영화 선사의 지장경 강설 (영어) 3

Earth Store Sutra with commentary

CHAPTER 4 Karmic Retribution of Living Beings

Living beings create karma and then must undergo their retribution. Their suffering impels the Buddha and Bodhisattvas to appear in the world to rescue them. The Lotus Sutra states that the Buddha looks at living beings in the triple realm as his children. They are undergoing so much suffering in the Saha world. Only he can rescue them. In other words, Buddhas appear in the world out of compassion, in order to eliminate suffering in living beings. A sutra says: “The Pure Dharma Realm Body fundamentally has no coming or going. Out of the vow power of great compassion, the Buddha manifests receiving a body 淨法界身, 本無出入, 大悲願力, 示現受身.” Living beings in Jambudvipa are especially obstinate 剛強 and thus must undergo a lot of suffering.

長阿含云˙所以名閻浮者˙下有金山˙高三十由旬˙˙由閻浮樹故˙名閻浮金˙˙樹有五大柧˙(木四方為棱˙八棱三棱為柧)˙四面四柧˙上有一柧˙果大如摩伽陀國一斛之甕˙摘其果時˙汁隨流出˙色如乳味甘如蜜˙其東柧果˙乾闥婆所食˙˙其南柧者˙七國人所食˙˙一拘樓˙˙(此云不正叫)二拘羅婆˙˙(云叫喚)三毘提˙˙(云不正體)四善毘提˙˙(云賢)五漫陀˙˙(云善賢)六婆羅˙˙(云牢)七婆力梨˙˙(云勝)西柧果˙海蟲所食˙˙北柧果禽獸所食˙˙上柧果˙星宿天所食˙

觀佛三昧云˙閻浮提果˙無以為譬˙˙其形團圓滿半由旬˙˙婆羅門食˙即得先道˙五通具足˙壽命一劫˙˙凡夫食之˙得四沙門果˙三明六通˙無不悉備˙

立世阿毘曇云˙此樹˙生在閻浮提地北邊˙在泥民陀羅河南岸˙˙是樹株本˙正洲中央˙˙從樹株中央˙取東西角˙並一千由旬˙生長具足˙形容可愛˙枝葉相覆˙久住不彫˙˙次第相覆˙高百由旬˙˙下本洪直˙都無瘤節˙五百由旬˙˙圍十五由旬˙˙枝橫出五十由旬˙˙間但亘度˙一百由旬˙˙周圍˙三百由旬˙˙其果˙甘美無比˙其核˙如世間閻浮子大˙˙上有烏獸之形˙˙根悉金沙所覆˙˙春雨不漏˙夏則不熱˙冬無風寒˙˙乾闥婆˙及藥叉神˙依樹而住˙˙然穢樹之名˙前已略釋˙今更解之˙

立世云˙一人乘通˙˙欲行至閻浮提樹˙辭坲北行˙經過七山˙至第七金邊山˙登山頂向北˙從身遠望˙唯見黑暗˙怖畏而返˙˙佛言˙此黑暗色˙即閻浮提樹˙˙(此取黑暗為穢)又其果香氣˙能染人心˙發顛狂˙˙(此取染污為穢) 長阿含云˙何緣月有黑影˙以閻浮提樹影˙在於月中˙故月有影˙豈非月宮˙本自光明˙˙因樹˙故現黑影˙˙穢樹之名˙得非取此義乎˙

準今兩處所釋˙則庶乎其不差矣˙˙故載詳出˙請證諸賢˙

This chapter relates how the Bodhisattva rescued her mother and then broadened her resolve and made her great vows.

Sutra text:

At that time Earth Store Bodhisattva said to the Buddha, "World-Honored One, because I have received the awesome spiritual power of the Buddha, the Thus Come One, I divide my body and rescue living beings from their karmic retributions everywhere, throughout hundreds of thousands of millions of worlds. If it were not for the great compassionate strength of the Thus Come One, I would be unable to perform such changes and transformations. Now, I receive the World-Honored One's entrustment; until the coming of Ajita, I will cause all living beings in the Six Paths to attain liberation. Yes, it shall be so, World-Honored One, do not be concerned."

Sutra commentary:

At that time Earth Store Bodhisattva said to the Buddha, "World-Honored One, because I have received the awesome spiritual power of the Buddha, the Thus Come One, I divide my body and rescue living beings from their karmic retributions everywhere, throughout hundreds of thousands of millions of worlds.

Although Earth Store Bodhisattva has tremendous spiritual powers, he still knows that his accomplishments could not have happened without the Buddha’s assistance.

Awesome spiritual power: “awesome 威” refers to having the four fearlessness, “spiritual 神” refers to the six spiritual penetrations, and “power 力” refers to the ten powers . The Buddha is replete with the Ten Powers from within, and therefore has no fear of external conditions 外緣. He widely gives rise to spiritual powers 廣起神通 to transform and cross over living beings. This is what Bodhisattvas have not yet accomplished. That the Bodhisattva can have division bodies 分身 throughout the Dharma Realm, is really thanks to the Buddha’s compassionate assistance.

Having division bodies 分身 that rescue and cross over living beings is the execution of the “same work 同事” Dharma of the four Dharmas of attraction.

If it were not for the great compassionate strength of the Thus Come One, I would be unable to perform such changes and transformations.

All Bodhisattvas who practice the ascetic practices 苦行事 find them very difficult to do 辦 and to accomplish 成. Therefore, they tend to become dejected. However, if this occurs, Buddhas will then comfort them 安慰, saying: “Do not get dejected 疲厭, proceed with vigor, and practice these Ten Powers; then you will obtain limitless retributions 果報.” That is why it is said that without his compassionate help, the Bodhisattvas could not possibly perform such transformations 變化. Just like the verse says: “不經一番寒澈骨 焉得梅花撲鼻香 If the plum tree did not undergo the freezing cold winter, how could the blossoms be so fragrant!”

Change 變 between one another, to swap.

Transformation: 化 What did not formerly exist now does. Bodhisattvas can manifest eight kinds of transformations. Namely, they can:

1. Manifest the small 能作小.

2. Manifest the big 能作大.

3. Make it light 能作輕.

4. Manifest self-mastery 能作自在.

5. Be in control 能有主.

6. Go far 能遠到.

7. Shake the earth 能動地.

8. Manifest as willed 隨意所作.

These are also called the eight self-masteries 八自在我.

由菩薩善住和敬之法˙與一切猶如水乳˙欲生物希有之心˙故現大神通力˙

如化人所化事˙本無有實˙˙故大品云˙一切法皆是化˙˙於是法中˙有聲聞˙辟支˙菩薩˙豬佛法變化˙˙有煩惱法變化˙有業因緣法變化˙˙若不生不滅無誑相涅槃˙是法非變化˙以一切平等故˙今言作變化者˙依生滅隨情說耳˙

Now, I receive the World-Honored One's entrustment; until the coming of Ajita, I will cause all living beings in the Six Paths to attain liberation. Yes, it shall be so, World-Honored One, do not be concerned."

Ajita means “Invincible 無能勝,” because he possesses superior wisdom. It also means “The Kind One 慈氏.” This is another name for Maitreya Bodhisattva. He cultivates the kind heart samadhi 慈心三昧.

唯˙應速之辭˙今佛不喚˙何須速應˙乃西域口辭也˙

Sutra text:

The Buddha then told Earth Store Bodhisattva, “Living beings who have not yet obtained liberation have unfixed natures and consciousnesses. Their evil habits will reap karma, while their good habits will reap a corresponding fruit. Their good or evil acts arise in accordance with their states, and they turn in the Five Paths without a moment's rest.

Sutra commentary:

The Buddha then told Earth Store Bodhisattva, “Living beings who have not yet obtained liberation have unfixed natures and consciousnesses.

Those who have not yet obtained liberation 未解脫 are those who have not yet attained Arhatship (Small Vehicle liberation) or Nirvana without residue 入無餘涅槃 (Mahayana liberation).

