福蓋正行所集經

Bowing my head, I pay homage to the Buddhas

Together with the Bodhisattvas and the assembly of saints

Who can use the bright eye of wisdom

To rescue from suffering the multitude of living beings

Śakra possesses a thousand eyes

Maheśvara has three eyes

Together with the light of sun and moon

Yet none of these can illumine everywhere

Nārāyaṇa with his two eyes

Manifests and transforms forms and colors

Subduing the Asuras

Who rely on arrogance, anger, and hatred

Only the Buddha possesses the light of wisdom

Destroying evil and dispelling darkness

Just as one uses a peacock's tail

To wash away and remove the poisonous vapors

The Tathāgata, the great hero,

Upon his crown bears the mark of white light

Seven coils of the conch, spiraling to the right,

Fresh and cool, truly delightful

Sun and moon light up the world

Yet ugliness and what is hidden do not all appear

The devas and the people of the world

All make offerings and sing his praise

Having heard this, and wishing to act in such a way, in accord with what the Buddha has spoken, they revere it with joy. With that radiant wisdom, like a lamp shining from afar, one is able to destroy the dark obstructions of ignorance and delusion. Therefore the eye of the Buddha's wisdom is revealed; like a great cloud able to let fall drops of sweet-dew rain.

Like the full moon of autumn able to dispel the scorching heat; in the end it is able to preserve the true Dharma of the Buddhas; to increase all the wisdom of the Buddha; to bring to certain accomplishment the spiritual faculties, powers, and limbs of enlightenment; and at once to remove the force of karma, those two kinds of waves and winds. No longer sinking and floating in the sea of craving and the river of delusion, one boards the ship of the true Dharma and reaches the other shore.

With all wholesome practices, one constantly cultivates and creates them. Taking precious goods, one carries them forth to give in charity, removing greed and increasing benefit, joyfully upholding the precepts of the Dharma, reciting the scriptures; having done so, O monks, with this canopy of merit, one becomes complete from afar.

As the Buddha has taught concerning the karma of the Ten Wholesome Deeds, should one not cultivate them? — Because of the mind of greedy desire, like a servant, the body clinging to pleasures, not awakening to impermanence, seeking after all manner of things without ever stopping to rest. Because of being thus deluded, conceit then arises. Toward wealth and goods, one stingily guards them; should anyone come to beg, one turns one's face away and ignores them.

One has never clearly understood that for those in a quiet, secluded place, upholding pure precepts and practicing meditative concentration, there is benefit for sentient beings just as the Buddha has spoken. Could it be that you too have a share in this, yet cannot attain it? Moreover, this wealth and goods can increase the heart of arrogance, add to distraction, often bring much worry, give rise to fear, cover over the wholesome path, cause the Dharma to be lost; it is a place of falling into ruin, it is an impermanent thing, having no ruler, no place of refuge.

Whether before or after, it cannot be attained. In the present it gives little joy, abiding not even for an instant; like a dream, like an illusory display, like the flame of a fire, like the city of the Gandharvas, like a ring of fire, like the trunk of a plantain tree, within which there is nothing real. Like the foam upon the water, like Mount Sumeru crumbling apart, the fool does not understand, and grasps at all manner of things.

This is the reason for much suffering and little joy. It accumulates all afflictions as its very root. Therefore do not think of it as firm and stable, but rather remember impermanence, so as to counteract it; then one will not, for its sake, steal water or fire.

When officials and kinsmen are at the point of doing harm, one will likewise not, for its sake, be eaten alive as by Yama-rāja. Then in a future life, one will surely accomplish joy and the rewards of merit. By the giving of wealth, one gathers in sentient beings.

This person, together with that one, attains the flower of Kumuda, blossoming forth fresh and fine, which all people delight to see; then the accumulated heap of sins and obstructions all vanish in the blink of an eye, just as the flame of fire burns up dry straw, leaving nothing behind. In this way, very many defilements all become pure; like the Maṇi jewel, accomplishing whatever is wished. Should anyone come to beg, all are fully satisfied; one is honored and praised, becomes a place of refuge, and creates what is good and beautiful.

True merit, with a fine reputation left behind, departing from faults and wrongs, long of lifespan, broadly cultivating the holy life. One is further able to destroy the various poisons and harms of greed, hatred, delusion, wrong views, and so forth. Boarding the ship of merit, one never falls into ruin.

