福蓋正行所集經

Bowing my head, I pay homage to all the Buddhas

Together with the Bodhisattvas and the holy assembly

Who skillfully use the radiant eye of wisdom

To rescue the multitude of beings from suffering

Śakra possesses a thousand eyes

Maheśvara possesses three eyes

Together with the radiance of sun and moon

Yet none of these can illumine everywhere

Nārāyaṇa's two eyes

Manifest forms and colors of every kind

Subduing the Asuras

Who rely on arrogance, hatred, and rage

Only the Buddha possesses the radiance of wisdom

That destroys evil and dispels the darkness

Like using a peacock's tail-feather

To wash away every poisonous vapor

The Tathāgata, the Great Man,

Upon his crown bears the mark of white radiance

Seven coils of the curl, spiraling to the right

Fresh and cool, truly delightful

The sun and moon light up the world

Yet both ugliness and beauty fail to appear within their light

The gods and the people of the world

All make offerings and sing his praises

Having heard this, wishing to know how to act, following what the Buddha has spoken, one reveres and rejoices. By that brilliant wisdom, like a lamp shining from afar, one is able to shatter and remove the dark obstructions of ignorance and delusion. For this reason, the wisdom-eye of the Buddha is revealed; it is like a great cloud that lets fall drops of sweet ambrosial rain.

Like the full moon of autumn, it is able to dispel the burning heat; in the end it is able to uphold the True Dharma of all the Buddhas; to increase all the wisdom of the Buddhas; to bring to certain accomplishment the powers and faculties of the limbs of awakening; and at once to remove karmic force, the 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 far shore.

With all wholesome practices, one constantly cultivates and creates. Taking precious goods, one carries them forth to give in charity, removing the place of greed, increasing benefit, joyfully keeping the precepts of the Dharma, reciting the scriptural teachings; having done thus, O Bhikṣus, with this canopy of merit, one comes from afar to attain fullness.

As the Buddha has taught concerning the Ten Wholesome Deeds, should one not cultivate them? — Because of a mind of craving desire, like a servant, the body clings to pleasures, never awakening to impermanence, seeking after all manner of things, with no stopping or rest. This is because of ignorance. Then arrogance is born.

Toward wealth and goods, one is stingy and guards them; should anyone come to beg, one turns away one's face and ignores them. One has never clearly understood that, in a quiet and undisturbed place, by cultivating and upholding the pure precepts and practicing meditative concentration, as the Buddha has spoken of the benefit for sentient beings — you too have a share therein, so how could you fail to attain it? Moreover, this wealth and goods can increase the heart of arrogance, and add scattered distraction; one is constantly full of anxieties, giving rise to fear, obscuring the wholesome path, causing the Dharma to be lost.

It is a place of falling into ruin; it is a thing impermanent, having no master and no refuge. Whether before or after, it can never be grasped. In the present it offers little joy; in a moment it does not abide; it is like a dream, like an illusory mirage of firelight, like the city of the Gandharvas, like a ring of fire, like the pith of that plantain tree, having no substance within.

Like a bubble of foam, like Mount Sumeru crumbling and dissolving — the foolish do not understand, but grasp and hold to all kinds of things. This is the reason for much suffering and little joy. It accumulates all the afflictions and becomes their root.

Therefore do not think it to be firm and solid, but be able to remember impermanence, so as to counteract it; then one will not, on account of it, have water and fire steal it away. Officials and relatives are at the place of harm, and one will not, on account of it, be devoured alive as by King Yama. Then in a future life one will surely accomplish joy and the reward of merit.

By giving away wealth, one gathers in sentient beings. This person, together with that one, attains the Kumuda flower, blossoming forth fresh and fair, which everyone delights to see; and then the accumulated places of sins and obstructions are all immediately destroyed in the blink of an eye, like firelight burning dry straw, leaving nothing behind. In this way, the very many defilements all become pure; like a Maṇi jewel, they are accomplished according to one's wish.

Should anyone come to beg, all are filled to fullness; one is honored with offerings and praise, becomes a place of refuge, and brings about what is fine and good. With true and genuine merit, one leaves behind a fair reputation, departs from faults and wrongs, gains a long lifespan, and broadly cultivates the holy life. One is further able to destroy the poisonous harms of greed, hatred, delusion, wrong views, and so forth.

