福蓋正行所集經

The Buddha said: O Great King! You should clearly understand that all sentient beings in this world receive their blessings and merit because of pure giving; therefore they receive blessed rewards. Enemies and robbers cannot harm them. Even though there be a hundred thousand persons, still they cannot plunder or seize them. Wherever one goes, that merit leads the way; even unto another lifetime. The merit is likewise such, like a companion that constantly stays at one's side. At that time the World-Honored One spoke this verse:

Because in former lives one accumulated

And generously performed deeds of merit,

Now one becomes a king,

Endowed with beauty worthy of honor.

A hundred thousand other matters

Stand upright before the king;

The power of merit gathers them all,

Gazing in reverence and bowing low.

This makes clear that meritorious deeds

Are like the eyes, the belly, the hands and feet,

Constantly protecting one another,

Continuous and unbroken.

In days of old I cultivated the practice of giving;

All things I relinquished,

Keeping only a single elephant

To ride upon at will, coming and going.

Joyfully I dwelt amid mountains and forests,

Cultivating together with meditative absorption.

At that time all the people,

Each and every one, ran after me;

Some held white whisks in their hands,

Some again held parasols to provide shade,

And even mats and cushions

To make seats and beds for sitting and lying.

They all asked the king, saying:

"We possess no merit nor wisdom;

Now we vow to draw near to you,

To cultivate together these wholesome deeds.

Merit is the most exalted of matters,

Constantly attaining true joy.

Merit is the foremost friend,

Leading to the place of peace and security.

Merit is like the Wish-Fulfilling Jewel,

Set there and then taken up,

Producing the foremost goodness,

Whereby all wishes are fulfilled.

Form and features all become beautiful,

Receiving the pleasures of the five desires,

Speaking words that others delight to hear,

Skillful indeed and clear,

Receiving a long lifespan,

Peaceful and free from worry and grief.

All sentient beings

Regard one as a good friend."

If sentient beings regard them as the foremost field of merit, then, according with right principle, single-mindedly practicing giving, they will assuredly be born in this life with wealth, corresponding to blessed reward. Like a certain consort with golden, lustrous hair, who heard tell of the virtues of the Buddha; and so her mind gave rise to praise and admiration. First she took that golden hair and offered it up to the Buddha.

Again, there was the Princess Good Thought who made offerings of rare and delicious food and drink to the Venerable Subhūti. Again, there was the brahmin woman Sufā who cut off her own hair to exchange it for gruel and rice to offer to the Venerable Mahākātyāyana. Afterward her hair grew back again.

All three of these women, through pure giving, in their present bodies became queens of entire nations. Again, there was the Elder Puṇyaśrī who came to invite the Buddha and the arhats to come to his home to take a meal. His storehouse was filled to overflowing, as when the cowherd woman used sandalwood incense and the field-house woman used grain woven into flowers to make offerings at the Buddha's stūpa, and all were reborn in the heavens.

All such persons as these received their causes and conditions within the present life. In the Sūtra of King Prasenajit it is said: When the Buddha was dwelling in the city of Śrāvastī, there was the consort Mallikā of King Prasenajit. First she gave birth to a daughter who possessed all eighteen kinds of extreme ugliness; as years passed and months returned she gradually grew up, and a search was made for a suitable match of equal standing among the nobility; but the king was not pleased, for the prospective husbands' families were of low caste.

The king's heart was not glad. At that time there was in a foreign land the son of an Elder who had long stayed in this city, squandering his wealth wastefully, surrounded by entertainers, and as yet unmarried; so an envoy came to inform the king, and the king summoned him in and asked him, saying:

"I have an eldest daughter whom I shall give to you to be your wife; but you must spend your whole life dwelling in glory and wealth. Should you wish to return to your own country, then you shall be permitted to return." At that time the Princess was adorned upon her body with all manner of precious objects to go and take a husband. She brought along with her countless goods. Then the Elder's son led his wife back to his home, and in no long time they reached his own country. When they arrived at the house, the family then set out a banquet of welcome. The Elder's son said:

"My wife is the daughter of a king and is very pleasing to look upon." But once they had met her, then they would talk about her. Afterward the relatives also came to this house. The Elder's son said:

"After seven days I shall go out from the city to journey to a flower garden." Then, having heard this, everyone said: "If these words are not true, then I shall be fined five hundred thousand coins." When the seven days had passed, that Elder's son had fully prepared all manner of delicious food and drink; first he took a portion to place within the chamber, then told his wife of it and sealed off the doors. At that time the Elder's son had these things carried to the place of the wager along with the food and drink, and then went to that garden. At that time the people gathered at the garden, seeing that the Elder's son had come alone, cried out, saying:

"This man has lied; he has not acted according to his earlier promise."

