福蓋正行所集經

The most supreme field of merit with respect to the Buddhas is the diligent cultivation of the practice of giving (dāna), which will surely bring forth its fruit in this very body. So it is even within this present life. Though a king is noble, that veneration cannot be compared to it.

Upon his head he wears a beautiful crown made entirely of precious things; from his ears hang golden rings and various gems intermingled. His countenance is truly exquisite, fully adorned and majestic. His topknot is fastened with precious pins.

Adorning himself with such ornaments, he dwells within his palace—upon a high and open place easy to behold, with many towers and many gates. All is made of special things. The colors are soft and supple.

Hung everywhere with banners and curtains bearing the forms of beasts such as lions, and various kinds of birds, set upon the balustrades. When he comes to amuse himself there, the city is guarded by mighty warriors who protect it; mounting elephants and horses, they go to and fro filling every place. There too dwell the common folk, who live at peace in their work, with no quarreling among them.

There is no breaking through walls nor boring through corners—none of those kinds of afflictions that give rise to fear and dread. Everywhere there are good Brahmins. The Campaka trees, the Aśoka trees, and the rest—their branches, leaves, flowers, and fruits fill every place; lush and green, easy to behold.

When the king wishes to go there, both sides of the road are cleared of filthy grass and refuse, and tiles and bricks of every kind. Fragrant flower-water is sprinkled everywhere. A hundred thousand kinds of music—flutes and pipes, drums small and great—are sounded, and they parade before and behind.

The king rides upon the back of the lord of elephants, his majestic virtue resplendent, truly beautiful and undefiled. Ox-head sandalwood anoints his whole body. Its fragrance wafts afar.

His garments are fine and beautiful, like the sun just risen. In both his left and right hands he holds white fly-whisks. All made of jeweled lapis lazuli, and the handles holding the parasols raised aloft are all of pure gold.

Every kind of precious thing is entirely flowers. At that time, within the city, all the people rejoice, joining their palms together in praise, and everyone scatters beautiful flowers covering the whole ground. There are certain clans who either sit in deep contemplation, or sing of their own accord, displaying their talents.

When the king has heard this, his joy is redoubled. These precious blessings and rewards are obtained through giving. Therefore this is called the Supreme Field of Merit: diligently cultivating the practice of giving.

Thus is the merit accomplished.

How does giving cause sentient beings to incline in a single direction toward the wealth and bliss of the world, as well as toward enjoying the supreme realms of the five desires? One should clearly understand: this is the karma of giving. It is not merely the obtaining of joy and great wealth, but indeed reaches to being the cause of unsurpassed wisdom, and moreover it can accomplish all things.

One should know that this giving is a firm and solid storehouse, which cannot be burned by fire or water, nor ruined by theft. One should also know that this giving is the very best of friends. Whether born here or in another world, one always has a good companion.

One should know that this giving is like a wholesome seed which, at all times, yields fruit according to one's wishes. One should know that this giving is like the wondrous steps that can raise a ladder up to the heavenly realms, there to enjoy the pleasures of that place. One should know that this giving is like a bright lamp that can dispel the realm of hungry ghosts and the darkness of stinginess; with respect to the evil destinies it can deliver and rescue.

In places of danger and calamity it can save and help, crossing over the sea of birth and death, and can reach the far shore. If sentient beings, having clearly understood this, again and again give rise to pure intention, diligently performing the practice of giving continuously without interruption, and toward other beings hold a mind without grasping or hoarding, neither squandering, then deeply they give rise to awakening.

All these things are things that are not firm and solid. Ultimately one delights in cultivating the karma of pure giving. Through this one's renown is spread afar.

Those who see rejoice and admire; one is ever sheltered by good people who dwell together with one. Within the great assembly the mind is not weak or feeble; one well maintains dignity and bearing, praising the merit of giving, which can bring wealth; one departs from the evil paths and is born up into the heavenly realms. Delighting in liberation, one causes others too to give rise to faith.

One departs from the filth of stinginess and miserliness. One should know that this person is verily a Great Bodhisattva, a good spiritual friend (kalyāṇa-mitra), a Great Hero. He can nurture in sentient beings the true and genuine roots of goodness.

All sentient beings should go there to visit, draw near, and make offerings, joyfully hearing the true Dharma, practicing in accordance with principle, seeking to escape the evil paths.

