福蓋正行所集經

Why is it named the Jeta Grove?

In ancient times, King Prasenajit fought against a neighboring country and won the battle; thus, when the Crown Prince was born at that time, he was named after that victory. This garden also pertains to this meaning; therefore it is called the Jeta Grove. Beautiful and free, of immeasurable adornment.

All the people who saw it rejoiced. Within this garden there dwelt many men of talent who lived there and kept watch over it. Because this place was a spot for delightful recreation, this garden was abundant and flourishing, its branches and leaves giving shade, wrapped in stillness; little light entered.

In summer it was cool; in winter there was not much wind. Rain did not produce mud and mire; rare and wondrous flowers and fruits blossomed everywhere. The branches of the trees were beautiful, casting shade over every place.

There were many guardians keeping watch; one never heard of thieves or robbers. That ground was strangely beautiful, and everyone delighted in this garden.

Why is he called Anāthapiṇḍika (Feeder of the Orphaned and Solitary)?

Even toward people he did not know, he gave food and drink and provided fully for them. The Vinaya Piṭaka speaks clearly of this matter. Because the Elder had great roots of goodness from a former life, he wished to invite the World-Honored One in order to revere and make offerings to him.

Beforehand he established a monastic dwelling for the Tathāgata; thus he brought a hundred thousand koṭi chests filled with pure gold of truly great value to the Crown Prince in order to purchase this land. He then acted according to his wish and summoned all the skilled craftsmen from various places to construct palaces and pavilions; chambers; gateways; bathing springs and ponds of every kind, fully adorned. All were complete.

Surrounding it was an enclosing wall. Afterward the Elder went to the city of Rājagṛha, bowed at the feet of the Buddha, and made his entreaty, saying: I now invite the Buddha to come to the city of Śrāvastī. May the Tathāgata, out of compassion and pity, consent.

That monastic ground is spacious and pure. May you, together with your disciples, dwell there. After the Elder had made his entreaty, he withdrew.

At that time, in the city of Rājagṛha there was also an Elder named Wholesome-Purity (Sujāta), who said to the World-Honored One: You should not go there; I will establish a vihāra for the Buddha. The Buddha told him to desist, and at that time the Buddha set out for the city of Śrāvastī. Because the Elder had established a monastic ground (saṃghārāma) to make offerings to the Tathāgata, the Buddha, out of compassion for him, accepted it.

Furthermore, because he praised that locality as foremost in beauty and foremost in peace and security, the Buddhas of the past had also dwelt upon this land in order to bring benefit and ease to all sentient beings. That man, with respect to the Buddhas of former ages, had deeply planted roots of virtue, and through the power of that vow of ancient times, he was now able to be thus. At that time there was a non-Buddhist named Mātaṅgha-Jñāna who dwelt in a grass hermitage practicing austerities, and toward worldly people and sentient beings he was said to be a treatise-master of wisdom.

He knew all things clearly and declared: That Jeta Grove is exceedingly beautiful, truly magnificent. How is it that the World-Honored One together with the bhikṣus is able to receive and use it? The Buddha, having understood this matter clearly, then employed skillful means and, out of compassion for that one, said: I and my disciples have extinguished all sufferings; we have wholesomely attained transcendence of the world through the treasury of the sūtras, the vinaya, and the abhidharma, and have severed the afflictions.

Then the World-Honored One, for the sake of that non-Buddhist, spoke a verse, saying:

After the non-Buddhist heard the Buddha speak thus, his mind gave rise to clear understanding, and he spoke a verse praising the Buddha:

At that time, in the city of Śrāvastī there were many non-Buddhists together with the brāhmaṇas, comprising those of penetrating intelligence; hearing that the Buddha had come here, they intended to come and interrogate him so as to cause difficulty. The Tathāgata, by skillful means and according to circumstances, spoke. Like the lion's roar that makes all the beasts afraid, all came to understand clearly and forsook their delusions and obscurity. At that time there was a wise one named Bāhula who, hearing the virtues of the Buddha praised, spoke a verse, saying:

The Greatly Compassionate, the unsurpassed one,
Single-mindedly cultivates the benefit of others.
He does not seek the world's praise,
As though increasing wealth and gain.
First, he descended to be born in the king's palace;
Afterward he visited the four gates of the city.
Seeing decline, he pondered with sorrow and worry,
All for the sake of delivering sentient beings.

