福蓋正行所集經

Furthermore, what is meant by grief? – It means that sentient beings, because their craving and desire have not yet been freed, dwell in a place of anxiety. It is like a fierce beast surrounded and scorched by fire. Like sand from beneath the water taken and placed upon dry land.

Like entering the great ocean and having one's boat wrecked; the mind grows sorrowful and afraid, dreading the loss of this body and life. Like a little water sprinkled upon a hot iron ball. About to enter the gate of death, with one's lifespan not long remaining.

It is like beans cooking in a furnace, with smoke billowing up, for the dry firewood grows ever more abundant. Those worldly people, within their houses, are pressed by worry and anxiety, their faculties decline, and their minds are not at peace; like an earthenware vessel placed near the kiln's fire, knowing it will not last long, and will because of that crumble and perish.

Why is it called sorrow? – It means that sentient beings, who formerly possessed precious wealth and goods, cannot keep them, and their bodies grow troubled, because craving is suffering. The body is naked and exposed, the countenance haggard, the throat parched and dry, and speech broken and halting. They think of their former wealth, yet cannot regain it again.

And what is meant by suffering? – It means that sentient beings commit unlawful deeds, and their bodies come into contact with the law's penalties, with knife, staff, and poison; or they are made to be killed by non-human beings, even unto losing their lives, receiving these poisonous and harmful things.

What is meant by affliction? – It means that sentient beings speak evil words that increase day by day like poisoned arrows, and their faculties, troubled and vexed, lose all joy.

Why is it called the suffering of not obtaining what one seeks? – Sentient beings delight in cultivating the right Dharma, yet cannot enter into liberation, and their bodies and minds are weary and toiling; or, through indulgence, they seek much yet are not satisfied; and so feverish affliction arises. With no desire and no seeking, the mind is naturally at peace.

Why is it called the suffering of separation from what one loves? – It means that the place of joy with kin, relatives, and friends, harmoniously gathered in happiness, is again followed by parting. The mind tends to be attached and bound by love; therefore suffering and affliction arise.

Why is it called the suffering of meeting with what one hates? – It means that those sentient beings delight in and are sunk in craving and desire, seek much in wealth and gain, and contend with and encroach upon one another, thereby forming enmity and resentment. Or, because of the bonds of love and affection between mother and child like fetters and shackles, they cannot be at ease. One should remember that the beauty of women makes others confused and disturbed in feeling.

Their soft words are like the Kumuda flower, yet the foolish see only the part that is adornment, and do not perceive the long-lasting fetters and shackles. Like Sage Gautama, even unto the devas, who are sunk in and defiled by the pleasures of desire; like straw near fire, they will surely be burned. Therefore the Bhikshus must always keep far away; if they keep drawing near to those pleasures of desire, then it is great suffering.

All worlds, the devas and humankind, all are pressed and besieged by the fire of desire. In the present they suffer many kinds of suffering. And when they die they fall into the evil paths.

Within those thirteen kinds of great fires they are burned all around. The Buddha, toward beings in the world like a kind father, out of compassion for them spoke this sutra. These are the hells, of which there are thirteen kinds.

The first is Saṃjīva (Reviving); the second is Kālasūtra (Black Rope); the third is Saṃghāta (Crushing); the fourth is Raurava (Howling); the fifth is Mahāraurava (Great Howling); the sixth is the Heavenly Cry; the seventh is the Ancient Heavenly Cry; the eighth is Avīci (Unceasing); the ninth is the Boiling Sugar; the tenth is the Filth and Dung; the eleventh is the Whirling Wind; the twelfth is the Sword-Tree; the thirteenth is the River of Ashes.

Hells such as these are wholly full of perils and exceedingly many sufferings and afflictions. Within them are countless sentient beings who have committed every kind of evil karma; when their lives end they fall into these places to receive those kinds of suffering, so that the hell-wardens may punish their sins and offenses. With hot iron balls they beat them cruelly, until their forms are bruised and battered, and blood pours forth over their whole bodies.

All sinews and bones are burned. Again they bind both feet and cast them into a pit of fire and hang up both hands; the dreadful cries resound. The hell-wardens of that Yama interrogate and torment them, truly with extreme cruelty beyond all telling.

Those who receive their punishment, seeing this, are terrified; or they flee, only to return into the hell to be roasted and seared. Skin, flesh, bone, and sinew, beneath their feet, are burned. Because of evil karma they therefore die and are revived again.