To have unfixed natures and consciousnesses 性識無定 is to lack determined resolve. They tend to be hesitant. Though they may decide to cultivate, they then quickly change their minds. They fail to be constant whether in regressing or progressing. They go back and forth ceaselessly.

Their evil habits will reap karma, while their good habits will reap a corresponding fruit. Their good or evil acts arise in accordance with their states, and they turn in the Five Paths without a moment's rest.

Their good or evil acts arise in accordance with their states. They follow along doing good with good friends and companions or evil with evil friends and companions. This is why, earlier, it was said that they have an unfixed nature. This is the meaning of the proverb: “Draw near rouge and turn red 近珠者赤; draw near ink and turn black 近墨者黑.” We should choose our friends and companions carefully. If they do not realize that everything is false, they will therefore attach to the five desires, follow evil habits and get confused by afflictions. That is why they create karma and ceaselessly revolve in the Wheel.

Everything arises from the mind, which creates good or bad. The Secret Adornment Sutra 密嚴經 says that, since beginningless time, the eighth consciousnesses of living beings have been bound by the seeds created by their evil offenses. These seeds are conditioned 熏 by sophistry and bad habits. 阿賴耶識˙從無始世來˙為戲論熏習諸業所繫˙ As a result, living beings revolve in the Wheel. It is like in the ocean: the cause winds give rise to the consciousness wave. We constantly are born and die, failing to realize that the mind creates these states. 輪迴不已˙如海因風˙起諸識浪˙恆生恆滅˙不斷不常˙˙而諸衆生˙不自覺知˙隨於自識˙現眾境界˙˙蓋由真如不守自性˙隨染淨緣˙不合而合˙故輪轉五道也. To undo this cycle, we have to start with the mind. We should guard the self-nature and not follow defiled conditions.

National Master Loyal says that when one is confused, one creates the mind by tying up the nature. Upon enlightenment, one realizes the nature by releasing the mind. 忠國師云˙迷時結性成心˙悟時釋心成性˙

Sutra text:

They pass through kalpas as numerous as motes of dust, confused, deluded, obstructed, and afflicted by difficulties, like fish swimming through nets that have been put in a stream. They may slip free of them and temporarily escape, but then, they again are caught in the nets. It is for beings such as these that I would be concerned; but since you have made extensive vows and sworn to cross over such offenders throughout many kalpas, I have no further cause for worry."

Sutra commentary:

They pass through kalpas as numerous as motes of dust, confused, deluded, obstructed, and afflicted by difficulties, like fish swimming through nets that have been put in a stream. They may slip free of them and temporarily escape, but then, they again are caught in the nets.

Confused and deluded 迷惑 refers to the ten servants 使: the five quick servants 利, or view delusions, and the five dull 鈍 servants, or thought delusions.

The fish analogy addresses how living beings often enter the sea of birth and death. Without the wisdom eye, they reincarnate more often in the three evil paths than the better paths (human and gods). If it weren’t for the Bodhisattva’s efforts in countless kalpas, the Buddha would have real cause for worry.

Fish symbolizes the five paths, net represents the three realms, and stream 長流 symbolizes our retributions. Stream has the connotation of having long term effects: once one offense matures, it can give further rise to one hundred, one thousand or ten thousand offenses, making us undergo retributions interminably. We may slip free and find ourselves temporarily reborn in the heavens or the human realm. Finally, caught represents revolving in the wheel (falling into the three evil paths). Fish and water species are analogies for living beings’ nature and consciousness being unfixed. Fish species are greedy for food and thus encounter nets. Living beings, because of love, encounter the demons’ traps 魔網.

It is for beings such as these that I would be concerned; but since you have made extensive vows and sworn to cross over such offenders throughout many kalpas, I have no further cause for worry."

The Buddha has many layers of worries that correspond to the many difficulties that living beings face: In particular, it is very difficult to obtain a human body; it is difficult to be replete with the six roots; amongst the mouth eloquences 口辯, talent and intelligence 才聰 are difficult to attain; long life is difficult to obtain; wise people 明人 are difficult to encounter; a straight-forward faith 直信 is difficult to have; the great mind (resolve for Bodhi) 大心 is difficult to bring forth 發; sutras and Dharmas are difficult to hear; and Thus Come Ones are difficult to meet.

It is like there is a tree that does not flower. When the Buddha appears in the world, that is analogous to the tree flowering.

Such blessings are all from past lives’ cultivating blessings and virtues, such as:

ﾷ To follow wisdom and enter wisdom 從明入明;

ﾷ Seeking the Thus Come One’s trace 跡;

ﾷ To have long practices without stopping 累行不止;

ﾷ To gather at Way places 會於道場;

ﾷ Not to destroy others’ roots 無毀其根;

ﾷ Not to lose prior merit 不亡失前功.

Once we lose the mind for the Way 道意, it will be many kalpas before we regain it 動有劫數. That is why the Thus Come One is worried.

Offenders 罪輩 are those who like to create offenses.

Question: Why are those in the two good paths of gods and humans still called offenders?

Answer: Gods still have their own suffering; they still create offenses. As for humans, if they do not cultivate, then they will be constantly confused about the Way and Dharma 恆迷道法; or even if they choose to cultivate goodness, they often fail to destroy the deviant retributions 不除邪報.

For example, lay people give rise to fighting from grasping at the five dusts 取五塵, whereas left-home people give rise to fighting due to grasping at views.

Sutra text:

When this was said, a Bodhisattva, Mahasattva named Samadhi Self-Mastery King arose from the midst of the assembly and said to the Buddha, "World-Honored One, what vows has Earth Store Bodhisattva made during these many kalpas that he now receives the World-Honored One's special praise? Please, World-Honored One, briefly speak about this.”

The World-Honored One said to Samadhi Self-Mastery King, "Listen attentively, consider this well. I shall now explain this matter for you.”

Sutra commentary:

When this was said, a Bodhisattva, Mahasattva named Samadhi Self-Mastery King arose from his seat in the midst of the assembly and said to the Buddha, "World-Honored One, what vows has Earth Store Bodhisattva made during these many kalpas that he now receives the World-Honored One's special praise? Please, World-Honored One, briefly speak about this.”

A Mahasattva is a Great Bodhisattva. Samadhi Self-Mastery King 定自在王 Mahasattva attained a self-contained existence through samadhi. He is free from worldly love, obtained Chan from leaving desire and accomplished limitless merit and virtue. In the four comportments he’s never apart from samadhi.

The World-Honored One said to Samadhi Self-Mastery King, "Listen attentively, consider this well. I shall now explain this matter for you.”

From listening to the Dharma, one must be very attentive and can accomplish the wisdom of listening of the Dharma 聞法智慧. Then from listening one then contemplates the principles 思惟其義 and thus accomplishes contemplative wisdom. Then in thought after thought without forgetting, one continues to contemplate and eventually one will enlighten to its principles, thus accomplishing the cultivation wisdom 修慧. True listening to the Dharma must be replete with the three wisdoms. That is why the Buddha said: “Listen attentively, consider this well.”

Sutra text:

"Once, limitless asamkhyeyas of nayutas of unspeakable of kalpas ago, there was a Buddha named All-Knowledge-Accomplished Thus Come One, the One Worthy of Offerings, the One of Proper and Pervasive Knowledge, the One Perfect in Clarity and Conduct, Well Gone One, Unsurpassed Knight Who Understands the World, Regulating and Subduing Hero, Teacher of Gods and Humans, the Buddha, the World-Honored One. That Buddha's lifespan was sixty thousand kalpas.

Sutra commentary:

"Once, limitless asamkhyeyas of nayutas of unspeakable of kalpas ago, there was a Buddha named All-Knowledge-Accomplished Thus Come One, the One Worthy of Offerings, the One of Proper and Pervasive Knowledge, the One Perfect in Clarity and Conduct, Well Gone One, Unsurpassed Knight Who Understands the World, Regulating and Subduing Hero, Teacher of Gods and Humans, the Buddha, the World-Honored One. That Buddha's lifespan was sixty thousand kalpas.

