福蓋正行所集經

Why is it called the Jeta Grove?

In olden times, King Prasenajit fought against a neighboring country and won the battle; therefore, when at that time a Prince was born, he was given his name on account of that victory. That garden too pertains to this meaning; hence it is called the Jeta Grove. Beautiful and serene, of measureless adornment.

All the people who beheld it rejoiced. Within this garden dwelt a great many talented persons who lived there and kept watch over it. Because this place was a place of delight, this garden was lush and abundant, its branches and leaves spreading a canopy, stillness covering all; little light entered in.

In the summer it was cool; in the winter there was not much wind. The rain did not give rise to mud and mire; rare and wondrous flowers and fruits bloomed everywhere. Beautiful tree branches gave shade in every direction.

There were many who stood guard; one heard nothing of thieves or robbers. That land was wondrously beautiful, and everyone took delight in this garden.

Why is he called Anathapindika?

Even toward persons unknown to him he gave food and drink and provided for them fully. In the Vinaya Pitaka this matter is clearly explained. Because the Elder possessed great roots of goodness in former lives, he wished to invite the Bhagavan in order to revere and make offerings to him.

Beforehand he established a monastic dwelling for the Tathagata; therefore he brought one hundred thousand koti boxes filled with pure gold of true worth to the place of the Prince in order to purchase this land. He then did according to his wish and summoned all the skilled craftsmen from various places to construct palaces and pavilions; chambers; gateways; bathing springs, and ponds and lakes of every kind of adornment.

All were complete. Round about it was encircled by walls and fences. Afterward the Elder went to the city of Rajagriha, paid homage at the feet of the Buddha, and respectfully addressed him, saying: I now invite the Buddha to come to the city of Shravasti.

My sole prayer is that the Tathagata, out of compassion and pity, would grant this. That monastery land is broad and pure. May you, together with your disciples, go there and dwell.

After the Elder had addressed him thus, he withdrew.

At that time, in the city of Rajagriha, there was also an Elder named Sudatta who addressed the Bhagavan, saying: You ought not to go there; I shall build a Vihara for the Buddha. The Buddha told him to stop, and at that time the Buddha went to the city of Shravasti. Because the Elder had created that monastery in order to make offerings to the Tathagata, the Buddha, out of pity for him, accepted it.

Furthermore, since he extolled that locality as supreme 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 person, toward the Buddhas of former ages, had deeply planted the roots of virtue, and by the power of that vow long ago, he was now able to attain such things. At that time there was a heterodox practitioner named Madhyantika who, dwelling in a grass hut, cultivated ascetic practices, and to the people of the world and to sentient beings was said to be a master of discourse and wisdom.

He understood all things and declared: That Jeta Grove is exceedingly beautiful, truly magnificent. How is it that the Bhagavan together with the bhikshus may enjoy the use of it? The Buddha, understanding this clearly, then employed skillful means, and out of pity for that one, said: I and my disciples have extinguished all sufferings, have wholesomely attained transcendence through the treasury of the sutras, the vinaya, and the abhidharma, and have severed the afflictions.

Then the Bhagavan, for the sake of that heterodox practitioner, spoke a verse, saying:

Though you are like a great dragon

Yet because you are deeply tainted by greed

Both gain and loss, these two kinds,

Arise from the place where one is stirred.

If the body has various ailments

Flies will follow straightaway thereupon

In the end, within the three realms,

You are like a worm within a heap of dung.

After the heterodox practitioner heard the Buddha speak thus, his mind gave rise to clear understanding, and he spoke a verse extolling the Buddha:

The Tathagata, the one who transcends the world,

Whose wisdom shatters darkness and gloom

How much less can I, of meager wit,

Possibly understand it all?

Suppose that through many kalpas

One had a hundred thousand tongues

To praise and laud the merits of the Buddha,

One could scarcely exhaust them.

The Buddha, for the sake of all gods and humans,

Understands clearly the conduct of sentient beings,

And within the four dignified deportments,

Brings only benefit and ease to the multitude of beings.

At that time, in the city of Shravasti, there were many heterodox practitioners together with brahmins, all of them wise and learned, who, hearing that the Buddha had come there, intended to come and interrogate him and create difficulty. The Tathagata, through skillful means, spoke as suited the occasion. Like the roar of the Lion that makes all the beasts afraid, all of them understood clearly and forsook their delusion and gloom. At that time there was a wise one named Bahula who, hearing the virtue of the Buddha extolled, spoke a verse, saying:

The Greatly Compassionate, the unsurpassed one,

Devotedly cultivates the benefit of others

Not seeking the praise of the world

As though increasing wealth and gain.

