Skillful Use of AI as Adhipati-pratyaya to Accumulate Merit

I. Introduction: Adhipati-pratyaya Is Not Hetu-pratyaya, but It Is Not Useless Either

The preceding paper in this series, "AI Does Not Generate Merit," established a thesis of negation: AI as an instrument of the bhājana-loka (vessel-world) can serve only as adhipati-pratyaya (auxiliary condition), not as hetu-pratyaya (direct cause)—without seeds of merit, no tool, however sophisticated, can produce the fruit of wealth.¹

That argument was necessary. In an era when the "AI-generated wealth" narrative reaches fever pitch, precisely distinguishing tools from seeds is the first step in preventing the causal inversion that constitutes a form of wrong view.

But negation is only half the picture. If we stop at "what AI cannot do," readers may mistakenly conclude that AI has no value whatsoever in Buddhist practice—which equally violates the Middle Way. Although adhipati-pratyaya is not hetu-pratyaya, it is far from useless. Fertile soil is not the seed, but once a seed is planted, the quality of the soil genuinely affects the yield.

This paper advances the thesis of affirmation: AI as adhipati-pratyaya, when the practitioner possesses correct internal conditions, can significantly amplify the efficacy and scope of wholesome karma. The critical emphasis: internal conditions are prerequisites, not options. This prerequisite happens to be the very starting point of the Buddha's instruction for lay disciples.

The Buddha's teaching for householders follows a definite sequence. The Ekottarāgama (Fascicle 37) records the "standard method of all Buddhas, World-Honored Ones":

"At that time, the World-Honored One briefly taught the Dharma, namely: discourse on giving (dāna-kathā), discourse on morality (śīla-kathā), discourse on heavenly rebirth (svarga-kathā), the impurity of sensual desire, the great peril of defilements, the excellence of renunciation."²

First giving → morality → heavenly rebirth → then renunciation. This sequence is not arbitrary; it reflects the Buddha's precise assessment of householder capacity: begin with the most accessible practice (giving), then gradually guide toward deeper cultivation.

The central question of this paper: In the age of AI, how does this two-and-a-half-millennia-old practice sequence integrate with the most powerful adhipati-pratyaya in human history?

II. Scriptural Foundations: The Giver's Mind Determines the Quality of Giving

2.1 Disrespectful Giving: The Same Act, Vastly Different Merit

The merit of giving depends not only on what is given and to whom (the merit-field), but crucially on the giver's state of mind. The Āgama literature provides vivid evidence on both the negative and positive sides.

The Saṃyuktāgama (Fascicle 46) records a striking case:

"In a past life, Mahānāma encountered the pratyekabuddha Tikāraśikhin and offered him a meal. But he gave without pure faith, without respect, not with his own hands, and afterward regretted it, saying: 'This food could have been given to my servants—why did I waste it on a renunciant!' Through the merit of this offering, he was reborn seven times in the Heaven of the Thirty-Three and seven times in the most noble families of Śrāvastī, with the greatest wealth. Yet because at the time of offering to the pratyekabuddha he lacked pure faith, did not give with his own hands, did not give respectfully, and regretted it afterward—wherever he was reborn, despite possessing wealth, he could only enjoy coarse clothing, coarse food, shabby bedding, dwellings, and vehicles, and never once experienced refined sights, sounds, fragrances, tastes, or tactile pleasures."³

The doctrinal point is surgically precise: Mahānāma's recipient was a pratyekabuddha—one of the highest possible merit-fields. Yet because he gave "without pure faith, without respect, not with his own hands, and with subsequent regret," the karmic fruit was large in quantity (fourteen lifetimes of wealth) but abysmal in quality (only coarse enjoyment). The difference lay entirely in the giver's mind.

This is analogous to throwing money on the ground for someone to pick up—you have technically performed the act of giving, but your attitude communicates "I am above; you are below." The same amount, offered with clasped hands and sincere respect, produces incomparably different merit. A gesture that could generate boundless merit is wasted through attitude alone.

The Ekottarāgama (Fascicle 19) states the positive case explicitly:

"Therefore, householder! When you wish to give, whether much or little, whether fine or humble, give with joy and without clinging. Give with your own hands; do not delegate to others. Make aspirations and seek the fruit, and you shall obtain immeasurable merit."⁴

The conditions for correct giving are specified: joyful mind, freedom from attachment, giving personally, not through intermediaries. The same sūtra records that giving "without applying the mind, without aspiration, without faith" results in births where, even if wealth is present, one derives no enjoyment—perfectly consistent with Mahānāma's case.