The Buddha’s Heavenly Eye can contemplate far into the distant past and can see very clearly.

All-Knowledge-Accomplished Thus Come One 一切智成就如來: He accomplished all sorts of wisdom.

Asamkhyeyas, nayutas and unpseakable all refer to unknowably large numbers.

There are three kinds of Wisdom:

1. All Wisdom 一切智 penetrates all inner and outer Primary Dharma Marks 了知內外一切法總相. Primary marks are simply emptiness marks. This is the wisdom of the Two Vehicles.

2. Wisdom of the Way 道種智 penetrates all Dharma Separate Marks 了知內外一諸切法別相. Separate Marks are all sorts of different dharmas of the Way 種種差別之道法. This is the Bodhisattva’s wisdom.

3. Wisdom of All Modes encompasses the first two 一切種智. This is the Buddha’s wisdom.

According to the Tian Tai school, these three wisdoms arise from the successful three contemplations (Emptiness 空, Mundane 假 and Middle 中).

The sutra text describes the ten titles of the Buddha.

Thus Come One: “Thus” has neither place nor direction. “Come” is a response and manifestation. 來 無所從, 如無所去: The Buddha is thus neither coming from anywhere nor going anywhere. “Thus” is the principle of initial enlightenment 始覺之智 and “Come” is the wisdom of inherent enlightenment 本覺之理. The Buddha appears in reliance on the principle of inherent enlightenment and according with the wisdom of the initial enlightenment 以本覺的理, 契始覺的智.

The One Worthy of Offerings 應供: “worthy”, “deserving.” Like all other titles of the Buddha, this one has its own particular meaning: “Capable of Being a Field of Blessings 勘為福田號.” There are two kinds of fields of merit: 1) The field of merit of self-benefit: to investigate the principles and obtain understanding; and 2) the field of merit of benefiting others: to teach others so that they too can obtain great benefit. The Buddha can be a field of blessings for living beings. Those who make offerings to him obtain limitless merit and virtue. He is worthy to receive offerings from gods and humans.

The One of Proper and Pervasive Knowledge 正遍知: “Proper” distinguishes Buddhist Dharma from the externalists, who fail to understand that all dharmas are unmoving and do not deteriorate 諸法不動不壞; “pervasive” distinguishes the Mahayana Dharma from that of the Two Vehicles, who attain to the one-sided emptiness 偏空 but fail to see the equality of emptiness and existence. Buddhas do not create one dharma or two dharmas; they well know that all dharmas are neither excessive nor limited 不為一法二法˙以悉知一切法無餘不盡. There is nothing that is not known 無所不知. “Knowledge” distinguishes the Buddha’s realization from the understanding of ordinary folks. The particular meaning of this title is “Universal Knowledge of The Dharma Realm 遍知法界號.” The Shurangama Sutra says: “The straightness of the pine tree, the twining of the bramble, the whiteness of the egret and the blackness of the crows are fully understood in their original existence 松直棘曲，鵠白烏玄,皆了元由.” The Buddha knows the reasons for all phenomena, just as he knows every drop of rain that falls, even those outside of the Three Thousand Great Thousand Worlds.

The One Perfect in Clarity and Conduct 明行足: “Clarity” means understanding 明白; “conduct” means cultivation. Clarity is wisdom, conduct is blessings. This refers to the double perfection of virtues and blessings. There are three kinds of clarity: 1) of the Heavenly Eye 天眼明, 2) of Past Lives 宿命明, and 3) of the Exhaustion of Outflows 漏盡明. This title means the “Display of Causal Virtues in the Results 果顯因德號” because it is on the causal ground of results that the virtuous conduct is made manifest.

Well Gone One 善逝: The meaning of this title is “Wonderfully Gone to Bodhi 妙往菩提號.” It denotes the Buddha’s ability to go to all Buddhalands of the Ten Directions and use expedients to teach living beings. Also, once certified to Bodhi one never gives rise to afflictions again, just as, when ore becomes gold, it never returns to the state of ore again. Another way to look at it is that the Buddha goes to the same place as previous Buddhas also did, the best place that one can possibly ascend to, and he will never again be in a lower state 如先佛所去處˙佛亦如是去˙第一上升永不復還.

Who Understands the World 世間解: This means to understand the false and penetrate the true 達偽通真, to know and understand all worldly dharmas. It is just like the Sixth Patriarch says: “The Buddhadharma is in the world, enlightenment is not apart from the world. To leave the world and seek enlightenment is like searching for a rabbit with horns 佛法在世間，不離世間覺，離世覓菩提，恰如求兔角.” Another aspect of “understand” is to know. The Buddha truly knows the realm of all living beings. Because he thoroughly understands, he is free from all afflictions and is totally pure. That is why he truly understands the world.

Unsurpassed Knight 無上士: To harbor the slightest bit of delusion (there are view delusions, thought delusions, and delusions like sand) means that one can be surpassed. The Buddha has removed all ignorance. He knows that the self and states are empty and false. This title has the meaning “Penetrating through the Counterfeit and Reaching the True 通偽達真號.” From another perspective, Nirvana is unsurpassed amongst all the dharmas, and the Buddha is unsurpassed amongst all living beings. Because there is nothing to be severed, he is called Unsurpassed Knight.

Regulating and Subduing Hero 調御丈夫: He regulates all living beings in the Six Paths and guides them towards Buddhahood. This title has the meaning “Collecting and Teaching Beings in Accordance with the Way 攝化從道號.” He can tame living beings’ minds which are like wild horses.

This is a rather important concept. The Buddha can skillfully regulate and subdue all living beings and exhort them to guard their roots (which are like open doors). The Long Agama Sutra says that we should skillfully ride the six entrances by protecting, maintaining, subduing and regulating them so that they are like the level ground where one can ride a four horse chariot. While at it, use the whip and bridle to control them so that they stay on course.

佛能調伏衆生善護根門˙˙長阿含云˙善御六觸˙護持調伏˙猶如平地˙駕四馬車˙善調御者˙執鞭執控˙使不失轍˙若云調女人˙則不尊重˙故名調御丈夫

Teacher of Gods and Humans 天人師: The Buddha acts as a model for gods and men. This title has the meaning “Speaking Dharma in Accord with Living Beings’ Roots 應機說法號.” Humans’ roots are keener and they can more easily enter the Way. The Buddha speaks Dharma and limitless gods and humans enlighten to the Way.

Though he mainly crosses over gods and humans, he does cross over some living beings from the other paths.

The Buddha: The meaning of this title is “Fully Bright in the Three Enlightenments of self, others and perfection of both enlightenment and conduct 三覺圓明號.”

The Buddha accomplished All Wisdom and knows the number of sentient beings as well as insentient beings, permanent and impermanent dharmas etc… 一切智慧成就˙知衆生非衆生數常無常等法˙

The World-Honored One: This title is used because he is honored in and beyond this world. Its special meaning is “The Only Revered One of the Triple World (the Three Realms) 三界獨尊號.” When Shakyamuni was born, he pointed one hand at heaven and one at earth, took seven steps and said, “In the heavens above and here below, I alone am honored 天上天下, 維我獨尊.” There are six additional meanings to this honorific title:

1. Self-mastery 自在.

2. Blazing 熾勝.

3. Upright and Adorned 端嚴.

4. Universally Renowned 普聞.

5. Auspicious 吉祥.

6. Venerable and Honorable 尊貴.

Sutra text:

Before leaving home he had been the king of a small country and had been friendly with the king of a neighboring country with whom he practiced the Ten Good Deeds and benefited living beings. Because the citizens of these countries did many evil acts, the kings agreed to devise large-scale expedient devices for them. One vowed, ‘I will accomplish the Buddha Way quickly and then cross over all the others without exception.'

"The other king vowed, 'If I do not first cross over all those who suffer for their offenses, and cause them to attain peace and Bodhi, I shall not accomplish Buddhahood.'

The Buddha told the Bodhisattva Samadhi Self-Mastery King, "The King who vowed to become a Buddha quickly is All-Knowledge-Accomplished Thus Come One. The king who vowed not to become a Buddha until he had seen all others safely across is Earth Store Bodhisattva."