At that time there was also a youth named Wondrous-Arm (Subāhu) who again spoke a verse to praise the Buddha:

Within this Jeta Grove there is the Garden of Anāthapiṇḍika, on account of five kinds of causes comprising entirely matters of delight. The first is that this city lies at the center, large and spacious. The second is that the bhikṣu masters need not go far to beg for alms.

The third is that it is quiet, removed from clamor. The fourth is that it is pure, without mosquitoes and gnats. The fifth is that many good people come to stroll within it.

Therefore the World-Honored One dwelt here joyfully. He abides as one of true wisdom. He is far removed from evil deeds.

All meritorious virtues rely upon this to be revealed. Complete in the Ten Powers, adorned with merit and wisdom. For the sake of the world he is the foremost guide.

Therefore he is able to bring sentient beings to maturity together with their roots of goodness; like a lotus flower emerging from the foul mud. Benefit of self and benefit of others; both are brought to fulfillment.

At that time King Prasenajit, together with the people and the non-Buddhists, the brāhmaṇas, and so forth, all came to the Jetavana Vihāra. Joining their palms and with utmost mind, they bowed at the feet of the Buddha. At that time the World-Honored One, with compassion, listened on every side, demolishing the differing views and hearings, causing them to give rise to faith.

On account of unwholesome causes they had fallen into the five destinies, and now they would rely upon the right Dharma to seek deliverance therefrom. He thus spoke to them of the six dharmas of single-minded focus. O good sons!

Within my Dharma you should faithfully receive and repent; being complete in right view—this is called the recollection of the Buddha (mindfully recalling the Buddha). If one broadly rejoices in the right Dharma and contemplates in accordance with reason, this is called the recollection of the Dharma (mindfully recalling the Dharma). Toward the bhikṣus, ever giving rise to reverence and mindfully recalling them as good and wise friends (kalyāṇamitra)—this is called the recollection of the Saṃgha.

Toward the wholesome dharmas, joyfully hearing and upholding them, complete in dignified deportment—this is called the recollection of the precepts. Ever, with respect to food and drink, making offerings to the Buddha and the Saṃgha and dwelling within such a cause—this is called the recollection of giving. Ever joyfully bowing in reverence to the great Bodhisattvas, complying with the Buddha's teaching—this is called the recollection of the sages and saints.

If any sentient being relies upon the Buddha's teaching in right contemplation, then immediately it removes doubt and confusion. Resting upon right mindfulness, there will be no scattered distraction. This is called the six recollections, which will give rise to wholesome deeds.

And what is the meaning of "bhikṣu"? It means one who is able to sever the afflictions. He clearly understands the suffering of birth, aging, sickness, and death in the world, together with grief, sorrow, suffering, and distress; clinging to the five aggregates is suffering, seeking and not obtaining is also suffering, the suffering of separation from what one loves, the suffering of meeting with what one hates. All such sufferings have been utterly extinguished. Here, wishing to illuminate further the suffering of the five aggregates of clinging in the world, it is therefore said thus.

What is called "birth"? As the World-Honored One has taught: Sentient beings create all kinds of actions and thereby summon and bring forth the life-faculty, the aggregates, the sense-bases, the elements, and so forth. Thus, one after another, they transform, and the five faculties arise. When the five faculties have arisen, they again divide so as to give rise to yet more. From this they keep on growing, and form and appearance become complete. This is what is called birth.

What is called "aging"? As the World-Honored One has taught: The aggregates of formations gradually decay, the faculties wither and shrink, the body becomes haggard, the skin and flesh wrinkle and shrink, become rough and coarse, and then many freckles arise. One's movements become slow, one needs a staff to walk and stand, one grows weary beyond measure, and needs others to assist. This is precisely the mark of aging. Of these two kinds: the first is that the person himself must clearly understand it, and the second is that there is no place to rely upon for support. This is what is called aging.

And what is the meaning of "sickness"? The World-Honored One taught: The four great elements increase and decrease, the cells are not in harmony, like a venomous serpent, giving rise to much suffering and distress. Here there are two kinds. The first arises from within, and the second follows external conditions so as to cause harm. There are also three kinds: the first is summoned forth by karmic retribution; the second is the intrusion of calamity and suffering; the third is being cursed and bewitched by others. If one distinguishes them in detail, there are very many kinds. Such as poisonous wind, phlegm, scabies and sores, cancerous tumors, hot vapors, fever-poison, emaciation, pain, and so forth. This is what is called sickness.

And what does "death" mean? As the World-Honored One taught: It means that sentient beings, all alike, cast off each part in the same manner. The aggregates scatter and disperse; the warmth gradually departs, and the life-faculty is severed and extinguished.

