福蓋正行所集經

At that time, Śakra, lord of the devas, 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 medicine, so that there shall be no lack whatsoever."

The Buddha said: "O Lord of Devas! Do not concern yourself with this matter! There are already people of pure mind who wish to dwell with me and thereby create this meritorious deed." At that time Śakra again addressed the Buddha, saying: "I respectfully implore the Blessed One to remain here for the five summers of the rains-retreat, receiving my offerings." After he had spoken thus, the Buddha again bade him to desist. Śakra again addressed him: "I wish to make offerings for five days.

I only pray that the Great Compassionate One will accept my request." At that time the Blessed One looked upon Śakra and, manifesting the power of merit so that wholesome causes might continue into the future, gave his silent consent. At that time Śakra, knowing clearly that the Buddha had accepted his invitation, was filled with great joy. He returned at once to the heavenly palace and summoned the deva-prince who was a master carpenter, telling him: "You should know this: I now wish, here in the city of Rājagṛha, in the Bamboo Grove of Karaṇḍa, to establish a great Vihāra, complete with the four requisites, to offer in worship to the Tathāgata and his disciples.

Bring there all manner of precious jewels, gold and silver, lapis lazuli, coral, amber, crystal, and the various kinds of costly blue gems, and so forth, to that place, to create a great hall, pure and surpassingly excellent, just like those in the heavens, with no difference whatsoever. And let the deva-princes apply their full effort and whole intent to this work. In building the palace—the railings, supporting pillars, doors, walls, columns, and beams, and so forth—let all be made of precious materials.

Let the central space be truly majestic, as though a thousand suns were shining there, shining even more brightly with rare and precious ornaments such as glittering golden flowers, filling every place. Let precious incense be burned, let none but rare flowers be scattered, let fragrance fill everywhere, with no place lacking it. Furthermore, build the towers, pavilions, and gateways to be truly beautiful, adorned entirely with a hundred kinds of precious things.

As for the lovely maṇi jewels, use them to build the chambers; and let those precious pillars each be raised up using gems such as vajra-diamond. Let countless canopies, clean and smooth, free of any defilement, hang suspended in the air like a hundred thousand moons. Furthermore, let the pillars of golden bronze form three-legged daises, adorned with the beautiful heavenly garments of the deva-realm placed upon them.

Upon them, moreover, carve the forms of beautiful celestial maidens, their countenances upright and lovely, as if able to come and go, holding lotus flowers in their hands and presenting them as offerings—all made of precious crystal spread across the surface of the ground. Let there be precious ponds with lovely lotus flowers, their leaves entirely of gold, their stems blue in color; and countless celestial maidens standing within, raising up music as an offering.

Together they hold aloft banners and pennants, passing to and fro in the air, seen both near and far. Let there be strong warriors guarding the gateways, holding blue staves, ranged in rows to left and right. Everywhere are planted Mandārava flowers and Nāga-Sovereign flowers, putting forth lush and beautiful foliage, their blossoms falling to fill the ground.

The leaves interlace, and when the wind carries the fragrance, there are deva-princes, beautiful in form, of exquisite countenance, who descend to sport there. Furthermore, celestial maidens of incomparable beauty, with each gentle step, listen to the birds singing in harmony. The yakṣa maidens roam joyfully in the forest, their eyes lovely and full, bearing armfuls of flowers and fragrances.

There are nāga-elephants walking through the forest, coiling the trees with their trunks, embracing and swinging from them in play. Together with the various kinds of birds, winged and of five colors, strange and singular each in itself, the flowers blooming in beauty. There are also golden cages for the parrots, whose voices are lovely and clear; their tongues are like flutes.

There is also river water, cool and pleasant, flowing so as to make a sound, with frogs and tortoises filling it everywhere. There is also a great lake, clear and cool, encircled entirely by the seven treasures forming the shores all around. The water fills the whole pond, clear and free of defilement.

The utpala flowers and the kumuda flowers bloom in abundance within it, of varied colors, with birds in multitude flying and wheeling there. There are also kinds of fish, swimming to and fro, rising up upon the waves; and there are doves as well, together with water birds, cranes, and peacocks, all raising up their songs. Those who hear them are made glad.

On the four shores of the lake there are kalpa-trees, soft and supple, drooping down to the water, giving rise to a cool breeze; the planted flowers fill the place, adorning it here and there, the branches and leaves dense and luxuriant, their fragrance carrying far. Bees come there again, vying with one another to draw out the nectar, giving forth a faint sound, like singing and chanting. There is also a golden river, encircling all around, its waters flowing throughout the garden, abundant and never ceasing.

At that time the people call out, saying: 'Kinsmen and friends, come together to behold it!' There are the various clans, wealthy and majestic, beautiful in form, bearing banners and pennants and various musical instruments, together with food, coming to behold it, their minds unwilling to let go. This ground is soft like tūla cloth; coming and going, to and fro, the feet feel no weariness. Thus that grove and forest are beautiful beyond measure, the pond water clear and cool—beyond the deva-realm, there is nowhere else where such may be found."