Sutra commentary:

Before leaving home he had been the king of a small country and had been friendly with the king of a neighboring country with whom he practiced the Ten Good Deeds and benefited living beings. Because the citizens of these countries did many evil acts, the kings agreed to devise large-scale expedient devices for them.

He was a king before he left the home-life.

Friendly 友 can have the following aspects:

ﾷ Same resolve 合志.

ﾷ Mutual assistance.

ﾷ Providing power or strength.

The Ten Good Deeds 十善 are the basis for birth into the heavens. Those who have faith get to plant blessings. They will have no worries in future lives.

The Manifestation Buddha Auspicious and Evil Sutra 事佛吉兇經 says that the ten evils and enmity 十惡怨家, the ten good deeds and loyal friends 十善厚友, being at peace and obtaining the Way 安神得道, all arise from goodness 皆從善生. Those who can preserve the faith are naturally blessed 有能守信˙福報自然. Just follow the good to arrive at the good 從善至善. This is not a gift from spirits 非神授與. If you have faith then you can plant good seeds 信者得植. In future lives, you’ll have no worries 後生無憂.

Evil acts refer to the 10 evil deeds.

One vowed, ‘I will accomplish the Buddha Way quickly and then cross over all the others without exception.'

The Great Shastra states that crossing over has two approaches:

1) First cross over oneself , then cross over living beings.

2) First cross over living beings, then cross over oneself.

One king vowed to become a Buddha so that he could have the wisdom and power to cross over living beings.

"The other king vowed, 'If I do not first cross over all those who suffer for their offenses, and cause them to attain peace and Bodhi, I shall not accomplish Buddhahood.'

The Buddha told the Bodhisattva Samadhi Self-Mastery King, "The King who vowed to become a Buddha quickly is All-Knowledge-Accomplished Thus Come One. The king who vowed not to become a Buddha until he had seen all others safely across is Earth Store Bodhisattva."

Leaving home: The Worthy and Stupid Sutra 賢愚經 describes the merit and virtue of leaving the home-life as bigger than Mount Sumeru, deeper than the great ocean, and as wide as empty space. From the good roots of leaving home, one will ultimately accomplish the Way.

There are four kinds of leaving the home-life:

1) Body and mind.

2) Body but not mind.

3) Mind but not body.

4) Neither body nor mind.

Two are good, two are not.

Or there are three kinds:

1) Leaving the worldly lay home 出世俗家, which means leaving the family and ordinary feelings.

2) Leaving the triple realm 出三世俗家, which refers to escaping birth and death, and certify to Arhatship.

3) Leaving ignorance 出無明家, which means certifying to the Dharma Body and accomplishing the Way.

Vow power comes from the mind. Of all powers, the mind power is the greatest.

Sutra text:

"Moreover, limitless asamkhyeya kalpas ago a Buddha named Pure-Lotus-Eyes Thus Come One appeared in the world. His lifespan was forty kalpas. During his Dharma-Image Period, an Arhat who had great merit and who crossed over living beings, teaching them as he encountered them, met a woman named Bright Eyes who made an offering of food to him.

Sutra commentary:

"Moreover, limitless asamkhyeya kalpas ago a Buddha named Pure-Lotus-Eyes Thus Come One appeared in the world. His lifespan was forty kalpas.

Appeared in the world. According to the Cause and Effect Sutra 因果經, before appearing in the world at the Equal Enlightenment position in Tushita heaven, the Buddhas in waiting did five contemplations. He contemplated in order to see:

1) Whether living beings are ripe yet.

2) Whether or not it is the right time.

3) In which country to be born.

4) In which caste to be born.

5) His past causes and conditions, which will enable him to determine who will be his parents.

Indian lotuses are blue, similar to the Buddha’s eyes. Therefore this Buddha is named Pure-Lotus-Eyes Thus Come One. Among the 32 hallmarks, his face is like the full moon and his eyes are like lotus flowers. Because he severed all evils and perfected all sorts of goodness, he obtained naturally wonderful eyes which are like Pure Lotus flowers.

During his Dharma-Image Period, an Arhat who had great merit and who crossed over living beings, teaching them as he encountered them, met a woman named Bright Eyes who made an offering of food to him.

In the ancient times, once one has accomplished the Way, one then descends from the mountain to transform the world 遊化人間, 廣度有緣人.

Arhat is a Sanskrit term that has three meanings:

1. Non-birth 無生: They no longer have to undergo births in the triple realm.

2. Killer of thieves 殺賊: The 98 servants of view and thought affliction thieves are destroyed 九十八使見思煩惱賊滅.

3. Non-outflow 無漏. They put an end to all their afflictions and can help living beings obtain blessings that have no outflows 自福不漏.

Making an offering of food has five merits and virtues:

1. Giving of life 施命.

2. Giving of form 施色.

3. Giving of strength 施力.

4. Giving of security 施安.

5. Giving of eloquence 施辯.

These make up the five blessings. When giving to an Arhat, the blessings are multiplied 100 times.

Bright Eyes: According to the Chinese, the five stores and six organs’ pure Qi dwells at the eyes. The essence resides at the eyes. The essence of the bones resides at the pupil of the eyes, while the purer essence usually manifests in the darker colors of the iris of the eyes. 準靈樞˙五藏六府之精氣˙皆上住於目˙而為精˙˙精之窠為眼˙˙骨之精為瞳子˙˙節之精為黑眼˙

然目能發光者˙以藏府之精˙皆秉受脾土˙˙脾為諸陰之首˙目乃血氣之宗˙˙故脾虛˙則五藏精氣˙皆失所司˙不能歸明於目矣˙

Sutra text:

"'What is your wish?' asked the Arhat.

"Bright Eyes replied, 'On the day of my mother's death I performed meritorious deeds for her rescue, but I do not yet know in what path she has been born.'

Sutra commentary:

"'What is your wish?' asked the Arhat.

Arhats are sages. To make offerings to them creates human and heavenly blessings which can bring one’s wishes to realization 人天之福皆能如意.

"Bright Eyes replied, 'On the day of my mother's death I performed meritorious deeds for her rescue, but I do not yet know in what path she has been born.'

She only wants to know her mother’s whereabouts, manifesting deep gratitude to her own mother.

The Nirvana Sutra states that gratitude is the basis for great compassion. Those who are ungrateful are even lower than animals 知恩者˙大悲之本˙不知恩者˙蜃於畜生˙

Sutra text:

"Out of pity for her, the Arhat entered into samadhi to contemplate, and saw that Bright Eyes' mother had fallen into an evil path where she was undergoing extremely great suffering. The Arhat asked, 'When your mother was alive, what deeds did she do that she should now be undergoing such extreme great suffering in an evil path?'

Sutra commentary:

"Out of pity for her, the Arhat entered into samadhi to contemplate, and saw that Bright Eyes' mother had fallen into an evil path where she was undergoing extremely great suffering.

An Arhat needs an act of volition for his contemplation 作意觀察 whereas Bodhisattvas can do it on the fly without needing to make an effort.

Saw 見: This refers to the ability to contemplate using ones’ Wisdom Eye.

undergoing extremely great suffering: in the unintermittent hells.

The Arhat asked, 'When your mother was alive, what deeds did she do that she should now be undergoing such extreme great suffering in an evil path?'

Question: According to the Great Shastra, the Wisdom Eye has completely ended discerning even a single different mark 盡滅一異相. It does not receive all Dharmas 不受一切法. The Wisdom Eye cannot cross over living beings, because it has no discrimination 無所分別˙故生法眼. Now, as an Arhat who understands emptiness and stillness 了知空寂, how can he possibly see her mother’s place of retribution?

Answer: The Wisdom Eye understands Emptiness 慧眼知空. It is well regulated and does not attach to states 調於境不著. How is it different from being born dead or blind if it really cannot see anything at all 豈如生亡盲˙全無所見也? That is why it is said that 故大品云 the Bodhisattva with the Wisdom Eye 慧眼菩薩 can see all dharmas 無法不見 and can recognize all dharmas 無法不識. Although the Arhats can contemplate (with their Heavenly Eyes) the things in the Great Thousand World 能觀大千世界事, they cannot know their causes 但不能知其因. That is why he asked.

