福蓋正行所集經

If there are sentient beings who, toward living creatures, give various objects in charity—that is, food and drink, clothing, lodging, medicine, and even all manner of precious things; even the goods within their storehouses, all of which may be given away—this is called great and vast giving. Or there may be sentient beings whose minds delight in giving yet who do not possess abundant goods as described above; then they give according to what they have. This is called giving according to one's portion.

The Buddha taught: There are two kinds of giving. That is, the deeds of body, speech, and mind, together with the aggregates of feeling and perception, along with the contemplation that brings about change, are carried out at the same time. It is performed in the present moment and with continuous joy. This is called doing the work of giving. If, within a single instant, one gives rise to a pure mind, taking oneself as the foremost agent in order to give, then this too is named giving.

There are also two further kinds, set forth more clearly. The first is impure; the second is pure. One who frequently performs the work of giving should clearly understand this; that is, one is able to establish all the various kinds of wisdom.

If the giver has no moral discipline, does not accord with right principle, and is not fully endowed with right view—it is said that such giving bears no fruit. If it is so, then that giver gains no meritorious reward; or if the one who receives has no moral conduct, does not comprehend the Dharma, and clings fast to wrong views—it is said that such giving bears no fruit. Toward that giver, likewise there is no meritorious reward. This is called the impure deed.

If the giver upholds the precepts, clearly understands the Dharma and holds right view, and knows the fruit of giving—then such a giver gains meritorious reward. Or if the one who receives is fully endowed with moral virtue, clearly knows the Dharma, and sees and hears in a true and right manner—it is said that this giving bears fruit. Toward that giver there is at once meritorious reward. Giving such as this is called the reception of the two kinds of pure and right conduct, fully complete.

If the giver is pure but the recipient of the giving is impure, this too is called the accomplishment of the meritorious reward of giving. Or, again, the giver may be impure—for example, like one who is foolish and obstinately hoards wealth, like a servant serving his master; or one who is enslaved, ordered to act by officials and soldiers, doing so amid confusion and suffering, and only afterward performs the act. Or because there is an old and sick person bound by suffering, near to the place of death, and only afterward performs the act of giving.

Such cases as these are not called giving. Or one watches singing and dancing and all kinds of music; or first obtains praise for oneself and only afterward performs the act. Or one sees another together with that person's wealth, considers oneself rich, and speaks boastfully.

Or toward that beautiful form, the mind gives rise to fondness, wishing to seize it, and speaks of this matter twice over. Thus, all of this is not called giving. Why is this?

Because toward that wealth the mind is constantly anxious, together with greed, hatred, delusion, doubt, and so forth, all of it filled. It does not accord with right principle; it does not resemble the good; it merely follows the round of saṃsāra, creating untold difficulties. How could it draw forth for that person the wholesome roots that transcend the world—the excellent marks of the Tathāgata, hands and feet beautiful as a painting?

This is called the giving that is defiled, attached, and impure.

Again it is said there are two kinds. The first is that one gives, yet it is not pure. The second is that one gives, and then dedicates it toward purity.

At that time, in the city of Rājagṛha, there was a dānapati (donor) who, having performed meritorious deeds, made music in the garden of the Saṅgha and reveled drunkenly therein. At that time the keeper of the garden came and addressed the master of the monastery. The Elder Bhikṣu (Sthavira) then said to the dānapati: "For what reason have you come here to indulge in such heedlessness?

Now you are joyful, but the consequence will gather up the fruit of suffering." The bhikṣu who kept the garden then said to the Elder: "The dānapati here uses fine and skillful words to make merriment; why then do you reproach him and cause him to give rise to affliction?" At that time the Elder said to the keeper of the garden: "You are one whose learning has not penetrated deeply, who does not clearly understand the precepts and discipline, who merely serves and provides for the white-robed layfolk—including those goods—you should not regard this as wealth and enjoyment to be taken with delight, for it can cause others' minds to give rise to wild confusion and to fix the attention in an unreasonable manner.