At that time, when the deva-princes who were the craftsmen had completed all of it and returned to the heavenly palace, they came before Śakra and reported; and when they had finished speaking, their minds were again filled with joy, having attained what they had never had before. Then, together with countless hundreds of thousands of deva-princes surrounding them before and behind, they made all manner of music—blowing flutes, sounding pipes, the pīpā, and small drums—all sounding together in harmony, coming down from out of the sky.

At that time the Lord of Devas, his body filled with radiance shining upon the mountains and rivers so that all blazed with light, wearing a maṇi-crown laden with precious treasures, his radiance brilliant like the bright sun. His face was resplendent, his forehead broad and high; his eyes beautiful, his brows long, his nose high and straight; his cheeks lovely and fair, ruddy and incomparable; his ears hung with precious things, all of jeweled necklaces.

His arms wore bracelets of various precious kinds, sparkling and shining like the moon; his form and bearing beautiful, ever as that of a great being, full and complete in every part, each like the flower-fragrance of kuma and the various fragrances of tama and pale sandalwood, anointing his body therewith, soft and gleaming, his hands and feet rounded and full, like copper leaves. The words he spoke could be heard from afar, like the voice of the kalaviṅka.

Those who heard them had no sorrow. Furthermore, upon his head was a beautiful and wondrous topknot, all of golden hue, adorning him therewith. Those precious treasures of every kind he could carry upon his person.

Amid those precious things he gave forth a wondrous radiance, like the beautiful flower-ornaments worn upon the body in the deva-realm; lovely all around, walking and standing upright like the elephant-king, coming and going pleasing to the eye. He had no need of any attendant. At that time the people gazed upon him and held him in reverence.

Those given to anger and folly at once gave rise to joy. If any harbored enmity and harm, they at once gave rise to a mind of loving-kindness. Those given to drowsy sleep at once attained clarity.

At that time the Lord of Devas, having come to this garden and surveyed all the work, found it all done according to his wish, and rejoiced beyond telling; and he conferred upon the old garden of Karaṇḍa the title of the Garden of Joy—because it had many beautiful tree-branches spreading wide over the ground. Furthermore, upon a high seat made of gold and silver, pearls and maṇi, dark-blue lapis lazuli, and the precious gem of marakata, he invited the Blessed One to be seated thereon, surrounded by precious things;

and then, using these jewels of five colors as seats for the assembly, he told the bhikṣus: "You should be seated." At that time the Lord of Devas, with palms joined in reverence and honor, praised and extolled the Buddha, paid homage at the Buddha's feet, and then set out the cakes and fruits of exquisite flavor of the deva-realm.

At that time the Tathāgata extended his golden-hued arm, like the trunk of the elephant-king, to receive this food. Having eaten, he set down the bowl, washed his hands, and sat upright, silent and pure. At that time that Lord of Devas, together with his retinue, gave rise to a rare and joyful mind, and listened to the Dharma.

From their seats to that throne they were intently focused and silent. At that time the Blessed One, by means of great skillful means, for the sake of the assembly expounded the Dharma, praising the deeds of giving and revealing the deeds that bring benefit, peace, and joy, causing them to give rise to faith and understanding; and thus they made their offerings. Four days passed; at that time King Ajātaśatru, having heard of this matter, ascended to the upper pavilion of his own palace and gazed intently, listening and observing, and saw the Blessed One and his disciples in the Bamboo Grove, peaceful, joyful, and serene, holding a ceremony of offering, performing the great work of the Buddha.

At that time the King's mind gave rise to awakening; he repented and reproached himself, saying: "I am exceedingly foolish, without wisdom, flattering and false, and I have created an offense truly as great as Mount Sumeru. Now the Blessed One has appeared in the world, complete in great and pure virtue, yet I have been unable to believe and receive his teaching, or to repent! On account of this karmic affliction, I shall surely fall into a place of suffering.

Those deva-princes even forsake the joys of the heavenly realm to come to the Buddha. Why then do we not likewise perform that wholesome deed?" When he had finished speaking, he at once mounted his jeweled chariot and came before the Buddha, with head and face he paid homage at his feet; his mind still in sorrow and distress, he wept piteously, repenting of his former deeds. At that time the pure male and female lay devotees in the city of Rājagṛha all raised their voices together, proclaiming: "Excellent, O King!

Within the Buddha-Dharma you have attained great awakening, and we too have gained benefit and joy." At that time the King rang the bell as a command to summon all the great ministers, the people, and his retinue, and proclaimed to them, saying: "Our Buddha has appeared in the world—hard to obtain, hard to encounter—and now we are able to see him. Therefore you should give rise to a wholesome mind, make offerings with reverence, and gladly listen to the true Dharma." Then they took flowers and incense, lamps and candles, fragrant perfumes, fragrant powders, and the various kinds of flowers; they put on precious garments, majestically adorned in every way, and came to make their offerings.