Sutra text:

"Bright Eyes replied, 'My mother enjoyed nothing better than eating fish, turtles, and the like. She particularly relished their fried or boiled roe, and because she was fond of eating, she took thousands of lives. Oh, Venerable Compassionate One, how can she be saved?'

Sutra commentary:

"Bright Eyes replied, 'My mother enjoyed nothing better than eating fish, turtles, and the like. She was a sea food lover like many of us. She particularly relished their fried or boiled roe, and because she was fond of eating, she took thousands of lives. Oh, Venerable Compassionate One, how can she be saved?'

Very bad habits indeed! Her mother self-indulged and killed a lot of living beings. Refer to the following verse about the enmity created with the act of killing, or just go to a slaughter house.

“千百年來碗裏羹 For hundreds of thousands of years, the thick soup in the bowl,

冤深似海恨難平 Has caused enmity as deep as the ocean and hatred that cannot be resolved.

欲知世上刀兵劫 If you want to know why there are wars and conflicts in the world,

試聽屠門夜半聲 Just listen to the sounds from the butcher shop at midnight.”

Sutra text:

"The Arhat pitied her and established an expedient device, saying, 'With a sincere resolve, be mindful of Pure Lotus Eyes Thus Come One, and also make carved and painted images of him. Both those living and those who have perished will be rewarded.'

Sutra commentary:

"The Arhat pitied her and established an expedient device saying, 'With a sincere resolve, be mindful of Pure Lotus Eyes Thus Come One,

Being sincere is critical in order to obtain a response.

Arhats have not yet destroyed ignorance and certified to the Dharma Body. Their spiritual powers are not as great as the Bodhisattvas. They cannot really rescue living beings from suffering by themselves.

And also make carved and painted images of him. Both those living and those who have perished will be rewarded.' Making images will benefit both the living and the dead. Not only will their blessings increase, so too will their wisdom.

Regarding making images of the Buddha, a King once asked the Buddha, “After the Buddha’s Nirvana, if living beings create the Buddha’s images, what blessings will they get?” The Buddha replied, “Those living beings who create my images will obtain limitless merit and virtue that cannot be counted. Life after life, they will not fall into the evil paths. They will be born in the Human and God realms to enjoy blessings and bliss, up to and including becoming the Great Brahma Heaven king. Their appearance will be upright and without compare. Eventually, they will be reborn in Amitabha’s Land, become great Bodhisattvas, the most venerated of Bodhisattvas, and ultimately attain Buddhahood.”

Sutra text:

“On hearing this, Bright Eyes renounced everything she loved, afterwards drew an image of that Buddha, and made offerings before it. Moreover, she wept sorrowfully as she respectfully gazed at and bowed to that Buddha. During the second half of the night, suddenly, as if in a dream, she saw that Buddha's body, dazzling gold in color and as large as Mount Sumeru, emitting great light.

Sutra commentary:

“On hearing this, Bright Eyes renounced everything she loved, afterwards drew an image of that Buddha, and made offerings before it.

She gave up her material possessions in order to make an offering, demonstrating an act of sincerity. She then obtained an “intertwined response with the Way” and she saw the Buddha’s body.

Moreover, she wept sorrowfully as she respectfully gazed at and bowed to that Buddha. During the second half of the night, suddenly, as if in a dream, she saw that Buddha's body...

To see the Buddha’s body in a dream is very good indeed.

There are four kinds of dreams:

1. The four great elements are not harmonious dreams 四大不和夢: One may see mountains collapse, or be chased by thieves, tigers, wolves, etc.

2. Dreaming of what was seen 先見夢: At night, one dreams of things that one has seen during the day.

3. God and human dreams 天人夢: gods and humans manifest good or evil dreams, making people experience good or evil events 天人現善惡˙令人得善惡事.

4. Thinking dreams 想夢: Such dreams may be of prior lives or from blessings, offenses or obstructions, which now manifest as good or evil dreams.

The first two kinds are false, the latter two are true. Bright Eyes experienced the latter two kinds here.

The Producing the Bodhi Mind Sutra 出生菩提心經 says: “If one can dream of the Buddha’s image that has a complete and adorned body, living beings should be joyous. One will certainly become the Tamer and Teacher 調御.”

Dazzling gold in color and as large as Mount Sumeru, emitting great light. She saw that the Buddha’s body is gold in color 金色晃耀: The eastern side of Great Mount Sumeru is made of pure gold 大須彌東面˙及小須彌七山˙純是黃金˙The light from the Buddha’s body is even brighter than that of gold mountain.

Sutra text:

"This Buddha said to Bright Eyes, ‘Before long your mother will be born in your own household and as soon as she can know hunger and cold she will speak.'

"Shortly thereafter, a maidservant in the house bore a son who spoke within three days of his birth. Lowering his head and weeping mournfully, he said, ‘In life and death one must undergo retributions for his own deeds. I am your mother and have been in darkness for a long time. Since leaving you I have constantly been reborn in the great hells. As a result of receiving the power of your meritorious deeds, I have been able to be reborn, but only as a poor son of low station. My lifespan, moreover, will be short, and after thirteen years I will fall into an evil path again. Do you not have some way to effect my liberation?'

Sutra commentary:

"This Buddha said to Bright Eyes, ‘Before long your mother will be born in your own household and as soon as she can know hunger and cold she will speak.'

"Shortly thereafter, a maidservant in the house bore a son who spoke within three days of his birth.

This is an example of merit and virtue turning the heavy retribution into a lighter one.

This baby spoke within three days of his birth. Usually it takes a few years before a child can speak. This must be the Buddha’s power which enabled the child to remember past conditions.

Lowering his head and weeping mournfully, he said, ‘In life and death one must undergo retributions for his own deeds. I am your mother and have been in darkness for a long time.

One should not doubt the law of karma. If one creates offenses, one will surely have to undergo the retributions.

Since leaving you I have constantly been reborn in the great hells. As a result of receiving the power of your meritorious deeds, I have been able to be reborn, but only as a poor son of low station. My lifespan, moreover, will be short, and after thirteen years I will fall into an evil path again. Do you not have some way to effect my liberation?'

The shastra 十地論 says that creating killing karma will result in three retributions:

1. Different maturation retribution 一異熟果: meaning that one is born into the three evil paths.

2. Various realms retribution 等流果: when born onto the human realm, one has many sicknesses and has a short life span.

3. Increasing retribution 增上果: the external things that one obtains are of inferior grade and will not be of use for long.

Without Bright Eyes’ meritorious deeds, her mother would have not been able to escape the three evil paths! Even so, she was then born into a lowly station.

Sutra text:

"When Bright Eyes heard the words of the servant's child, she knew without doubt that he was her mother and, choked with sobs, said to the child, ‘Since you are my mother you should know your own past offenses. What deeds did you do that caused you to fall into the Evil Paths?’

"The servant's child said, I have undergone this retribution as a result of killing and slandering. If I had not received the blessings which you earned to rescue me from difficulty, my karma would be such that I could not yet have been released.'

“On hearing this, Bright Eyes asked, 'What happens during retribution in the hells?’

"The servant's son answered, 'Merely to speak of the suffering is unbearable, and even a hundred thousand years would not suffice to describe it all.'

Sutra commentary:

"When Bright Eyes heard the words of the servant's child, she knew without doubt that he was her mother and, choked with sobs, said to the child, ‘Since you are my mother you should know your own past offenses. What deeds did you do that caused you to fall into the Evil Paths?’

First Bright Eyes dreamt of the Buddha and then she heard the child. She had no doubt at all by then.

"The servant's child said, I have undergone this retribution as a result of killing and slandering. If I had not received the blessings which you earned to rescue me from difficulty, my karma would be such that I could not yet have been released.'

