathagata for ten minor aeons. Bhikkhu Yuegai, through protecting the Dharma and diligent practice, converted millions of billions of people in that very body, establishing them in the state of non-retrogression toward Unsurpassed, Perfect Enlightenment. He inspired fourteen nayutas of people to deeply cultivate the resolve for the paths of Shravakas and Pratyekabuddhas, and led countless beings to be reborn in the heavens.
Shakra, was King Baogai (Jewel-Cover) anyone else? He is now a Buddha, named the Precious-Flame Tathagata. His thousand sons are the thousand Buddhas of this Bhadrakalpa (Fortunate Aeon). Kakusandha was the first to attain Buddhahood, and the final Tathagata is named Ruchira. As for Bhikkhu Yuegai, that was none other than myself. Thus, Shakra, you should know this essential truth: of all offerings, the offering of the Dharma is the highest, the best, and is matchless. Therefore, Shakra, you should make offerings to the Buddha with the offering of the Dharma."
佛告天帝王子下，結會古今，如文。
The Buddha then spoke to the prince of the celestial kings, connecting the past with the present, as described in the text.