When they had done this, their minds were filled with great joy. At that time the Tathāgata, using the Brahma-voice, for those who had come to listen, revealed and expounded suffering, its origin, its cessation, and the path—the four truths of reality. Countless devas and humans, hearing the Dharma, understood it clearly and beheld the truth.

At that time the Blessed One asked the bhikṣus: "Have you seen how the devas and humans, in my presence, have given and made offerings so generously?" At that time the bhikṣus raised their joined palms on high, joyful as never before, and replied: "Indeed, we have seen it." The Buddha said: "Within my Dharma, if there be one of pure mind who, regarding that meritorious deed, gives rise to sympathetic joy, then you should know that such a person will attain a mind that does not decay, complete in the pure eye of wisdom."

O bhikṣus! I recall that long ago, in countless kalpas of existence, there was a Buddha who appeared in the world named Ratnaśikhin Tathāgata, the Worthy of Offerings, the Perfectly and Universally Enlightened, the Accomplished in Knowledge and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Devas and Humans, the Buddha, the Blessed One, who dwelt in the world expounding the Dharma for the benefit and joy of beings.

At that time there was a King who invited that Tathāgata and his disciples to come to the royal palace for the three months of the summer retreat, and reverently made offerings of all manner of robes and food and drink. When that period had passed, the people came to the Buddha and invited him so that they might hold a ceremony of offering for five years. All was complete and excellent, with nothing lacking whatsoever.

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

Because of planting that deep and abundant cause, it has now come to ripeness, and I am made offerings to by devas and humans. The cause belongs to the past and the fruit to this present life, without the slightest hair's difference. From the cause one experiences the fruit; that fruit is like this cause.

Concerning this matter, you should understand clearly, so as to remove the nets of doubt. The retribution of good and evil deeds is determined and not false, like water poured down from on high, whose force cannot be checked. That power of karma is likewise.

Therefore each and every one returns to its fruit-retribution in this matter. The realms of earth, water, fire, and wind, and the various aggregates and bases, all of themselves create the causes of merit's reward, and so of course shall experience the fruit of joy. At that time the Blessed One spoke this verse, saying:

Though a hundred thousand kalpas pass,

That karma does not decay;

When causes and conditions come together,

Its fruit-retribution is surely experienced.

O bhikṣus! This is called the Right Conduct of the Canopy of Merit. You should receive and uphold it, diligently cultivating giving and morality together with meditative concentration; receiving the use of the canopy of merit, you shall depart from the fever of affliction.

This meaning has already been briefly set forth as the Buddha declared before; and when the sūtras were compiled, this is the initial form and also the sūtra placed at the beginning. Such was the aim: I have heard it thus, and for what reason is it called so?

It is as the Buddha said, with nothing else.

And as for "I"—who is this?

This is used to indicate the body in the present, in accordance with worldly convention.

And as for "hearing"—what is its meaning?

It means that the ear has discernment, knowing clearly what is present, whether the phrases of the text or the meaning, free from increase or decrease, from distortion or loss. The first compilation—this is the Brahmajāla Sūtra. At that time, when the assembly gathered together, consisting of the great Arhats numbering up to 499, with only the venerable Ānanda still in the place of one not yet realized—together with all the devas, nāgas, ghosts, and spirits, for the first time heard proclaimed: "Thus have I heard." When that sound was raised up, they wept in sorrow, falling into tears, unable to overcome themselves.

For in days of old we were near and beheld the Blessed One, complete in the ten powers and the four fearlessnesses, who used that Brahma-voice to expound the Dharma for the assembly. But now, when one declares "I," upon hearing it one knows clearly impermanence, that one's power is not complete. At that time, in that assembly, all attained awakening, departing from the defilements of the three poisons.

They abided in right mindfulness, guarding it and not forgetting.

And as for "one"—what is its meaning?

It is the beginning of the count of numbers. It means: one time the Noble Ones are born; one time the departure from the dharmas; one time the going to the place of rest; one pure conduct; one sound of liberation. All are alike the same.

And as for "time"—what is its meaning?

It is named by relying upon worldly convention. After the sūtra had been spoken, everyone was joyful and glad; therefore this is called "one time."

The Tathāgata expounds the Dharma like the sun shining upon the world, breaking apart the darkness of the three realms and causing it to depart. As for the māras and heretics, they slander the true Dharma. At that time the Buddha manifested the profound Dharma, hard to have and hard to encounter, so as to subdue them.

And as for "Bhagavān"—what is its meaning?

It means a name that is renowned in its fullness, surpassingly excellent, and vast. In the world, and even beyond the world, there is nothing to which it may be compared; he has ultimately passed beyond the realm of saṃsāra; he is one who receives the offerings of devas and humans.

And as for "the City of Śrāvastī"—what is its meaning?

It refers to its fine and beautiful things; its learned men and its pure faithful women; its wealthy households who enjoy the use of riches.

And as for "dwelling"—what is its meaning?

It means halting the wandering teaching-journey, departing from thoughts of far or near, coming according to one's wish.

The Sūtra of the Collected Teachings on the Right Conduct of the Canopy of Merit

End of Fascicle Three