영화 선사의 지장경 강설 (영어) 2

Earth Store Sutra with commentary

Nov 18. 2022

제2장과 제3장

CHAPTER 2 The Assembly of the Division Bodies

Because Earth Store Bodhisattva broke through ignorance and certified to the Dharma Body, he can have transformation bodies 分身. He turned one body into numberless transformation bodies, making offerings to the Buddhas above and transforming living beings below. The Dharma Body is like the moon in the sky above and the transformation bodies are like its reflections on the water. The Dharma Body only manifests after ignorance is destroyed, just like the sky can only be seen when there are no clouds above. The transformation bodies only manifest according to the living beings’ potentials 由機示現, just like water only manifests reflections in the right conditions.

Division Bodies can also be called “replicated spirit 分靈,” “replicated nature 分性” or “replicated mind 分心.” Bodhisattvas have a kind of spiritually efficacious response. “Because of responding one penetrates; if there is no seeking there is no response 由感自通, 無求不應.”

There is a verse:

“A thousand pools of water,

Moons in a thousand pools.

Ten Thousand miles without a cloud,

Ten thousand miles of sky.

千潭有水千潭月，

萬里無雲萬里天.”

The moon is reflected in the many bodies of water. The moon in the pool represents the “spirit” being discussed here. It also represents “nature” and one could say “thought” as well. Note that there are myriad reflections of the moon, but its substance does not replicate. Ten thousand miles without a cloud, it’s all clear sky.

Sutra text:

At that time the division bodies of Earth Store Bodhisattva came and assembled in the palace of the Trayastrimsa Heaven from hundreds of thousands of tens of thousands of millions of inconceivable, unutterable, immeasurable, ineffable, limitless asamkhyeyas of worlds, from all the places where there are hells. Because of the spiritual power of the Thus Come One, each came from his own direction together with thousands of ten thousands of nayutas of those who had obtained liberation from the paths of karma. All came holding incense and flowers as offerings to the Buddha. Because of the teachings of Earth Store Bodhisattva all of those who came were irreversible from Anuttara-samyak-sambodhi, even though long kalpas ago they had been wandering in birth and death, undergoing suffering within the Six Paths without even temporary respite. Because of Earth Store Bodhisattva's great compassion and deep vows, however, each had obtained the fruition. When they came to the Trayastrimsa Heaven, their hearts jumped with joy. They gazed at the Thus Come One, their eyes not leaving him for a moment.

Sutra commentary:

Division bodies from inconceivable, immeasurable numbers of worlds come: this shows that the cosmos’ worlds are incalculable.

The hells are where the most suffering is found. The Bodhisattva therefore replicated his body and went to numberless hells in the numberless worlds to rescue living beings. He would speak Dharma during the three periods of time. Those with lighter obstructions can leave the hells as soon as they hear the Dharma. Those with heavier retributions, even though they cannot understand the Dharma, still can plant seeds in their consciousness.

Clearly, he keeps himself pretty busy. But seeing the light emitted by Shakyamuni Buddha, he realizes that this is his last chance to pay respects to the Buddha. That is why his numberless replicated bodies all gather at the heavenly palace. Although busy at work in the hells, he never neglects drawing near the Buddha for teachings.

The division bodies of Earth Store Bodhisattva appear only in response to living beings’ needs. His myriad transformation bodies that return to the Trayastrimsa Heaven came from countless worlds. He dispatched one to each of the hells of the worlds to rescue living beings.

Because of the spiritual power of the Thus Come One, each came from his own direction together with thousands of tens of thousands of nayutas of those who had obtained liberation from the paths of karma. All came holding incense and flowers as offerings to the Buddha.

Offerings can be of three kinds:

1. Offerings of Benefit 利益, referring to the four kinds of requisites (food, clothes, shelter or medicine).

2. Offerings of Respect 敬心, made through incense or flowers.

3. Offerings of Cultivation 修行, which refers to the execution of continual progress and continual growth.

Because of the teachings of Earth Store Bodhisattva all of those who came were irreversible from Anuttara-samyak-sambodhi, the Buddha fruition, even though long kalpas ago they had been wandering in birth and death, undergoing suffering within the Six Paths without even temporary respite. Because of Earth Store Bodhisattva's great compassion and deep vows, however, each had obtained the fruition.

Many came to bear testimony to Earth Store Bodhisattva's great compassion and deep vows. He vowed that:

“Only when the hells are empty will I become a Buddha,

and only after all living beings have been saved, will I attain Bodhi.”

There are four types of wandering 流浪:

1. View-flow Wandering 見流, referring to views in the Triple Realm 三界見.

2. Desire-flow Wandering 欲流, referring to delusions in the Desire Realm, except for views 除見 and stupidity.

3. Becoming-flow Wandering 有流, referring to delusions in the upper two realms, except for views 除見 and stupidity.

4. Ignorance-flow Wandering 無明流, referring to Triple Realm stupidity 三界癡.

According to the Great Shastra, living beings have three types of suffering:

1. Body suffering 身苦, in particular, aging, sickness, death.

2. Mind suffering 心苦, which refers to the three poisons.

3. Ensuing suffering 後苦, which is found in the hell, animal and ghost realms.

Fruition refers to the First through Fourth Stage Arhats, or to the higher level attainments above Arhatship.

When they came to the Trayastrimsa Heaven, their hearts jumped with joy. They gazed at the Thus Come One, their eyes not leaving him for a moment.

Their hearts jumping, they gazed at the Thus Come One, their eyes not leaving him for a moment. This is a manifestation of their utmost sincerity that originates in response to the Buddha’s awesome virtues and adorned features.

Gazed 瞻仰: We admire the Buddha’s awesome virtues and profound wisdom 仰 and do not get tired of looking at his most adorned features 瞻.

The Great Shastra states that the Buddha sits on the lion seat and manifests a most superb body, a radiant and bright form, and is replete with awesome virtues. Due to his inconceivable spiritual power, he can move living beings’ minds; all those who have faith will reach Buddhahood.

Sutra text:

At that time the World-Honored One stretched forth his golden-colored arm and rubbed the crowns of all the division bodies of Earth Store Bodhisattva, from the hundreds of thousands of tens of thousands of millions of unthinkable, unutterable, immeasurable, ineffable, limitless asamkhyeyas of worlds, and said, “I teach and transform obstinate living beings within the evil worlds of the Five Turbidities, causing their minds to be regulated and subdued, to renounce the deviant and return to the proper. One or two of ten, however, have bad habits remaining and I also divide into hundreds of thousands of millions of bodies in order to establish numerous expedient devices for them. Perhaps, there are those of keen roots who hear and then faithfully accept, or perhaps, there are others of good roots and who have been energetically exhorted to accomplishment. Yet others are dark and dull and must long be taught and transformed in order to effect their return, while others whose karma is heavy do not give rise to respect. My division bodies take across and liberate all of these manifold kinds of living beings. Perhaps I appear in a male body, or that of a woman, or in a body of a god or dragon, or that of a spirit or ghost. Or I may appear as mountains, forests, streams, springs, and rivers; or as lakes, fountains, or wells, in order to benefit people. All of these may save beings. Or I may appear in the body of a Heavenly King, a Brahma King, a Wheel-turning King, a laymen, the king of a country, a prime minister, an official, a bhikshu, a bhikshuni, an upasaka, an upasika, and so forth including the body of a Sound Hearer, an Arhat, a Pratyekabuddha, or a Bodhisattva, in order to teach and rescue beings. It is not only the body of a Buddha which manifests before them."

Sutra commentary:

Using his spiritual powers, the Buddha rubbed the crowns of all the replicated bodies of Earth Store Bodhisattva.

The Great Shastra says that the Buddha’s hand has virtue character, and is most adorned 縵網莊嚴. He uses it to rub the crown of living beings’ heads in order to comfort them and give them fearlessness.

“I teach and transform obstinate living beings within the evil worlds of the Five Turbidities, causing their minds to be regulated and subdued, to renounce the deviant and return to the proper.

Obstinate living beings within the evil worlds of the Five Turbidities: The majority of us in the Dharma Ending Age are like this. We are obstinate 剛強 and do not follow the rules. “Why follow the rules?” we ask. The five turbidities are the kalpa, view, affliction, living being and lifespan turbidities.

A regulated and subdued 調伏 mind is more harmonious and delights in receiving the Teaching, neither opposing nor doubting it.

