福蓋正行所集經

The most supreme field of merit for the Buddhas is to devote oneself to the practice of giving, and one will certainly obtain the resultant reward in this very body. So it is even within the present lifetime. Although a king is honored, that reverence cannot compare with it.

Upon his head he wears a beautiful crown made entirely of precious objects; on his ears hang golden rings interspersed with various pearls and gems. His appearance is truly resplendent, fully adorned. His topknot is fastened with precious hairpins.

Adorned with such ornaments, he dwells within the palace; in a high and pleasant place to behold; with many towers and many gates. All are made of extraordinary things. Their colors are soft and delicate.

Banners and curtains are hung everywhere bearing images of beasts such as lions, and various kinds of birds, set upon the railings. When he comes to amuse himself there, the city is guarded by mighty warriors as protectors; mounting elephants and horses, they pass to and fro filling the place. There too dwell the common people, who live and work in peace; without quarreling with one another.

There is no digging through walls nor boring through openings, including those various kinds of afflictions that cause fear and dread. Everywhere there are good Brahmins. The Campaka trees, the Aśoka trees, and so forth, with branches, leaves, flowers, and fruits filling the place; green and fresh and pleasant to behold.

As the king wishes to go there, both sides of the road are cleared of the filthy weeds and rubbish, and tiles and bricks of every kind. Fragrant flower-water is sprinkled everywhere. A hundred thousand kinds of music, flutes and pipes, small drums and great drums are struck up; and they parade before and after.

The king rides upon the back of the chief elephant, his majestic virtue magnificent, truly beautiful and undefiled. Ox-head sandalwood anoints his whole body. Its fragrance wafts far.

His garments are beautiful and fine, like the sun just risen. On the left and right his hands each hold a white whisk. All made of precious gems and lapis lazuli, and the handles holding the parasols raised aloft are all of pure gold.

Every kind of precious object is entirely composed of flowers. At that time within the city all the people rejoice, joining their palms in praise together, and everyone scatters beautiful flowers covering the whole ground. There are clans who sit in deep contemplation; or who sing of their own accord, displaying their talents.

When the king hears this, his joy is doubled. These precious blessings and rewards are obtained through giving. Therefore this is called the Supreme Field of Merit, the devoted practice of giving.

Thus is the merit-canopy accomplished.

How does giving cause sentient beings to incline single-mindedly toward the wealth and bliss of the world, as well as the enjoyment of the supreme realm of the five desires? — One should understand clearly: This is the karma of giving. It is not merely the cause of obtaining great joy and wealth, even down to being the cause of unsurpassed wisdom, but it can also accomplish all matters. One should know that this giving is a firm and solid treasury, which cannot be burned by fire or water, nor destroyed by thieves.

One should also know that this giving is the best of friends. Born here or in other worlds, one always has good companions. One should know that this giving is like a wholesome seed that yields fruit as one wishes at all times.

One should know that this giving is like wondrous steps that can raise a ladder up to the heavenly realms, so as to enjoy the pleasures there. One should know that this giving is like a bright lamp that can dispel the realm of hungry ghosts and the dark gloom of miserliness; it can deliver beings from the evil destinies. In places of peril it can rescue and aid, crossing over the ocean of birth and death, able to reach the other shore.

If sentient beings understand this and repeatedly arouse pure intention, diligently practicing giving continuously without interruption, and toward other kinds of beings hold a mind that neither covets and hoards nor is wasteful, then deep awakening is born. All these things are objects that are not firm and solid. The ultimate joy is to cultivate the karma of pure giving.

Through this one's fame is spread far. Those who see rejoice and admire; one is always sheltered together with good people. Within the great assembly the mind is not feeble, one well maintains dignified deportment, praising the merit of giving, which can bring about wealth; departing from the evil paths; gaining birth in the heavenly realms.

Delighting in liberation, one causes others also to give rise to faith. They depart from stinginess, miserliness, and filth. One should know that such a person is a Great Bodhisattva, a good and wise friend, a Great Hero.

He is able to nurture in sentient beings the true and genuine roots of goodness. All sentient beings should go there to visit, draw near, and make offerings, joyfully hearing the right Dharma, practicing in accordance with principle, and seeking to escape the evil paths.