At first, descending to be born in the king's palace,

Afterward visiting the four city gates,

Beholding decline, he pondered with sorrow and grief,

All for the sake of liberating sentient beings.

At that time there was also a youth named Subahu who again spoke a verse to extol the Buddha:

The Muni, the Bhagavan,

Wholesomely expounds the essential teachings,

Departing from all falsehood and deceit,

So that those who hear all gain benefit.

The devas and the people of the world

All revere and make offerings,

Taking refuge in the one of the Ten Powers

My sole prayer is that he embrace and accept us.

In this Jeta Grove there is the Garden of Anathapindika, and this is owing to five kinds of causes, all consisting of matters of delight. The first is that this city lies in the center, vast and broad. The second is that the bhikshus, going forth to beg for alms, need not go far.

The third is that it is quiet, removed from clamor and noise. The fourth is that it is pure and clean, without mosquitoes or flies. The fifth is that many good people come to wander about within it.

Therefore the Bhagavan joyfully dwelt in this place. He dwelt as one of true wisdom. He departed far from evil deeds.

All merits and virtues, relying upon this, were made manifest. Complete in the Ten Powers, adorned with merit and wisdom. For the world he acted as the foremost teacher of the Path.

Therefore he could ripen sentient beings with roots of goodness; just as the lotus flower emerges out of the foul mire. Benefit for self and benefit for others; both were fully perfected.

At that time King Prasenajit, together with the people and the heterodox practitioners, brahmins, and so forth, all came to the Jetavana Vihara. With palms joined and wholehearted intent they paid homage at the feet of the Buddha. At that time the Bhagavan, with pity and compassion, listened attentively on every side, demolished their various differing views and hearings, and caused them to give rise to faith.

Because of unwholesome causes one falls into the five destinies, and now they would rely upon the true Dharma to seek deliverance therefrom. He then expounded for their sake the six dharmas of single-minded devotion. O good sons!

Within my Dharma you should believe and accept and repent, and being complete in right view, this is called mindfulness of the Buddha (recollecting and thinking upon the Buddha). If one broadly delights in the true Dharma and reflects in accord with principle, this is called mindfulness of the Dharma (recollecting and thinking upon the Dharma). Toward the bhikshus, ever giving rise to respect and recollecting them as good and virtuous friends, this is called mindfulness of the Sangha.

Toward wholesome dharmas, joyfully hearing and keeping them, complete in dignified bearing. This is called mindfulness of the precepts. Ever, in matters of food and drink, making offerings to the Buddha and to the Sangha, and abiding in such a cause, this is called mindfulness of giving.

Ever joyfully paying reverence to the great Bodhisattvas, conforming in accord with the Buddha's teaching, this is called mindfulness of the sages and saints.

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

And what is the meaning of "bhikshu"? — It means one who is able to sever the afflictions. He understands clearly 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 is loved, the suffering of meeting with what is hated. All such sufferings have been utterly extinguished. Here, wishing to further illuminate the suffering of the world's five aggregates of grasping, it is said thus.

What is called "birth"? — As the Bhagavan has taught: Sentient beings, having performed all manner of actions, then summon forth the life faculty, the aggregates, the sense bases, the elements, and so forth. Thus, one after another, transformations occur, and the five sense faculties arise. When the five faculties have arisen, they again divide so as to give birth to yet more. From this they ever increase and grow, complete in form and color. This is called birth.

What is called "aging"? — As the Bhagavan has taught: The aggregates of formations gradually decay, the faculties wither and shrink, the body grows haggard, the skin and flesh become wrinkled and shrunken, rough, and then there arise many spots and blemishes. Movement becomes slow, walking and standing require a staff, weariness is beyond measure, and one needs another's help. This indeed is the mark of aging. Among these two kinds: one is that the person himself must understand it clearly, and the second is that there is no place to rely upon. This is called aging.

And what is the meaning of "sickness"? — The Bhagavan 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. One is that which arises from within, and the second is the outer conditions that follow upon it to cause harm and ruin. There are also three kinds: the first is that summoned forth by the retribution of karma; the second is that of calamities and sufferings that intrude; the third is being cursed and bewitched by others. If one distinguishes them in detail, then there are very many kinds. Such as poisonous winds, phlegm, sores and ulcers, tumors, feverish heat, toxic heat, emaciation, pain and ache, and so forth. This is called sickness.

And what does "death" mean? — As the Bhagavan taught: It means that all the kinds of sentient beings alike, part by part, cast off. The aggregates scatter and disperse; the warmth gradually departs, the life faculty is severed and extinguished. There are two kinds of this.

One is to see oneself that the time of ending has arrived; the second is the coming of a visitor. The first part again has three. That is, the life faculty though exhausted, yet this merit is not yet exhausted; or the merit though exhausted, yet this life is not yet exhausted.