As was said above, if for the sake of the Buddha one diligently cultivates giving, then one will surely harvest blessings and rewards. Suppose one meets no Buddha or Bodhisattva at all; yet if one still maintains this mind of giving, then one receives recompense just as before, no different at all. Therefore the World-Honored One, through skillful means, has revealed this, in order to cause sentient beings gradually to practice, learn, and inquire.

At that time the World-Honored One was wandering and teaching, and was dwelling in the city of Rājagṛha, in the Bamboo Grove of Kalandaka. At that time the Venerable Mahāmaudgalyāyana reflected thus: Now the World-Honored One and the great Śrāvaka disciples are within this grove; therefore pure monastic dwellings should be made. Having reflected thus, he then went to Śakra (Indra) and said:

"O Lord of the Heavens! O virtuous one! Here in the city of Rājagṛha, in the Bamboo Grove of Kalandaka, for the sake of the Buddha, the World-Honored One, a Vihāra (monastery) should be established, so that the disciples who are Arhats may together abide there in retreat."

At that time, when Śakra heard these words, his mind was greatly delighted, and he naturally took up the task; then, using countless gold, silver, and precious jewels, blue maṇi gems, together with various kinds of lapis lazuli, he constructed the gateways, balustrades, chambers, palaces, and pavilions. Using coral for pillars, all made of precious materials for adornment. Moreover, these precious materials were carved with various strange beasts and birds.

Hung in the open air, they were like wings. Many rare and precious mirrors were set up everywhere, truly bright and undefiled, comparable even to the moon. Various kinds of heavenly garments, bright, soft, and beautiful, with golden frames, were then hung above.

Precious vajras; strands of true pearls, filling every place; were used to adorn that place. Burning various kinds of fragrant incense, the smoke wafted everywhere; lighting many kinds of lamps, day and night they blazed bright. Such things were used to make offerings.

Truly there had never been the like in the world. Right within that garden, everywhere were planted flowering trees of the Nāga-īśvara (Dragon-Sovereign) flower; the Campaka flower; the Aṅguruma flower; the Kuṭaja flower, the Aśoka flowering tree—blossoming in full everywhere. Truly a beautiful sight to behold.

The whole garden was full of flowers. There was a pavilion made of coral; its doors entirely of railings carved beautifully, all of precious things, adorned beautifully; when the wind stirred the flowers, the fragrance wafted far away. There were heavenly maidens (apsarases) roaming, sporting, and resting within.

All was beautiful things, using only ornaments of jeweled necklaces (keyūra); everywhere there were birds and forest beasts singing together. Within the grove too there were Yakṣa maidens, upright and proper in form, coming together to behold, plucking precious flowers and laughing and sporting joyfully together. There was also a great pool, clean and pure, all made of precious materials, brimming with fragrant water.

Within the pool too were great precious lotuses, their leaves of golden-white color; their stems of pure gold. Beautiful heavenly maidens stood within, moving, singing, and dancing wondrously and rarely. There were also countless golden lotus flowers, Utpala flowers, Kumuda flowers, and Kahlāra flowers shining and glittering, their fragrance sweet and pervasive.

There were also water birds such as geese, mandarin ducks, and cranes, gathered and perched upon those flowers, preening the feathers of their wings. There were fish coming and going, swimming about, meeting the flowers and sporting in the water; ducks swam about. Around the pool, all of gold, silver, crystal, and various precious jewels formed the stairways.

Along the bank of the pool there were also Kalpa trees. The land of Tu-điều-phất, its leaves crowded thick and dense. Other precious flowers vied with one another in blooming.

There were countless hundreds of thousands of nobles and common folk, wealthy and majestic, making music, going to and fro to behold, with nothing to hinder them.

At that time the Lord of the Heavens, for the sake of the Buddha, the World-Honored One, established the Vihāra. It was just like the beautiful full moon, lacking in nothing. Storehouses of every kind. All were brimming full. Then, coming before the Buddha, he said:

"This land is fine and beautiful, spacious, majestic, and pure, and together with the garden it is most delightful; no different from the realm of the Perfectly Enlightened. Reverently I pray that the Tathāgata may dwell in this place for the retreat."

The Buddha, out of compassion, accepted it for him, and thereafter he further brought a full hundred thousand elephants to make offering to the Tathāgata. Together with a hundred thousand beautiful heavenly maidens bearing banners, pennants, and jeweled canopies, they came, fanning cool breezes gently. Through that offering, the great disciples were presented with music performed by a hundred thousand Gandharvas.