Boarding the ship of merit, one never falls into ruin. If there is a person whose mind, stained and defiled, is drowned in the realm of desire, having created that dark karma, he too is like the Heavenly Son Aṅgaṇa-mānasāra, who departed afar from sickness and disease. One should clearly understand that women, with their evils concealed, and ignorant sentient beings, contend and grasp greedily.

This one drowned in desire is like a thirsty person: the more he drinks salt water, the more his mind will not stop or rest. Like a tree with its roots severed, it cannot grow strong. Like water rushing down a mountain, it cannot be stopped.

As in the Snake-Pit Cave, by which one is invaded; like a heated iron ball, it produces suffering and distress; like eating poisonous fruit, one is harmed afterward. Like dew covering the grass, it does not abide for long; like clouds in the sky, in that very moment they dissolve and scatter. Like a fortress made of sand, it has a day of ruin; like a vessel of clay, its substance is not firm and solid.

Like the bow of Śakra, it can never be put to use. Like riding a broken cart, one travels and at once topples over. Like a net or snare, when encountered, it at once binds one fast.

All these calamities and disasters are like one's own friend. Therefore the good person ought to cast them away.

The Buddha taught further: When, amid the five desires, one does not give rise to greedy attachment, then in the present one receives immeasurable peace, joy, and the reward of merit. By that reward of merit one will bury the afflictions that break forth. Boarding the ship of the True Dharma, one will reach the far shore.

I have passed through three great asaṃkhyeya kalpas, accumulating deeds of merit and virtue, and only then was I first able to receive these rich meanings as well as the savor of eloquent discourse. For the sake of all sentient beings, with equality I open and reveal it. You should go to a quiet place.

Relying upon what I have spoken, investigate and reflect, as one draws out the essence of ghee from milk. Having clearly understood thus, accumulate the various items of Dharma and the pure things, in order to practice giving. Moreover, the Tathāgatas have come forth out of the mire of the three realms, accomplishing the supreme merit that is without outflows, and by skillful means they open and reveal all the Dharmas fully, as in a beautiful garden where the one dwelling there is truly pure, departing from all clamor and noise, well cultivating all the practices, and being born up into the heavenly realms.

As for me, in those places, none of the afflictions can stir or disturb me. All fears and terrors will be cut off and removed. Because of this condition I break apart the wheel of birth-and-death and will attain perfect awakening.

Furthermore! The Tathāgatas, with great and vast compassion, skillfully subdue all the non-Buddhist paths. With pure wisdom they observe and discern.

With gentle words they gather and embrace beings, teaching with diligent care. Bestowing the gift of fearlessness, they then speak the True Dharma, causing faith to arise, shattering the nets of Māra. Within the Buddha-Dharma, the mind comes to rest secure.

This is the Great Man, like the roar of a lion. Like a Great Dragon-Elephant of resplendent majestic virtue, who together with cloud and thunder pours down the sweet ambrosial rain; the precepts and concentration without outflows, all fragrances enwrapping them. Whatever deed he performs, it is never mistaken or amiss.

For the sake of all sentient beings he proclaims the true Dharma, parting them from vexation and disturbance, causing them to attain joy, like the Kalpa tree bursting into soft and tender flowers; this is the supreme Dharma, removing the filth of the mind.

As the World-Honored One has taught, one who upholds the pure precepts at once has the wholesome Dharma, departs from all fears, at once attains peace and security, is able to cross beyond the sea of suffering, and reaches the far shore, able to destroy the Four Māras — namely, 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, to beat the great drum of the Dharma, to kindle the great torch of the Dharma; with a pure and joyful mind, benefiting all, teaching and transforming gods and humans, performing the work of a Buddha.

Moreover, the Tathāgatas, over immeasurable kalpas, accumulated merit without weariness, and by cultivating wisdom were able to accomplish unobstructed eloquence. The four fearlessnesses, the ten kinds of wisdom-powers, the skillful means that penetrate the Dharma of awakening — they are able to use the arrows of wisdom to shatter all the foes that are the Māras. Having now realized such merits, among the three realms they stand foremost, and for the sake of all sentient beings they act as the kindly father of compassion.

