English
English version: Not so. The Sutra says: 'If there are Bhikshus (male monastic), Bhikshunis (female monastic), men or women of good families who receive, uphold, read, and recite this Dharani (a type of mantra or incantation), they will be able to accomplish eighty thousand kinds of auspicious things and eliminate eighty thousand kinds of inauspicious things.' According to the Sutra, where is the separation between the monastic and the laity? The Sage uses secret language to explain the subtle Dharma (teachings), which is not known by ordinary people. Moreover, when practitioners of the Three Vehicles (Sravakayana - Hearer Vehicle, Pratyekabuddhayana - Solitary Realizer Vehicle, Bodhisattvayana - Bodhisattva Vehicle) are guiding their practice, they may encounter the commands of Brahma (a deity) and various disasters that obstruct their path, preventing the Dharma from being cultivated. How can one cling to ignorance and not follow the supreme Dharma? There are those in the world who seek empty fame, harboring evil views and resisting the righteous Dharma, as the Sutra says: 'Their mouths speak of emptiness, but their actions are in the midst of existence.' Seeing the words in the Sutra about turning disaster into blessings, they do not carefully consider the meaning of the Sutra and say that these are worldly matters. Is this not biased? Moreover, the Sutras on generating good and eliminating evil are generally the same. Why deny this Sutra and affirm that Sutra? For example, in the *Golden Light Sutra*, when encountering evil star calamities, one should listen to this Sutra; invoking the *Avalokitesvara Sutra* can bring peace to one's body. Even Bodhisattvas of the Ten Grounds (Dasabhumi - the ten stages of a Bodhisattva's path) cannot avoid difficulties such as tigers, wolves, and lions, and must recite names and hold mantras. If even sages do so, how much more should ordinary people? Even if one has real virtue within, one must rely on external cultivation to extinguish the causes and conditions that obstruct the path. Therefore, the Sutra says that the merit is incomparable and lies in this. The seventh precept is to advise donors to cultivate the gates of merit and wisdom and place them on the path of Bodhi (enlightenment), which is actually both difficult and easy. It is easy to obtain but difficult to maintain. Just as a skilled driller can obtain ghee (clarified butter), while an unskilled one can hardly obtain even whey. The principle is the same. Those who use their minds well can make offerings of even a single flower or a stick of incense, and their merit will be equal to space; even reciting a single verse or a single line of scripture can eliminate karma and accomplish the path. Those who do not use their minds well will lose even the near fruits of humans and devas (heavenly beings), let alone the supreme causes of Bodhisattvas. Sramanas (wandering ascetics or monks) are called the eyes of the world. If the world is blind, they should guide it. Otherwise, they are not Sramanas. The Tathagata (one of the titles of the Buddha) instructed that one should not be stingy with Dharma and wealth but should give them to others. Since we follow the teachings of the Sage, we offer this advice. Recently, I have seen some donors' families who have deep faith in the Dharma, inviting monks to their homes, preparing meals, and reciting scriptures, hoping to obtain merit and wisdom. However, they suffer losses in power and wealth but lack good etiquette. They do not distinguish between respect and disrespect, nor do they discern right from wrong. Some rely on their wealth and power, while others indulge in arrogance and pride, saying that the monks are sheltered by their food and clothing. When invited to the monastery, they say it is a favor, currying favor and being obsequious, losing their integrity, and scolding loudly. Setting up... --------------------------------------------------------------------------------