2.2 The Buddha's Teaching Sequence for Householders

Why is giving the "first lesson" in the Buddha's instruction for lay disciples? Because giving is the most direct antidote to stinginess (mātsarya), and stinginess is the most pervasive affliction among householders.

As cited above, the Ekottarāgama (Fascicle 37) records that "discourse on giving, discourse on morality, discourse on heavenly rebirth" is "the standard method of all Buddhas, World-Honored Ones"—not a one-time expedient, but the standardized sequence for instructing lay disciples.²

The doctrinal logic of this sequence:

1. Discourse on giving (dāna-kathā)—Begin with the most accessible. Let go; loosen attachment.
2. Discourse on morality (śīla-kathā)—Establish behavioral norms. Not just "doing good" but also "refraining from harm."
3. Discourse on heavenly rebirth (svarga-kathā)—Point toward higher goals. Let the householder understand that the fruits of wholesome action extend beyond this life.
4. On this foundation, teach "the impurity of desire, the peril of defilements, the excellence of renunciation"—guiding toward release.
5. Finally, when the mind is "opened and receptive," teach the Four Noble Truths.

The Dīrghāgama (Fascicle 11, Siṅgālaka-sūtra) supplements this from another angle with a systematized framework for lay practice:

"The Buddha told Siṅgālaka: If a householder's son knows the four binding actions, does not commit evil in four ways, and furthermore knows the six causes of financial ruin—then, Siṅgālaka, such a householder's son, departing from four evil actions and paying respect to the six directions, fares well in this life and obtains good fruit hereafter… at the dissolution of the body after death, is reborn in a heavenly realm."⁵

The Buddha reinterpreted the Brahmanical "worship of the six directions" as ethical practice: the six directions represent six categories of interpersonal relationships—parents, teachers, spouse, friends, subordinates, and spiritual guides—each carrying specific moral obligations. This constitutes a comprehensive practice map for householders, moving from external behavioral norms (avoiding four evils, knowing six causes of ruin) to internal cultivation.

2.3 Giving Without Attachment to Signs: The Ultimate Condition

The Buddha's requirements for giving go beyond "joyful mind" and "respectful attitude." At a deeper level, the ultimate condition for giving is "non-attachment to signs" (animitta)—freedom from clinging to the tripartite structure of "I am giving, that person is receiving, I am gaining merit."

The Vajracchedikā Prajñāpāramitā Sūtra states this with utmost precision:

"A bodhisattva should give without abiding in anything… If a bodhisattva gives while the mind abides in things, it is like a person entering darkness—they see nothing. If one gives without abiding in things, it is like a person with eyes in bright sunlight—they see all manner of forms."⁶

Giving with attachment is like entering a dark room; giving without attachment is like sunlight illuminating all things. The difference lies not in the act but in whether the mind clings.

This teaching receives a more precise causal-level analysis in the Yogācāra tradition. The Cheng Weishi Lun (Fascicle 5) states:

"Ordinary beings, whether their mental states are wholesome, unwholesome, or neutral, may externally perform various actions, yet internally they perpetually grasp at a self. Because of this self-grasping, the acts of giving and other practices arising in the six consciousnesses cannot transcend signs. Therefore the Yogācārabhūmi states: the afflicted manas serves as the support of consciousness; as long as it has not been eliminated, the bondage of cognitive signs is not liberated."⁷

The doctrinal point: the acts of giving performed by an ordinary being's first six consciousnesses are "hijacked" by the seventh consciousness, manas, and its self-grasping (ātma-grāha). Manas perpetually clings to "self," automatically imposing a subject-object structure upon your giving—"I am doing good," "they should be grateful," "my merit." This is "inability to transcend signs" (bu neng wang xiang). Only when the afflicted manas undergoes transformation (āśraya-parāvṛtti) can one truly practice giving without attachment.

These two textual sources constitute the core theoretical axis of this paper: Prajñā literature describes the fruit-level realization (giving without signs); Yogācāra analyzes the cause-level obstruction (manas hijacking). Together they form a complete picture of both the goal and the obstacle.