If there be a person whose mind, defiled and polluted, is drowned in the realm of desire, having created that dark karma, he too is like the deva-prince Negamānasa-rāla, who departs far from sickness and disease. One should clearly understand that woman conceals evil deeds; that deluded sentient beings contend and cling with greed. This one drowned in desire is like that thirsty man who, the more he drinks salt water, the more his mind finds no rest; like a tree with its root cut, unable to grow strong.

Like water rushing down a mountain, it cannot be held back. As in the Snake Pit, it is encroached upon by that; like a hot iron ball, it creates suffering and distress; like eating poisonous fruit, one is afterward harmed. Like grass covered with frost, it does not abide for long; like a cloud in the sky, it then disperses and dissolves.

Like a fortress made of sand, there comes a day of its destruction; like a vessel made of clay, its substance is not firm and solid. Like the palace of Śakra, it can never truly be used. Like riding a broken cart, one moves and at once topples sideways.

Just like a net, once encountered it wraps tightly. All calamities are like one's own companion. Therefore the good person must cast it aside.

The Buddha taught further: One who, amid the five desires, gives rise to no greedy attachment, then in the present receives immeasurable joy and the rewards of merit. With that reward of merit, he will bury the afflictions that burst forth. Boarding the ship of the true Dharma, he will reach the other shore.

I have passed through three great asaṃkhyeya kalpas, accumulating deeds of merit and virtue, only then first able to receive these abundant meanings as well as the savory power of discourse. For the sake of all sentient beings, equally I reveal and demonstrate. You should go to a place of quiet.

Based upon what I have spoken, investigate and reflect, as from milk one extracts the essence of ghee. Having clearly understood it in this way, accumulate these items of the Dharma and these pure things in order to give in charity. Moreover, the Tathāgatas, having emerged from the mire of the three realms, accomplish the unsurpassed merit free of outflows, and by skillful means reveal and demonstrate all the Dharmas fully, as in a beautiful garden where one who dwells there is truly pure, departing from all clamor, wholesomely cultivating the practices, and is reborn in the heavenly realms.

I, with regard to such places, by no afflictions whatsoever can be moved or disturbed. All fears will be cut off and removed. Because of this condition, the wheel of rebirth is broken, and one will attain right enlightenment.

Furthermore! The Tathāgatas, with their vast compassion, are skillfully able to subdue all the followers of other paths. Using pure wisdom, they observe and discern.

Using gentle words, they gather in and embrace, teaching with earnest care. Granting the gift of fearlessness, they then speak the true Dharma, causing faith to arise and shattering the nets of Māra. Within the Buddha-Dharma, the mind comes to abide in peace.

This is the Great Hero, like the roar of the lion. Like the great Dragon-Elephant, of awesome and resplendent virtue, together with cloud and thunder, raining down the water of sweet-dew rain, the outflow-free precepts and concentration, the many fragrances enveloping. Whatever deed they do is never mistaken or wrong.

For the sake of sentient beings they proclaim the right Dharma, departing from afflicted disturbances, causing joy to be attained, like the Kalpa tree bursting forth soft and tender blossoms, which is the supreme Dharma, removing the defiled mind.

As the World-Honored One taught, one who upholds the pure precepts then has the wholesome Dharma, departs from all fears, then attains peace and ease, is able to cross over the sea of suffering, attains arrival at the other shore, and is able to destroy the Four Māras; these are the māra of the heavens, the māra of the aggregates, the māra of death, and the māra of the afflictions. This person will be able to blow the great conch of the Dharma, beat the great drum of the Dharma, kindle the great torch of the Dharma, his mind pure and joyful, benefiting all, teaching and transforming devas and humans, doing the work of the Buddha.

Furthermore, the Tathāgatas, throughout immeasurable kalpas, accumulate merit without weariness, cultivate wisdom, and are able to accomplish unobstructed eloquence. The four fearlessnesses, the ten kinds of wisdom-powers, by skillful means penetrating the Dharma of enlightenment, are able to use the arrow of wisdom to shatter the foes of Māra. Having now realized such merits, among the three realms they are foremost, and for the sake of sentient beings they act as the kind father of compassion.