At that time, in the city of Rājagṛha, there was an Elder (Gṛhapati); this household was truly wealthy, with very great possessions. Compared even with Vaiśravaṇa, King of the Heavens, he was wealthier still. However, this Elder was sunk in wrong views, believing and following the teachings of the heterodox Nirgrantha (Jainas). Seeing this matter, his mind felt doubt and suspicion. At that time the Venerable Mahāmaudgalyāyana, clearly knowing that his faculties had ripened, then went there to convert and deliver him. By means of the essential teachings he praised the merits of the Buddha. When that man had heard this Dharma, his mind became clear and penetrating, and he said to the Venerable:

"Now I give rise to the aspiration to take refuge in the Tathāgata, and wish to draw near, attend upon him, and reverently make offerings." Immediately, together with the Venerable, he went to the place of the Buddha, with his head and face bowed to the Buddha's feet, and then stood to one side. The Venerable addressed the Buddha concerning this Elder, who wished to cast off the heterodox and return to the orthodox, and was now beginning to give rise to faith, desiring to make offerings to the Buddha and the Saṅgha of monks. "Only I pray that the great loving-kindness and compassion may accept that request." The Buddha, having clearly known the matter, silently consented in assent.

At that time the Elder, knowing that the Buddha had accepted, was greatly delighted in mind. He then returned home and, using countless kinds of precious treasures and fine, beautiful things to decorate; the gateways and pavilions, all were made anew, and he had prepared a full hundred kinds of foods and drinks. When all was done, he then dispatched a messenger to come before the World-Honored One and say: "The noon hour has arrived; only I pray that the Great Compassionate One may partake of the offerings."

At that time the World-Honored One stepped forth from his chamber, his majestic virtue sovereign and free, his marks and features upright and dignified, his body emitting brilliant radiance, just like the sun, no different; together with his disciples who were Arhats, their faculties already stilled, their minds attained to sovereignty, having ceased all stirring movement, he went to that house. There were also a hundred thousand Heavenly Sons and Heavenly Maidens, their bodies and minds at ease, departed from all distraction, their bodies steeped in the scent of sandalwood, reverently surrounding him.

There were also common folk who, seeing this unprecedented sight, came to the Elder. There were also a hundred thousand lay men and women, pure in mind, giving rise to joy, snapping their fingers together and rendering homage. Each one carried precious black sandalwood to make offering.

They burned this incense by a hundred thousand measures. They also struck up many fine musics, clear and lilting in their melody, such that when heard, the very earth trembled. At that time the Elder, with various banners, pennants, and jeweled canopies, set them in order one after another, together with curtains and drapes, adorned with jeweled necklaces, and rare heavenly fragrances, came together to welcome and receive him.

The Elder, together with his kinsfolk both inner and outer, each one bore fragrant flowers and scattered them like chrysanthemums.

At that time the World-Honored One personally arrived at that man's house, and in the midst of the central hall, the man had set up a throne to invite the Buddha—truly lofty, beautiful, and majestic, of many layers soft and fine, of every kind of precious cloth, and draped down to the very ground. The banners, pennants, and jeweled canopies were arrayed in rows like nets of mesh hooked around all four sides. Those banners and parasols were truly exquisite, their colors truly beautiful, and upon them were a full hundred thousand little bells, hung above, so that when the wind stirred their ringing was most pleasant to the ear, and precious flowers covered every place.

As for the various powdered incenses and fragrances, all were held in pure vessels. When all had been arranged, then he invited the Buddha to ascend the throne. Then, clad in clean and tidy garments, he knelt down and invited the Buddha, after which the foremost Great Arhats; down to the newly-trained Bhikṣus and the rest, entered the hall and, one after another, sat down to partake of the noon meal with rare and delicious dishes.

When the offering to the Buddha and the Saṅgha was complete, all were fully satisfied. Having eaten, each one put away his bowl and washed his hands clean. At that time the Elder, joining his palms together, gazed reverently upon the honored countenance and, using verses, praised him, saying:

The Tathāgata is fully endowed with supreme marks,

The minor excellent features filling his whole body;

His hair lies in the natural direction, never disordered,

Bright and beautifully dark like the bee-king.