“On hearing this, Bright Eyes asked, 'What happens during retribution in the hells?’

"The servant's son answered, 'Merely to speak of the suffering is unbearable, and even a hundred thousand years would not suffice to describe it all.'

Killing karmas, which are considered to be the worst offense 眾罪之上, and slandering karmas, which are considered to be the starting point of all evil 萬惡之先, made her fall into the hells.

In the Worthy and Stupid Sutra 賢愚經, a mother tells her children 蘇曼女告諸子曰 that because of killing offenses, one will enter the hells to receive all sorts of suffering and afflictions for ages. One might have the head of a deer, a rabbit or all sorts of animals that the hell soldiers fight each other for. Even though one yearns for an escape, one cannot get out for long kalpas. It is said 荀子云 that nice words are like the warmth from soft fabric. Harmful words are worse than spears and blades. How much worse it is for slander and libel. Therefore the Accomplishing Shastra 成論 says that if people use harsh words, curse or scolding words, they will undergo the proper retribution accordingly in the hells. Killing living beings ranks at the top of the list of offenses. Slander and libel is foremost of the ten thousand evils.

Sutra text:

"Bright Eyes heard this, wept bitterly and said into empty space, 'May my mother be eternally separated from the hells, and after these thirteen years may she be free of her heavy offenses and leave the Evil Paths. O Buddhas of the Ten Directions, have compassion and pity me. Hear the vast, great vows which I am making for the sake of my mother. If she can leave the Three Paths forever, leave being of low station, up to and including leaving the body of a woman, and never again have to endure them, then, before the image of the Thus Come One Pure-Lotus-Eyes, I vow that from this day forth, throughout hundreds of thousands of tens of thousands of millions of kalpas, I will rescue living beings who are suffering in the hells for their offenses, and others of the Three Evil Paths. I will rescue them all and cause them to leave the realms of the hells, hungry ghosts, animals, and the like. Only when the beings who are undergoing retribution for their offenses have all become Buddhas will I myself accomplish the right enlightenment.'

Sutra commentary:

"Bright Eyes heard this, wept bitterly and said into empty space, 'May my mother be eternally separated from the hells, and after these thirteen years may she be free of her heavy offenses and leave the Evil Paths.

She understands the great suffering in the hells. Therefore she wishes that her own mother never have to experience those types of suffering ever again. Furthermore, she wishes that, after her mother endures the fixed karmic retributions for thirteen years, she will leave the three evil paths.

O Buddhas of the Ten Directions, have compassion and pity me. Hear the vast, great vows which I am making for the sake of my mother.

She’ll make great vows in order to create great blessings to help her mother end her suffering rapidly.

O Buddhas of the Ten Directions: She is seeking certification from the Buddhas of the ten directions:

1. This manifests that the mind that makes the vow is vast and expansive.

2. This reveals the Buddha’s compassion and pity for the three evil paths and those of lowly stations.

She made the great vow. This is not unlike using great water to extinguish a small fire, her mother’s offenses.

If she can leave the Three Paths forever, leave being of low station, up to and including leaving the body of a woman, and never again have to endure them, then, before the image of the Thus Come One Pure-Lotus-Eyes, I vow that from this day forth, throughout hundreds of thousands of tens of thousands of millions of kalpas, I will rescue living beings who are suffering in the hells for their offenses, and others of the Three Evil Paths. I will rescue them all and cause them to leave the realms of the hells, hungry ghosts, animals, and the like. Only when the beings who are undergoing retribution for their offenses have all become Buddhas will I myself accomplish the right enlightenment.'

After falling into hells and undergoing limitless suffering (first proper retribution), one gets out of the hells and goes into the animal realm where one often must toil greatly, not having enough food and water (second proper retribution). Afterwards, one is reborn into the hungry ghost realm and undergoes the suffering of starvation and thirst. Hungry ghosts will not even hear of the words for water, drink and food for limitless thousand kalpas. Their throats are as small as a needle, while their bellies are as big as a mountain. Whatever food or drink they obtain become burning charcoal in their mouth (third proper retribution). After this, they eventually make it to the human realm into destitute and lowly stations, become others’ servants, have a hard time obtaining wealth and gems, have a hard time obtaining what is sought and at all times, and have no freedom.

Sutra text:

After making this vow she clearly heard the Thus Come One Pure-Lotus-Eyes say to her, "Bright Eyes, you have great kindness and compassion to be able to make such a great vow for your mother's sake. I see that your mother will cast off this body after thirteen years and will be born a Brahman with a lifespan of one hundred years. After that life she will be born with a lifespan of kalpas in the Land of No Concern, after which she will accomplish Buddhahood and cross over as many men and gods as there are sand grains in the Ganges."

Sutra commentary:

After making this vow she clearly heard the Thus Come One Pure-Lotus-Eyes say to her, "Bright Eyes, you have great kindness and compassion to be able to make such a great vow for your mother's sake. I see that your mother will cast off this body after thirteen years and will be born a Brahman with a lifespan of one hundred years.

The Buddha can contemplate the future and see that her great vow power has enabled her mother to ascend from a low class to an honored position (The Brahma class was the highest back then). Further, her lifespan also increased, enabling her to enjoy her blessings.

After that life she will be born with a lifespan of kalpas in the Land of No Concern, after which she will accomplish Buddhahood and cross over as many men and gods as there are sand grains in the Ganges."

The Land of No Concern is the Western Bliss Pure Land, which turns worry into bliss and all worries are put to rest.

The history of concern (worry) is as follows:

1. Falling to the hells to receive punishment.

2. Being born into a lowly station.

3. Having a short life span. After living in misery for thirteen years, her mother would have fallen into the evil paths again.

4. Being born as a Brahman who will engage in deviant practices and arrogance.

In the All Dharmas High King Sutra 一切法高王經, the Buddha told Shariputra, “All Bodhisattvas, Mahasattvas, when they first bring forth the resolve for Bodhi, that very moment, they are already a field of blessings for all Sound Hearers, Those Enlightened to Conditions and living beings. Beings numbering as many as the Ganges’ sands are crossed over.”

Sutra text:

Shakyamuni Buddha told Samadhi Self-Mastery King, "The Arhat with great merit who helped Bright Eyes is now Inexhaustible-Intention Bodhisattva, the mother of Bright Eyes is Liberation Bodhisattva, and Bright Eyes herself is now Earth Store Bodhisattva. Throughout many aeons, because of his kind pity, he has made as many vows as there are sand grains in the Ganges to rescue living beings.

Sutra commentary:

Shakyamuni Buddha told Samadhi Self-Mastery King, "The Arhat with great merit who helped Bright Eyes is now Inexhaustible-Intention Bodhisattva, the mother of Bright Eyes is Liberation Bodhisattva, and Bright Eyes herself is now Earth Store Bodhisattva.

Inexhaustible-Intention Bodhisattva in the past practiced the Small Vehicle. Now he has turned to the Great Vehicle and that is why his practice and vows are endless. All of his karmas are Without Action 無作, a state of the sages.

Liberation Bodhisattva chose to make a long detour into the Hells.

Throughout many aeons, because of his kind pity, he has made as many vows as there are sand grains in the Ganges to rescue living beings.

Kind pity: The Great Sutra says, “What is the basis for all good roots? Kindness is. If kindness is not replete with the Buddha’s Ten Powers, Four Fearlessnesses, and the 32 Hallmarks, then it is the Sound Hearers’ kindness. If it is replete with all these factors, then it is the Tathagata’s kindness. That is the cluster of Great Dharmas 大法聚. That is precisely the Great Nirvana. Kindness power is vast and profound, replete with all blessings, virtues and adornments.”