Moreover, the Tathāgatas, by reason of the ten kinds of supreme wisdom-powers, teach the followers of the non-Buddhist paths to become disciples. By keeping the precepts of the Buddha, they give rise to great joy, and at the very least are confirmed in the ranks of the noble ones — like Kauṇḍinya, who was able to remove decisively his dull, dim, blind ignorance and enter into the True Dharma; this was a most special and foremost matter.

Like Mahākāśyapa and Uruvilvā-Kāśyapa, who among the brahmacārins were chief and foremost; yet by using the Dharma-medicine of the Buddha, they removed the sickness of the afflictions. Like the Venerable Śāriputra, who was able to use the power of wisdom to subdue the mad and frenzied mind of the elephant; and who likewise had spiritual powers, as did Mahāmaudgalyāyana, who cultivated every practice, relied upon the ladder of the True Dharma, and dwelt in pure, peaceful, and secure liberation.

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

For the disciples of the Buddha are noble ones, who are able to use the sword of wisdom to cut off the trees of the conditions of birth, to part from deluded thoughts and seek the all-knowing wisdom, to cast away the views of the non-Buddhist paths. Subduing arrogance, they all accomplish every merit.

Concerning the four great venomous serpents, the five aggregates that are no real assemblage — deludedly taking them to be a master and ruler, one is at once not liberated; 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 sense-bases as though they were a band of robbers. Together with the twelve sense-fields — like a dense thicket, one skillfully enters and breaks the encirclement; that person is not, by the afflictions, burned within and without, surrounded and pressed upon.

This person upholds the pure precepts. In the place of patient endurance he attains a share of the abodes of mindfulness; wisdom complete and brightly shining shatters the veil of ignorance. That person then drinks the water of the Eightfold Noble Path, and is further able to make the flower of awakening bloom.

He is further able to transcend the towering pavilions of the three times, to cut off and remove all bonds and fetters, and to enter the sea of wisdom. In the place of awakening, sitting in the full lotus posture, he enters into the Four Dhyānas, the supreme concentration without outflows, and enjoys all the supreme bliss of the Dharma.

Moreover, those who are foolish and benighted lose the wholesome Dharma and fall into the worldly realm of the five desires. Like wind meeting dew, it cannot last long; drifting and floating in suffering and hardship, one is not liberated; seeing the fine and good Dharma, one casts it away and departs.

As is said in the scriptures: In ancient times there was a brahmin Elder who wished to take up a sharp sword and slay a certain 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 was liberated. Again, as Aṅgulimāla wished to harm his own mother. So too the subduing of Dīrghanakha the brahmacārin, who with a mind of great arrogance was caused to enter the Buddha-Dharma and was steeped in the savor of the Dharma; and further, all those foolish ones, having heard this, cast away their arrogance.

Like an evil dragon whose mind is hot and irascible, spewing forth poisonous vapor, harming the young rice-sprouts. Again, like a Yakṣa who uses a malevolent eye to behold a hundred thousand sentient beings and thereby brings harm and ruin. Like merchants sinking and floating in the great sea, with fish beneath who wish to swallow them whole.

Such fears and terrors, all the evil dangers and perils — only the World-Honored One is able to rescue and deliver from them. Again, as the sun and moon fear the Asuras, and Śakra, lord of the heavens, fears falling into the evil paths. Brahmā grasps a different view, holding that he himself is eternal.

Such things as these are not clearly seen; passing back and forth in the wheel of birth-and-death, undergoing all manner of oppression, when caused to hear the True Dharma, one is at once set free and disclosed; drinking the savor of liberation, one shatters the root of ignorance. By that radiant wisdom, like the clear and translucent moon. Therefore the Tathāgata teaches and instructs that one must give rise to a mind of deep faith and reverence, draw near to the Dharma-master, joyfully listen to the True Dharma, investigate and seek out its true meaning, and practice and uphold it just as taught.

As for the teachings of those non-Buddhist paths, which are Dharmas within the wheel of birth-and-death, those who are wise ought to consider them carefully.