There are two kinds. The first is seeing for oneself that the time of ending has arrived; the second is being visited. The first part again has three.

That is, although the life-faculty is exhausted, yet this merit is not yet exhausted; or although the merit is exhausted, this life is not yet exhausted; or life and merit are both exhausted at the same time. The second part, being visited, also has three kinds. The first is coming oneself; the second is the other coming; and the third is oneself and the other meeting together.

There are also three other kinds. The first is heedlessness; the second is breaking the precepts; the third is that meritorious reward has been exhausted. Because of this heedlessness, the life of wisdom is severed.

Because of breaking the precepts, the dignified deportments are destroyed. Because the meritorious reward has been exhausted, the inner and outer kinsfolk surround one in sorrowful attachment; one cannot cast them off in order to depart. This is what is called death.

And what is the meaning of "grief"? The inner mind is sorrowful and afflicted; like fire pressing in upon one; again like the sun scorching; like water brought to a boil. This is what is called grief.

And what does "lamentation" mean? It means weeping and shedding tears, scarcely able to utter words. It is also like a child recalling his loving father, together with kinsfolk, all alike, the mind unable to gain peace and stillness. This is what is called lamentation.

And what is the meaning of "suffering"? It is bitter and acrid like poisonous tea. It is the opposite of pleasure; in conjunction with the five consciousnesses of the body it is received and endured. This is what is called suffering.

What is "distress"? It is like a withered tree with fire burning within, causing those sentient beings to feel afflicted resentment and sorrowful worry, and in conjunction with the mind-consciousness of the body it is received and taken in. This is what is called distress.

What is called "the suffering of seeking and not obtaining"? It means that with respect to the things one longs for and entreats but has not yet obtained as one wishes, the mind gives rise to weariness, like a potter; this mind turns according to that.

What is called "the suffering of separation from what one loves"? With respect to a delightful situation, one takes it as kindred. With the forms and appearances that change in an instant.

What is called "the suffering of meeting with what one hates"? It means that all things do not turn out as a person wishes, and bad and harmful matters tend to arise, and one often encounters the very opposite. Herein it is said that, being born one after another, they then seek one another out. All are fevered and agitated, like a deer in a grassy plain surrounded and burned by fire, unable to get out by itself, and certain to be consumed by burning. Only the Tathāgata, who from the time of his first descent and birth had increased and grown the wholesome dharmas; serene and at peace, his essential nature naturally so, departing from all the heat of affliction. As there is a verse in the sūtra-texts that says:

Because sentient beings have unwholesome seeds, this is the cause whereby they tend to grow up and be born into realms of suffering. Ever, because of suffering, the three poisons burn like fire, and that world is rich in various things; as one ever hears him teach, clearly understanding for what reason one falls among the beasts or the evil paths, with rocks and gravel hurled upon one, undergoing all sorts of suffering and calamity; hunger and thirst beyond telling, with no place to return to.

Thus, those sentient beings in former lives were fundamentally poor in doing good; therefore they are sunk and drowned in the evil paths, revolving without end. Like an actor of a troupe, of strange form and appearance; supposing they become human, they are born into a poor and impoverished household. Within the mother's womb, they undergo many kinds of suffering and distress.

How is it for those sentient beings within the womb-store? They undergo very much suffering and distress, as the World-Honored One has taught. When life is first formed, the vital essence and blood of the father and mother, the two kinds of red and white impurity, serve as conditions, and gradually it grows into this bodily form.

While within the womb-store it is pressed and squeezed above and below. That place is entirely foul-smelling and filthy. When the mother eats her fill or when the mother is hungry and thirsty, when the body sways and moves or is touched by various things, in all cases one undergoes suffering.

Furthermore, when being born from the mother's womb, it is not pleasant to abide there; one gives rise to impure thoughts and then turns one's head down toward the birth-gate; with the two hands propping up the body, one undergoes all sufferings, truly toilsome and arduous. When that infant is born, on account of hunger and thirst it lets out cries of weeping, turning toward the mother to seek milk. Furthermore, this milk is formed from blood.

If the food and drink are insufficient, then it too is in distress. Gradually the infant learns to lie down, and then at times of joyful laughter; at times it falls. This is called the sufferings undergone after birth.

All people in the world are entirely like this. Furthermore, that sentient being, as the years and months gradually grow, with form and strength full and abundant, becomes heedless and arrogant, each and every one seeking out the dust-realms of the five desires. Because of this defilement, one becomes attached and unable to cast it off, and bears that sensuous consciousness all the way to the place of death.