Sutra text:

"Men and women in the future who do not practice good but do evil, who do not believe in cause and effect, who indulge in sexual misconduct and false speech, who practice double-tongued and harsh speech, and who slander the Great Vehicle, will certainly fall into the Evil Paths. But if they encounter a good, knowing adviser who, in the snap of a finger, leads them to take refuge with Earth Store Bodhisattva, those living beings will obtain release from the retribution of the Three Evil Paths. Those whose acts show deference to him; who are respectful with a determined mind; who gaze in worship, praise, and make offerings of flowers, incense, clothing, gems, or food and drink will be born in the heavens. There they will enjoy supremely wonderful bliss for hundreds of thousands of kalpas. When their heavenly merit is ended and they are born below in the world of humans, they will be emperors throughout hundreds of thousands of kalpas and will be capable of remembering the causes and results of their former lives. O, Samadhi Self-Mastery King, Earth Store Bodhisattva has inconceivable and ineffable great spiritual power with which to benefit living beings. All you Bodhisattvas should be mindful of this sutra and proclaim and widely spread it."

Samadhi Self-Mastery King said to the Buddha, "World Honored One, please do not be concerned. We thousands of tens of thousands of millions of Bodhisattvas, Mahasattvas, receiving the Buddha's awesome spirit, will certainly proclaim this sutra widely throughout Jambudvipa for the benefit of living beings."

Having spoken thus to the Buddha, the Bodhisattva Samadhi Self-Mastery King put his palms together respectfully, bowed, and withdrew.

Sutra commentary:

"Men and women in the future who do not practice good but do evil, who do not believe in cause and effect, who indulge in sexual misconduct and false speech, who practice double-tongued and harsh speech, and who slander the Great Vehicle, will certainly fall into the Evil Paths. But if they encounter a good, knowing adviser who, in the snap of a finger, leads them to take refuge with Earth Store Bodhisattva, those living beings will obtain release from the retribution of the Three Evil Paths.

The Great Shastra mentions one ghost that has the head of a pig. Odorous bugs exit from its mouth. Its body, however, has a golden light. In a former life, this ghost was a bhikshu who used foul words to scold guest bhikshus. But because he maintained precepts purely with his body, the ghost has a golden light. Since he used coarse speech, odorous bugs now come out of his mouth. The Shastra further elaborates that it would be better to have one’s tongue cut by sharp knives than to use evil words and coarse language; such are the causes for those who slander the Great Vehicle and fall into the Evil Paths.

A Good Knowing Adviser is capable (good善 means capable 能) of knowledge. 知 he or she is fully aware that triple world is like a burning house and can recognize 識 states. There are three kinds of Good Knowing Advisers:

1. Outer (dharma) protectors 外護, who help cultivators.

2. Fellow cultivators 同行, who cultivate together and can also act as a mirror to help us spot our errors. This is like working with jade: sometimes one cuts, sometimes one grinds, and sometimes one polishes.

3. Teachers 教授, who speak Dharma and propagate Buddhism.

Again, 知 know(ing): to have heard of his name. Whereas, the term adviser 識: has the connotation of being able to meet with 見形.

A snap of the finger lasts for 64 ksanas. Each ksana 刹那 lasts for the space of 20 blinks of the eye 瞬 and contains 900 births and deaths 生滅. Each blink is twenty thoughts 念 long. Earth Store Bodhisattva can, in the snap of a finger, eradicate limitless offenses that would otherwise bring on woeful states.

Those whose acts show deference to him; who are respectful with a determined mind; who gaze in worship, praise, and make offerings of flowers, incense, clothing, gems, or food and drink will be born in the heavens. There they will enjoy supremely wonderful bliss for hundreds of thousands of kalpas.

Incense represents the ability to enjoy samadhi bliss. Because of this offering, one can obtain the Tathagata’s unobstructed wisdom 是能悅懌三昧˙以此供養˙即得如萊無礙之智.

Flowers are the jeweled adornment samadhi. Because of this offering, one can quickly obtain the Tathagata’s forty eight wonderful marks 是寶莊嚴三昧˙以此供養˙速得如萊四八妙相.

Chandana Fragrance Bhikshu: when he was born, the hair pores on his body all emanated chandana incense fragrance. His mouth is fragrant with the blue lotus flower, 優鉢華 utpala. He came and made offerings chandana incense to the stupa of 毘婆ㄕ Vipasyin Buddha.

Clothing shields one from the cold or heat.

Gems can embellish even ugliness.

When their heavenly merit is ended and they are born below in the world of humans, they will be emperors throughout hundreds of thousands of kalpas and will be capable of remembering the causes and results of their former lives. O, Samadhi Self-Mastery King, Earth Store Bodhisattva has inconceivable and ineffable great spiritual power to benefit living beings. All you Bodhisattvas should be mindful of this sutra and proclaim and widely spread it."

Capable of remembering the causes and results of their former lives 憶宿命因果本末. This refers to the knowledge of past lives spiritual penetration. The Ambattha Sutra 阿摩畫經 quotes the Buddha saying that because his mind is in samadhi, it becomes pure and without defilements, soft and supple, subdued and well regulated. Therefore one is able to remember the events of past lives. One can remember events not just from one life, but from countless previous lives. For many kalpas of formation and destruction, one dies in this world and is then born onto another one. One remembers one’s family name and class, whether the food and drink was good or bad, whether one’s lifespan was long or short, all the bliss or suffering one received, as well as one’s shape, complexion and appearance.

All you Bodhisattvas should be mindful of this sutra and proclaim and widely spread it: That is how we get to encounter this sutra.

Samadhi Self-Mastery King said to the Buddha, "World Honored One, please do not be concerned. We thousands of tens of thousands of millions of Bodhisattvas, Mahasattvas, receiving the Buddha's awesome spirit, will certainly proclaim this sutra widely throughout Jambudvipa for the benefit of living beings."

This sutra should be widely propagated to benefit all living beings.

Having spoken thus to the Buddha, the Bodhisattva Samadhi Self-Mastery King put his palms together respectfully, bowed, and withdrew.

Sutra text:

At that time the Four Heavenly Kings arose from their seats, put their palms together respectfully, and said to the Buddha, "World-Honored One, since Earth Store Bodhisattva has made such extensive vows for kalpas, why then has he not yet completed his crossing over of beings? Why does he continue to practice such far-reaching vast vows? Please, World-Honored One, explain this for us."

Sutra commentary:

At that time the Four Heavenly Kings arose from their seats, put their palms together respectfully, and said to the Buddha…

The Four Heavenly Kings of the four directions live halfway up Mount Sumeru in palaces forty-two thousand yojanas 由旬 high, made of the seven precious things: gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian. Their palaces are adorned with seven tiers of railings, seven layers of netting, and seven rows of trees. There are multitudes of birds which sing harmoniously. These four kings have many spiritual penetrations.

The king of the east, Dhrtarastra 提頭賴吒, which means "he who upholds his country 持國王," 黃金埵, has ninety-nine sons, all of whom are named Indra. He commands two groups of ghosts and spirits, the fragrant spirits 乾闥婆 and the malodorous ghosts 富單那. The ground in his land is made of gold.

The fragrant spirits are gandharvas 乾闥婆 (meaning fragrance seekers 尋香), or heavenly musicians. Gandharvas are extremely fond of incense and will flock to places where it is burned. The Jade Emperor, who is chief of the Indras, has a very rare and wonderful sandalwood which he burns to attract them. When they arrive, he has them play music for him, since he is still caught up in the realm of defiling objects and enjoys hearing music.

The malodorous ghosts, or budana, are called Fù Dan Nà 富單那 in the Shurangama Mantra. Wherever they go they are followed by a putrid stench. They are responsible for spreading hot diseases and are relatively well to do hungry ghosts 主熱病鬼; 餓鬼中勝者.

The king of the south, where the ground is made of lapis lazuli 琉璃埵, is called Virudhaka 毘留勒叉, or "increasing and growing 增長," because he is able to lengthen and increase the good roots of living beings. He too has ninety-nine sons, all of whom are named Indra 因陀羅. In fact, each of the four kings has ninety-nine sons, all with the same name, so that there are three hundred and ninety-six Indras in all.