Because it ruins the causes and conditions of the Dharma." Therefore the Elder spoke this verse, saying:

Why is it said that having done the work of giving, one then dedicates it toward purity? Because that giver firmly maintains pure discipline, his essential nature joyful, pure from beginning to end. Even with regard to all the gold, silver, and precious wealth in his treasury and storehouse, and horses, elephants, and chariots, his mind does not crave to hoard and keep them.

All of it he gives away. Because he clearly knows that the meritorious reward of that giving extends into other lives, departs far from saṃsāra, and is no longer carried along in its flow. He joyfully realizes the truly constant, departing from all that is errant.

Toward the worldly pleasures of the five desires he gives rise to no defilement or attachment. All of it he relinquishes. Toward praise and blame, this mind does not waver; when he sees one who comes begging for food, he at once speaks words of comfort and inquires after him, his countenance gentle and harmonious, departing far from jealousy, seeing them as members of his own household; his mind does not calculate; according to their wishes and aspirations he causes the beggar to be fully provided for.

He departs far from the sickness of grasping and holding, and gives rise to no doubt; he leaves behind all boasting; he washes away the filth of stinginess; he is able to rejoice with others; he bears the burden of all kinds of beings. He guards his dignified deportment and cuts off all disputes. Or if there is someone who comes to ask for a part of his own body, he well cultivates patient endurance; he gives rise to no delusion or vexation; his mind is not scattered.

He delights in the supreme joy of giving. By that skillful means, they seek from me; I should joyfully give to them; causing myself to become fully endowed with pure discipline and vigor, meditative concentration and surpassing wisdom, and the pāramitās; I then realize the unconditioned, dwell in the bliss of the present Dharma, and attain the accomplishment of supreme, perfect enlightenment (anuttarā-samyak-saṃbodhi).

Furthermore, sentient beings, on account of that wealth, have strong physical vigor and become greedily attached to the pleasures of desire. And as for the world, if there are companions close at hand who do not delight in the Buddha-Dharma, who are stubborn and hard to instruct and transform; even to the point of giving rise to many kinds of sickness and suffering. Sickness of wind, of phlegm and mucus; or the three combined together, and then their lives are seized away.

Furthermore, in that world there are officials and soldiers, farmers and merchants, craftsmen, and all the common people, whose minds are constantly anxious and who cannot easily make themselves joyful. Therefore they single-mindedly seek after heedlessness and pleasure. They fall into the pit of fire, the peril brought about by the five desires, and then plunge into saṃsāra; they do not clearly know how to escape from it.

With a mind of great compassion he reveals and instructs them. Toward their foolish darkness, in order to give rise to wisdom; there being none to rescue and protect them so that they might escape from the place of suffering and affliction. Those who have no place of refuge shall obtain a place of peace and security.

Even those who in the present receive the suffering retributions of the hells. If I cultivate the meritorious works of giving so as to give to sentient beings, then all shall depart from suffering. If I give, then I shall receive the fruit of meritorious reward.

I do not seek the worldly pleasures of the five desires, nor do I delight in the manner of being rich. I vow to escape from saṃsāra and reach ultimate liberation. This is called giving dedicated toward purity.

The Buddha taught: Having thus performed pure giving, I recall the causes and conditions of former days, and I shall now relate them in brief. In a distant past, incalculable lifetimes ago, there was a country named Suvara (Excellent Sound), and its king was called Suvijaya (Excellent Victory), rich and sovereign, with many kinsfolk. The people were prosperous, peaceful and secure, joyfully singing, loving and respecting one another, with no contention; they heard no evil words; they never fell ill.

The forests of trees were lush, and the fruits were truly sweet and rich. From the earth no weeds grew. All things were complete.

All was abundant. That king governed the world; his nature was truly humane and worthy, and he looked upon all his people as his own children. He delighted in the right Dharma and never abandoned it; resolute in loving-kindness, he had compassion for all.

Departing far from the conditioned, he thoroughly comprehended non-self. This was a Great Hero (Mahāpuruṣa), praised by all, who in the world gave generously, his mind without stinginess. All things in his possession he relinquished entirely.