The Tathāgata's face is bright and resplendent,

Neither protruding nor sunken, truly full and complete;

The white tuft between his brows ever shines aright,

Like the full moon of autumn shining bright.

The Tathāgata's two eyes are truly clear and beautiful,

Like the Ox-King, never twitching or stirring,

Beheld, they are truly beautiful, rare, and luminous,

Like the Kuṇa flower, truly lovely.

The Tathāgata is fully endowed with forty teeth,

White and clean, thick and close like the color of snow;

The mark of his tongue, long and broad, is hard to fully tell,

Fresh in color like the Palāśa flower.

The Tathāgata moreover has a nose of merit,

Lofty, straight, upright, and proper, beyond compare;

His lips and mouth are balanced and truly complete,

Beautiful as the Bimba fruit.

The Buddha's face is truly round and full,

His arms supple and soft, ever to be praised,

Like the beautiful lotus flower when it blooms,

Departed from all filth, beheld it clings to nothing.

The Tathāgata's bodily form is like pure gold,

Firm, solid, and stable, hard for anything to match;

The color of his skin is like the Campaka flower,

Nor are his sinews and bones withered or faded.

His two shoulders are round and full, truly beautiful and rare,

His arms strong and powerful like the form of an elephant;

Fully marked with lines across his hands and feet,

Like banners, parasols, and the scales of a fish.

His broad chest is like the breast of a lion,

His virtuous marks truly beautiful and truly clear;

His belly and his body are truly balanced,

His navel deep, coiling to the right, truly round and pure.

His two legs are like those of the Deer-King of the sages,

Walking, he looks not back, his whole body turning together;

His right foot stepping first reveals an imprint,

Calm and fearless like the lion.

The Tathāgata appears within the world,

Like the sun shining upon every place,

Able, together with sentient beings, to do wholesome deeds,

The devas and the asuras all render homage in faith.

When the Elder had finished speaking this verse in praise of the Buddha, his mind was greatly delighted, his power of faith strong and vigorous. Within the great assembly he spoke once again:

The Sage of the Ten Powers, the Muni,

Able to shatter all the nets of Māra,

Far departed from the filth of the afflictions,

His faculties ever stilled and calm.

The most supreme among all lineages,

Belonging to the clan of the Sugarcane (Ikṣvāku),

Diligent and powerful,

Awakened to all that is wrong and astray.

The fearless Lion of the Śākyas,

Fully endowed with all the merits,

Accomplishing the wondrous Dharma,

For the sake of sentient beings he reveals it.

In the sea of suffering of the three realms,

Of the round of rebirth and danger and calamity,

Taking the precepts as the foundation,

Ultimately he is able to cross over.

Through holding the precepts in purity,

Subduing and taming his own mind,

Skillfully subduing the hostile Māras,

He is worthy to receive wholesome offerings.

Endowed with great wisdom and great compassion,

Never abandoning his right vows,

Pitying and compassionate toward sentient beings,

Causing them all to depart from suffering.

The most supreme Tamer and Guide,

In the three realms he is without encirclement,

Skillfully shooting the arrow that removes the poison,

Severing the bonds of the three realms.

Manifesting great spiritual powers,

Able to discern all other views,

Opening and revealing the Noble Eightfold Path,

Able to cultivate all the pure practices (brahmacarya).

He bears the name of the Great Caravan-Leader,

Able to perform great giving,

Named the one of Great Wisdom,

Acting as the eye that beholds the world.

He is the Great Hero,

Swiftly departing from all evil deeds;

In the flowing round of birth and death

He is able to reach the place of peace and security.

The World-Honored One, the Teacher,

Belonging to the Gautama clan,

Fully endowed with a body of golden hue,

Those who behold him cannot behold him to the full.

Taming and guiding all sentient beings,

Entering into the orthodox teaching,

Far departing from all that is unwholesome,

His mind pure and undefiled.

Like a cloud in the midst of empty space,

He pours down the sweet dew of the savor of Dharma

For all sentient beings,

Planting the seed of wholesome roots.

The Tathāgata, the Great Sage,

And the assembly of Bhikṣus,

Abide in supreme peace and security,

Able to reach the far shore.

Sūtra of the Collected Right Practices of the Canopy of Merit (Puṇya-cchatra-saṃgraha-caryā Sūtra)

End of Scroll 9