One or two of ten, however, have bad habits remaining and I also divide into hundreds of thousands of millions of bodies in order to establish numerous expedient devices for them. Perhaps, there are those of keen roots who hear and then faithfully accept, or perhaps, there are others of good roots and who have been energetically exhorted to accomplishment.

Keen roots 利根 come from past lives. These folks are intelligent and have wisdom. On hearing the Dharma, they immediately accept it. For example, Shariputra, heard the following gatha when he encountered Asvajit 馬勝 Bhikshu:

“All dharmas arise from conditions 諸法從緣生、

They also perish from conditions 諸法從緣滅、

My teacher Shakyamuni the Buddha 我佛釋迦師、

Often says so 常作如是說.”

Upon hearing this verse, Shariputra immediately certified to First Stage Arhatship, as did his buddy Mahamaudgalyayana.

Furthermore, 黑氏梵志 Black Surname Brahman Ambition, was carrying flowers in his hands to come make offerings to the Buddha. The World Honored One said, “Drop it.” The man dropped the flower in his left arm. The World Honored One again said, “Drop it,” and the man let go of the flower in his right hand. Yet again, the World Honored One again said, “Drop it.” The man asked, “My two hands are already empty, what else can I drop?” The Buddha explained, “I told you to drop the six dusts on the outside, the six organs in the inside and the six consciousnesses in the middle.” He obeyed the instructions and immediately certified to the production of non-dharmas.

Also, there was an externalist who asked, “Not asking there is a sentence. Not asking, there is no sentence. Will the World-Honored One instruct me!” The Buddha remained silent. After a while, the externalist suddenly understood, made obeisance and left. Ananda asked the externalist about the principle that he obtained. The Buddha said: “It’s like a good horse who sees the shadow of the whip and immediately enters the proper path.”

The scriptures refer to four kinds of horses, which are likened to four classes of left-home people:

1. Those who respond to the shadow of the whip: hearing of “birth” they immediately believe the Buddha’s words.

2. Those who respond to its lightest touch: hearing of “birth and old age” they immediately believe the Buddha’s words.

3. Those who respond to its mild application: hearing of “birth, old age, and sickness” they immediately believe the Buddha’s words.

4. Those who need the spur of the whip to bite the bone before they react: hearing of “death” they believe the Buddha’s words.

The Buddhas have already ended birth and death. They manifest a body so that gods and humans have a place to return and rely upon… There is nothing they cannot do with their spiritual penetrations. 化為種種禽獸之身˙而不受其法˙或時身滿虛空˙或時身若微塵˙或輕如鴻毛˙或重若泰山˙如是等神通變化力˙皆從禪得˙

The northern continent has no Buddhadharma. The western and eastern continents’ inhabitants are unwise, afflicted, and very difficult to transform. In the southern continent, though we love to create offenses, we are transformers; we can be transformed and saved.

Energetically exhorting others to accomplishment probably needs to be done more than once in the various forms of expedients.

Yet others are dark and dull and must long be taught and transformed in order to effect their return, while others whose karma is heavy do not give rise to respect.

Some living beings are dark and dull and must long be taught and transformed in order to effect their return. Others’ karmas are so heavy that they do not give rise to respect.

Beings with dull roots are born by moisture or eggs. Also there are dull rooted people. Although their progress may not be as quick, when they hear of the Dharma, they too can bring forth the faith and gradually unfold their transcendental wisdom.

With respect to sharp and dull roots, it is worth noting that, at the time of the Buddha, Shravasti had 900,000 inhabitants 九億. Of these, 1/3 met 眼見 the Buddha, 1/3 only heard of him, and 1/3 neither met nor heard of him. And he was there for 25 years!

My division bodies take across and liberate all of these manifold kinds of living beings without any discrimination as to their species or the difficulties involved. Perhaps I appear in a male body, or that of a woman, or in a body of a god or dragon, or that of a spirit or ghost. Or I may appear as mountains, forests, streams, springs, and rivers; or as lakes, fountains, or wells, in order to benefit people. He may appear in sentient form or insentient form. Buddhas and Bodhisattvas use all sorts of transformation bodies to help living beings depending on their likes and dislikes. All sentient or insentient manifestations are simply the Dharma Body of the Buddha.

All of these may save beings. Or I may appear in the body of a Heavenly King, a Brahma King, a Wheel-turning King, a laymen, the king of a country, a prime minister, an official, a bhikshu, a bhikshuni, an upasaka, an upasika, and so forth including the body of a Sound Hearer, an Arhat, a Pratyekabuddha, or a Bodhisattva, in order to teach and rescue beings.

Every Wheel-turning king has treasures 寶貝 such as a flying chariot 飛車 that is pulled by a horse and can go anywhere in one world system 三千大千世界 within an hour. He also has a treasure storehouse 藏寶. Whenever/wherever he needs money (or other gems), he simply states the amount and the earth opens and reveals what he wants. His great blessings are such that the wealth of the earth is at his disposal. Also, he has the Jade Woman 女寶 who will satisfy all his desires. He has the horse jewel 馬寶 which is just as fast as a rocket. Everything is as he wishes 隨心如意. However, he is still subject to the suffering of not getting what he wants 求不得. Living beings tend to bring forth the Bodhi mind as soon as they see him.

In the Chinese text, 尼: “Ni” in bhikshuni means female 女˙大論云˙尼得無量律儀˙應次比丘.

Upasakas and upasikas 優婆塞。優婆夷 are people who draw near the sangha to assist in their propagation of the Buddhardharma.

It is not only the body of a Buddha which manifests before them. In a ksana, the Buddha can manifest any body to cross over the necessary living being.

Sutra text:

"You see that I have toiled hard for many kalpas and endured different kinds of suffering in order to liberate and take across those living beings who are difficult to transform and who suffer for their offenses. Those among them who have not yet been subdued, undergo retributions according to their karma. If they should fall into the evil destinies and endure a time of great suffering, you should remember my attentive and diligent charge to you here in the Palace of the Trayastrimsa Heaven, to cause all living beings in the Saha world, until Maitreya’s appearance in the world, to attain liberation, to leave suffering forever, and to encounter Buddhas and receive their predictions."

Sutra commentary:

Shakyamuni Buddha underwent unspeakable suffering for countless kalpas in order help living beings. And look at us, how we would like to take it easy, and sleep a little more!

Who suffer for their offenses 罪苦: The Great Shastra 大論 explains that there are two types of retribution suffering:

1. Body suffering: the body is in pain.

2. Mind suffering: the mind is severely afflicted, making the physical pain worse than it really is.

The sutra says that worldly people are blissfully ignorant about the consequences of their actions. They do not realize that there is life after death, like some famous scientists who claim otherwise. They should look at their own health to see how wise their lifestyle really is. Do good and you will enjoy blessings. Do evil and you will discover how unpleasant life can be in the evil paths. When you fall, it will be too late to do anything about it and you will certainly regret it.

Recently, someone approached me to help a dying friend. This is what she posted online:

Doctors hand out antibiotics like candy, but you don't hear about people like me - my intestines were destroyed by antibiotics. I have Leaky Gut Syndrome and as a result am slowly dying of malnutrition because I can't absorb the nutrients from my food. Also my intestines are porous, so particles from them leak into my system and poison me. My immune system is also heavily affected and basically useless. I'm bedridden because of constant pain and the lack of fuel to function...

It is hard to hear of such suffering and it is certainly most difficult for that lady who must be undergoing unspeakable suffering, especially the mental anguish and the feeling of being victimized by the system. I offered to provide a little of relief to her with our Medicine Master Buddha Dharma. In addition, I advised her to try to make sense of the situation by understanding cause and effect. We have created killing karmas in the past. All of us could find ourselves in similarly dire straights when our past evil karmas mature. In her case, reconciling with the past through the law of cause and effect will reduce her mental anguish. Sometimes it is better to invest in creating blessings so as to get a better birth the next go round.

If they should fall into the evil destinies and endure a time of great suffering, you should remember my attentive and diligent charge to you here in the Palace of the Trayastrimsa Heaven, to cause all living beings in the Saha world, until Maitreya’s appearance in the world, to attain liberation, to leave suffering forever, and to encounter Buddhas and receive their predictions."

This is how greatly compassionate Shakyamuni Buddha truly is. He is charging Earth Store Bodhisattva with rescuing living beings who are in big trouble and have fallen into the evil paths.

Prediction for Buddhahood.