Each early morning he went to the place of giving. To those who came begging for food, he spoke good words and comforted them. Or if there were those who wished to drink water, he gave fine sweet water; or if a person sought clothing, he at once gave fine garments.

Even gold, silver, vaiḍūrya (lapis lazuli), coral, agate (musāragalva), carnelian, true pearls, and maṇi-gems—however many goods there were in his storehouse, according to what was sought, he gave them all away. Having given thus, the king then returned to the inner palace and summoned the palace consorts, his sons and daughters, including the chief officials and great ministers, and to each and every one he gave. He caused them to be fully provided for.

All kinds of wealth he gave away entirely, until nothing remained—he kept only the single set of garments upon his own body.

At that time King Suvijaya then thought: "Now, within this city, all my people I have already supplied to fullness and richness; only the various kinds of insects have not yet received my favor." He pondered what thing he might give. Then the king went to a place where there were a great many mosquitoes, took off his garments, and let them bite him. When all of them were fully sated, the king's mind felt no weariness.

At that time Śakra (Indra), gazing down upon the human world, saw this and found it something that had never been. "That King Suvijaya is able to make this vow out of a vast mind of loving-kindness and compassion, working benefit and ease for all sentient beings; I shall go there myself to see how true this really is." Then at once Śakra transformed into a vulture, beating its wings as it flew, its talons sharp, flying before the king and intending to gouge out his two eyes.

The king, having loving-kindness in full, had no terror whatsoever. It returned the eyes to the king, and turning its neck, the vulture said: "Give me the flesh of your own body; surely you will be glad of it," and then it swooped down to snatch his body, and suddenly vanished.

At that time Śakra-deva then manifested as the body of a brāhmaṇa and came before the king, drawing near respectfully, saying: "O Great King! Give me your two eyes!" The king then said: "O great brāhmaṇa! If you truly have need, then take them yourself.

These eyes of mine, I begrudge them not at all." At that time Śakra, clearly knowing that this giving was true and not false, left the body of the brāhmaṇa, manifested again the form and marks of Śakra, and, his mind giving rise to joy, praised "Well done!" and said: "Great King, now, with a mind of loving-kindness firm and solid, that power of your vow shall surely bring benefit to all sentient beings. Your mind is not perverted; in every place and everywhere, all sentient beings, when they hear the king's name, shall obtain joy.

Before long you shall realize Supreme Enlightenment." Thus the giver is able to give to others. Even though the gift be vast or be small, it is not impure. This person shall obtain the foundations of mindfulness and right exertion (smṛtyupasthāna, samyak-pradhāna); the bases of spiritual power, the faculties, the powers, and all the Dharmas of merit.

Toward the path of enlightenment he never regresses. He thereby becomes the supreme pure field of merit. He is able to plant many wholesome roots for all sentient beings.

This is the Great Hero, who for the sake of father and mother, kinsfolk and relations, creates a place of refuge. Like a fine house, so that when there are contrary winds, cold rains, or poisonous insects in the heat of the weather, one may dwell in peace and security. He is also able, for the sake of all the brāhmaṇas amid the great assembly, to speak well in discourse and discussion.

His appearance is beautiful, his body and mind strong and healthy. With decisive wisdom he subdues other views of seeing and hearing. Like an elephant possessing strength in the snowy mountains, who, when driven against an enemy, has a mind without fear.

Like a venerable teacher instructing his disciples, not departing from the distinction of right and wrong. Like a mother who remembers and thinks of her child; so one should clearly know that this person is like a cool, clear pool of water, able to give to all who are thirsting. Like a flower pleasing to the eye, that everyone loves.

Wherever it blooms, it is offered up in worship. Like that physician, who well treats all kinds of sickness, and according to the patient grants ease and joy. Like one who holds the mantra (dhāraṇī), able to drive away poisonous snakes.

