福蓋正行所集經

At that time the lord of the gods, Śakra, addressed the Buddha, saying: I respectfully implore the Blessed One to dwell here in this city of Rājagṛha. I shall provide food, drink, robes, bedding, and medicines, so that there shall be no want of anything.

The Buddha said: O Lord of Heaven! Trouble yourself not over this matter! There are already among the people those who, with purified minds, wish to dwell near me and thereby create such meritorious deeds.

At that time Śakra again addressed the Buddha, saying: I respectfully implore the Blessed One to abide here for the five summer seasons of the rains-retreat, receiving the offerings I make. After he had spoken thus, the Buddha again told him to desist. Śakra addressed him once more: I wish to make offerings for five days. May the Greatly Compassionate One alone consent to receive my request.

At that time the Blessed One looked kindly upon Śakra, and, manifesting the power of merit so as to cause wholesome causes to continue into the future, silently gave his assent. At that time Śakra, knowing clearly that the Buddha had accepted his invitation, was filled with great joy, and at once returned to his heavenly palace. He then summoned the heavenly son who was a master craftsman of carpentry and said to him: You should know that I now wish, in the city of Rājagṛha, in the Bamboo Grove of Kalandaka, to establish a great Vihāra fully provided with the four requisites, so as to make offerings to the Tathāgata and his disciples.

Bring there all manner of precious jewels, gold and silver, lapis lazuli, coral, amber, crystal, and the various precious blue gems, and so forth, to that place, in order to create a purified and surpassingly excellent great hall, like those in the heavens, in no way different; and let the heavenly sons devote their whole minds to this work. In establishing the palace—the railings, supporting pillars, the doors, walls, columns, and beams, and so forth—let all be made of precious materials.

The central space shall be truly majestic, as though a thousand suns were shining, and shall shine yet more brightly with precious adornments, such as glittering golden blossoms, filling every place. Let precious incense be burned, and choice flowers be scattered, so that fragrance fills everywhere, and there is no place without it. Furthermore, let towered pavilions and gateways be erected in great beauty, made entirely of a hundred kinds of precious things for their adornment.

With beautiful maṇi jewels, let the chambers and those precious pillars each be raised up using such treasures as vajra-diamond. Countless balustrades, clean and spotless, hang suspended in the air like a hundred thousand moons. Furthermore, pillars of yellow bronze form the three-legged daises, and beautiful garments of the heavenly realm are used to adorn them.

Upon these are carved the forms of beautiful celestial maidens of upright and lovely countenance, as though able to come and go, holding lotus flowers in their hands as offerings—all of precious crystal spread across the ground. There are precious ponds with beautiful lotuses, their leaves all of gold, their stalks blue-green, and countless celestial maidens stand within them, striking up music as an offering. Together they hold aloft banners and pennants, passing to and fro through the air, seen both far and near.

There are strong warriors guarding the gateways, holding blue-green staves, ranged in rows to left and right. Everywhere are planted māndārava flowers and nāga-sovereign flowers. They put forth lush leaves, and the fallen blossoms fill the ground.

The leaves intertwine, and when the wind blows their fragrance abroad, there are heavenly sons of beautiful form and surpassing complexion who come down to disport themselves there. Furthermore, celestial maidens of beauty beyond compare, stepping lightly with each footfall, listen to the birds singing in harmony. The yakṣa maidens roam joyfully through the grove, their eyes lovely and full, laden with flowers and fragrance.

There are nāga-elephants walking in the grove, twining their trunks about the trees, embracing and swinging in play. Together with various kinds of birds, having wings of five colors, each strange and distinct, the flowers blossom in beauty. There are also golden cages for parrots, whose voices are fine and crystal-clear; their tongues are like flutes.

There are also river waters, cool and refreshing, flowing so as to make a sound, with frogs and turtles filling everywhere. There is also a great lake, clear and cool, encircled all about with the seven treasures forming its banks. The water fills the whole pond, clear and unsoiled.

Utpala flowers and kumāni flowers bloom in profusion within it, of differing colors, and birds in abundance fly and wheel therein. There are also fish swimming to and fro, surfacing upon the waves; doves too are there, together with waterfowl, cranes, and peacocks, all raising their songs. Those who hear them are made glad.

On all four banks of the lake there are kalpa-trees, soft and supple, hanging down over the water, giving rise to a cool breeze; the flowers planted there in abundance adorn this place and that, the branches and leaves dense and luxuriant, their fragrance carried far. The bees come again, vying with one another to draw out the nectar, giving forth a faint sound like singing and chanting. There are also rivers of gold, encircling all about, their waters flowing throughout the garden, full and unceasing.

At that time the people then cried out, saying: Let kinsfolk and friends come together to behold it. There are the various clans, wealthy and majestic, of beautiful form, bearing banners and pennants and various musical instruments, together with food, brought there to behold it, with minds that would not be cast aside. This ground is soft like tūla cloth, so that in coming and going to and fro, the feet are not wearied.