Again there is a hell of an enormous pit of dung and filth, stinking beyond all description. There are many worms; they are named Kūṇapa, going to and fro within it, gnawing at the feet of the sinners until their flesh and bones are consumed, and taking their marrow to eat. Again there are countless swords and blades hanging down, one after another, to hack and cut. Then they chase along the path of the punished person and cut into their feet. Again there is a fierce wind blowing from above, gusting in to inflict suffering. Entering the forest of blades and swords, there are countless sharp swords that come down from the empty sky, severing this body; there is nothing that they do not cut through.

Again there is a great river entirely filled with ashes, sinking and rising and boiling and seething; cooking the sinners until they are soft. On both banks there are hell-wardens holding three-pronged forks, coming and going to threaten and intimidate. Sufferings such as these are endured without limit and never cease.

Again there are gathered swarms of rats like fish that sink down beneath the mud. Then they are hooked with fishhooks through the mouth. The scalding nets are wholly made of fire.

The great fire burns fiercely beyond all measure. Again there is an iron ball, struck to force the mouth open. Then molten copper is poured into it.

Or a hot iron ball is placed into the mouth, causing the lips to dry and char, scorching the tongue, throat, teeth, and gums. All of these are roasted and charred. From the throat downward all is burned and scalded.

Again there are two stones that clamp tightly upon the body from head to foot, so that one can hardly run. The hell-wardens, savage and cruel like maddened elephants, in their rage the hair of their necks stands on end. On all four sides it is wholly fire that surrounds that punished person.

They lie upon a bed of hot iron, the iron bars all hot, fire burning on every side; one hears nothing but cries and shrieks. Again there are four mountains that swoop down from the empty sky to strike the sinners, until their whole forms are shattered and pulverized, longing to fall to the ground and flee away at once. Again there are hell-wardens like drunken men holding knives, swords, and axes whirling in a circle, with arrows shot all around, and burning iron staffs, with every kind of instrument that inflicts suffering such as this, interrogating and tormenting the sinners.

Again there are hundreds of thousands of fires burning fiercely, blowing in from the four directions. Gathering upon the body, they burn it as one burns wood, until all is reduced to ashes. Again there are knives and swords used to cut the tongue, or to slice or to split it into hundreds of thousands of pieces, doing likewise to all four limbs.

Like drifting clouds; then the sinners are cast into that burning city, and fire is used to scorch them on all four sides. Then hot water flows out, with above and below floating and bobbing like cooking beans. The body swells up, the skin and flesh wholly consumed, with only the bones left, groping upon the ground.

The karmic wind blows in and makes them revive as before. Sufferings of such kinds are truly to be dreaded. Whoever falls into this hell cannot rest or cease.

Again there is an enormous hell of icy wind, wholly filled with frozen snow. It is high as a mountain. All is frigid cold, with the wind blowing without ceasing.

Again there are deep caverns formed of white ice, appearing as though made of all kinds of crystal. There are hell-wardens that drag and press those sinners, until they cast them in. The bitter cold presses upon them, and they let forth mournful and sorrowful cries.

Again there are two pestles, pounding with even rhythm, pounding this body until it is shattered and broken, and then it returns to as it was before, because the karmic wind blows in as before, no different. Having endured suffering for a long time, only when their karma is exhausted do they come forth. Those sentient beings are all, through the causes and conditions of defilement and the wisdom corrupted by perverse desire, therefore their bodies are sunk in attachment and cannot let go; that craving makes for little joy, yet they receive its fruit and retribution truly in great abundance.

Therefore the World-Honored One, out of profound compassion for such beings, gave rise to the mind of great compassion and spoke this sutra.

O Bhikshus! In the world there are abundantly many kinds of causes of suffering such as these, with birth as their root. If there were no condition of being born, then the cycle of birth and death would at once be extinguished.

How much more, then, in future lives, with immeasurable births being suffering. Because there is birth, therefore there is the form-aggregate. Because of the form-aggregate, therefore there is the feeling-aggregate.

Because of the feeling-aggregate, therefore there is the perception-aggregate. Because of the perception-aggregate, therefore there is the formations-aggregate. Because of the formations-aggregate, therefore there is the consciousness-aggregate.

Thus, one after another in continuous succession, they arise and then increase suffering. The revolving has no end. It is like a band of thieves entering a village to seize, plunder, and ravage, throwing the common folk into affliction and turmoil.

These are the five aggregates, which, relying upon the city of consciousness, give rise to the afflictions, harming and damaging the faculties.

Furthermore, aging, sickness, and death, toward the world, for the sake of joy work harm; therefore they are truly hard to love, like three kinds of foes that ever keep close in pursuit. The first tends to make one seek for much; the second tends to make one fall into perilous places; the third causes this body and life to be severed and cut off. Therefore, O Bhikshus!