Moreover, the Muni, the World-Honored One, speaks the Dharma of sweet ambrosia, like the radiance of wisdom-light, shattering all that is dark and deluded. As when, from on high, one beholds all things — the accumulations of what is contrary to the Dharma, like a heap of filth and dirt, should be removed with sharp wisdom. As for the foes that are the Māras, he shatters all the other doctrines, causing beings to penetrate deeply and understand clearly, and giving rise to the wisdom-mind.

All thereby attain what is fine and good. The burning vexation of body and mind and all evil sins are all removed and dispelled. That teaching of the Muni is like a vast and spreading canopy, like the sun burning away those afflictions and then making things cool and refreshed once more.

If one is able to carve and sculpt, fashioning images of the Buddha, adorning them with incense and flowers, and according to that makes offerings — even birth in the heavens is gradually attained thereby. For it relies upon the words of the Buddha's teaching. Then those karmic obstructions, in an instant, become cool and refreshed; meditative concentration and liberation all become manifest before one — unlike the non-Buddhist paths, which in a single lifetime are false and hollow, unable to cultivate and create, giving rise to wrong and mistaken views, relying upon the waters of the Ganges River to wash themselves and seek liberation.

Having clearly understood thus, one should then valiantly transcend all the realms of Māra. Taking up the sword of wisdom, one shatters the robbers that are the afflictions, destroys the cycle of birth-and-death, severs and casts off the bonds and fetters, uses the eye of wisdom to destroy all the dark Māras — that is, the mind of craving and desire — subdues the venomous serpent of hatred, cuts off and removes wrong views, and shatters the mountain of arrogance.

In the place where the Buddha was born, with joy and reverence, one scatters Pāṭalā flowers as an offering. As one wishes and seeks, all is accomplished; departing from slander and defamation, liberated from fear and terror, dwelling secure in the true and genuine principle of all the Buddhas, and parting from the marks of arising and ceasing, one attains everlasting joy. One should, with single-minded heart, joyfully listen to the teaching of the Dharma.

Thus have I heard: At one time the Buddha was dwelling at the city of Śrāvastī, in the garden of Anāthapiṇḍada and Prince Jeta. At that time, within that assembly, there were two followers of the non-Buddhist paths. They were the Great Sage Kapila and the Great Sage Ulūka, who cast away their wrong views and entered into the Buddha's wisdom of liberation, well removing dark delusion and crossing beyond the straits of suffering; and then they reflected thus: How is it that the Tathāgata has accomplished such pure, vast, great merit — the merit of the canopy — with a form and appearance supremely marvelous like pure gold, towering and lofty, like Mount Sumeru?

With the thirty-two marks of a Great Man and the eighty subsidiary forms of beauty conforming thereto, displayed clearly, dignified and lacking nothing. None of the dusts and defilements can stain him; he manifests at a height of six fathoms, his radiance surpassingly wondrous reaching to the very limits of the realm of empty space. Now hidden, now manifest, he never disappears.

His eyes are great and large, like the petals of a blue lotus flower; between his brows is the mark of the white hair-curl, like the autumn moon. That face shines brilliantly, 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 the Gods. The cranial protuberance is pure, like a Maṇi jewel. His whole body shines brilliantly, as fire shines and radiates, causing all sentient beings who behold it to rejoice.

Like a swarm of bees upon fine flower-pollen, each and every mark is beautiful, and looking upon them one does not wish to stop. Like the Kusuma flowers blossoming in spring. At that time the Tathāgata, in accord with what those followers of the non-Buddhist paths were thinking, used his pure eye to observe those immeasurable, boundless worlds and all the sentient beings therein, gave rise to a heart of compassion, and spoke these words: O good sons!

I, throughout three great asaṃkhyeya kalpas, cultivated immeasurable pure and right practices, accumulating broadly the boundless merit of wisdom; it is not by some slight cause that one is able to become thus. Dwelling in the inexhaustible treasury of the jewel of merit, with a heart of compassion I am resolved to rescue and aid immeasurable hundreds of thousands of sentient beings in the hells, parting them from enmity and drawing them near in loving thought.

In all cases I cause their suffering to cease.

The Scripture of the Collected Practices That Are the Canopy of Merit

End of Volume One