When he arrived at this garden he then said to his kinsmen: "How wretched indeed! Because you did not see her you are angry; I am willing to accept the penalty."

The people said: "Is it because you love your wife dearly that you keep her stored within the chamber, fearing the light of the sun and the moon, and so will not let her be seen? If only we could see her, we would look and see how she appears."

At that time the Princess sighed and said: "Though I am still young, my form is ugly—by what cause have I called down such a thing?" And she further lamented, saying: "How wretched! How wretched! I have caused my husband to receive much shame, by which lies have been fabricated, and when the penalty is met, how shall it be dealt with?" She could only conceal her outward appearance from her feet to her brow.

At that time the Guardian Spirit of the house, seeing this matter, said to the Princess: "I shall preserve your life; do not be anxious. You should know that the World-Honored One constantly, for the sake of sentient beings, rescues and delivers them to peace and joy. For He employs a mind of boundless loving-kindness. Recall thus:

'I now, for the sake of all sentient beings, by expounding the essential Dharma, cause them to give rise to faith and understanding.

I now, for the sake of all sentient beings, cause them to wash away the defilements of greed and desire.

I now shall, for the sake of all sentient beings, cause them to eliminate the errors of anger and folly.

I now shall, for the sake of all sentient beings, cause them to extinguish dull and benighted ignorance.

I now shall, for the sake of all sentient beings, cause them to increase all wholesome roots.

I now shall, for the sake of all sentient beings, cause them to emerge from the filthy mire of birth and death.

I now shall, for the sake of all sentient beings, cause them to cross over the bitter sea of the cycle of rebirth.

I now shall, for the sake of all sentient beings, cause them to be liberated from the bonds of affliction.

I now shall, for the sake of all sentient beings, cause them to avoid the evil sword and the poisoned arrow.

I now shall, for the sake of all sentient beings, dig away the four flowing streams so that they cross to the other shore.

I now shall, for the sake of all sentient beings, cause them to be spared the three kinds of poisonous defilement.

I now shall, for the sake of all sentient beings, give them this water of the Dharma and cause them to extinguish the thirst of craving.

I now shall, for the sake of all sentient beings, cause them to depart far from the realm of the festering sore.

I now shall, for the sake of all sentient beings, cause to be shattered the egg-water of beginningless ignorance.

I now shall, for the sake of all sentient beings, cause them to depart far from that arrogance lofty as a mountain.

I now shall, for the sake of all sentient beings, cause them to depart far from evil deeds and to don the garment of shame.

I now shall, for the sake of all sentient beings, cause them to be fully endowed with the training in discipline, concentration, and wisdom.

I now shall, for the sake of all sentient beings, cause them to attain the various dharmas and to gain sovereign mastery of mind.

I now shall, for the sake of all sentient beings, cause them to attain the pure eye of wisdom.

I now shall, for the sake of all sentient beings, cause them to enter the gate of liberation.

I now shall, for the sake of all sentient beings, cause them to arouse the great mind of bodhi.

I now shall, for the sake of all sentient beings, take the hair of enlightenment to crown their heads.

I now shall, for the sake of that ugly-bodied Princess, daughter of King Prasenajit, cause her to attain her wish.'"

At that time the World-Honored One, in each and every instant, mindfully observed all sentient beings; whether near or far; whether many or few; whether good or bad; of nature high, middling, or low; all of them He rescued and delivered. With the eye of wisdom He saw, and not one was left out. As the verse says:

The Buddha does not abandon sentient beings;

Far and near alike He transforms and delivers,

Like a fruit when it has ripened

Naturally producing its sweet flavor.

Thus is the Muni:

Toward foe and kin a single thought,

Bringing benefit and joy to sentient beings,

And no different is this reward.

At that time the World-Honored One had already gathered in and converted the heretic Nirgrantha who formerly cultivated the path of nakedness; manifesting a majestic form, He sat upon a lotus throne, His body draped in a crimson robe, its color like the newly risen sun, His features serene, abiding in dignified bearing. He appeared like a mountain of gold; its radiance shining forth most powerfully to those places where many people and gods were gathered.

Like a star amid the people, He appeared like the form of the full moon. He was again like one seated beneath the trunk of the Jeweled Pāṭalā tree in the Heavenly Palace; a gentle breeze stirring its branches. One whom people delight to rely upon.

Like coral, adorned with various precious flowers. Like a great lamp burning upon a tray made of gold. Like a white elephant entering the Nairañjanā River.