III. Core Argument: A Framework for the Skillful Use of AI as Adhipati-pratyaya

3.1 First Layer: Self-Benefit—Clearing the Giver's Internal Conditions

The preceding section established that the quality of giving depends on the giver's mind. An impure mind produces low-quality seeds of merit.

This means that before discussing "how to use AI to help others," we must ask a more fundamental question: Are you yourself in good condition?

If your mind is filled with affliction, what you give carries the energy of affliction, not of love. If you are still drowning in suffering, what you offer cannot contain peace. If you do not know English, you cannot teach English; if your heart lacks compassion, you cannot teach compassion.

The "Parable of the Two Poisoned Arrows" in the Saṃyuktāgama (Fascicle 17) provides precise doctrinal support:

"When ignorant ordinary beings experience bodily contact that gives rise to feelings, their suffering increases… at that time, two kinds of feeling proliferate: bodily feeling and mental feeling. It is like a person struck by two poisoned arrows, experiencing extreme pain."⁸

Ordinary beings suffer like one struck by two arrows—the first is the physical sensation (bodily feeling), the second is the psychological suffering generated by non-understanding (mental feeling: worry, resentment, mental agitation). A noble disciple receives only the first arrow and does not proliferate the second.

AI applications at this layer belong to what the four-condition theory would classify as "adhipati-pratyaya assisting the support-basis"—helping sentient beings establish the psychophysical foundation upon which wholesome karma can arise:

First, ventilating and organizing afflictions. Much of the time, we spiral into narrow thinking simply because there is no one to listen. AI can serve as a listener, helping to organize thoughts. It does not judge, does not breach confidence, and is available around the clock. This is not replacing a kalyāṇa-mitra (spiritual friend) but performing the "preliminary work" of a spiritual friend—helping you first sort through emotions so that you can approach a genuine teacher with a clear mind.

Second, health awareness and management. "The physical body is the vehicle for carrying the Way"—the body is the foundation of practice. AI can help with preliminary symptom assessment, organizing health data, and more informed communication with physicians. The practical implication of the Two Arrows parable lies precisely here: address the first arrow (bodily feeling) and prevent the second arrow (mental suffering) from proliferating.

Third, establishing life structures. The Siṅgālaka-sūtra's six-directional relationship management—parents, teachers, spouse, friends, subordinates, spiritual guides—can be supported and maintained with AI assistance, establishing a wholesome daily structure.

Within the seed-theory framework, the self-benefit stage is "clearing the consciousness-field"—creating better growing conditions for the innate uncontaminated seeds. AI here is the gardener's tool, not the seed itself.

3.2 Second Layer: Altruism—Four Depths of Giving

Once the giver possesses the basic internal conditions (sincerity, faith, respect, joy), giving itself admits of degrees. The following four depths form a progressive sequence.

3.2.1 First Depth: Dignity—The Attitude of Giving

As Mahānāma's case has shown: the same act of giving, performed with different attitudes, produces vastly different merit in quality.

Throwing money on the ground for someone to pick up is materially identical to respectfully presenting it with both hands—yet the former carries the psychological structure of "I am above; you are below." This is giving driven by conceit (māna). The giver satisfies the sense of "I have the power to bestow"; the recipient feels humiliation rather than warmth. This is an enormous waste of a wholesome opportunity—a chance for boundless merit, reduced to a fraction by attitude alone.

The conditions listed in the Ekottarāgama (Fascicle 19)—"give with joy, give with your own hands, do not delegate"—each emphasizes the centrality of attitude.⁴

AI's application at this depth is limited—attitude is the giver's internal work. But AI can help the giver reflect: What is your motivation for giving? Does the manner of your giving make the recipient feel respected or patronized?

3.2.2 Second Depth: Teaching to Fish—The Method of Giving

Giving money addresses the immediate need; teaching someone how to earn is addressing the root. But "how to teach" is itself a profound art.

If you adopt the posture of "let me teach you," some people—naturally resistant—will only push back harder. You think you are helping; they feel condescended to. Here the Buddha demonstrated the highest degree of skillful means (upāya-kauśalya): he never forced anyone to accept the Dharma. The sequence "discourse on giving → morality → heavenly rebirth" is itself a manifestation of skillful means—he did not begin with the Four Noble Truths (too deep, too direct) but started from where the listener could receive, gradually guiding deeper.