Until the advent of Maitreya. After Shakyamuni’s extinction, fifty six hundred seven thousand ten thousand million years 五十六億七千萬年 (4000 years in the Tushita heaven) will pass before Maitreya Bodhisattva becomes the next Buddha. This will be the tenth Small Kalpa. When he accomplishes Buddhahood, he will have this thought: “These living beings have planted blessings in the Buddhadharma. Shakyamuni has led them to me. I should accept them. Good Indeed! Shakyamuni Buddha could teach these living beings, and is sending them to me!” He thus praises Shakyamuni Buddha three times. He will then speak the Four Noble Truths. Those who hear all will obtain the Way at the same time. At the first speaking of the Dharma, 96 hundred million 九十六億 men will obtain Arhatship. At the second saying, 94 hundred million 九十四億 men do so. The third time, another 92 hundred million 九十二億 men will. In addition, 96 hundred million people will receive the five precepts, 94 hundred million people will take refuge with the Triple Jewel, and 92 hundred million people will recite “Na Mo Buddha” once. Maitreya will teach for one day and night and then he will be done.

Sutra text:

At that time the division bodies of Earth Store Bodhisattva from all the worlds returned together to a single form which, weeping with pity, said to the Buddha, "Throughout long aeons I have received the Buddha's guidance, which has caused me to obtain inconceivable spiritual power and great wisdom. My division bodies fill as many worlds as there are grains of sand in a hundred thousand tens of thousands of Ganges Rivers. In each of those worlds, I transform into tens of thousands of millions of bodies, each of which takes across hundreds of thousands of tens of thousands of people and causes them to take refuge with and respect the Triple Jewel, eternally leave birth and death, and reach the bliss of Nirvana. Even if their good deeds within the Buddhadharma are as little as a hair, a drop, a grain of sand, a mote of dust, or the tip of a hair, I shall gradually cause them to be liberated and attain great benefit.”

In this way he addressed the Buddha three times, “I only hope that the World-Honored One will not be concerned about future living beings with evil karma."

At that time the Buddha praised Earth Store Bodhisattva and said, "Good indeed, good indeed, I shall help you in what you rejoice in doing so that you will be able to be successful in the completion of the great vows which you have made since long and distant kalpas. Just as you finish vastly taking living beings across, you will instantly be certified to Bodhi."

Sutra commentary:

At that time the division bodies of Earth Store Bodhisattva from all the worlds returned together to a single form which, weeping with pity, said to the Buddha,

To return to a single form means to return to the origin, to the source. In fact, he has no body because he has no mark of a self. You can do this too if you bring forth the resolve to practice his conduct!

Earth Store Bodhisattva weeps for four reasons:

1. Living beings in the six paths commit offenses and yet do not wish to change. Therefore they have to undergo suffering and yet have no sense of shame.

2. Living beings are stubborn and difficult to teach. Teach them Dharma and they get bored. Talk about nonsense and you have their total attention.

3. Shakyamuni was about to enter Nirvana. This makes the Bodhisattva very sorrowful.

4. He was instructed by the Buddha to work until Maitreya appears in the world. That is a very heavy responsibility.

"Throughout long aeons I have received the Buddha's guidance, which has caused me to obtain inconceivable spiritual power and great wisdom.

Buddhas do maintain a very long-term relationship with their charges.

My division bodies fill as many worlds as there are grains of sand in a hundred thousand tens of thousands of Ganges Rivers. Great Bodhisattvas are such busy bodies!

In each of those worlds, I transform into tens of thousands of millions of bodies, each of which takes across hundreds of thousands of tens of thousands of people and causes them to take refuge with and respect the Triple Jewel, eternally leave birth and death, and reach the bliss of Nirvana.

To take refuge with and respect the Triple Jewel: To take refuge is called “casting off the deviant and returning to the proper 捨邪歸正, leaving the dark and entering the light 棄暗投明.”

Nirvana has the four qualities of permanence, bliss, true self and purity.

Even if their good deeds within the Buddhadharma are as little as a hair, a drop, a grain of sand, a mote of dust, or the tip of a hair, I shall gradually cause them to be liberated and attain great benefit.

Even if living beings create as little good 善之劣 as:

ﾷ A hair 一毛: representing the slightest 甚輕of good deeds.

ﾷ A drop 一渧: representing the fewest 極少.

ﾷ A grain of sand 一沙: meaning the most minute 甚微.

ﾷ A mote of dust 一塵: representing the smallest 極小. The Shurangama Sutra states that a mote of dust is one seventh of the smallest particle visible to the eye, bordering on emptiness.

ﾷ A strand of down 毫髮許: A fine piece of hair, like perspiration hair.

Great benefit pertains to Buddhahood.

The Great Bodhisattva uses numerous expedients to help us reach Bodhi and yet we living beings fail to believe him and do as he says. This is what Confucius refers to as wishing to stop and yet being unable: “It flows like this, unceasingly day and night! 孔子在川上曰。逝者如斯乎。不捨晝夜。即借水寄嘆.”

In this way he addressed the Buddha three times, “I only hope that the World-Honored One will not be concerned about future living beings with evil karma."

He spoke three times to emphasize the importance of his statement.

At that time the Buddha praised Earth Store Bodhisattva and said, "Good indeed you mean well, good indeed. I applaud your resolve and I shall help you in what you rejoice in doing so that you will be able to be successful in the completion of the great vows which you have made since long and distant kalpas. I would not ask you for help unless I was prepared to be in the trenches with you. Just as you finish vastly taking living beings across, you will instantly be certified to Bodhi."

Isn’t Shakyamuni most compassionate? Just before leaving, he instructed Earth Store Bodhisattva to pick up the slack until Maitreya Bodhisattva comes.

So is it the case that Earth Store Bodhisattva won’t accomplish Bodhi until he can fulfill these great vows after long and distant kalpas? Not so. In fact, he has already become a Buddha and only manifests the small in order to help us.

For those of you who wish to accomplish Buddhahood as soon as possible, please do not be overly concerned with the Buddha’s statement: ‘Just as you finish vastly taking living beings across, you will instantly be certified to Bodhi.’ “Finish” here really means that when your mind becomes truly endless, like the number of living beings that you vow to rescue, you will instantly become a Buddha.

CHAPTER 3Contemplating the Karmic Conditions of Living Beings

The previous two chapters describe the host who can transform: Earth Store Bodhisattva 能化之主. This chapter describes those living being who will be transformed 所化之機.

The Chinese characters for living beings 衆生 mean “many born.” Living beings grasp at the five skandhas 眾陰 of form, feeling, thought, formation and consciousness, and thereby obtain bodies. They are born into various states as a result of past karma 隨境而生. Cause refers to a single instance. Karma, which can be of body, mouth or mind, refers to many causes that accumulate over a long time. Conditions are a kind of karma creating cause 造業的因緣.

Sutra text:

At that time the Buddha's mother, the Lady Maya, placed her palms together respectfully and said to Earth Store Bodhisattva, "Holy One, the karmas created by the living beings of Jambudvipa differ. What are their respective retributions?”

Earth Store replied, "In an immeasurable number of worlds and lands, whether with or without hells, with or without women, the Buddhadharma, Sound Hearers, Pratyekabuddhas, and so forth, the retributions of the hells differ.

Sutra commentary:

Lady Maya. After speaking Dharma for forty-nine years at over three hundred Dharma Assemblies, the Buddha was about to enter Nirvana. He then realized that he needed to speak Dharma for his mother to cross her over. So he went to the Trayastrimsa Heaven to cross her over. She is the mother of the thousand Buddhas who appear in the Worthy Aeon. Maya means Great Skill 大術 or great magic 大幻.

Holy One: There is nothing that he does not penetrate 無事不通.

Confucius told Lu Gong, “The so-called Holy One thoroughly knows the Great Way’s limitless transformations in response to the living beings’ emotions and nature.” Here, Earth Store Bodhisattva employs inexhaustible inconceivable expedients in response to living beings’ needs. That is why he is called the Holy One.

孔子 對魯哀公云˙所謂聖者˙知通大道應變不窮˙測物之情性者也˙今地藏以不思議方便˙應變無方˙故稱聖者˙閻浮衆生下˙正申疑詞˙一切衆生˙隨自業轉˙有上中下˙差別不同˙˙占察經˙地藏菩薩云˙所觀三世果報善惡之相˙有一百八十九種˙須者自檢

Earth Store replied, "In an immeasurable number of worlds and lands, whether with or without hells, women, or the Buddhadharma, with or without Sound Hearers who awakened from listening to the Buddha’s sermons, with or without Pratyekabuddhas who became enlightened by contemplating the twelve conditioned links, and so forth, in all these worlds the retributions of the hells differ.