Like a golden lotus whose stamens are unstained by dust. He was again like a Karṇikāra tree in springtime that blossoms with fresh and beautiful golden flowers. Everyone gazed with joy.

Excellent is His subduing of all sentient beings!

Entering into evil realms He gave rise to no weariness. Wandering and teaching upon the wholesome paths, expounding the various dharmas, He caused all to arouse the mind and to attain peace, joy, and benefit. Because sentient beings, from of old until now, have constantly committed greed, anger, folly, and so forth, every manner of evil deed.

Whether foe or kin, or neither foe nor kin, He pitied them all equally. As though they were His only child. He caused all of them to emerge from the perils of the cycle of rebirth.

Like the sun shining to dispel the places of darkness, throughout every place. Then at that time the World-Honored One, using all-knowing wisdom to hear, for the sake of those heretics expounded the dharmas in brief. One should clearly understand that the moving and unmoving dharmas of the world are all to be clearly understood by means of wisdom.

All are empty and quiescent. Because of the deluded mind, one in confusion sees them as real. Yet the self-nature of Nirvāṇa is from the very origin fundamentally pure.

Having heard this said, his mind at once awakened to enlightenment, and he forthwith severed those firm and tenacious attachments and arrogance. Like a lion that emits a roar, causing a quaking that naturally shatters even slabs of stone. At that time the Tathāgata thereupon showed him the errors and the correct doctrines, then manifested great spiritual powers and flew up to the Akaniṣṭha Heaven.

Among the sentient beings there, all in that place praised the virtues of the Buddha. In all the world there is none who surpasses Him. He further manifested the most beautiful Invisible-Crown mark, the Ūrṇā-Veṇīsā, free from filth and defilement, curling to the right, deep blue-green in color, beautiful and pleasing to look upon.

He further emitted white light from between His brows, like the full moon of autumn. This is indeed the foremost virtue of the Tathāgata. It is not a response to some trifling matter such as that of Brahmā.

This too arises indeed from the Buddha's compassion that benefits others. Suppose there were sentient beings as numerous as motes of dust who abided in right contemplation, yet they could not fathom that Ūrṇā-Veṇīsā, which is neither hard nor soft; neither formed nor destructible; neither real nor false; neither moving nor still; neither swift nor slow; neither strong nor weak; neither sinking nor floating; neither easy nor difficult; neither contending nor at rest; neither joined nor scattered; neither adhering nor parting; neither diligent nor idle; neither anxious nor heedless; neither sick nor afflicted.

All sentient beings equally possess it together—the most victorious, auspicious, foremost virtue. At that time those heretics gave rise to pure faith and clear understanding in their minds. Within the Buddha-Dharma they were truly at peace and ease.

At that time the Princess in that place saw the dazzling radiance of the Buddha, and her mind naturally became peaceful and joyful, and she at once gave rise to the thought: "Now the Buddha dwells in the world, bringing benefit and joy to sentient beings. Whoever encounters peril and distress shall all be saved and delivered. May the World-Honored One, I pray, not depart from His great compassion, but in pity protect, shelter, bless, and manifest His body before me." Having spoken these words, she then reverently bowed in worship, and sorrowfully shed tears.

The Buddha, clearly understanding this intention, then caused the room of her dwelling suddenly to become bright and beautiful. At that time the Tathāgata rose up from beneath the ground, His body like pure gold. His marks and features upright and majestic.

Just then the Princess, seeing the Buddha's body, was joyful as never before. Then she took flowers and incense and brought them to make offerings. Precious treasures and necklaces she used to give in charity, joined her two palms together in salutation, and reverently drew near.

Gazing upon the image of the Buddha, her body at once became beautiful, her mind truly joyful, her delight beyond all reckoning. Standing directly before the Buddha, she then in praise spoke this verse:

Most victorious Lion-King,

Dwelling within the Cave of Mount Lanam,

Wishing for little and knowing contentment,

Departed from the errors of the world.

Wisdom is the sprout,

Conscience and shame are the beard and hair,

Subduing the demon-foes

Like teeth that have been loosened.

Patience is the firm and sturdy thing,

The power of loving-kindness is the bow,

Wholesomeness drawn forth, that arrow of wisdom

Forever severs the bandits of affliction.

The eight liberations are the pool,

Right conduct is the shore of enlightenment,

Stainless is the water of vigor,

Awakening, the mind a lotus blossom.

Valiant, departed from error,

Cutting off entirely the root of the three realms,

Giving equally the medicine of Dharma

For the diseases of greed, anger, and folly.

All are burned away by majestic virtue.

Beautiful marks, and majestically adorned,

Increasing the mind of merit and virtue.