One should always cultivate the right conduct that is the canopy of merit, uphold and maintain the scriptures, and practice in accordance with the teaching. Even should aging, sickness, and death besiege one tightly, one will not give rise to fear. And of the evil paths one will at once pass beyond.

This indeed is the Great Hero. For the benefit of future lives; like fire within the lotus flower which is a rare and wondrous thing, he at once causes one to abide in the wondrous bliss of tranquil cessation. O Bhikshus!

The merit of that essential nature is displayed clearly from cause unto fruit. All of it is to be loved and delighted in. Even unto giving rise to all the wholesome dharmas free of outflows.

The karma of body, speech, and mind all become pure, abiding in non-retrogression, dwelling within the Way, like the autumn moon emitting its light full and complete, while all the world is thoroughly moistened and benefited. This is by reason of giving broadly and generously, without limit. Those who come to ask are provided for according to their need, causing sentient beings' minds to give rise to joy.

Like a victorious general, the mind is truly glad and rejoicing, like relying upon a worthy king, dwelling in peace and security. Like the great ocean that takes in all the rivers and streams: like Mount Sumeru that stands at rest and does not move. Toward all beings, regarding them as father and mother, making offerings and showing reverence to all the world, one at once obtains the foremost and most excellent joy.

Friends near and far then praise and extol one. All that one hopes and seeks for is brought to fulfillment. Ultimately one comes forth from the bitter sea of the cycle of birth and death.

This meaning has made clear the intrinsic nature of merit and blessing; like a vessel of gold, firm and solid and easily loved. Because it is the foremost and finest place upon which beings may rely; therefore without the intrinsic nature of merit one cannot be loved or delighted in; like a vessel of earth that is easily destroyed, causing beings to flow and drift into the evil paths. Like a canopy held to shade one's life, when there is a person holding and keeping it, then going to and fro in the four directions one is shielded from the place of scorching heat.

So fine and excellent a thing, do not let it be lost. Thus one should guard and maintain the Right Conduct of the Canopy of Merit, and one will not be born into places of feverish affliction nor be burned by the fires of hell. The wholesome deeds one has accomplished one should guard and not let perish.

As in the city of Śrāvastī there was a woman head of household who, together with a young man of her own clan, joined as husband and wife, and then gave birth to a son, with expenses, and day by day grew sorrowful and worried; so he said to his wife: I shall go elsewhere to do work. And you should care for and cherish our son. As the days and months passed, she waited long for her husband but did not see him return.

And the son, growing larger day by day, became all the more indulgent, and together with other girls became infatuated and enamored. That girl wished to have fine ornaments to adorn and fasten in her hair, and the mother later came to know clearly of this matter; so she spoke wondrous and sweet words to teach and admonish him to repent, and said: My son, I do not wish you to delight in that affair. Take care of yourself; do nothing wrong that would make me worry.

The more she kept watch over him, the more the son would not obey her command but went out, and at night was made to sleep outside the gate, and she made for him a bed. That son, on a certain night, his craving and desire burning, rose up, and as though the matter would not cease, told his mother to open the door, wishing to go to and from that girl's house for his convenience. The mother said to her son: This matter goes too far, you should not go out.

Because his mother strictly forbade it, his desiring mind increased all the more, and there arose in him an evil intent, and he at once harmed his own mother. After he had committed this offense, his mind again grew troubled, and he went to a certain monastery and said:

Venerable One! I wish to leave the household life; I pray you to help me! At that time that Bhikshu, without examining the reason for which he had come, at once shaved his head and made him a Bhikshu.

He had him go to a distant other land, where, diligent and vigorous, he firmly upheld the pure precepts, cultivated meditative concentration, and delighted in reciting the scriptures. There was a certain householder who, seeing that this Bhikshu was complete in virtue and conduct, gave rise to a mind of offering and built a monastery and temple, making this one its head. The Sangha of the eight directions all came to rely upon and dwell there.

At that time this Bhikshu, for the assembly, expounded the Mahāyāna scriptures, and further caused their cultivation to accord with meditative contemplation. He provided the four requisites, lacking in nothing. At that time the great assembly diligently cultivated with vigor, and gradually realized the fruit of Arhatship, while this Bhikshu thereafter fell ill with suffering and needed good medicine, but his illness instead grew grave, and so he summoned the Sangha together and spoke words of repentance and apology, saying: Although I have been the head, I have slighted the virtuous lives of the assembly of my disciples.

The affliction and turmoil too are like this; my one wish is that the great assembly, with hearts of loving-kindness, would cause me to share in joy. The ordinary too understand clearly; the lofty too must fall away. Where there is meeting there is parting; where there is birth there must be cessation.