As stated above, if one devotes oneself to giving for the sake of the Buddha, one will certainly reap blessings and rewards. Suppose one does not encounter a single Buddha or Bodhisattva; yet if one still maintains this mind of giving, one obtains a recompense no different from the former. Therefore the World-Honored One employed skillful means to reveal this, so as to cause sentient beings to gradually practice and learn.

At that time the World-Honored One was traveling and teaching, dwelling at the city of Rājagṛha in the Bamboo Grove of Kalandaka. At that time the Venerable Mahāmaudgalyāyana thought thus: Now the World-Honored One and the Śrāvaka great disciples are in this grove; therefore pure monastic dwellings should be created. Having thought thus, he went to Śakra and addressed him, saying:

O Lord of Heaven! O virtuous one! At the city of Rājagṛha, in the Bamboo Grove of Kalandaka, for the sake of the Buddha, the World-Honored One, a Vihāra should be established so that the disciples who are Arhats may dwell together in retreat there.

At that time Śakra, having heard these words, was greatly delighted in mind, and naturally undertook the task; then using countless gold, silver, and precious treasures, blue maṇi gems together with various kinds of lapis lazuli, he constructed the gateways, railings, chambers, palaces, and towers. He used coral for the pillars, all made of precious materials as adornment. Moreover, these precious materials were carved with strange birds and beasts.

Hung in the air, they were like wings. Many rare and precious mirrors were set up everywhere, truly bright and undefiled, comparable even to the moon. Various heavenly garments, bright, soft, and beautiful, with golden frames, were then hung up above.

Precious vajra gems; strands of genuine pearls, filling every place; were used to adorn that place. They burned various kinds of fragrant incense, whose smoke spread everywhere; they lit many kinds of lamps, blazing bright day and night. Such things as these were used as offerings.

Truly there had never been the like in the world. Within that very grove, everywhere were planted flowering trees: the Nāga-īśvara flower; the Campaka flower; the Aṅguruma flower; the Kuṭaja flower, the Aśoka flowering tree... blossoming in profusion everywhere. Truly beautiful to behold.

The whole grove was full of flowers. There were pavilions made of coral; with gates entirely of railings, carved beautifully, all of precious materials, adorned beautifully; when the wind blew upon the flowers, their fragrance wafted far into the distance. There were heavenly maidens roaming and resting within.

All were beautiful things, using only ornaments of necklaces; everywhere there were birds and forest beasts, singing together in chorus. In the grove there were also Yakṣa maidens, upright in form, who came together to behold, plucking precious flowers and joyfully laughing and frolicking together. There was also a great pond, clean and pure, all made of precious materials, brimming with fragrant water.

Within the pond there were great and precious lotus flowers, whose leaves were golden-white in color; whose stalks were of pure gold. Beautiful heavenly maidens stood within, moving and singing and then dancing with wondrous skill. There were also countless golden lotus flowers, utpala flowers, kumuda flowers, and kahlāra flowers, shining and glittering, their fragrance richly pervading.

There were also water birds such as geese, mandarin ducks, and cranes gathered to perch upon those flowers, preening the feathers of their wings. There were various kinds of fish swimming to and fro, sporting in the water among the flowers; ducks swimming about. All around the pond were steps made of gold, silver, crystal, and various precious treasures.

By the edge of the pond there were also Kalpa trees. The waters of Sutīrtha, their leaves crowding densely together. Other precious flowers vied with one another in blooming.

There were countless hundreds of thousands of noble clans and common people, wealthy and dignified, making music, passing to and fro to gaze, with nothing to hinder them.

At that time the Lord of Heaven, for the sake of the Buddha, the World-Honored One, established the Vihāra. It was also like the beautiful full moon, lacking nothing whatsoever. Every kind of storehouse. All were brimming full. Then he came before the Buddha and addressed him, saying:

This land is fine and beautiful, spacious, dignified, and pure, together with a grove that is most delightful; not different from the realm of Perfect Equality. I reverently pray that the Tathāgata may dwell here in retreat.

The Buddha, out of compassion, accepted it for him, and thereafter brought a full hundred thousand elephants to make offering to the Tathāgata. Together with a hundred thousand beautiful heavenly maidens who came bearing banners and jeweled canopies, gently fanning cool breezes. Through this assistance, the great disciples were offered music performed by a hundred thousand Gandharvas.