The Western Bliss Pure Land has no hell and only men. Our Saha world has hells, men and women. The Medicine Master Buddha’s land may have women but there is no deviant desire there.

智論云˙菩薩觀欲˙種種不淨˙於諸衰中˙女衰最重˙˙火刀˙雷電˙霹靂˙怨家˙毒蛇之屬˙猶可暫近˙˙女人慳妒˙瞋諂妖穢˙鬪諍貪嫉˙不可親近故也

Some worlds do not have the Buddhadharma. In those worlds, no one who speaks Dharma, there are no Buddha images, no sutras and no sangha. If there is a Buddha in the world, then living beings can obtain liberation from the Triple Realm. Living beings can know there are offenses and blessings. They can take refuge, receive the five precepts, eight vegetarian precepts, including the left-home five-fold assembly, and all sorts of good dharmas. Being born into a world without a Buddha is one of the eight difficulties. In a world without a Buddha, even the gods and humans cannot cultivate the good dharmas. Not all worlds have all Vehicles.

Sutra text:

The Lady Maya again spoke to Earth Store Bodhisattva: “I wish to hear only of the evil paths that are the retributions for offenses in Jambudvipa."

Earth Store Bodhisattva replied, "Holy Mother, please listen and I will explain it in general terms."

The Buddha's mother answered, “I hope that you, Holy One, will do so."

Earth Store Bodhisattva said to the Holy Mother, "These are the names of the retributions for offenses in Southern Jambudvipa. Living beings who are not filial to their parents, even to the extent of harming or killing them, will fall into the uninterrupted hell where, for a thousand millions of kalpas, they will seek escape in vain. "

Sutra commentary:

The Lady Maya again spoke to Earth Store Bodhisattva: “I wish to hear only of the evil paths that are the retributions for offenses in Jambudvipa." Yes, she would like very much to hear more about the retributions.

Earth Store Bodhisattva replied, "Holy Mother, please listen and I will explain it in general terms."

The Buddha's mother answered, “I hope that you, Holy One, will do so." Please notice on how polite the Buddha’s mother was toward the Bodhisattva. When you ask for instructions, it is imperative to be most reverent.

First the Bodhisattva brings up filial piety. Filial piety is of primary importance to living beings. It is the basis for humanity: “The Profound Kindness Sutra 恩重經 says: ‘Father gave me a life, mother raised me; their kindness—as vast as heaven, as manifold as the hairs on the head—is difficult to repay 父兮生我, 母兮育我, 昊天罔極, 撮髮難報.”

To be filial is to comply with your parent’s fundamental intent 順他的心, but not with superficial desires such as their liking to smoke dope. To comply is to be in accordance with another’s wishes 不逆他的心:

“The lamb kneels to drink its milk, 羊有跪乳之恩,

The young crow returns to the nest 鴉有反哺之義.”

The lamb kneels to show respect for its mother’s gift. The crow is called the filial bird in China because the young returns to the nest to take care of their old parents which can no longer fly. If we humans are not filial, then we are not even equal to the birds and beasts.

In China there is a story about Guo Jù who buries his son 郭巨埋兒. Guo Jù was very poor. His wife gave birth to a son. His elderly mother dearly loved her gradnson. Fearing that her grandson did not have enough to eat and could not grow up properly, she often gave him her own portion of food. Guo Jù felt bad that he could not provide well for his own mother but did not know what to do. Therefore he resorted to waiting until his sons went outside to play to then bring food to his mother. One day, his son slipped, fell into the water and drowned. His wife was extremely distraught and could not stop crying. He told her, “Please do not alarm mother. Mother is very old and doesn’t have much time left. But we’re still young and can have more children in the future. Why don’t we go bury our son.” His wife did not dare go against her husband’s wishes. They took his body to the outskirts of the village to bury him. Husband and wife were digging a hole at about three feet deep and suddenly a thunderbolt struck and revived their son. At the same time, they discovered a chest of gold, the following was written on top: “This is a heavenly gift of gold for filial man Guo Jù. Let no official be allowed to appropriate it and no citizens be able to take it.”

There are Five Virtues possessed by humans: humaneness 仁, propriety 義, etiquette 禮, knowledge 智, and trust 信. If we can practice the above five virtues then how can we not equal the best behaviors of the birds and beasts? Filial piety which can encompass all the above five virtues, is of utmost importance!

The ultimate form of practice is to leave the home-life:

“One son enters the Buddha’s door 一子入佛門,

Nine generations ascend to the Heavens 九族生天.”

The Difficult to Repay Sutra 難報經 says that if one carries one’s mother on the left shoulder and one’s father on the right for one thousand years, it will still not be enough to repay their kindness.

The Proper Dharma Recollection Sutra 正法念經 says that there are four kinds of kindnesses that are difficult to repay:

1. The kindness of your mother.

2. The kindness of your father.

3. The kindness of the Thus Come One.

4. The kindness of a teacher who speaks Dharma 說法師.

If one can make offerings to these four types of beings, one will obtain limitless blessings, will be praised by man this lifetime and will obtain enlightenment in the future. However, if one is not working to repay the kindness this lifetime, one has already lost one’s position as a child. How much the worse it would be to commit the five rebellious offenses 五逆.

The sutra says that unfiliality is the worst of offenses and will cause one to fall into the unintermittent hells to undergo suffering for thousands of tens of thousands of hundreds of millions of kalpas with no escape.

Sutra text:

"Living beings who shed the Buddha's blood, who slander the Triple Jewel, and who do not respect and venerate sutras, will also fall into the uninterrupted hell, and for thousands of tens of thousands of millions of kalpas they will seek escape in vain."

Sutra commentary:

To shed the Buddha's blood after he has entered Nirvana means to destroy his images (statues, drawings). This kind of offense is unrepentable 不通懺悔. The exceptions 開緣 would be when one is drunk or crazy.

Once when the Buddha was walking beneath Vulture Peak, Devadatta 提婆達多, his cousin 堂弟, used his spiritual powers to cause an avalanche 推山厭佛 (by shoving the mountain with his hand), hoping to crush the Buddha. A Dharma Protector 金剛力士 named Pí La 埤羅 who guarded the mountain used his Vajra pestle 金剛寶杵 to smash one of the large boulders that was about to hit the Buddha. One of the fragments struck the Buddha’s little toe and cracked a bone. Instantaneously, the earth opened and a fiery chariot emerged to carry Devadatta off to the hells while still alive. If worldly people burn sutras and images, it is the same as this offense.

To slander the Triple Jewel is to speak evil of the Triple Jewel or to speak of its flaws or of the four-fold assembly’s errors. This may cause blinding of the Dharma Selecting Eye in others. The retributions are:

1. Becoming deformed and crippled, without arms, hands, ears or legs.

2. Possibly becoming mute.

3. Having to undergo all poisons and suffering.

4. Experiencing pain and oppression that are very difficult to endure.

Ordinary people have no way of comprehending the state of sages. Furthermore, sages tend not to justify themselves. That is why sages are often misunderstood and vilified, as the following two stories make clear.

During the reign of emperor Wǔ of the Liáng Dynasty 梁武帝, there was a Dhyana Master called Zhì Gong 智公. He ate two pigeons 鴿子 every day. His cook got curious and stole a pigeon wing. Master Zhì Gong immediately called in the cook and scolded him for having stolen his food. The cook refuted the master’s claim and asked him what proof he had. The Chan master said, “You still are lying through your teeth! You want proof? This is the proof that you stole one of the wings.” He then spat out two pigeons, which came flying out of his mouth. One pigeon had one wing missing. The cook immediately confessed and repented.

At Líng Yǐn 靈隱 (miraculous and hidden) Monastery at West Lake 西湖 in Háng Chou 杭州 lived Dhyana Master Jì Gong 濟公. He was famous for eating dog meat and drinking wine. He was always inebriated. That is when he was teaching and transforming living beings. Once, the temple had new Buddha images that needed to be gilded. The drunken monk offered to take charge. The abbot acquiesced. After waiting for some time, he found that the images were not yet gilded. He inquired and Master Jì Kong replied that it would be done that night. Night came but he merely kept on drinking. After everyone was asleep, he went to the images and spewed forth pure gold which covered the images. The abbot heard about it and ordered him to stop such unseemly conduct. The next morning, the abbot inspected the images and found that everything was gilded except for one which had a small unfinished spot on the crown of its head. Although a master goldsmith finished the work, his gold could not match the quality of the gold supplied by the Dhyana Master.