Why is it that aging and decline bring suffering? The form and complexion grow lean and worn, the face shrinks, the teeth fall out, the hair turns white; the shoulders, arms, belly, chest, and flanks all reveal their bones. The warmth gradually diminishes, the eating and drinking grow less.

It is like the kinds of flying and leaping creatures shut up within a cage. Day by day it wastes away, leaving only bones and hair. In the morning it is still there; but by evening it is lost again.

At first one wishes to perform the act of giving; but afterward one grows slack and one's mind retreats. One speaks like a small child, without measure. Or all day long, the mouth does not wish to speak.

Throughout the long night one knows only sleep. Having slept, one does not leave the bed, coughing without measure; wishing to speak is truly difficult. And when one speaks it is not clear.

Like a person traveling far, who does not wish to stay long. The matters one has done are hard to find satisfying. Even small matters do not satisfy; therefore one gives rise to sorrow and depression.

When acquaintances offer consolation, one is also temporarily content. Seeing oneself surrounded, one can accomplish nothing. The joyful matters pass only through the ears; one wishes to go out to roam; but one cannot comply with one's own wishes.

One must rely upon a staff to be one's companion. Because one fears the women, who see this and laugh. On account of recalling that in former days all was good.

Then, having enjoyed the worldly pleasures of desire that in an instant transformed and appeared thus. In one's innermost depths one also feels regret; but once they are far gone, what remains? This is called the conduct-marks of the sorrow and worry over aging and decline.

And what suffering does the suffering of sickness produce? It means that foolish men, while still youths and in the vigor of youth, are heedless and lose their strength, and gradually their strength weakens, creating illnesses and diseases; the various sufferings appear. Good people, seeing this, give rise to compassion and speak fine words to admonish and exhort, causing one to disclose and repent.

Having heard, one is anxious and afraid, fearing to fall into the evil paths. The bodily form is beautiful; but the suffering of sickness too intrudes and plunders. The sweet and delicious foods and drinks cannot moisten the lips.

Yet in the place of wealth there is still greed and craving. Among the wise in the world, one ever awakens oneself. Clearly understanding the suffering of sickness, one never holds it dear.

Like frost harming the sprouts, doing harm to their freshness. Like a turtle upon the land, ever recalling the water. Like the bright moon at night, there being no place where the light does not reach.

Like a thirsty person who falls into a dry well. Like a lamp whose oil is exhausted, unable to be kept long. Like a decayed and crumbling wall, unable to endure long.

Like a deluded fellow who despises others. Like a fierce elephant ruining a lotus pond. This is called the obstructions and harms produced by the sufferings of sickness.

And what is the meaning of "foolish man"? For the most part attached to greed, diminishing the lifespan, burning up the roots of goodness. Ignorance covers him over.

Wrong livelihood and wrong seeking, greedily craving clothing and the food and dress of the world. Bodily outflows, mental outflows, destroying right wisdom; not delighting to rest in the quiet of the mountains and forests; not upholding, reading, and reciting the sūtras of the Great Vehicle. If one cannot firmly maintain the pure precepts, then how can one reach the shore of enlightenment?

If the mind is at peace and still, then one casts off the ways of craving. Or those places where one previously committed acts of heedlessness. All should be kept far away, not recalled to mind.

Like deep anger, the mind is not at ease and joyful. Like sugarcane juice, having no flavor like the first time. Like burning a withered tree, which burns up entirely with nothing left.

Thus one should clearly understand that this person cannot become a Yama Rāja of pressing affliction. Furthermore, the celestial maidens crave ever more greatly, and the mind tends to anger and resentment. When pleased they act as masters, like a leaky vessel holding impure things.

Like a wild horse, harboring much danger. Like poison mixed within food. Like one wielding a blade, whom one should not draw near.

Like that fire drawing near, giving rise to the heat of affliction. If one wishes for a pleasurable situation, then the mind at once becomes disturbed and agitated, destroying the holy practices. Like a person who does not keep the precepts, severing the causes of joy, losing the life of wisdom.

With the army of death before one's eyes, the solitary one comes to visit. Seeing that peril, there is no one from whom to seek rescue. All of it arises from being lured by defilement and then giving rise to many deluded thoughts.

Neither repenting nor regretting, forsaking and departing from the practice of knowing contentment. For this reason, people of the world suffer much defamation and slander.

And what does "death" mean? The verse runs as follows:

This is called death and the place where suffering of the mind arises.

The Sūtra of the Collection of Right Conduct Beneath the Canopy of Merit

End of Scroll Four