At that time at the city of Rājagṛha there was an Elder; this family was truly wealthy, with very abundant property. Compared with Vaiśravaṇa, the Heavenly King, he was even wealthier. However, this Elder was immersed and tainted in wrong views, believing in and following the teaching of the heterodox Nirgrantha sect. Having seen this, his mind felt doubt. At that time the Venerable Mahāmaudgalyāyana, understanding clearly that the man's faculties had ripened, went there to convert and liberate him. By means of the essential teachings he extolled the merit of the Buddha. When that man heard this Dharma, his mind became clear and penetrating, and he then said to the Venerable One:

Now I arouse the mind to take refuge in the Tathāgata, wishing to draw near, to attend closely, and reverently to make offerings. Thereupon, together with the Venerable One, he went to where the Buddha was, bowed his head and face to the Buddha's feet, and then stood to one side. The Venerable One addressed the Buddha concerning this Elder, who wished to renounce the heterodox and return to the orthodox, having just begun to arouse the mind of faith, desiring to make offerings to the Buddha and the Saṅgha. May the great loving-kindness and compassion accept that request. The Buddha, understanding clearly this matter, silently consented in approval.

At that time the Elder, knowing that the Buddha had accepted his invitation, was greatly delighted in mind. He then returned home and used countless kinds of precious treasures and beautiful objects as decoration; the gateways and towers were all made new again, and he had a full hundred kinds of food and drink prepared. When this was done, he then dispatched a messenger before the World-Honored One, saying: The noon hour has arrived; may the Great Compassionate One partake of the offering.

At that time the World-Honored One stepped forth from his chamber, his majestic virtue sovereign and free, his marks and characteristics upright and dignified, his body emitting radiant light, no different from the sun; together with his disciples who were Arhats, whose faculties were already tranquil and still, whose minds had attained sovereign freedom, who had ceased all agitation, he went to that man's house. There were also a hundred thousand heavenly sons and heavenly maidens, serene in body and mind, departed from all the distractions of the body, anointed with the fragrance of sandalwood, reverently surrounding him.

There were also common people who, seeing this unprecedented event, came to the Elder. There were also a hundred thousand pure male and female lay devotees whose minds gave rise to joy, snapping their fingers together and paying homage. Each one brought precious black sandalwood to make offering.

They burned this incense by hundreds of thousands of measures. Again they performed much fine and beautiful music, clear and melodious, so that when it was heard, the earth too quaked. At that time the Elder, with banners, parasols, and jeweled canopies set out one after another, together with banners and curtains, necklaces in solemn adornment, and rare and precious heavenly incense, came forth to welcome and receive him.

The Elder, together with his kinsfolk both inner and outer, each bore fragrant flowers and scattered them like chrysanthemums.

At that time the World-Honored One went in person to that man's house, and in the midst of the hall, the man had erected a seat to invite the Buddha, truly lofty, beautiful, and dignified, with many soft and thin layers, of every kind of precious cloth, draping down all the way to the ground. The banners and jeweled canopies were arranged in rows like nets hooked all around on the four sides. Those banners and parasols were truly exquisitely beautiful, their colors truly lovely, and upon them hung a full hundred thousand small bells, suspended above, so that when the wind blew, their ringing was most pleasing to the ear, and precious flowers covered every place.

As for the various powdered incenses and fragrant incenses, all were contained in pure vessels. Having arranged everything thus, he then invited the Buddha to ascend the seat. Then, clad cleanly and neatly, he knelt down and invited the Buddha, after which the chief Great Arhats; down to the newly trained Bhikṣus, and so forth, entered the hall, sitting down in order to take the noon meal with rare and delicious dishes.

The offering to the Buddha and the Saṅgha being completed, all were fully satisfied. Having eaten, each one put away his bowl and washed his hands clean. At that time the Elder joined his palms and gazed upon the venerable countenance, and in verse praised him, saying:

The Tathāgata is fully endowed with supreme marks,

The accompanying beautiful characteristics fill his whole body,

His hair lies smoothly aligned, not tangled or disordered,

Bright, glossy, and dark-blue-beautiful like the queen bee.