Chinese
法筵稳便驱。使门僧无识恐失依栖。苦事先为免劳施主纵有法则岂敢辄言。檀越不询门僧不说。讹谬之迹自此滋彰。不扫厅堂便张法席。未断荤秽辄请圣贤。至于迎像延尊。殊不避座旋踵致敬。儒典所谓过尊之位必趋况其三宝。荆溪大师云。凡建道场。应先严净然后请像。世人口云求道灭障。置道场时。令愚童慢竖猥服裸形。云将像来取像去。以此观之可悲之甚。又云。虽置道场傲慢尊像。反招罪累灭障良难。又经云。佛灭后供养像者。与在世无别。云何世人视同土木迎之大慢礼时薄敬。而怪无福报者可弗暂思。又石壁大师云。断奠斋筵不如礼席。诚哉此言谁肯暂听。徒丧财力实无福报。故使世间。贫穷者多富足者少。由此而然。今观檀越。常亲有识请问佛法。甚深福慧云何修行。下气低心屈膝接足敬奉为师。凡设法筵先往取则。严洒厅观斋洁身心。名香异华珍果美食预备支储。请迎勤重承按众僧。虔想十方三宝众圣。来入我家惭悚惊惶。如仆奉大家。如婆罗门事火。遵依法式不得师心。勿惮勤劳事事供给。皆可意裁。此事千条不可尽说。今略示五事粗可行持。第一欲陈法会。家中长幼尽须同心。去其酒肉五辛等物。施主每日随僧礼佛陈吐忏悔。第二当斋僧次躬须给侍。不得坐于僧上。称是主人放纵谈笑。第三佛前供 现代汉语译本 法筵应该庄严稳妥地安排，不要让寺院里没有见识的僧人担心失去依靠。在事情开始之前，先为他们免除劳苦，即使施主有自己的规矩，（门僧）又怎么敢随便说话呢？施主不询问，门僧也不主动说，错误谬误的现象就从此滋长。不打扫干净厅堂就摆开法座，没有断绝荤腥污秽就请来圣贤。至于迎接佛像，供奉尊像，很不注意座次，转身就致敬。儒家经典说，对待尊者的位置一定要快步趋前，更何况是三宝呢？荆溪大师说，凡是建立道场，应该先严谨清净，然后才请佛像。世人嘴上说要求道、消除业障，但在设置道场的时候，却让愚昧的孩童轻慢地竖立佛像，穿着不正的衣服，甚至赤身裸体，说是什么‘将佛像请来’、‘将佛像送走’。看到这些，真是令人感到可悲啊！还有人说，虽然设置了道场，却傲慢地对待佛像，反而会招来罪过，想要消除业障就很难了。还有经典说，佛陀灭度后供养佛像的人，和佛陀在世时没有区别。为什么世人把佛像看作是泥土木头，迎接的时候非常怠慢，礼拜的时候又很轻薄，却还奇怪自己没有福报呢？难道不应该稍微思考一下吗？石壁大师说，断绝祭奠的斋饭，不如按照礼仪来安排法席。这话真是对啊，可是有谁肯稍微听一下呢？白白浪费了钱财，实际上却没有福报。所以才导致世间贫穷的人多，富足的人少，就是因为这个原因啊。现在看到您（檀越，dànyuè，施主），常常亲近有见识的人，请教佛法，（想要知道）如何修行才能获得甚深的福慧，（就应该）谦虚谨慎，屈膝接足，恭敬地侍奉老师。凡是设置法筵，先去学习规矩，认真地打扫厅堂，保持身心斋戒清净，准备好名贵的香、奇异的花、珍贵的水果和美味的食物，恭敬勤劳地迎接和安排众僧，虔诚地想象十方三宝和众圣降临到我家，（自己要）惭愧恐惧，就像仆人侍奉大家一样，像婆罗门侍奉火一样，遵照仪轨法式，不要自作主张，不要怕辛苦劳累，事事都供给周到，都可以按照自己的心意来裁决。这件事千条万绪，说不完，现在略微提示五件事，大概可以照着去做。第一，想要举办佛法集会，家中老少都要同心同德，去除酒肉和五辛等物。施主每天都要跟随僧人礼佛，陈述忏悔。第二，在斋僧的时候，要亲自侍奉，不能坐在僧人上面，自称是主人，放纵地谈笑。第三，在佛前供 养。不得先于僧食。第四不得轻慢经法。第五不得杂以俗乐。如是行之。获福无量。
English
English version The Dharma assembly should be arranged solemnly and properly, so that the monks in the monastery who lack knowledge do not worry about losing their support. Before things begin, first relieve them of their labor, and even if the patrons have their own rules, how dare (the monks) speak casually? If the patrons do not inquire, the monks do not take the initiative to speak, and the phenomena of errors and falsehoods will grow from this. Without cleaning the hall, they set up the Dharma seat; without cutting off the uncleanliness of meat and pungent foods, they invite the sages. As for welcoming the Buddha images and offering respect to the honored images, they do not pay attention to the seating arrangement and pay respects in a hurry. Confucian classics say that one must hasten forward to the position of the honored, let alone the Three Jewels? Master Jingxi said, 'Whenever a Dharma assembly is established, it should first be solemn and pure, and then the Buddha images should be invited.' People say they seek the Dao and eliminate obstacles, but when setting up the Dharma assembly, they let ignorant children irreverently erect the Buddha images, wearing improper clothes, or even naked, saying they are 'bringing the Buddha images' and 'sending the Buddha images away.' Seeing these things is truly sad! Some also say that although they set up the Dharma assembly, they treat the Buddha images arrogantly, which will bring about sins, and it will be difficult to eliminate obstacles. There are also scriptures that say that those who make offerings to the Buddha images after the Buddha's Nirvana are no different from when the Buddha was alive. Why do people regard the Buddha images as clay and wood, being very negligent when welcoming them and paying only superficial respect when bowing, yet wonder why they have no blessings? Shouldn't they think about it a little? Master Shibi said, 'Cutting off the sacrificial vegetarian meals is not as good as arranging the Dharma seat according to etiquette.' These words are true, but