Or life and merit are exhausted together at one and the same time. The second part, the coming of a visitor, also has three kinds. One is coming of oneself; two is the coming of another; and three is oneself and another meeting together.

There are also three other kinds. One is heedlessness; two is the breaking of the precepts; three is that the reward of merit has been exhausted. Because of this heedlessness, one severs the life of wisdom.

Because of the breaking of the precepts, one destroys all dignified bearing. Because the reward of merit is exhausted, within and without the kinsfolk surround one in sorrow and longing; one cannot let go and depart. This is called death.

And what is the meaning of "grief"? — The inner mind feels sorrow and emotion; like fire pressing close; again like the sun's burning; like water brought to a boil. This is called grief.

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

And what is the meaning of "suffering"? — It is bitter and acrid like a venomous brew. It is the opposite of joy; and it is received and endured in accord with the five consciousnesses of the body. This is called suffering.

What is "distress"? — It is like a dry tree, fire burning within, causing those various sentient beings to feel resentment, vexation, worry, and sorrow, and it is received in accord with the mind-consciousness of the body. This is called distress.

What is called "the suffering of seeking and not obtaining"? — It means that with regard to the things one longs for and beseeches, when they are not yet attained as one wishes, the mind gives rise to weariness, like a potter; this mind turns and shifts following after it.

What is called "the suffering of separation from what is loved"? — Toward joyful circumstances one takes them as one's kin. With all the forms and appearances that change in an instant.

What is called "the suffering of meeting with what is hated"? — It means that all matters do not turn out as one wishes, but rather give rise to wretched affairs, and one constantly encounters the contrary. Herein it is said that, arising one after another, they then seek each other out. All are inflamed and burning, like a deer in the meadow surrounded and scorched by fire, unable to get out of itself, and so it is inevitably consumed by burning. Only the Tathagata, when first descending to be born, had already increased and grown in wholesome dharmas; tranquil, still, and at ease, his essential nature being naturally so, departed from all the burning of afflictions. As in the scriptures there is a verse that says:

The Buddhas' appearance in the world is joy

The expounding of the true Dharma is joy

The harmony and concord of the Sangha is joy

Causing the cultivation of the holy practices.

If the Buddha were not in the world,

How could the three realms attain joy?

Because the Buddha has appeared,

We have attained peace and security.

Because of the unwholesome seeds of sentient beings, this is the cause whereby they grow and develop into realms of suffering. Ever, because of suffering, the three poisons burn like fire, and that world is rich with all manner of things, and as one ever hears him teach, one understands clearly for what reason they fall into the realms of beasts or the evil paths, where rocks and gravel rain down upon them, and they endure all manner of calamitous sufferings; their hunger and thirst beyond telling, with no place to which to return.

Thus the kinds of sentient beings, in former lives, were impoverished in the very root of doing good; therefore they are submerged in the evil paths, transmigrating without end. Like itinerant actors, strange in form and appearance, even should they become human, they are born into poor and destitute households. Within the mother's womb, they endure many kinds of suffering and distress.

How is it for the kinds of sentient beings within the womb-treasury? — They endure very much suffering and distress, as the Bhagavan has taught. When the life is first formed, the seminal blood of father and mother, the two kinds of red and white impurity, serve as conditions, and gradually it increases and grows into this bodily form. While within the womb-treasury it is pressed and squeezed above and below.

That place is wholly foul, stinking, and filthy. When the mother eats to fullness or the mother hungers and thirsts, when the body sways and moves or is touched by various things, in all these too one endures suffering. Furthermore, when born forth from the mother's womb, it is not pleasant to remain; arising in impure thoughts, it then turns its head down toward the birth passage; with both hands propping up the body, it endures all manner of suffering, truly toilsome and arduous.

When that infant is born, because of hunger and thirst it gives forth crying and wailing, turning toward the mother to seek milk. Moreover, this milk is formed from blood. If food and drink are not sufficient, then it too suffers and is in distress.

Gradually the infant learns to lie down, and then at times it laughs with joy; at times it falls. This is called the sufferings endured after birth. All people in the world are thus.

Furthermore, those kinds of sentient beings, as the months and years grow, their bodily strength and power becoming full and abundant, become heedless and conceited, each and every one seeking after the five desires and the dust of sense objects. Because of this defilement they are sunk in attachment and cannot let it go, and they bear this sentient consciousness ever onward to the place of death.

Why does decline and aging bring suffering? — The form and color waste away, the face shrinks, the teeth loosen, the hair turns white, and the shoulders, arms, belly, chest, and hips all reveal the bones. The bodily warmth gradually lessens, food and drink grow scant. Like the kinds of flying and leaping creatures shut up within a cage.