Thus this garden grove is beautiful beyond measure, its pools of water clear and cool—save in the heavenly realm, nowhere else could the like be found.

At that time the heavenly sons who served as craftsmen had completed all of it and returned to the heavenly palace. They came before Śakra and made their report; and when they had finished speaking, their minds were again filled with joy, attaining what had never been before. They then, together with countless hundreds of thousands of heavenly sons surrounding them before and behind, made all manner of music—blowing flutes, playing pipes, the lute, and small drums, all sounding in harmony at once—and came forth from the empty sky.

At that time the Lord of Heaven, his body filled with radiance that shone upon the mountains and rivers, all of them gleaming, wore a maṇi crown laden with precious treasures, its radiance dazzling like the brilliant sun. His face was resplendent, his brow broad and high, his eyes lovely and his eyebrows long, his nose high and straight, his cheeks beautiful and fair, of a rosy hue beyond compare; in his ears he wore precious ornaments, all of jeweled necklaces.

Upon his wrists he wore bracelets of various precious kinds, sparkling and shining like the moon, his form and bearing beautiful, ever like that of a great being, complete and abundant. Each part of him was like the fragrant flowers of khuma and the various fragrances of tamāla and varṣika sandalwood, taken to anoint his body, soft and gleaming; his hands and feet were round and full, like copper leaves; and the words he gave forth could be heard from afar, like the voice of the kalaviṅka bird.

Those who heard them had no care. Furthermore, upon his head there were beautiful and rare topknots, all of golden hue, used to adorn it. The various precious treasures he was able to bear upon his person.

Among these precious things he gave forth a strange radiance, like the beautiful flower-ornaments worn upon the body in the heavenly realm, beautiful all about; in walking and standing he was upright like a sovereign elephant, lovely to behold in coming and going. He had no need of any attendant. At that time the people, gazing up in reverence, upheld and served him.

Those given to anger then gave rise to joy. Those who had borne enmity then brought forth a mind of loving-kindness. Those given to drowsy stupor then attained clear awareness.

At that time the Lord of Heaven, having come to this garden, looked over all the work and found it all according to his wish, with joy beyond telling; and he conferred upon the old garden of Kalandaka the name of the Garden of Joy. For there were many beautiful tree-branches spreading wide over the ground. Furthermore, upon a high throne made of gold and silver, pearls and maṇi, blue lapis lazuli, and the precious substance malaka, he invited the Blessed One to be seated, surrounded by precious things; then, using these jewels of the five colors, he made a place for the assembly, and said to the bhikṣus: You should be seated.

At that time the Lord of Heaven, with palms joined in reverence and respect, extolled and praised him, and made obeisance at the feet of the Buddha; then he set forth the various delicacies and fine flavors—cakes and fruits—of the heavenly realm. At that time the Tathāgata stretched forth his golden-hued arm, like the trunk of a sovereign elephant, to receive this food. Having eaten, he set down the bowl, washed his hands, and sat upright, serene and pure.

At that time that Lord of Heaven, together with his retinue, gave rise to a rare and joyful mind to hear the Dharma. From their seats they turned toward that throne, intently and in silence. At that time the Blessed One, with great skillful means, expounded the Dharma for the sake of the assembly, praising the deeds of giving and revealing the deeds of benefit and ease, causing them to give rise to faith and understanding, and thus made their offerings.

When four days had passed, at that time King Ajātaśatru, having heard of this, then ascended to the upper chambers of his own palace and looked closely, listening and observing, and saw the Blessed One and his disciples in the Bamboo Grove abiding in ease and tranquil quietude, setting forth offerings and performing great Buddha-works. At that time the King's mind gave rise to awakening, and he repented his faults and reproached himself, saying: I have been so foolish, witless, fawning, and false, creating an offense as great as Mount Sumeru.

Now the Blessed One has appeared in the world, complete with vast and pure merits and virtues, and yet I have been unable to believe and receive his teachings and to repent! Because of this karmic affinity, I shall surely fall into a place of suffering. Even those heavenly sons forsook the joys of the heavenly realm to come to the Buddha.

Why then should we not likewise perform such a wholesome deed? When he had finished speaking, he mounted a jeweled chariot and went before the Buddha. He bowed his head and face at the feet of the Buddha, his mind still grieved and troubled, weeping piteously, repenting his former deeds.

At that time the pure male and female devotees of the city of Rājagṛha together raised their voices and proclaimed: Well done, O King! Within the Buddha-Dharma you have attained great awakening, and we too have gained benefit. At that time the King rang the bell as a command to summon all the great ministers, the people, and his various kinsfolk, and announced to them, saying: Our Buddha has appeared in the world—hard to obtain and hard to meet—and now we have come to behold him; therefore let us give rise to a wholesome mind, making offerings with reverence, gladly hearing the True Dharma.

Then taking flowers, incense, lamps and candles, fragrant scents, powdered incense, and the various kinds of flowers, wearing precious garments, with every kind of majestic adornment, they came to make offerings. When they had done this deed, their minds were filled with great joy. At that time the Tathāgata, using the voice of Brahmā, for the sake of those who had come to listen, revealed and expounded suffering, its arising, its cessation, and the path—the four truths of the Dharma.