Furthermore, the Tathāgatas, by the ten kinds of supreme wisdom-powers, teach the followers of other paths to become disciples. By upholding the precepts of the Buddha, great joy is produced, and at the very least one is realized into the ranks of the Noble Ones, like Kauṇḍinya, who was able to resolutely remove the dull, dim blindness of delusion and enter into the true Dharma, which is the foremost and most extraordinary deed.

Like Mahākāśyapa, like Uruvilvā-Kāśyapa. Among the brahmacārins they were leaders; yet by using the medicine of the Buddha's Dharma, they removed the sickness of the afflictions. Like the Venerable Śāriputra, who was able to use the power of wisdom to tame the mad and frenzied mind of the elephant; and who also possessed spiritual powers, like Mahāmaudgalyāyana, who cultivated every practice, relying on the ladder of the true Dharma, dwelling in pure, peaceful liberation.

Like Aniruddha, Piṇḍola, Bhāradvāja, Mahākauṣṭhila, Ānanda, and so forth. They further delivered and transformed King Bimbisāra. Within the Buddha-Dharma they gave rise to deep faith and understanding, with reverence and respect.

For the disciples of the Buddha are the Noble Ones, who are able to use the sword of wisdom to cut off the trees of the conditions of birth, departing from deluded thoughts, seeking all wisdom, casting aside the views of the followers of other paths. Subduing conceit, they all accomplish every merit.

With regard to the four great poisonous serpents, the five aggregates that have no abiding gathering, one falsely takes them to be a ruling self, and then attains no liberation; therefore one should use the sword of wisdom to cut them off. Furthermore, using the eye of wisdom, one observes the realm of the six bases, which is like a band of robbers. Together with the twelve bases; like a dense thicket, one wholesomely enters and breaks the siege, and that person is not, by the afflictions, burned and surrounded and pressed in upon from within and without.

This person upholds the pure precepts. Dwelling in patient forbearance, he attains the share of the bases of mindfulness, his wisdom complete and brilliantly shining, shattering the screen of ignorance. That person then drinks the water of the Noble Eightfold Path, and is further able to make the flower of enlightenment bloom.

He is further able to surpass the towering halls of the three time periods, cut off and remove the bonds, and enter the sea of wisdom. In the place of enlightenment, sitting in the full lotus posture, he enters the Four Dhyānas, the supreme concentration free of outflows, and enjoys all the unsurpassed bliss of the Dharma.

Furthermore, those deluded ones who lose the wholesome Dharma fall into the worldly realm of the five desires. Like wind meeting frost, it cannot last long; drifting and suffering, attaining no liberation, seeing the fine and beautiful Dharma, they cast it aside and depart.

As the scripture says: Long ago there was a brahmin elder who wished to take a sharp sword and kill that woman; when he met the Tathāgata, he cried out in a loud voice, saying: May the Buddha rescue and deliver me, and at once he attained liberation. Again, like Aṅgulimāla, who wished to harm his own mother. So too with the subduing of the brahmacārin Dīrghanakha, who with a mind of great conceit was caused to enter the Buddha-Dharma and be steeped in the savor of the Dharma; and further, all those deluded ones, having heard this, cast aside their arrogance.

Like an evil dragon whose mind is prone to anger, spewing out poisonous vapors, harming the young rice plants. Again, like a yakṣa using its fierce eyes to look upon hundreds of thousands of beings, thereby causing them harm. Like merchants sinking and floating upon the great sea, with fish below wishing to swallow them whole.

Such fears and all evil and perilous calamities — only the World-Honored One is able to rescue and deliver from them. Again, just as the sun and moon fear the Asuras, Śakra, lord of the devas, fears falling into the evil paths. The lord Brahmā clings to other views, holding himself to be eternal.

Such matters they do not see clearly, revolving back and forth through the wheel of rebirth, receiving all manner of oppression; when caused to hear the true Dharma, they are at once set free, drinking the savor of liberation, shattering the root of ignorance. With that bright wisdom, like the moon clear and pure. Therefore the Tathāgata teaches that one must give rise to a mind of deep faith and reverence, drawing near to the Dharma master, joyfully hearing the true Dharma, investigating and probing the true meaning, and practicing exactly as the teaching instructs.