The Tathāgata's countenance is luminous and radiant,

Moreover not sunken or protruding but truly full and round,

The white tuft between his brows ever shines forth,

Like the full moon of autumn casting its light.

The Tathāgata's two eyes are truly clear and beautiful,

Like the Bull-King's, not flickering or moving,

Truly beautiful, extraordinary, shining forth,

Lovely like the Kuṇa flower.

The Tathāgata is fully endowed with forty teeth,

White, clean, thick, and close-set like the color of snow,

The mark of his tongue, long and broad, is hard to fully describe,

Fresh in color like the Palāśa flower.

The Tathāgata moreover has a nose of merit,

Lofty, straight, upright, and unequaled by anything,

His lips and mouth balanced and truly complete,

Beautiful like the Bimba fruit.

The Buddha's countenance is truly full and round,

His arms supple and soft, ever to be praised,

Like a lotus flower beautiful when it opens,

Departed from all filth, seen yet untouched by it.

The bodily form of the Tathāgata is like pure gold,

Firm, solid, and steadfast, hard for anything to match,

His complexion like the Campaka flower,

Moreover never withered in his sinews and bones.

His two shoulders are full and round, truly beautiful and rare,

Those arms are strong and mighty like the form of an elephant,

He is fully endowed with palm-lines throughout his hands and feet,

Like banners and parasols and the scales of a fish.

His chest is broad like the breast of a lion,

His virtuous marks truly beautiful, truly clear,

His belly and his body truly balanced,

His navel deep, curling to the right, truly round and pure.

His two feet are like the King of Hermit-Deer,

Walking without looking back, his whole body turning as one,

His right foot stepping forward reveals its imprint,

Tranquil and fearless like a lion.

The Tathāgata appears within the world,

Like the sun shining everywhere,

He is able to perform wholesome deeds together with sentient beings,

Devas and asuras all pay him homage in faith.

When the Elder had finished speaking the verses in praise of the Buddha, his mind was greatly delighted, and the strength of his faith was mighty. Within the great assembly he spoke once more:

The Muni, Honored One of the Ten Powers,

Is able to shatter all the nets of Māra,

Far removed from the filth of afflictions,

His faculties ever tranquil and still.

Supreme among all lineages,

Belonging to the clan of Ikṣvāku,

Diligent and mighty,

Awakening to all that is wrong and erroneous.

The fearless Lion of the Śākyas,

Fully endowed with all merits,

Accomplishing the wondrous Dharma,

For the sake of sentient beings revealing and teaching.

In the bitter sea of suffering of the three realms,

Of saṃsāra and of perils,

Taking the precepts as the foundation,

He is able to cross over completely.

Through upholding the pure precepts,

He subdues his own mind,

Skillfully overcoming the hateful Māras,

Therefore he is worthy to receive wholesome offerings.

Endowed with great wisdom and great compassion,

He does not forsake his right vows,

Pitying sentient beings,

Causing all to depart from suffering.

The Supreme Tamer and Guide,

In the three realms unencircled,

Skillfully shooting arrows to remove poison,

Severing the bonds of the three realms.

He manifests great spiritual powers,

Able to understand the various other views,

Opening and revealing the Noble Eightfold Path,

Able to cultivate all the holy practices.

He bears the name Great Caravan-Leader,

Able to perform great giving,

Named the One of Great Wisdom,

Serving as the eye that beholds the world.

He is the Great Hero,

Swiftly departing from evil deeds,

The flowing course of birth and death,

He attains the place of peace and security.

The World-Honored One, the Teacher,

Belonging to the clan of Gautama,

Fully endowed with a body of golden hue,

Those who behold him never tire of beholding.

He tames and guides sentient beings,

Bringing them into the right teaching,

Far removed from all that is unwholesome,

His mind pure and undefiled.

Like a cloud amid the empty sky,

He showers down the flavor of the Dharma of sweet ambrosia,

For all sentient beings,

Planting the seeds of the roots of goodness.

The Tathāgata, the Great Sage,

And the assemblies of Bhikṣus,

Abiding in supreme peace and security,

Are able to reach the other shore.

The Sūtra of the Collected Right Practices of the Merit-Canopy

End of Scroll Nine