Each letter of the texts has merits equivalent to a rūpa...

…A Buddha-rūpa to be precise.

The following can be found in the Saddhammasaṅgaha:

"1 Each letter (in the Piṭakas) should be
considered as equal to a Buddha-representation.¹

Therefore, a wise man should write down the three Piṭakas.

2 If the three Piṭakas last, the Sambuddhas
to the extent of eighty-four thousand will also last.

3 Each letter in the Buddha’s teaching
(contained) in the Scriptures should be considered
as having merit equal to a Buddha-representation.

4 Therefore a wise man, who wishes for the
threefold wealth, should write it down, or cause
it to be written down in a book, or in a memorial
in honour of the Dhamma.

5 He who writes down the Dhamma, known
as the three Piṭakas, fulfils the ten items of
meritorious deeds and the threefold right conduct.

6 He also fulfils thoroughly the Good Norm
in three ways, namely, in knowledge, in practice,
and in realisation of the teaching.

7 Each letter in the teaching of the Lord
of the world should be considered as having merit
equal to a Buddha-representation.

8 Therefore a wise man who wishes for the
threefold wealth, should write down a letter of the
three Piṭakas, or cause it to be written down.

9 All the three Piṭakas comprise four
hundred crore and seventy-two letters.

10 Those who write down the Piṭakas, do
like the making of four hundred crore and seventy-
two images (of the Buddha).

The advantage of writing the three Piṭakas
should be related by quoting here the advantage…

— Bimala Churn Law, trans., *A Manual of Buddhist Historical Traditions (Saddhamma-Saṅgaha)*p. 95

The text goes on praising the merits of writing the teachings down, or causing them to be written (starting on page 95).

Thank you to @RobertK for posting a link to this text last week. It’s been very impactful.

:folded_hands:

R

This is interesting. Is the Saddhammasaṅgaha considered canonical in Classical Theravada?

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Extra-canonical, from the 14th century. :folded_hands:

R

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Thanks for sharing!

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You are welcome. :folded_hands:

And obviously, the point isn’t that the words somehow magically become Buddha images. It’s simply a comparison. Buddha images can be very meritorious, especially when people worship them, and so on. Each word of the texts is also very meritorious. But in this case, they are what allow people to understand and practice the Dhamma. Therefore, I would argue that the words are even more meritorious than the Buddha images. Nevertheless, the analogy is rhetorically useful for driving home the point, as people know that a Buddha image represents the Buddha himself.

Even the Buddhas only awaken because of the Dhamma.

R

I agree because it gives people an experience of what it feels like to see the Buddha even after his Parinibbana.

The words of the Dhamma give people an experience of what it feels like to associate with the Buddha and hear His teachings.

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Yes it is the Dhamma that the Buddha left us - without knowing what he taught there can be no profound understanding.

Talking about the Buddha rupa, the Buddha images. When looking at one it can be a reminder of the Buddha’s virtues and thus there is kusala citta or there might be attachment or wrong view even ( such as thinking the Buddha still exists somewhere).

Even when the Buddha was alive and met personally there can be be attachment rather than kusala

Saṁyutta Nikāya 22.87. Vakkali
For a long time, venerable sir, I have wanted to come
to see the Blessed One, but I haven’t been fit enough to
do so.
Enough, Vakkali! Why do you want to see this foul body? One who sees the Dhamma sees me; one who sees me sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me; and in seeing me, one sees the Dhamma. Connected Discourses on the Aggregates

The Commentary to the story of Vakkali in the Dhammapada https://epitaka.org/tpk/book/s0502a.att#para-4695
says : It is said that this venerable one, born into a brahmin family in Sāvatthī, upon reaching maturity, saw the Tathāgata entering for alms. Gazing at the Teacher’s physical beauty, he was not satisfied with merely seeing it. Thinking, “May I always be able to see the Tathāgata,” he went forth at the Teacher’s presence. Standing where he could see the Ten-Powered One, he abandoned recitation, meditation, and mental attention, and simply remained gazing at the Teacher.

4699
So kirāyasmā sāvatthiyaṃ brāhmaṇakule nibbattitvā vayappatto piṇḍāya paviṭṭhaṃ tathāgataṃ disvā satthu sarīrasampattiṃ oloketvā sarīrasampattidassanena atitto ‘‘evāhaṃ niccakālaṃ tathāgataṃ daṭṭhuṃ labhissāmī’’ti satthu santike pabbajitvā yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito sajjhāyakammaṭṭhānamanasikārādīni pahāya satthāraṃ olokentova vicarati

And evenso while inscribing the Dhamma there may be at times kusala citta, at times akusala. It is really the nature of life that even while doing outwardly meritorious actions there will still be many moments of akusala citta coming in.

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