As for the teachings of the followers of other paths, these are Dharmas within the wheel of rebirth, upon which the wise should reflect carefully.

Furthermore, the Muni, the World-Honored One, speaks the sweet-dew Dharma, like the radiance of wisdom, shattering the things of delusion and darkness. Like looking down from a height and seeing all things, the accumulation of what is contrary to Dharma, like a heap of filth, should be removed by using sharp wisdom. With those foes of Māra, shattering the other doctrines, causing deep penetration and clear understanding, giving rise to the mind of wisdom.

All become good and beautiful. With the burning distress of body and mind and all evil deeds, all are dissolved and removed. That teaching of the Muni is like a canopy, broad and vast in its shade, like the sun burning up those afflictions, and then making one cool again.

If one is able to carve and sculpt, fashioning images of the Buddha, adorning them with incense and flowers, and making offerings accordingly. Even to the point of being born in the heavens, this too is gradually attained. Because one relies upon what the Buddha taught.

Then those karmic obstructions, in a kṣaṇa, become cool, and meditative concentration and liberation all appear in the present; not like the followers of other paths whose single life is false and vain, who are unable to cultivate and create, who give rise to wrong and mistaken views, relying upon the water of the Ganges River to wash themselves and seek liberation. Having clearly understood it in this way, one should then valiantly cross over all the realms of Māra.

Grasping the sword of wisdom, shattering those bandits of the afflictions, extinguishing the cycle of birth and death, cutting clean through the bonds, using the eye of wisdom to destroy all the dark obscurities of Māra, that is, the mind of greedy craving, subduing the poisonous serpent of hatred and anger, cutting off all wrong views, and demolishing the mountain of conceit. At the place where the Buddha was born; with joy and reverence, scattering Pāṭala flowers to make offerings.

As one wishes and seeks, all is accomplished; departing from slander and defamation, liberated from fear, abiding in the true and right principle of the Buddhas, and departing from the marks of arising and ceasing, attaining everlasting joy. One should, with a single mind, joyfully hear the teaching of the Dharma.

Thus have I heard: At one time the Buddha was in the city of Śrāvastī; in the garden of Anāthapiṇḍada and Prince Jeta. During that assembly there were two followers of other paths. These were the Great Sage Kapila and the Great Sage Ulūka, who cast aside their wrong views and entered into the Buddha's wisdom of liberation, wholesomely removing delusion and darkness, crossing over the straits of suffering, and then they reflected thus.

Why is it that the Tathāgata accomplishes such pure, vast merit and the merit of the canopy, with a marvelous and excellent form and complexion like pure gold, lofty and exalted, like Mount Sumeru. With the thirty-two marks of the Great Hero and the eighty fine features that follow the form, manifested clearly, upright and dignified without lack. All dust and defilement cannot stain him; manifesting six fathoms in height, his exquisite radiance reaching to the very limits of the realm of empty space.

Now hidden, now manifest, never vanishing away. His eyes are large like the petals of the blue lotus flower; between his brows is the mark of white hair like the autumn moon. That face shines radiantly, subtle, wondrous, and lovable.

His hair is coiled, blue in color like a peacock's tail. The mark upon his crown is full and round like the canopy of the Lord of Heaven. The uṣṇīṣa is pure like the Maṇi jewel.

His whole body shines radiantly like fire casting its light, causing all sentient beings who see it to rejoice. Like a swarm of bees with the fine pollen of flowers; each and every mark is beautiful, and one gazes without wishing to stop. Like in springtime the Kusuma flowers blossom.

At that time the Tathāgata, just as the followers of other paths had in mind, used his pure eye to observe those immeasurable, boundless worlds, and toward all sentient beings he gave rise to a heart of compassion and spoke these words: O good sons! For three great asaṃkhyeya kalpas I have cultivated immeasurable pure and right practices, broadly accumulating boundless merit and wisdom, and not by some scant cause was I able to attain such a state.

Abiding in the inexhaustible treasury of merit, with a heart of compassion I am resolved to rescue and aid the immeasurable hundreds of thousands of sentient beings in the hells, departing from enmity, drawing near in care. For all, I cause suffering to end.

The Scripture of the Collected Right Practices of the Canopy of Merit

End of Volume One