Day by day they waste and dwindle, only bones and feathers remaining. In the morning still here; but by evening lost again. At first one wishes to perform the act of giving; but afterward one grows slack and lazy, the mind retreating.

Speaking like a little child, without measure or restraint. Or all day long, the mouth does not wish to speak. Through the long night one knows only sleep.

Having slept, one does not rise from the bed, coughing and wheezing without measure; wishing to speak, it is truly difficult. When one speaks, again it is not clear. Like a person traveling far, who does not wish to stay long.

The matters one has undertaken can scarcely be fulfilled to one's satisfaction. Even small matters are not to one's satisfaction; therefore one gives rise to sorrow and gloom. When familiar people console one, one is briefly content.

Seeing all around oneself, one can do nothing. The joyful matters, one only hears them pass by the ear; one wishes to go out and wander; but one cannot follow one's wishes. One must rely upon a staff to make it one's companion.

Because one fears that women, seeing this, will laugh. On account of recalling that in days of old all was good. Then one received the desires and joys of the world, which in an instant transformed and appeared thus.

In one's innermost depths one also feels regret; but once they are far away, what remains? This is called the modes of conduct of sorrow and gloom over decline and aging.

And the suffering of sickness — what suffering does it bring about? — It means that those foolish persons, when still in youth and the prime of life, are heedless and lose their strength, and gradually their strength declines, producing illness and disease; all manner of sufferings come upon them. Good people, seeing this, then give rise to compassion and speak fine words to exhort and counsel them, causing them to confess and repent.

Having heard, they grow anxious and afraid, fearing to fall into the evil paths. The bodily form may be beautiful; yet the suffering of sickness too intrudes and plunders it away. The sweet and delicious foods and drinks cannot moisten the lips.

Only in the matter of wealth and riches does greed still remain. Among the people of the world, the wise one ever awakens himself. He understands clearly the suffering of sickness and never holds it dear.

Like frost harming the sprouts, ruining their fresh growth. Like a tortoise on land, ever recalling the water. Like the bright moon at night, there is no place to which its light does not reach.

Like a person thirsting for water, who falls down into a dry well. Like a lamp whose oil is exhausted, which cannot be kept long. Like a decaying wall, which cannot last long.

Like a deluded fellow, who slights and despises others. Like being ruined by a fierce elephant that wrecks the lotus pond. This is called the obstructions and harms brought about by the sufferings of sickness.

And what is the meaning of "foolish person"? — For the most part greedily attached, they diminish and damage their life span and burn up their roots of goodness. Ignorance covers and obscures them. Wrong livelihood and wrong seeking, greedy for clothing and the garb and adornment of the world.

With bodily outflows and mental outflows, they destroy right wisdom; they do not delight in halting amid the quiet of mountains and forests; in receiving, upholding, reading, and reciting the scriptures of the Mahayana. Not being able to firmly maintain the pure precepts, how can they reach the far shore of enlightenment? If the mind is at peace and still, then one casts off all manner of cravings.

Or wherever one has formerly created all the deeds of heedlessness, all of these one should depart far from, not recalling them again. Like deep anger, the mind is not at peace and joy. Like sugarcane juice, which has not the flavor of the first pressing.

Like burning a dry tree, which burns up entirely with nothing remaining. Thus one should understand clearly that this person cannot make King Yama Raja of the pressing urgency. Furthermore, the heavenly maidens are ever more greedy, their minds prone to resentment and anger.

Joyful then masterful, like a leaking vessel holding impure things. Like a wild horse, harboring much danger. Like poisonous medicine mixed into food.

Like one who wields a blade, whom one should not draw near. Like that fire when drawn near, giving rise to the burning of afflictions. If one wishes for joyful circumstances, then the mind straightaway is disturbed and stirred, destroying the holy practices.

Like a person who does not keep the precepts, severing all the causes of joy, losing the life of wisdom. With Mara's death before one's eyes, alone it comes to visit. Seeing that peril, there is no one to call upon for rescue.

All of this is because, defiled and enticed, one then gives rise to many deluded thoughts. Neither repenting nor regretting, one casts off and abandons the practice of contentment. For this reason the people of the world suffer much defamation and slander.

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

Wisdom is the supreme eye

Delusion is foremost

Sickness ever arises from enmity

Death is the foremost of fears.

Therefore delight in the true Dharma,

Take wholesome wisdom to cultivate and create,

So that when the life span is at last exhausted,

One resolutely departs from peril and calamity.

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

The Sutra of the Collected Teachings on the Practice That Crowns Merit

End of Scroll Four