Venerate sutras: Sutras must be treated with respect. The Vajra Sutra states: “Wherever this sutra is, there is the Buddha 若是經典所在之處，則為有佛.” The sutras should be venerated because they are the source of all Buddhas. The sutras are their Dharma Body. They should be placed at a high level. They should not be placed in the places where we sleep because such places are unclean.

It is disrespectful to touch sutras with dirty hands, wrap them inside dirty clothes, put them on marital beds or dirty places, or handle them when one’s mind is disrespectful.

Sutra text:

"Living beings who usurp or damage the property of the ‘Permanently Dwelling’, who defile bhikshus or bhikshunis, who practice sexual acts within the Sangharama, or who kill and harm beings there, will fall into the uninterrupted hell where, for thousands of millions of kalpas, they will seek escape in vain."

Sutra commentary:

To usurp property of the permanently dwelling is to steal, or use things without offering compensation. For example, when staying in the Sangharama, make sure to make an offering for it. Sangharama, or Way Place, refers to a monastery or temple where monastics live. This applies to the left-home people as well. Make sure to at least not deplete the resources of the Way Place. If you have no money then make sure to make up for it other things like work, etc...

Permanently Dwelling 常住 comes from Sanskrit 僧祇 and refers to things of the sangha of the four directions 四方僧物. There are four kinds of Permanently Dwelling:

1. The Permanently Dwelling 常住常住: fixed and immovable goods such as buildings, trees, land, animals 舍樹木田園僕畜 and things that cannot be divided 體局當處˙不通餘界˙但得受用˙不通分賣˙故重言常住.

2. The Permanently Dwelling of the Ten Directions 十方常住: items that may be shared by the Sangha at whatever place 僧家供僧常食˙體通十方˙唯局本處˙此二名僧祇物.

3. The Current Permanently Dwelling 現前常住: private property of the current members of the sangha who reside at a particular Way Place. 現前現前: 得施之物˙唯施此處現前僧˙

4. The Current Permanently Dwelling of the Ten Directions 十方現前常住: all Sangha members from the ten directions have a share. This represents the property left by deceased sangha members (the five-fold assembly) which may be divided among the sangha of the ten directions, whether they come now or later. Current Permanently Dwelling 現前現前常住, in contrast, indicates only those who are present at that time, but not those who arrive later. 亡五眾物˙未羯磨˙從十方僧得罪˙已羯磨望現前僧得罪˙

At any place where there is a Buddha image, sexual activities should not be engaged in. When a ghost who had genital cancer 男根瘡爛 once asked Mahamaudgalyayana 目連 about his condition, he replied that the reason for it was because he violated this regulation in the past when he was a man.

Also, avoid killing or harming living beings at Way Places.

In the Tang dynasty, there was a bhikshuni who passed away. At night her relative heard a voice that told her that when the nun was in the world, she committed many offenses in her room. She liked to eat meat, and therefore killed many living beings. She was very fond of eating fish and thus killed a lot of them. Now she was undergoing retribution in the knife and sword hell 受刀劍地獄. Seven knives painfully pierce her bones and marrow. She asked for help from the relative. They had the great Dharma Master of the temple write the seven rolls of the Vajra Sutra and perform repentance ceremonies in front of the Buddhas on her behalf. Each roll of the Sutra being written resulted in one less knife that pierced her body. At the end, the deceased found escape from the hells.

Sutra text:

"Living beings who pretend to be sramanas but whose hearts are not those of sramanas, who make destructive use of the goods of the permanently dwelling, who swindle and deceive the white-robed, and who turn their backs on the precepts, doing all manner of evil acts, will fall into the uninterrupted hells and for thousands of tens of thousands of millions of kalpas, seeking escape in vain."

Sutra commentary:

"Living beings who pretend to be sramanas but whose hearts are not those of sramanas, who make destructive use of the goods of the permanently dwelling,

As was mentioned earlier, a Sramana is a Buddhist bhikshu or bhikshuni. There are four kinds of sramanas:

1. Sramanas of the Way of Wisdom 聖道沙門 (Buddhas and Bodhisattvas).

2. Sramanas who Speak of the Way 說道沙門 (Dharma Masters or Arhats expounding the Dharma 正法).

3. Sramanas who live the Way 活道沙門 (by taking cultivation as a way of life 修諸善品).

4. Sramanas who defile the Way 污道沙門 (described in this passage 諸邪行者˙偽者˙詭詐也˙外現修行之狀˙內藏瑕穢之情˙即污道也).

In Sanskrit, sramana means “diligent 勤” (vigorously cultivating the three non-outflow studies) and “putting to rest 息” (the three poisons).

Confused living beings turn their back on enlightenment and unite with the dust.

Living beings who pretend to be sramanas but whose hearts are not those of sramanas do not energetically cultivate precepts, samadhi and wisdom. Instead, they make destructive use of the goods of the permanently dwelling. Be careful not even to waste a piece of thread that belongs to the Triple Jewel. There is a saying: “To use a blade of grass or a splinter of wood not given is to steal 一草一木不得不與而取.” Also, “a single needle or thread is an offering 一針一線皆為布施.” One cannot casually give away anything given as an offering to the temple lest one commit the stealing offense.

Who swindle and deceive the white-robed,

The white-robed refers to lay people who used to wear white robes.

And who turn their backs on the precepts,

Precepts are the foundation of the practice of the left-home people. They are the cause and conditions for arriving at Nirvana. The Great Shastra quotes the Buddha telling Sangha Protector 僧護 Bhikshu: “Holding precepts is most blissful. The body will not undergo suffering and afflictions. One’s sleep will be consistently peaceful. When one is awake, one’s mind is happy. When one violates the precepts, the human and heavenly paths come to an end and hell’s gate is wide open.”

Doing all manner of evil acts, living beings who pretend to be sramanas will fall into the uninterrupted hells and for thousands of tens of thousands of millions of kalpas, seeking escape in vain."

Do evil and you’ll have to suffer in the hells for a long long time, without any hope for escape.

Sutra text:

“Living beings who steal the wealth and property of the permanently dwelling, such as their grain, food and drink, clothing, or anything that has not been given to them, will fall into the uninterrupted hells, where they will seek escape for thousands of tens of thousands of millions of years in vain."

Sutra commentary:

“Living beings who steal the wealth and property of the permanently dwelling… There are some who prey on left-home people thinking that they have a lot of cash lying around.

Stealing grain, food and drink, clothing, or anything that has not been given to them refers to taking things without asking for permission. People who commit such offenses will fall into the uninterrupted hells, where they will seek escape for thousands of tens of thousands of millions of years in vain."

He says that living beings may have killed their parents many thousands of times and he can still save them. However, if they steal from the Permanently Dwelling, he has no way to save them.

The Contemplating the Buddha Samadhi Sutra 觀佛三昧經 says: “To steal the sangha’s hair or possessions is worse than the offense of killing one’s parents 84,000 times 盜僧鬘物者，過殺八萬四千父母罪.”

Flower Gathering 華聚 Bodhisattva says, “Those who commit the five rebellious offenses and the four unrepentable offenses, I can save. But I can’t save those who steal from the sangha.”

Sutra text:

Earth Store Bodhisattva continued speaking to the Holy Mother: "If living beings commit such offenses, they will fall into the uninterrupted hells, and although they seek their suffering to stop temporarily, it will not do so, not even for the space of a thought."

The Lady Maya asked, "Why are they called uninterrupted hells?"

Earth Store replied, "Holy Mother, the hells are within the Great Iron Ring Mountains. There are eighteen great hells and five hundred secondary ones, their names all different. In addition, there are another hundred thousand, with distinct names. The wall surrounding the uninterrupted hell is over eighty thousand Li in circumference, made entirely of iron. It is ten thousand Li in height, and topped by an unbroken mass of fire. Inside the walls of that hell are many interconnected hells, each with its own name. There is just one hell which is properly called uninterrupted. Its circumference is eighteen thousand Li, and its solid iron wall is a thousand Li high, surmounted by a fire that plunges toward the base and is met by a fire at the bottom that leaps upward. Iron snakes and dogs spewing fire gallop east and west atop that wall."