How is it that toward sentient beings

He is wholesome in His dignified bearing?

The faculties not scattered nor confused,

Like the Kuvalaya flower.

Those who see Him give rise to fondness and love,

Without fear, without defiled stain.

Mind most victorious, peaceful and at ease,

Liberated from all bonds,

Accomplishing all wisdom—

Muni, great Bull-King,

In all the world none can compare.

He can rescue sentient beings,

Whether sick or anxious.

Donning the saṃghāṭī robe,

Profound as the unmoving.

I take up these similes,

With mind at peace to offer praise.

Like the Kiṃtāla tree,

Whose branches and leaves are all upright;

Like a golden pillar,

Its radiance shining brilliantly.

Again, as upon that gold

Is steeped the fragrance of sandalwood,

So are the marks of the Buddha's body—

Compared to these, they cannot be fully made clear.

Or like that golden mountain,

A single peak towering high;

When the strong wind blows,

It still abides firm in this place.

Or as it is said, the asuras

Do battle with the realm of the gods,

And the golden axle of the chariot is broken—

Naturally He appears in this place.

Or as it is said, the parasol of Śakra,

Wholly fashioned of gold,

Especially again radiant and shining,

Suddenly appears in this place.

Or as it is said, the Heaven of Vaiśravaṇa,

Subtle and wondrous, with precious towers and pavilions,

Using the various jewels as its emblem,

Suddenly appears right here.

Or the Buddha-Mother Pṛthivī,

The earth splitting open with precious things,

Emitting all manner of radiance,

Suddenly appearing here.

The Buddha, having given in charity and taught and transformed, naturally vanished. At that time the Princess sat in the lotus posture, her mind single-mindedly fixed in contemplation, recalling and reflecting upon the body of the Buddha. Just then the son of the Elder, who had first gone to that garden, was forced by his kinsmen to drink wine and grow drunk, and they said to one another: "We can use that hand of his to take the key to the door, and go to the house to look at the sick woman." When they opened the door, they saw that his wife was like a celestial maiden, and all were startled, ceaselessly greeting her.

When the Elder's son came in, he saw her truly upright and proper. The wife recounted the foregoing matter and then told her husband the whole story. "Now the Buddha, the World-Honored One, is the supreme field of merit; I must now go there to reverently make offerings." After accomplishing that Buddha-service, he then of himself uttered this vow: "If upon my body there yet remain evil deeds that call down foul retributions, may I never again receive them.

And may all sentient beings in the world be freed from this ugly body; may all of them become upright and proper." Then before the Buddha she spoke this verse once again:

The World-Honored One's marks are surpassing,

Majestically adorned and fully complete,

Able to cause sentient beings,

Those who behold Him, to attain their wishes.

I now have but few wholesome deeds;

Together with all sentient beings,

May we all cast off the cause of ugliness,

And all attain the majestically adorned reward.

The Buddha said: O virtuous woman! I do not praise myself, I do not speak false words, I do not seek offerings. According to the various karmic retributions that sentient beings have received, I give rise to a mind of great compassion to rescue and aid them. Then He spoke this verse:

I am the Tamer and Guide for the world,

Not seeking renown nor gain and support;

Well able to extinguish that parasol of the five desires,

Able to make the minds of sentient beings at peace.

The three knowledges and the two practices are all complete;

Constantly for humans and gods I bring about auspiciousness.

I have already subdued the demon-foes;

Ultimately there is none who can surpass me.

Departed far from the errors of the three realms,

Giving rise to no feverish affliction, my mind liberated,

Causing the residual habit-tendencies to be no more—

Only then do I accept the world's offerings.

Suppose sentient beings do evil yet again,

This mind does not stir, like empty space.

I vow to bear the burden of their folly,

And to realize perfect clarity, the wisdom free of outflows.

If there be a bhikṣu among the fourfold assembly,

Who comes to me to joyfully hear the Dharma,

Or who fully observes the rules of discipline,

He shall assuredly become a person of wisdom.

I was a crown prince, son of Śuddhodana,

Who joyfully cultivated ascetic practice in mountain caves;

I attained release from the suffering of birth, old age, and sickness,

And thereby achieved the supreme path.

Because of that Princess, the Buddha Śākyamuni caused her mind to be purified through giving, and her body in the present to become upright, majestic, and beautiful. If there be one who wishes to seek the supreme joy, then he should go to the place of the Buddha to make pure offerings. This is called the Buddha's exposition of the Right Conduct of the Canopy of Merit. O bhikṣus! You should rejoice in accordance with it and uphold it. With regard to giving, discipline, and concentration, you should diligently cultivate and study.

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

End of Scroll Eight