True Dharma-giving is not thrusting the Dharma at someone but creating conditions for them to naturally receive it—to change from within, of their own accord. AI can help you find the right language and format for the recipient—translation, visual explanation, personalized presentation—but the judgment of skillful means comes from your own wisdom and compassion, not from the tool.

3.2.3 Third Depth: Root Transformation—The Substance of Giving

Material giving addresses only the immediate crisis. Truly profound giving helps the recipient fundamentally escape their condition.

This is no longer a single category of giving but the integration of material giving, Dharma giving, and fearlessness giving: providing resources (material), teaching methods (Dharma), and instilling confidence and courage (fearlessness). The Buddha's "giving → morality → heavenly rebirth" is itself a progressive liberation structure moving from material to spiritual—first addressing material deprivation, then establishing behavioral norms, finally pointing toward higher life goals and ultimately liberation.

AI can assist simultaneously across all three dimensions: precisely identifying genuine needs (efficiency of material giving), providing learning resources and skill training (reach of Dharma giving), and offering cross-language, cross-regional companionship and support (scope of fearlessness giving). One person with AI can accomplish what previously required an entire team.

3.2.4 Fourth Depth: Benefiting Others Is Benefiting Yourself—The Ultimate

The deepest of the four depths is not a methodology but an ontological reversal.

On the surface, you are helping someone else. But in the process: your compassion is growing—each act of sincere giving perfumes wholesome seeds into the ālaya-vijñāna. Your self-grasping is diminishing—as you learn to give without conceit, without the posture of teaching, without seeking reward, the clutch of manas loosens incrementally. Your afflictions are transforming—in helping others escape suffering, you gain new understanding of your own.

Self-benefit and altruism are not two sequential activities but two faces of the same act. This is the ultimate realization of the bodhisattva path—benefiting others is benefiting oneself, benefiting oneself is benefiting others.

Within the seed-theory framework, the act of giving simultaneously perfumes wholesome seeds into the ālaya-vijñāna of both giver and receiver. The giver's altruistic act is itself the most direct form of self-benefit—not a temporal "first benefit self, then benefit others," but a simultaneous arising where "in the very moment of benefiting others, you are benefiting yourself."

You think you are using AI to help others. But perhaps the one truly being helped is yourself.

3.3 The Threshold Between Layers: Not Treating Beings as Tools

The transition from self-benefit to altruism does not occur automatically. It requires a threshold of awareness.

"I want to use AI to help people; I want to use AI to propagate the Dharma"—these motivations sound admirable, yet they may themselves carry self-grasping. "I am doing good," "they should be grateful," "my merit"—these psychological structures are precisely the manas projections analyzed in the Cheng Weishi Lun (Fascicle 5): "Because of self-grasping, the acts of giving arising in the six consciousnesses cannot transcend signs."⁷

Manas will hijack giving at every depth—first-depth "I am bestowing upon you," second-depth "I am teaching you," third-depth "I am saving you"—the forms differ, but the structure of "I" remains perpetually present.

There is only one criterion: Are you acting for the other person's benefit, or to satisfy the feeling of "I am giving"? If no one knew, if no one praised you, if there were no merit to accrue—would you still do it?

The Vajracchedikā's "a bodhisattva should give without abiding in anything" is not a remote description of an exalted state but a practice instruction for this very moment: relinquish the thought "I am giving," and giving truly begins.

And only when this clinging is released does the reversal of §3.2.4 naturally occur—the precondition for "benefiting others is benefiting oneself" is that you first forget the act of "benefiting."

3.4 Third Layer: Mind-Nature—AI-Assisted Contemplation (Preview)

This paper focuses on the self-benefit → altruism preliminary structure. The third layer—contemplation of habitual patterns, meditation assistance, self-identification of mental factors (caitta)—is only previewed here.

This layer engages in dialogue with S1-P03 in this series (the Yogācāra positioning of LLMs): AI is a tool for contemplation (ālambana-pratyaya, the object-condition), not the subject of contemplation (vijñāna, the cognizing consciousness).⁹ The one doing the contemplating is always you.

Detailed exposition is reserved for a future paper.

IV. Interdisciplinary Synthesis

4.1 The "Helper's High" in Positive Psychology

⚠️ The following is a heuristic analogy, not a theoretical equivalence.