Sutra commentary:

Earth Store Bodhisattva continued speaking to the Holy Mother: "If living beings commit such offenses as the five previous evil karmas, which belong to the ten superior grade evil deeds, they will fall into the uninterrupted hells, and although they seek their suffering to stop temporarily, it will not do so, not even for the space of a thought."

The Lady Maya asked, "Why are they called uninterrupted hells?"

The Buddha admitted that he too fell to the hells for long kalpas without respite. He also became small insects and evil people. He gradually gathered good roots and obtained great wisdom. Now he became the Buddha with limitless spiritual powers. All living beings too can obtain the same. Just cultivate vigorously, and seek to obtain liberation.

This describes the Avici Hell. Its Sanskrit name means uninterrupted, so called because of the incessant suffering which does not stop even for the space of a thought.

At the end of life, after we lose our body but have not yet received our next body, living beings typically enter a state called the Intermediate Skandha Body and enter the hells to receive jugdment. They are all gathered there while waiting for up to seven weeks to obtain their next body. They could die every seven days up to seven times. For each time they are revived, it’s thanks to two kinds of “Clever Breezes,” putrid or fragrant. Living beings destined to the hells are revived by the putrid wind (taking on ugly features). Those destined for the heavens are revived by the fragrant wind (obtaining nice features).

The hells are contiguous 相連.

The eighth is called uninterrupted 無間, consisting of eight hot hells. Each hell has its own secondary hells.

Only in the uninterrupted does suffering never cease. In all the other hells, the suffering is not constant 非恆.

The twenty five planes of existence 有 consist of the Four Continents 洲, the Four Evil Paths 惡趣, the Six Desire Heavens 欲天, the Brahma Heaven 梵天, the Four Dhyanas, the Four Emptiness Stations 空處, the No-thought Heaven 無想天, and the Five-Anagamins-Heavens 那含天.

The wall surrounding the uninterrupted hell is over eighty thousand Li in circumference, made entirely of iron.

Its circumference is eighteen thousand li and was created as a response to the ten evils and eight deviancies.

It is ten thousand Li in height, and topped by an unbroken mass of fire. Inside the walls of that hell are many interconnected hells, each with its own name. There is just one hell which is properly called uninterrupted. Its circumference is eighteen thousand Li, and its solid iron wall is a thousand Li high, surmounted by a fire that plunges toward the base and is met by a fire at the bottom that leaps upward.

The solid iron wall that is a thousand li high represents extremely evil people, who are cold hearted, cold-blooded, and accumulate offenses a thousand xún 旬 high (a xún is around eight feet). Iron is also called black gold. Its nature is hard and feels cold.

It is surmounted by a fire that plunges toward the base and is met by a fire at the bottom that leaps upward, which symbolizes evil people’s seeds arising and activating. These evil seeds mutually “smoke 熏” (similarly to the Western concept of smoking the barbecued meat to introduce more flavor) each other and are queued up without interruption.

Iron snakes and dogs spewing fire gallop east and west atop that wall. This symbolizes how evil people’s hatred is like snakes, and their greed and desires are like dogs. When they were in the human realm, greed and hatred made them harm others, day and night continuously.

觀佛三昧海云˙鐵城二隔間˙有八萬四千鐵蟒大蛇˙吐毒火中˙身滿城內˙其蛇哮吼˙如天震雷˙雨大鐵丸˙四角有四大銅狗˙廣長四十由旬˙眼如至掣電`˙牙如劍樹˙齒如刀山˙舌如鐵刺˙一切身毛˙皆然猛火˙其烟臭惡˙既吐毒火˙復爭馳相ˋ逐於獄墻之上˙東西急走˙使諸罪人˙畏避無所

The wall surrounding the uninterrupted hell is very high. That is why all sunlight is blocked, but fires cast enough light to see. The unbroken mass of fire that covers the walls in all four directions is composed of the karmic fires which roast and sear living beings to death.

This is not a day at the beach. In contrast, there is utter suffering and untold misery.

Solid iron represents the hardness and strength of the karmic offenses that send beings to the hells.

At the top of each corner in the hell are dogs 800 yojanas tall. Each dog has eight heads, each of which has six horns (thus making a total of 48 horns). As they swing their heads, these horns become wheels of fire and knives.

These iron snakes and dogs belch out noxious fire and a stench so putrid that it makes living beings vomit their own guts. There are 84,000 great iron snakes. They spit poisonous fumes and fire. They are everywhere.

The Contemplating the Buddha Samadhi Sutra 觀佛三昧 says that stupid living beings slander and curse giving, saying giving has no retribution. They exhort people to conceal and accumulate. Toward the king, great officials and all living beings, they claim that giving has no cause or effect. That is why they are born into this hell.

Sutra text:

"In the midst of that hell is a bed that extends for ten thousand Li. When one person undergoes punishment, he sees his own body extended across and completely filling the bed, and yet each of the thousands of tens of thousands of people sees his own body completely filling the bed. Such are the retributions for various evil deeds.

"Moreover, the offenders undergo suffering to the utmost. A hundred thousand yakshas, as well as evil ghosts with sword-like teeth and eyes like lightning, drag and pull at them with brass-clawed hands. Moreover, there are yakshas who brandish great iron halberds, which they pass through the offenders' bodies, either through their mouths and noses or through their bellies and backs. They toss them into space, turn them over, or else they place them on the bed. There are also iron eagles that peck at the offenders' eyes, and iron serpents that encircle their necks. Long nails are driven into all their joints; their tongues are pulled out and plowed through; their guts are pulled out, sawed, and chopped apart. Molten brass is poured into their mouths and their bodies are bound in hot iron. Such are their karmic retributions throughout ten thousand deaths and as many births. They pass through millions of aeons, seeking for escape in vain."

Sutra commentary:

"In the midst of that hell is a bed that extends for ten thousand Li, symbolizing how evil people’s minds do not have a single bit of goodness. Ten thousand evils pervade their heart.

When one person undergoes punishment, he sees his own body extended across and completely filling the bed, and yet each of the thousands of tens of thousands of people sees his own body completely filling the bed. This symbolizes how, when evil people create offenses, they create the conditions for undergoing the corresponding retribution. They see their body fill up the hell and undergo their suffering. One person cannot take the place of another.

When reciting (sutras or mantras etc.), we use our qi, which both originates from, and should be recycled back to, our dan tián. The dan tián is our center of gravity, located just behind the navel. Do not over use the qi; rather just use enough so that you don not harm your qi. That is gongfu.

Such are the retributions for various evil deeds. Violating the rules is like a steel ball tossed into the air: it will not stop or become suspended in midair, but will quickly fall to the ground. In other words, we are bound to fall to dire straights.

十輪經云˙(五逆)˙復有四種大罪˙同於四逆˙犯根本罪˙˙殺辟支佛˙是名殺生犯根本罪婬阿羅漢比丘尼˙是名邪婬犯根本罪˙˙若人捨財˙與佛法僧˙主掌此物˙而輒用之˙是名盜犯根本罪˙若人倒見˙破壞比丘僧˙是名破僧犯根本罪˙˙其人既犯逆罪˙又犯根本罪˙譬如鐵丸˙雖擲空中˙終不暫住˙速疾投地˙˙如是五逆˙犯四重禁˙及二種衆生˙毀壞正法˙誹謗賢聖˙˙如是等十一種人˙犯一一罪者˙身壞命終˙皆墮無間獄中˙豈非眾業所感˙而獲報如是耶

"Moreover, the offenders undergo suffering to the utmost. The six organs only perceive evil dusts; there is no respite.

The Long Agama Sutra says that offenders open their eyes and only see evil forms. They only hear evil sounds, smell evil smells, taste evil flavors, their bodies only touch suffering and pain, and their minds think only of evil dharmas. Even for the span of a finger snap, there is no break in the suffering. That is why it is called the Unintermittent hell. This is the last place you want to visit even for the briefest moment!

A hundred thousand yakshas, as well as evil ghosts with sword-like teeth and eyes like lightning, drag and pull at them with brass-clawed hands. Moreover, there are yakshas who brandish great iron halberds, which they pass through the offenders' bodies, either through their mouths and noses or through their bellies and backs. They toss them into space, turn them over, or else they place them on the bed.

The five quick servants, also known as view delusions, arise as quickly as ghosts and therefore invoke the retribution of encountering the yakshas and evil ghosts. These quick servants pervade the three realms, have 88 servants and thus invoke the hell retribution of seeing a hundred thousand evil ghosts and yakshas.