who is willing to listen a little? Wasting money in vain, but actually having no blessings. That is why there are more poor people in the world and fewer rich people, and it is because of this reason. Now seeing you (Danyue, benefactor), often approaching knowledgeable people and asking about the Dharma, (wanting to know) how to cultivate to obtain profound blessings and wisdom, (you should) be humble and cautious, kneeling and touching the feet, and respectfully serving the teacher. Whenever setting up a Dharma assembly, first learn the rules, carefully clean the hall, and keep the body and mind pure and vegetarian, prepare precious incense, exotic flowers, precious fruits, and delicious food, respectfully and diligently welcome and arrange the monks, and sincerely imagine the Three Jewels of the ten directions and all the saints coming to my home, (you should) be ashamed and fearful, like a servant serving everyone, like a Brahmin serving fire, following the rituals and rules, not acting arbitrarily, not being afraid of hard work, and providing everything thoughtfully, all of which can be decided according to your own wishes. There are thousands of things about this matter that cannot be fully explained. Now, I will briefly suggest five things that can be done roughly. First, if you want to hold a Dharma gathering, all the members of the family, young and old, must be of one mind and one heart, and remove wine, meat, and the five pungent spices. The patron should follow the monks to worship the Buddha and confess repentance every day. Second, when offering vegetarian meals to the monks, you must serve them personally, and you must not sit above the monks, claiming to be the host and talking and laughing freely. Third, when making offerings before the Buddha, you must not eat before the monks. Fourth, you must not despise the scriptures and the Dharma. Fifth, you must not mix in secular music. If you act in this way, you will obtain immeasurable blessings. --------------------------------------------------------------------------------
Chinese
养须倍于僧。凡圣等心事事精细。第四尽其所惜施佛及僧。勿得隐细用粗。世世招失意果报第五道场缓急不得使僧。此是福田翻为僮仆岂得然乎。我今此说智者知之。有愚者为檀越之家。嫌难遵奉。门僧无识见有拣众之言。恐为所鄙不能尽行。吾知此文将被烧灭。愿 十方三宝。及有识者用力护持。 现代汉语译本：供养在家修行的人要胜过供养僧侣。要以平等心对待凡人和圣人，事事都要精细。第四，要将自己最珍惜的东西布施给佛和僧侣，不得以差的代替好的。否则世世代代都会招来不如意的果报。第五，道场无论紧急与否，都不得役使僧侣。僧侣是众生的福田，却被当作奴仆使唤，这怎么可以呢？我现在说的这些话，有智慧的人自然明白。有些愚昧的人为了迎合施主的心意，嫌弃这些规矩难以遵守。寺院里的僧人没有见识，说出选择供养对象的言论。他们恐怕被（其他僧众）鄙视，不能完全按照（佛法）去做。我知道这段经文将来会被烧毁。我愿 十方三宝（指佛、法、僧），以及有见识的人，尽力护持这段经文。
English
English version: Supporting lay practitioners should be superior to supporting monks. Treat ordinary people and saints with an equal mind, and be meticulous in all matters. Fourth, offer what you cherish most to the Buddha and the Sangha (community of monks), and do not substitute the inferior for the superior. Otherwise, you will reap undesirable consequences in every lifetime. Fifth, whether the monastery is in urgent or non-urgent situations, monks must not be employed as laborers. Monks are fields of merit for all beings, yet they are treated as servants; how can this be? What I am saying now, the wise will naturally understand. Some foolish people, in order to cater to the donors' wishes, complain that these rules are difficult to follow. The monks in the monastery, lacking insight, utter words of selective offerings. They fear being despised (by other monks) and cannot fully act in accordance with (the Dharma). I know that this passage of scripture will be burned in the future. I wish that the Triple Gem (Buddha, Dharma, and Sangha) of the ten directions, and those with discernment, would exert effort to protect and uphold this passage of scripture. --------------------------------------------------------------------------------