Research shows that helping behavior triggers the release of endorphins and oxytocin, producing positive emotional feedback—what psychology calls the "Helper's High."¹⁰

Buddhist re-reading: This is a neuroscientific corroboration of the principle that "giving produces joy." But the Buddhist analysis goes deeper: joy is not the purpose but a collateral effect of wholesome seeds manifesting. More importantly, the observation of §3.2.4—that helping others transforms the giver's own afflictions—finds parallel corroboration at the neuroscientific level, but the Buddhist explanation at the level of vijñapti-transformation is more fundamental.

4.2 ACT's "Values-Directed Action"

⚠️ The following is a heuristic analogy.

Acceptance and Commitment Therapy (ACT) emphasizes first accepting one's pain without fighting it, then taking meaningful action guided by one's core values (committed action).¹¹

Buddhist re-reading: This closely parallels the "first self-benefit, then altruism" sequence. The self-benefit stage (§3.1) corresponds to ACT's acceptance—first processing one's own afflictions without suppression or avoidance. The altruism stage (§3.2) corresponds to values-directed action—taking outward action guided by bodhicitta (the highest value). The two frameworks are structurally parallel in practice, but Buddhism's goal—liberation from saṃsāra, ultimate awakening—far transcends ACT's framework of psychological well-being.

4.3 Effective Altruism vs. the Buddhist View of Giving

⚠️ The following is a heuristic analogy.

The Effective Altruism (EA) framework championed by Peter Singer and others emphasizes the rational calculation of "maximizing impact"—finding where each dollar can save the most lives.¹²

The fundamental divergence of Buddhist giving lies here: Buddhism holds that the quality of the mind matters more than the quantity of impact. A single small act of giving performed with utter sincerity can generate more merit than a thousand large gifts made with conceit—as Mahānāma's case amply demonstrates.

AI occupies an interesting dual role in this context: it can help you perform EA-style rational analysis (identifying the most effective giving targets, evaluating institutional efficiency) and simultaneously help you engage in Buddhist-style internal preparation (clearing afflictions, cultivating a pure mind). The two frameworks can complement each other, but Buddhism's "mind" dimension cannot be omitted—without the quality of mind, maximizing quantity is mere arithmetic, not merit.

4.4 "Adhipati-pratyaya Literacy"—A New Concept

⚠️ This paper proposes a new concept.

Contemporary education emphasizes digital literacy—knowing how to use digital tools. A Buddhist perspective can supplement this with a deeper dimension: adhipati-pratyaya literacy.

Adhipati-pratyaya literacy means: knowing what a tool can and cannot do; knowing that a tool amplifies what is already in your mind—compassion in, compassion amplified; conceit in, conceit amplified; knowing that the tool is a crutch whose purpose is to make itself unnecessary.

In an age when AI is ubiquitous, adhipati-pratyaya literacy may be a more fundamental capacity than digital literacy.

V. Middle Way Corrections: Four Safeguards

5.1 Against "AI Omnipotence"

❌ AI-assisted self-benefit is not AI treatment of mental illness. Severe psychological conditions require professional care—AI can serve as a bridge to referral, but not as the endpoint of treatment.

❌ AI-assisted Dharma giving is not AI replacing the kalyāṇa-mitra (spiritual friend). In the Ekottarāgama (Fascicle 40), the Buddha corrected Ānanda, elevating the spiritual friend from "half the holy life" to "the entirety of the holy life":

"The spiritual friend is the entirety of the holy life. By keeping company with the spiritual friend, one is guided along the good path. I myself attained unsurpassed, complete, perfect enlightenment through a spiritual friend."¹³

The function of a kalyāṇa-mitra is "guidance based on personal realization"—they themselves have walked the path and can therefore lead you. AI has no personal realization, no practice experience, no sentience. It can help you search scriptures, organize materials, and translate languages, but it cannot replace a person who has genuinely walked the path.

5.2 Against "Self-Benefit Completion Fallacy"

❌ Self-benefit is not a state one "completes" but an ongoing process. One cannot say "I will wait until I have no afflictions at all before helping others"—by that standard, no one except a Buddha is qualified to help. One would never begin.

The Middle Way position: self-benefit and altruism exist in dynamic balance, not sequential replacement. One can engage in altruism proportionate to one's capacity even while still working on self-benefit. The ratio should shift as practice deepens—initially more self-benefit and less altruism (stabilize yourself first), gradually increasing the proportion of altruism.