Yakshas are speedy ghosts 捷疾鬼, fundamentally very evil, belonging to the earth traveling ghosts 地行夜叉. Their mouths are like caverns of blood, their teeth like blades. They have enormous strength: they can pick us up and toss us perhaps 100 yards. Or they could place you on a bed where they stick you with their halberds. They are also called beastly ghosts. They may have an ox head and human arms. Their feet have hoofs. They typically hold an iron trident.

Question: Are the hell soldiers sentient or insentient?

Answer: Those who first arrive at the hells are sentient. Those who use all sorts of torture instruments on the prisoners are not sentient. The scriptures say 妙樂云 that, whether sentient or insentient, both are karmic retributions that make the mind change.

此楞嚴所謂觸報招引惡果˙神識自見牛頭獄卒˙馬頭羅差剎˙手執鎗稍˙驅入無間也˙銅爪拖拽˙不足以苦罪人

There are a lot of hell soldiers: They have eight heads and 64 horns, all of which are ablaze. The horns transform into knife wheels. Their mouths and teeth are gruesome. They have brass claws and are extraordinarily strong.

If your mind constantly harbors anger and poison, enjoys accumulating evil offenses, and you really love seeing others suffer, upon death you will become a hell soldier.

With their sword-like teeth and eyes like lightning, the yakshas drag and pull at them with brass-clawed hands, symbolizing the five quick servants comprising of deviant views that harm others, and allow the five organs to cooperate and create evil.

There are yakshas who brandish great iron halberds, which they pass through the offenders' bodies. This symbolizes how the five quick servants induce living beings to create body karma. Either through their mouths and noses refers to creating mouth karma. Through their bellies and backs symbolizes mind karma.

戟˙兵器也˙單枝為戈˙雙枝為戟˙格也˙旁有枝格也˙ (兩邊橫刃長六寸˙中刃長七寸半˙橫刃接柄處˙長四寸半˙並廣寸半)今言大鐵戟˙則長大燒赤˙非世戟可比

Toss them into space, turn them over: The five quick servants create evil causes in space and they must undergo the retribution. or else they place them on the bed: Sometimes the current retribution is not adequate, and they must later undergo the hell retribution.

準楞嚴˙由於怨習交嫌發於千銜恨˙二習相吞˙故有投擲擒捉擊射拋撮諸事˙循業發現也˙

There are also iron eagles that peck at the offenders' eyes, and iron serpents that encircle their necks. Long nails are driven into all their joints; their tongues are pulled out and plowed through; their guts are pulled out, sawed, and chopped apart. Molten brass is poured into their mouths and their bodies are bound in hot iron. Such are their karmic retributions throughout ten thousand deaths and as many births. They pass through millions of aeons, seeking for escape in vain."

Next, the text describes the retribution received after death.

Due to the five dull servants, when we are faced with a state, we give rise to greed. That is why iron eagles… peck at the offenders' eyes as a result of their eyes being turned by states. Alternatively, when faced with states, they may give rise to hatred and destroy people’s harmony, resulting in iron serpents that encircle their necks. Finally, when the five dull servants are faced with a state and give rise to stupidity, one faces the retribution of having long nails are driven into all one’s joints 長阿含云˙鐵釘地獄˙獄卒撲之˙偃熱鐵上˙舒卷其身˙以釘釘手足˙˙周邊身體˙盡五百釘˙苦毒號吟˙猶不復死 . Their tongues are pulled out and plowed through for giving rise to arrogance, indulging in one’s mind 縱意, for looking down on others, or for slandering the Dharma. Next, because doubt makes the mind and stomach harbor delusion, their guts are pulled out, sawed, and chopped apart. 抽腸剉斬。此是抽腸拔肺地獄˙所謂長叉拄助˙肝心確仇擣˙裂膽抽腸˙屠身會膾肉˙剉之斬之˙形如虀粉˙此皆妄語所致˙及餘惡業所感

Iron eagles 鐵鷹 could peck your eyes out or crack open your skull and eat your brains. 毒痛不可忍˙泥犁經˙鐵蛇˙如前˙觀佛三昧經云˙此由愚癡衆生˙毀辱布施˙言施無報˙勸人藏積˙向國王大臣˙一切衆生˙說施無因˙亦無果報˙故生此獄˙

There is a Tang dynasty record for a hellish experience. In the Cao province city, a military man was fond of hunting since his youth. He therefore killed very many living beings. In the year 11 of the Tang dynasty, he died for one night and then came back to life to recount his experience. At his death, he saw two men who made him climb stairs leading to a mountain top. Suddenly, a big white eagle with an iron mouth and claws flew over, grabbed his left cheek and flew away. Then a black eagle grabbed his right shoulder and flew away. The men continued on toward the southern direction and arrived at a city that was at a high altitude and dangerously steep. They knocked on the northern door. It opened. The city was filled with raging fire. On the sides of the door, there were poisonous snakes over 10 feet long 丈. More precisely they were one zhang, which is 3.33 meters or 10.925 feet, with enormous heads as big as five measures. Each measure is like a wooden bucket. Their mouths spit fire towards people. The hunter was so terrified: he lowered his head and recited the Buddha’s name. The doors immediately closed by themselves. He then met with officials who told him that he was not supposed to be dead yet. Unfortunately, once he entered city, there would be no escape. The only way out was that he returned and practiced merit and virtue. He agreed. He was immediately revived and still felt the pain from the eagles’s claws. Afterwards, he left his wife and became a monk. He cultivated at home, concentrating on reading and reciting sutras.

如冥報記˙唐曹州城˙武人方山開˙˙少好遊獵˙所殺無數˙貞觀十一年˙死經一宿˙穌云˙初死之時˙二人引上一山˙登梯至頂˙˙忽有一大白鷹˙鐵為嘴爪˙飛來˙攫左頰而去˙˙又一黑應˙攫右肩而去˙二人即引南行˙至一城˙非常嶮峻˙˙二人扣城˙北門即開˙城中總是猛火˙門側有數箇毒蛇˙皆長十餘丈˙頭大如五斗塊˙口中吐火射人˙山開恐懼˙唯叩頭念佛˙門即自閉˙乃見官人˙欲遣受罪˙˙侍者諫曰˙未合即死˙但恐一入此城˙不可得出˙˙未若且放˙令修功德˙官人放之˙須兒即穌˙˙爪跡極深˙終身不滅˙˙後捨妻子出家˙以宅為佛院˙恆以讀誦為業˙˙

Tongues are pulled out and plowed through as retributions for various mouth karmas.

Molten brass is poured into their mouths 烊銅灌口: This is a retribution from using one’s mouth to harm others (the five dull servants are induced on the outside) and their bodies are bound in hot iron (on the inside), which is a result of having used the body to create evil offenses. 熱鐵纏身。即鐵鎞地獄˙燒熱鐵鎞˙表裏洞徹˙纏裏裹其身˙˙內灌烊銅˙外裹熱鐵˙餘業未盡˙猶不死耳:

In brief, the five quick servants and dull servants’ cause afflictions and thus create offenses which in turn invoke the hell retributions.

A typical day entails ten thousand deaths and as many births. In the yang realm, if one has a thought of creating an offense, one must then undergo one birth and one death in the hells. If one creates offenses thought after thought, one then will undergo numberless births and deaths in the hells. Offenders are tortured to death and are instantaneously reborn.

動與靜對˙心體本靜˙人自動之˙起信云˙不知真如法一故動˙動則有苦˙果不離因故˙˙此業相初動˙漸至起惑˙造業˙受報˙˙字書云˙力重為動˙˙凡夫業力甚深˙故成地獄劫之壽˙

Sutra text:

"When this world decays, the offender is born in another world, and when that world is annihilated, he passes in turn through others. When those worlds too, fall and decay, he is sent back and forth, so after this world comes into being again, he returns here. Such is the phenomena of uninterrupted retribution for offenses.

