Baishui Zen

The first leg of this sutra features a dialogue between the Buddha and a lay-disciple who will be called Cunda. Cunda has a small entourage with him but speaks alone. The Buddhist patriarch Manjushri is also present. While the Buddha refused offerings from all the myriad beings who came before him so far, Cunda approaches and explains that he has followed the Buddhist path – acquired wisdom, cleansed himself of afflictions and defilements and done tremendous work preparing himself and others for the dharma. Now, at the end of the Buddha’s life, he is ready to receive it, just as the Buddha is about to enter Nirvana. He begs the Buddha to stick around just a bit longer, accept their offerings, and give some teachings for the group in exchange. The sutra begins with a discussion of these offerings.

The Buddha says that making offerings when one is capable has two outcomes which are essentially identical in purpose. The first is that giving can lead one to enlightenment, the second is enabling the giver to enter Nirvana. Giving charity is a central concept of Buddhism called “dana,” and like all other practices in Buddhism, it can be perfected. Perfection is indicated by adjoining the suffix “paramita.” Perfect giving, danaparamita, here means the ability to give wholly with no regard for self and without expecting anything in return. In other words, the charity is not just given out of need, but from the egoless understanding that there is no distinction between self and other. The Buddha says by accepting this offering, he will enable Cunda to accomplish this perfection.

Cunda does not understand how this is possible. He distinguishes between giving food to the Buddha, who, by virtue of his enlightenment, does not need the food, and a normal sentient being, who does. From the text:

At that, Cunda said to the Buddha: “You say that there is no difference between the results of these two offerings. But this is not so. Why not? Because in the former case of giving, illusion is present in the recipient, and he cannot yet cause beings to enjoy danaparamita. As to the latter category, illusion has gone, and he can let all beings be blessed equally with perfected giving. The former man who receives offerings is still a common being, but the latter the heaven of heavens…. How can we say that the results of the two acts of charity are the same? O World-honored One! In the case of the former, one who receives dana takes meals which give life, carnal body, power, ease, and unhindered speech. In the case of the latter, the person does not eat, digest, and there are no such results. How can we say that the results of the two acts are one and the same and not different?”

The Buddha explained:

The Tathagata, for innumerable eons, has had no body supported by food and illusion, and he has no body where there yet remains the result of illusion. He is the Eternal, the Dharma Body, and the Adamantine Body…. The Bodhisattva, as he partakes of the food offered to him just before Enlightenment enters the deepest meditative state. When that food is digested, he sees his Buddha-Nature and attains unsurpassed Enlightenment. That is why I say that the results of the two acts are equal…. The body of the Tathagata has not partaken of food and drink for innumerable eons past. But for all disciples’ sake, I say that I took food offerings from others, and that, thereafter, I attained unsurpassed Bodhi. But, in truth, I did not take it. Now, for the sake of the people congregated here, I shall accept your offerings. But, in truth, I do not partake of it.”

It doesn’t seem completely clear to me from the text if acts of charity are, from this point of view, intended for the giver or the recipient. It’s clearly some degree of both, but there seems to be a shift between the passages. We regard giving as equal regardless of who it is to, because such perfected giving inspires others to understand their own Buddha-Nature, and help them on the path to becoming a living Buddha themselves. Moreover, the Buddha does not need these offerings, but we cannot see the difference either way, so we should give to others in pursuit of perfected giving, either way. Giving is for us, as it helps us practice this perfection, inherent to the Buddha. It is for others, to alleviate their suffering and inspire them.

The Buddha offers one of my favorite teachings to Cunda on this occasion:

It is very rare that the Buddha appears in the world. It is also hard to meet with the Buddha, gain faith, and hear his sermons.

There are many versions of this sentiment in the literature. Many include a statement that it is hard to be born a human being in the first place. Then, it is even more difficult to be born in a life where one can practice Buddhism. These further benefits are even more exponentially rare.

Cunda asks again for the Buddha to stay in life, but the Buddha and Manjushri counsel him on the impermanence of all things. This invites a question: is the Buddha himself impermanent? He offers two arguments. First, he argues that the Buddha is unlike other mortals, he is vastly superior, like a man with the strength of a thousand men, and lists many of the Buddha’s outstanding accomplishments as proof. Second, he uses an allegory of a poor woman who goes to great lengths to protect her child, but still suffers and eventually dies. Nevertheless, the woman is reborn and in her subsequent lives is able to help and protect many people. In this way, the Buddha lives on as well, protecting sentient beings through the dharma.

Manjushri says that there is truth to these points, but that there is much more to be discussed about them, so I guess we’re returning to the discussion of the Buddha’s dual nature, transcendental and embodied, later on. In the discussion, the two disagree further over whether or not the Buddha is pleased with this understanding:

Manjushri said to Cunda: “You say that the Tathagata is an Uncreate; the Tathagata’s body is of long life. If this is said, the Tathagata will be pleased.”
Cunda answered: “The Tathagata is not pleased with me alone; he is also pleased with all beings.” Manjushri said: “The Tathagata will be pleased with you and with all of us beings.” Cunda answered: “Do not say that the Tathagata is pleased. Now, to get pleased is an inverted mind. An inverted mind is birth and death. Birth and death are of created existence. So, O
Manjushri! Do not say that the Tathagata is a created existence. If you say that the Tathagata is a created existence, I and you commit an inversion [of truth]…. Manjushri said to Cunda: “It is as you say. It is not that I do not see this. I only meant to test you regarding what belongs to the world of a Bodhisattva.”

Manjushri not exactly playing fair here. Seems like, for the time being, we accept that Cunda’s arguments, with the understanding there are more subtleties to discuss later. Concluding the chapter, the Buddha says:

“Now, meditate upon all that is made, that is composite. Think that all things
are not-Self and are non-eternal, and that nothing endures. This carnal body has innumerable wrongs. All is like watery foam. So, do not weep… You well know that the Tathagata, following the way of all beings, enters Nirvana for
expediency’s sake.“

Interesting sentiment to end the chapter with. This chapter leaves quite a few questions that the sutra intends to address later surrounding the nature of the Buddha’s body, the interplay between the transcendental Buddha nature, and the physicality of his existence, as well as what it actually means for something that ought to be eternal to enter Nirvana. In one of the chapter’s poems, we encounter the phrase “extinction is bliss.” By a literal reading, it would seem that to enter Nirvana is simply to die and not be reborn, which is what we typically think of as just normal “die” in the west. Nothing about being reborn in this or that heaven or unfortunate realm. On the other hand, this tells us that this death is merely “expedient.” Ostensibly, we are to find the middle of these extremes. We’ll just have to keep reading.

Core Teachings

1. Charity is partly for the benefit of others, but also for the giver. We should pursue perfected giving.
2. It is hard to be born a human being in the first place, even harder still to meet the Buddha. Cherish these opportunities.