5.3 Against "Tool Dependency"

❌ AI is adhipati-pratyaya, not a refuge. Over-relying on AI for practice reminders, emotional management, and decision-making may weaken self-reliance—until eventually you cannot function without it.

Buddhism's fundamental position: take refuge in oneself; take refuge in the Dharma. AI is a crutch whose purpose is to make itself unnecessary. The highest attainment in the skillful use of AI is the day you no longer need it—because you have established your own awareness, judgment, and compassion.

5.4 Against "Ego-Disguised Altruism"

❌ The most subtle Middle Way correction: "I want to use AI to propagate the Dharma for the benefit of all beings" may itself be a refined packaging of ego. In the process of "propagating the Dharma," you acquire followers, praise, and a sense of achievement—these are manas's favorite nourishment.

The criterion: If you did this work and no one knew, no one praised you, and there was no merit to accrue—would you still do it? If the answer is "yes," that is genuine bodhicitta. If the answer is "I hesitate," it is worth contemplating.

VI. Conclusion

The core arguments of this paper may be summarized as follows:

1. The Buddha's instruction for lay disciples follows a definite sequence—giving → morality → heavenly rebirth → renunciation → the Four Noble Truths—described as "the standard method of all Buddhas, World-Honored Ones." This sequence remains fully applicable in the age of AI (Ekottarāgama, Fascicle 37).

2. The quality of giving depends on the giver's mind—the same act of giving, performed with different mental states, produces vastly different merit in quality. Self-benefit (clearing internal conditions) is a necessary prerequisite for altruism (Saṃyuktāgama, Fascicle 46; Ekottarāgama, Fascicle 19).

3. Altruistic giving admits of four progressive depths—dignity (attitude) → teaching to fish (method) → root transformation (depth) → benefiting others is benefiting oneself (ultimate). AI as adhipati-pratyaya can assist wholesome karma at every depth, but does not alter the fundamental logic of hetu-pratyaya.

4. The transition from self-benefit to altruism requires a threshold of awareness—manas hijacks the act of giving, imposing the self-grasping structure of "I am doing good." Giving without attachment to signs is the core practice challenge (Cheng Weishi Lun, Fascicle 5; Vajracchedikā).

5. Self-benefit and altruism are not two sequential activities but two faces of the same act—benefiting others is benefiting oneself. You think you are using AI to help others; the one truly being helped may be yourself. This is the ultimate realization of the bodhisattva path.

6. The Middle Way position: Use AI skillfully without depending on it. Begin with self-benefit but do not stop there. The quality of the mind matters more than the efficiency of quantity. Adhipati-pratyaya is not hetu-pratyaya, but skillfully employing adhipati-pratyaya is itself wise practice.

References

I. Primary Buddhist Sources

• Saṃyuktāgama (雜阿含經), translated by Guṇabhadra, Taishō Tripiṭaka Vol. 2, No. 99.
• Ekottarāgama (增壹阿含經), translated by Gautama Saṅghadeva, Taishō Tripiṭaka Vol. 2, No. 125.
• Dīrghāgama (長阿含經), translated by Buddhayaśas and Zhu Fonian, Taishō Tripiṭaka Vol. 1, No. 1.
• Vajracchedikā Prajñāpāramitā Sūtra (金剛般若波羅蜜經), translated by Kumārajīva, Taishō Tripiṭaka Vol. 8, No. 235.¹⁴
• Cheng Weishi Lun (成唯識論), composed by Dharmapāla et al., translated by Xuanzang, Taishō Tripiṭaka Vol. 31, No. 1585.

II. Modern Scholarship

• Post, S. G. "Altruism, Happiness, and Health: It's Good to Be Good." International Journal of Behavioral Medicine 12(2), 2005, pp. 66–77.
• Hayes, S. C. et al. Acceptance and Commitment Therapy: The Process and Practice of Mindful Change. 2nd ed., Guilford Press, 2012.
• Singer, P. The Most Good You Can Do: How Effective Altruism Is Changing Ideas About Living Ethically. Yale University Press, 2015.

III. Sūtra & Śāstra Index

Footnotes

Published under CC BY-NC-SA 4.0. Citation and redistribution welcome with attribution.
Scriptural quotations verified against the CBETA Chinese Electronic Tripiṭaka Collection.
Repository: github.com/pointing-at-the-moon/dharma-research