"Moreover, this hell is given the name uninterrupted for five reasons. What are they? 1) Punishment is undergone day and night throughout kalpas, and there is no time of respite. Therefore it is called uninterrupted. 2) One person fills it, yet many people also fill it. Therefore it is called uninterrupted. 3) The implements of punishment are forks, clubs, eagles, serpents, wolves, and dogs, which pound, grind, saw, drill, chisel, cut, and chop; boiling liquids, iron nets, iron ropes, iron donkeys, and iron horses that flay one alive, bind the head in rawhide, and pour hot iron over one's body; meals of iron pellets and drinks of iron fluids. Throughout many nayutas of kalpas such suffering continues without respite. Therefore it is called uninterrupted. 4) Whether a man, a woman, a barbarian, old or young, honorable or lowly, a dragon or a spirit, a god or ghost, everyone must undergo retribution for the offenses he has committed. Therefore it is called uninterrupted. 5) From the time of entry, one undergoes ten thousand deaths and as many births each day and night throughout a hundred thousand kalpas. He may seek relief for but the space of a thought, but even such a brief pause does not happen. Only when one's karma is exhausted can he attain rebirth. Because of this continuity, it is called uninterrupted."

Sutra commentary:

Each world goes through the cycles of becoming, dwelling, decay and emptiness 成, 住, 壞, 空. One kalpa is one increase and one decrease. An increase is the time it takes the average lifespan to increase from 10 years to 84,000 years, given that it goes up by one year every hundred years. A small kalpa is 1,000 kalpas. A middle kalpa is twenty small kalpas. Four middle kalpas make a great kalpa, which is the lifespan of a world. Even when a world is destroyed, the hell inhabitants are simply temporarily moved to a different world.

The hells are underneath Jambudvipa. Just before the kalpa fire destroys the First Dhyana Heaven, the hells are destroyed. Those prisoners, whose terms have not yet ended, will be transferred to another world to continue their suffering in the same kind of hell. Even if the next world then is subject to destruction, they keep on getting transferred to the hells of different worlds. When the original world is “restored,” they are then automatically transferred back to its hells.

The Unintermittent Hell 無間˙八熱獄之最下者is the eighth, and lowest, of the hot hells 一薩婆多部˙有八大地獄˙一等活˙二黑繩˙˙三眾合˙四叫喚˙五大叫喚˙˙六熱˙七眾熱˙八名無擇˙亦名無間˙

The hot hells are piled up underneath the southern continent in succession. The first two hells have governors. The next three hells have little governing. The last three have no governors. No torture instrument imaginable is lacking 此八地獄˙在閻浮洲下˙重累而住˙˙前貳有主治˙次三少主治˙後三無主治.

It is called unintermittent because there is neither happiness nor bliss 無喜樂間. Then do the other seven great hells have fun, joy, dancing, eating etc…? Although they have no such amusements, at times a cool breeze 涼風 blows and revives people, and at that moment of rebirth, there is a temporary respite of suffering 暫喜樂間苦受. Therefore they are not called unintermittent.

1) Punishment is undergone day and night throughout kalpas, and there is no time of respite. This refers to the aspect of time 時: One’s karma affects the future.

2) One person fills it, yet many people also fill it. This refers to the aspect of form 形. The hell is not big, the body is not small: 各見身形無間斷處 when in the world, the evil created may not be widespread. However, the evil mind really pervades the Dharma Realm!

3) Complete without interruption 具: No evil is not done, that is why one undergoes all kinds of suffering in the hells.

It is complete with all sorts of torture instruments.

For example, there are locks, whips and sticks which are retributions for cheating. The eagles, serpents, wolves, dogs, iron donkeys and horses are retributions for touch offenses. The pounding, grinding, sawing, drilling and chiseling are for being cruel and angry.

楞嚴云˙詐習交誘˙發於相調˙引起不住˙故有杻械耞鎖˙鞭杖檛棒諸事˙˙鷹蛇狼犬˙鐵驢鐵馬˙此由觸報招引˙˙碓磨鋸鑿˙此由枉習瞋習所感˙

碓˙即搗碓地獄˙立世阿毘曇云˙是時獄卒謂其伴言˙我今共汝˙一彈指頃˙舂搗罪人˙˙即捉諸罪人˙納熱鐵艚中˙以熱鐵杵˙搗最碎其身˙˙一彈指頃˙當人中五百年壽˙

磨鋸˙剉(砍)˙斫˙俱如後˙

罪業報經˙信相菩薩˙白佛言˙今有受罪衆生˙為諸獄卒剉斫斬身˙從頭至足˙乃至其頂˙斬之已訖˙巧風吹活˙而復斬之˙何罪所致˙˙佛言˙以前世時˙生不信三尊˙不孝父母˙屠兒魁膾˙斬截衆生˙故獲斯罪˙

鑊湯˙如後˙

鐵網˙獄中有七重鐵網˙羅覆其上˙˙獄卒取熱鐵網˙纏絡其身˙燒熱焦爛鐵繩˙˙長阿含云˙獄卒捉彼罪人˙撲熱鐵上˙以熱鐵繩˙兵拼之使直˙˙以熱鐵斧˙逐繩道斫罪人作百千段˙復以鐵繩˙拼鋸鋸之˙˙復懸熱鐵網˙交橫無數˙驅迫罪人˙使行繩間˙˙惡風暴起˙吹諸鐵繩歷絡其身˙燒皮徹肉˙焦骨沸髓˙

生革絡首。長阿含云˙獄卒捉罪人˙剝取其皮˙纏罪人身˙著火車上˙輪碾熱地˙周迴往反˙˙身體碎爛˙皮肉墮落˙˙既以生革絡首˙復以鐵汁澆身˙使令疾馳˙

飢吞鐵丸等˙準起世經云˙從五叉小地獄出˙詣向饑餓地獄中˙˙守獄者即問˙汝等何欲˙˙答言˙我等饑餓˙˙守獄者˙即便取地獄衆生˙撲著熾然熱鐵地上˙令其仰臥˙˙使以鐵鉗˙開張其口˙˙用熱鐵丸˙擲著口中˙唇口應時燒然˙次第燒舌˙燒齶˙乃至經過小腸˙向下而出˙其丸尚赤˙˙從饑餓地獄出˙詣向焦渴地獄中˙守獄者問言˙汝等今何所須˙˙答言˙我今甚渴˙˙即取撲著熱鐵地上˙在猛焰中˙仰而沃之˙˙使取鐵鉗˙開張其口˙融赤銅汁˙灌其口中˙唇口即便燒腸˙燒胃˙直破小腸˙向下而出˙˙由往昔所造若人非人身中一切惡業˙於獄中次第而受˙毒痛度可忍˙˙泥犁中如是勤苦˙經那由他劫˙略無絲毫樂間˙名苦無間也˙

4) Retribution without interruption 果. No matter who you are, whether old (70 years) or young (below 10 years), man or woman, ugly or pretty, human or god, honorable (high position or social status) or lowly, you must undergo your retribution.

Dragons, spirits, gods and ghosts 或龍或神。或天或鬼 all can fall directly to the hells.

5) Lifespan without interruption 命.

Sutra 觀佛三昧: one day and night in hell equals 60 small kalpas in Jambudvipa. The hell beings have to endure 84,000 great kalpas of suffering. Each day they must go through 10,000 deaths. There is never even a finger snap’s worth of respite from the torture. Every day is like this until the retribution comes to an end.

除非業盡。方得受生˙準鐵城泥犁經˙從第一泥犁出˙乃至展轉入第八泥犁˙˙復從第八˙反入第七˙乃至第一阿鼻泥犁來˙遙見鐵城˙皆歡喜˙大呼萬歲˙˙閻羅即呼罪人前˙若非怨˙今汝去˙當復為人作子˙當孝順˙˙當事長年˙˙當畏帝王禁戒˙˙當承事沙們道人˙˙端心˙˙端口˙˙端身˙˙得阿羅漢者˙諸泥犁道˙皆為閉塞˙˙於是從泥犁出˙皆生善道˙故言業盡受生˙既初以至業盡˙生死連綿故˙名命無間.

Sutra text:

Earth Store Bodhisattva said to the Holy Mother, "This is a general description of the uninterrupted hell. If I were to speak extensively about all the names of the implements of punishment in the hells, and all the suffering there, I could not finish speaking in an entire kalpa."

After hearing this, the Lady Maya placed her palms together sorrowfully, made obeisance, and withdrew.

Sutra commentary:

There simply is not enough time to fully describe the extent of the suffering in the hells.

After hearing this, the Lady Maya placed her palms together sorrowfully, made obeisance, and withdrew.

When she placed her palms together 合掌, it symbolizes that her mind was not scattered.

Sorrowfully 愁憂: Lady Maya was sad to hear how the hell prisoners must undergo limitless suffering and worries from which she is unable to rescue them.

She made obeisance 頂禮 and was very grateful to Earth Store Bodhisattva for speaking to her. Then she returned to her seat.

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