That person is likewise able to extinguish the harmful poisons of greed, hatred, and delusion. Seeing sentient beings greedy and without merit and wisdom, sinking and floating for long ages in the mire of birth and death; now again cultivating the true and wholesome Dharmas that are mutually corresponding, he shall gradually be led to the treasure mountain of merit. Like the forest of candana (sandalwood), whose fragrance the wind carries everywhere.

Accordingly, those who hear of it, there is none who does not have a mind of joy. This person's name is excellent. Furthermore, like this, toward all places; or he is revered and honored like a king within the city, peaceful and without fear.

All the people rely upon him to dwell. This person practices the conduct of giving, and all may draw near to him; like the autumn moon, its light clear and blue-green. All the world gazes upon it.

One who delights in the conduct of giving likewise becomes thus.

Like the Honored Muni (Śākyamuni), whose faculties are tranquil and still, who teaches the Dharma of liberation, joyfully gives, vast and pervading everywhere, continuous and without interruption. This is called the giving of right mindfulness, liberation, and purity. Furthermore, when that giver sees another come yearning toward him, he should give rise to a mind of welcome and reception.

First he asks and sets out the various foods and, according to what is desired there, gives them; even to the point of joy; yet his mind has no regret; he joyfully gives. Having given thus, that person is able to cast off all hindrances and entanglements; and is further able to gather in all wholesome roots. When he casts off this body, he again obtains benefits bright and clear, and is decisively reborn in the heaven of Knowing Contentment (Tuṣita).

That is the foremost place of joy, peace, and security. At that time, in that heavenly palace, there is the Kalpa-pāka (Kalpavṛkṣa) tree, whose branches and leaves spread coolness and emit light. Precious flowers bloom in profusion; all of them are perfectly round.

Upon those flowers, moreover, are born a great many beautiful goddesses. Those who dwell in that heaven gather and take the flowers at will. There are also a great many palaces, adorned and spacious, made of precious materials, all of pure gold, and there are also many precious vases.

Surrounding them are strange and beautiful banners and pennants, swaying gracefully according as the wind stirs them. There are also countless hundreds of thousands of goddesses, their forms exquisite, their uprightness beyond compare. Upon their heads they wear flowers in their hair, and down to their garments, they wear only beautiful things, fastened tightly to their bodies; at their ears they have flower-earrings of all kinds of necklace-jewelry (keyūra).

Walking step by step, they sing in chorus together. Truly they are lovely. Such goddesses fill the place everywhere.

At that time there was a goddess, the most beautiful, who was acquainted with a god (devaputra) newly born into this place; and so, together with the other goddesses, she sang songs and made joyful music, and came to the gate of the city to welcome and receive him. At that time, among them, that devaputra newly born there had a special majesty and virtue, his form strange and rare, his cloud-soft hair curling around the right side of his beautiful face.

All dust, as it were, did not defile him. His eyes were clear and his brows broad, looking like blue lotus flowers. His lips were a flushed red, like the bimba fruit.

His teeth were white and truly even, like the color of snow. From his body radiated a brilliant light, illuminating everywhere. Having cultivated for but a short time, he came to behold this peace and joy.

At that time the foremost goddess then addressed the devaputra, saying:

Now, within this heaven, all is joy that never comes to an end. I only pray, kind sir, that you take me as your wife, to dwell long in this place and together enjoy these pleasures. Thereupon she took a golden vase and poured water within, together with a heavenly crown, and all kinds of necklace-jewelry to put upon his body, and presented them in full.

There was also a goddess who, holding a fly-whisk, led the way in front, going to a forest of precious flowers, where they at once sang and danced and performed many pieces of music. The two of them both gazed upon and received those wondrous pleasures of desire. Further, in that heaven were seen many magnificent towers and pavilions, to which one might go to attend banquets and feasts, at will and at ease.

Or at the precious ponds they sported together. The goddesses vied with one another to pluck lotus flowers, and each one presented them to the devaputra newly born there. Or they scattered all kinds of flowers, filling the surface of the earth, and each gave rise to thoughts of desire.

Or drawing near still further, there came a god to offer congratulations and inquire after him. In the past this person, in the human world, had been able to cultivate the practice of Yoga, destroying the desire of greed and the causes and conditions of impurity. Therefore now he was born in this place, receiving these delights.