Immeasurable gods and humans, hearing the Dharma, came to clear understanding and beheld the truth. At that time the Blessed One asked the bhikṣus: Have you seen how the gods and humans, here before me, have given gifts and made offerings so abundantly? At that time the bhikṣus, raising their joined palms high, with joy such as had never been, replied: Indeed we have seen it.

The Buddha said: Within my Dharma, if there be one who, with a purified mind, gives rise to rejoicing in that meritorious deed of another, then you should know that such a person shall attain a mind that cannot be destroyed, complete with the pure eye of wisdom.

O bhikṣus! I recall that long ago, in the immeasurable kalpas of my lives, there was a Buddha who appeared in the world named Ratnaśikhin (Jeweled Mountain) Tathāgata, Worthy of Offerings, Perfectly Awakened, Complete in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One, who dwelt in the world expounding the Dharma for the benefit and ease of sentient beings.

At that time there was a King who invited that Tathāgata and his disciples to the royal palace to pass the three months of the rains, and reverently made offerings of all kinds of robes and food and drink. When that period had passed, the people came to that Buddha and invited him so as to set forth offerings for five years. All was complete and excellent, with nothing lacking.

O bhikṣus! What is your thought on this? That King of old who made offerings to that Buddha is none other than myself today.

Through planting that deep and abundant cause, I have now attained its ripening, being made offerings to by gods and humans. The cause belongs to the past and the fruit to this present life, without erring by so much as a single hair. Through the cause one feels the fruit.

That fruit is like this cause. Concerning this matter, one should clearly understand, so as to remove the nets of doubt. The retribution of wholesome and unwholesome karma is determined and not false, like water poured down from a height, whose force cannot be held back.

The force of karma is likewise. Therefore each and every one comes to its fruit-retribution, returning to this matter. The realms of earth, water, fire, and wind, and the aggregates, bases, and elements, all of themselves create the cause of meritorious recompense, and shall of course receive the fruit of joy.

At that time the Blessed One spoke a verse, saying:

O bhikṣus! This is called the Right Practice of the Canopy of Merit. You should receive and uphold it, diligently cultivating giving and discipline together with meditative absorption; partaking of the Canopy of Merit, you shall be freed from the fever of affliction.

This meaning has already been briefly expounded as the Buddha said before; and when the sūtras were compiled, this is the initial form and is also the sūtra placed first. With such an aim, "Thus have I heard"—and for what reason is it called thus?

It is as the Buddha said, with nothing different.

And who is this "I" that is named?

This is used to point to the body in the present, in accord with worldly convention.

And what is the meaning of "heard"?

It means that this ear has discernment, clearly knowing what is present, whether the words or their meaning, free from increase or decrease, from overturning or loss. The first compilation—this is the Brahmajāla Sūtra. At that time, when the assembly gathered together, comprising the great Arhats numbering four hundred and ninety-nine, save only the Venerable Ānanda, who still dwelt at a stage not yet realized—together with all the gods, nāgas, ghosts, and spirits—they heard for the first time the proclamation: "Thus have I heard." When that sound was raised, they grieved and shed tears, unable to master themselves.

For in days of old we drew near and beheld the Blessed One, complete with the ten powers and the four fearlessnesses, using that voice of Brahmā to expound the Dharma for the assembly. But now, when one says "I," hearing it one clearly knows impermanence, and one's powers are not complete. At that time, within that assembly, all attained awakening, freed from the defilement of the three poisons.

They abode in right mindfulness, guarding it without forgetting.

And what is the meaning of "one"?

It is the beginning of counting. It means: once the sages are born; once one departs from the Dharma; once one goes to the place of stopping; one pure conduct; one sound of liberation. All are alike.

And what is the meaning of "time"?

It is to name in reliance upon worldly convention. After the sūtra had been spoken, all the people were joyful and glad; therefore this is called "at one time."

The Tathāgata's expounding of the Dharma is like the sun shining upon the world, dispelling the darkness of the three realms and causing beings to be freed from it. As for the māras and adherents of other paths, they slander the True Dharma. At that time the Buddha manifested the profound Dharma, hard to have and hard to meet, so as to subdue them.

And what is the meaning of "Bhagavān"?

It means a name heard in its fullness, surpassingly excellent, vast and great. In the world, and even beyond the world, there is nothing with which to compare it; it ultimately passes beyond the realm of saṃsāra; it receives the offerings of gods and humans.

And what is the meaning of "the city of Śrāvastī"?

It means things fine and beautiful; those who are learned, both men and the pure women of faith; the wealthy households, who enjoy the use of their riches.

And what is the meaning of "dwelling"?

It means to halt one's wandering teaching-travels, to depart from thoughts of far or near, and to come at one's own will.

The Sūtra of the Collected Practices of the Canopy of Merit

End of fascicle three