Having spoken thus, he then peacefully passed away.

At that time the great assembly together with the disciples shared together in the matter, creating merit and blessing; so they said to one another: Our Teacher has just entered into cessation, but it is not yet clear where his spirit-consciousness will be reborn. Among those disciples there was one who had already realized the holy fruit; so he entered into the contemplation of concentration, first looking within the realm of the devas, then the realm of humans, even unto the realm of hungry ghosts and animals, and saw nothing at all.

Afterward he then followed and examined the hells, and came to know clearly that his Teacher had fallen into the Avīci hell. The disciple, having seen this, then gave rise to doubt and bewilderment: "My Teacher, while still in the world, firmly upheld the pure precepts, was learned and eloquent, was vigorous in cultivation, never once lazy or weary, and gathered in and provided for the Sangha of the eight directions—so for what cause and condition would he receive a retribution so dire as this." At that time that disciple again entered into concentration for a long while to contemplate and behold the causes and conditions of a former life, and saw that because he had killed his own mother he received this retribution, and must fall into the Avīci hell,

where fire burns without ceasing to scorch that body.

Then he was beaten by the hell-wardens in every kind of way, and they said: "While you were in the world you were a witless and base thing, and committed this rebellious offense, and so must receive its retribution." At once the hell-warden then took a truly hot iron ball and struck him on the head, and blood flowed without ceasing, with suffering beyond all telling. At that time that Arhat disciple, having seen this, then employed the spiritual power of loving-kindness and compassion to remove those sufferings and afflictions.

By the moistening of the majestic virtue of the Dharma, he caused him to recall his former life, and then, relying upon the recollection of the Three Jewels, he accumulated those wholesome roots, and that life then came to an end, and he was reborn in the Yāma Heaven together with the deva-sons newly born there. Dwelling in that heaven, he then gave rise to three kinds of recollection. The first, to look back upon his former body—into what clan and lineage had he received his birth?

The second, in what place, and how had his body perished and his life ended? The third, by cultivating what merit had he been reborn into the heavenly realm?

At that time that deva-son, having contemplated thus, then saw his own body, that he had formerly committed the rebellious offense, and by the power of the Buddha's grace had been reborn into this heaven; so he thought: I now single-mindedly wish for no other thought, but only seek to behold the Buddha, to draw near and make offerings, in order to repay that great and vast grace and virtue. By the merit-power of the devas there naturally appeared all kinds of precious necklaces, adorning this body.

At the beginning of the night, his body emitted a light, clearly shining upon the Jeta Grove. All was made to appear distinctly, and he came before the Buddha, with head and face bowing in reverence beneath the Buddha's feet, and used the many-colored heavenly lotus flowers, such as the Mandārava flower, to make offering to the Buddha, heaped high up to the knees. The offering complete, he went and sat to one side.

At that time the World-Honored One, knowing clearly the state of mind of that deva-son, then spoke the discourse of the Dharma of the Four Truths; speaking it three times in this way. Having heard it and understood it clearly, he then beheld the truth, and without leaving his seat realized the fruit of Stream-Entry. The outflow-free, firm and solid, vajra wisdom.

After his body perishes and his life ends, he sees clearly perverse conceit as a mountain. These indeed are these Four Truths of the Dharma. Be it Śramaṇa or Brahmin, father, mother, or friend—for their sake one may speak them clearly.

Only the World-Honored One has compassion upon me, whose tears and blood are as many as the great ocean, and whose bones are heaped into a mountain. He closes the evil gates and opens the wholesome paths, rescuing from the hells, the hungry ghosts, and the animals, causing one to dwell in peace and joy in the wholesome fruit of the devas and humankind. At that time the deva-son spoke a verse, saying:

I, through being defiled by desire and deeply deluded,

Fell down into the place of the Avīci hell;

By the grace of the Buddha I was reborn in heaven,

And further attained the realization of the fruit of Nirvāṇa.

I, by relying upon the wholesome Dharma,

Have forever escaped the cycle of birth and death and the evil paths,

And the streams of birth and death yet to come,

And at once have reached the shore of tranquil cessation and awakening.

I now have beheld the Sage Muni,

Whom in a hundred thousand births it is hard to encounter,

Well freed from the cause of birth, aging, and sickness,

And so I wish to make offerings broadly to the world.

Holding these precious things, I come here to offer,

With palms joined and circling round, my mind in joy and delight;

Therefore I bow in reverence to the One of Two-fold Perfection,

Who can cause devas and humankind to give rise to awakening.

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

End of Scroll Five