The goddesses reverently surrounded and encircled him. At that time that god then bowed at his feet and, joyfully praising, spoke this verse, saying:

Well done! Kind sir, born in this realm,
Receiving the supreme pleasures of the five desires;
Like the bright full moon, beautiful everywhere,
Able to break off the blue lotus, fragrant and fair.

Having accumulated and cultivated widely the wholesome practices,
Your body radiates light truly pure and clean;
Constantly with wholesome eyes you look upon sentient beings,
And so by gods and humans alike you are honored.

There is also the forest of candana, truly pure,
Its branches and leaves luxuriant, truly lovely;
In all the four directions everywhere it is fine and good,
Beautiful flowers scattered everywhere, brimming and full.

There are goddesses dwelling in that place,
Their countenances exquisitely beautiful, truly upright;
Their bodies soft and supple, giving off fragrance,
Vying with one another to sing and dance without weariness.

At that time, that devaputra newly born spoke a verse in reply, saying:

The joy of the heavenly realm is truly rare to obtain,
Received at will, it appears at once before you;
In the world of mankind, the person of wisdom
Should give rise to a wholesome mind in order to give.

Sentient beings should well reflect. Having performed giving such as this and received the meritorious reward of the heavenly realm, when afterward born among humans, one is born into a great clan whose fame resounds everywhere; one has, moreover, majesty and virtue, with form and marks adorned, so that those who see are all glad; with relations and kinsfolk filling the place, and wealth and riches. Even should one meet with evil circumstances, they cannot bring about ruin.

As is told in the Sūtra of the Causes and Conditions of Viśākhā, the King's Mother (Mṛgāra-mātṛ). At that time that princess, together with her kinsfolk, when she left the palace, came to the garden to look about for pleasure, and then rested there. At that time she took off the beautiful ornaments from her body and set them to one side; whereupon, together with her maidservants, she went to the place of the Buddha to hear the Dharma.

When she had finished listening and returned to the palace, the maidservant forgot to bring those ornaments along. Hearing this, she was displeased, and at once reported it to her royal father. The mother said to the king: "Now that this matter is so, even should there be one who sees them, he will not be able to take them.

For I, throughout many lifetimes, up to this very body, have never coveted anyone's property, even a single small thing. If I were to give rise to this thought—that I wished to take all the objects upon the bodies of sentient beings—then I should not be able to meet with the Buddhas, nor to cause sentient beings to obtain fruit according to their wish."

At that time the Venerable Ānanda, having seen these objects, then picked them up, and the next day brought them into the palace and delivered them into the king's palace.

The king asked: "How is it that the Venerable One was able to see those precious objects?—Yet if another had obtained them, surely they would no longer remain."

The mother then said to the king: "It is because you have no faith; but as for me, with regard to these objects, it is as though there were walls on all four sides holding them in. Test it by the power of merit. Whoever it is that obtains them shall cast them away. Go over there; each and every one sees them differently. One may say they are impure; one may say they are a poisonous snake, and casting them aside, runs off." The king, giving rise to doubt, then waited for his mother to fall fast asleep, took the ring from her hand, and cast it into the river. After his mother awoke from sleep, she said:

"Who has taken my ring and carried it off?"

The king replied: "If the power of merit keeps it safe, then seek out for me the one who keeps it."

The mother said: "Stop right there! I shall get it back again." Afterward, one day, in a fish market a fish was sold, and when its belly was cut open, the ring was found within. Everyone was astounded.

The king then praised her, saying: "Well done! My mother; it is just as you said; like the roar of a Lion." On a later day, when the Venerable Ānanda came to visit the king's place, the king's faith redoubled all the more. Even to the point that the matters of the power of merit are all true, just as in this. Therefore I delight in the making of merit to its utmost end.

The Sūtra of the Collected Practices of the Canopy of Merit and Right Conduct (Puṇya-cchatra-caryā-saṃgraha-sūtra)

End of Scroll 7