Virudhaka also watches over two groups of ghosts and spirits: the Kumbhandas 鳩槃茶 and the Pretas 薜荔多. The Kumbhandas, called "distant" ghosts 遠鬼 because they like to stay far away from people, are also known as barrel ghosts or melon ghosts because of their shape (they have no head and no legs). Sometimes they appear in your dreams sitting on top of you, causing you to suffocate 夢壓鬼. Pretas, on the other hand, are called "proximate" ghosts 近鬼 because they like to be near people, and, in fact, often establish themselves as ancestral spirits at the memorial plaques people set up for their deceased relatives 最劣的惡鬼.

The king of the west, where the ground is made of silver 白銀埵, is named Virupaksa 毘留博叉, meaning "many languages 雜語," because he can speak the tongues of all countries. He is also called Broad Eyes 廣目天王. Like the other kings, he is responsible for two groups of ghosts and spirits, the Pisaci and poison dragons.

The Pisaci 毘舍闍, as called in the Shurangama Mantra, are also called madness ghosts 顛狂鬼 because they can cause incurable insanity in people. They subsist on essential energies 噉精氣鬼, particularly those of humans, and always flock to places where sexual activities are producing these substances. The other group under jurisdiction of this king is the poison dragons 毒龍, whose poison may be contracted by seeing 眼毒, hearing 聲毒, smelling 氣毒, or even just being near them 觸毒.

The king of the north, Vaisravana 毘沙門, or "widely learned 多聞," is the leader of the Four Heavenly Kings, 水精埵. The reputation of his blessings and virtues is known throughout the four directions. It is in his palace that the four Heavenly Kings’ meetings are convened. The two groups of ghosts and spirits under his command are the Yaksas 夜叉 and the Rakshasas 羅剎. There are several categories of Yaksas; those who live on the ground, those who live in space, and those who abide in the heavens. Because Yaksas travel more or less at the speed of light 飛行鬼, they are called speedy ghosts 捷疾鬼. Rakshasas, or "fearsome ghosts 可畏鬼 (or 暴惡鬼)", are so called because of their terrifying appearance.

They placed their palms together out of great respect and thirst for the Dharma.

"World-Honored One, since Earth Store Bodhisattva has made such extensive vows for kalpas, why then has he not yet completed his crossing over of beings? Why does he continue to practice such far-reaching vast vows? Please, World-Honored One, explain this for us."

They voice their doubt on behalf of all of us who may harbor such skepticism.

Sutra text:

The Buddha told the Four Heavenly Kings, "Excellent, excellent. For your benefit as well as for the benefit of men and gods of the present and future, I will speak of Earth Store Bodhisattva's works in the paths of birth and death in Jambudvipa in the Saha world. I shall speak of his expedient devices, and of his compassion and pity in rescuing, saving, crossing over, and liberating beings who are suffering for their offenses."

The Four Heavenly Kings replied, "Yes, World-Honored One, we would like to hear about his work."

Sutra commentary:

The Buddha told the Four Heavenly Kings, "Excellent, excellent. For your benefit as well as for the benefit of men and gods of the present and future, I will speak of Earth Store Bodhisattva's works in the paths of birth and death in Jambudvipa in the Saha world. I shall speak of his expedient devices, and of his compassion and pity in rescuing, saving, crossing over, and liberating beings who are suffering for their offenses."

The Buddha doubly praises the Four Heavenly Kings:

1. For their expedient questioning: they really have no doubt at all themselves.

2. For their vast merit and virtue in seeking to protect the four directions, and in particular the living beings of the southern continent who practice many evils.

Living beings have all kinds of illnesses. That is why Bodhisattvas have all sorts of cures 藥 for them. Their expedient wisdom is inexhaustible, enabling them to save endless living beings.

The Four Heavenly Kings replied, "Yes, World-Honored One, we would like to hear about his work."

Sutra text:

The Buddha told the Four Heavenly Kings, "From kalpas long ago until the present, Earth Store Bodhisattva has crossed over and liberated living beings, yet out of compassionate pity for those beings still suffering in the world, he has not yet completed his vows. Moreover, he sees that their causes for limitless kalpas in the future are like uncut vines, and, because of this, he makes his mighty vows. Thus, in the continent of Jambudvipa, in the Saha world, this Bodhisattva teaches and transforms beings by means of thousands of tens of thousands of myriads of expedient devices.

Sutra commentary:

The Buddha told the Four Heavenly Kings, "From kalpas long ago until the present, Earth Store Bodhisattva has crossed over and liberated living beings, yet out of compassionate pity for those beings still suffering in the world, he has not yet completed his vows.

The Buddha told the Four Heavenly Kings that Earth Store Bodhisattva sees all the causes and conditions of living beings. The power of our deeds is like the tendrils that grow on plants and grasses, getting longer year after year. We commit deeds in one life and then in the next life we commit more, building up our karma. This continues life after life and the offense karma becomes heavier, while the merit we have acquired becomes lighter and lighter. With only slight meritorious virtue, you cannot become a Buddha, and if your karmic obstacles are extremely heavy, you can become a ghost.

People of little understanding say that there are no such things as ghosts. However, their argument is not up to the level of a child’s. Children, at least, will usually believe an explanation that is principled, whereas people who oppose belief in ghosts and spirits usually do so without paying attention to the principles involved. If there were no ghosts, there could be no Buddhas, since the difference between the two is just a turn. If the turn is made, you are a Buddha; if not, you are a ghost. Humans are in the midst of the turning, and, consequently, if their karma becomes heavier, it is very easy for them to fall into the realms of the ghosts.

The offenses that living beings create have four kinds of retributions:

1. This life 現報: receiving the retribution immediately this lifetime.

2. Next life 生報: receiving the retribution in one’s next life.

3. Future life 後報: it could be many many more lifetimes before the retribution manifests.

4. No retribution 無報: like neutral karmas 無記等業.

Moreover, he sees that their causes for limitless kalpas in the future are like uncut vines, and, because of this, he makes his mighty vows. Thus, in the continent of Jambudvipa, in the Saha world, this Bodhisattva teaches and transforms beings by means of thousands of tens of thousands of myriads of expedient devices.

In the Great Shastra, it is said that Dharma Body Bodhisattvas transform into countless bodies and speak Dharma to living beings but the Bodhisattva’s mind has no discrimination at all. It is like a spiritual musical instrument that is without a player and yet produces music to the liking of the listener. Furthermore, their minds are not scattered either. They have no mark of speaking the Dharma. Yet, because of their countless blessings, virtues, samadhis and wisdoms, all sorts of Dharma sounds are spoken according to their wishes.

In the next passage of text the Buddha describes to the Four Heavenly Kings the expedient devices used by Earth Store Bodhisattva.

Question: Why does the sutra insist on speaking about evil?

Answer: To help describe marks for people to recognize. Once they understand the retributions, they will give rise to abhorrence and desire to distance themselves 厭離 from evil.

Sutra text:

"Four Heavenly Kings, to killers, Earth Store Bodhisattva speaks of a retribution of a short lifespan; to robbers and petty thieves, he speaks of a retribution of poverty and acute suffering; to those who practice sexual misconduct, he speaks of the retribution of being born as sparrows, pigeons, mandarin drakes and ducks; to those who practice harsh speech, he speaks of the retribution of a quarreling family.

Sutra commentary:

"Four Heavenly Kings, to killers, Earth Store Bodhisattva speaks of a retribution of a short lifespan;

First, the sutra speaks of the ten evils. Of the three evils of the body, killing is the heaviest.

Killers. Humans like to live, living beings are greedy for life. Even insects have the Buddha nature. Those who commit the act of killing are creating offenses against future Buddhas. Their retribution is a short lifespan and they suffer a lot of diseases.

A ghost once asked Mahamaudgalyayana, “My children, whether sons or daughters, die of an early age. What offenses did I commit in the past to deserve such a retribution?” The reply was, “When you were in the human realm and saw children commit the killing act (of animals), you gave assistance and rejoiced. You then ate their meat with those children.” Killing results in a short lifespan. Rejoicing results in pain and suffering.

To robbers and petty thieves, he speaks of a retribution of poverty and acute suffering. Stealing includes not only actual theft but also the use of people's property without their knowledge or permission. When Earth Store Bodhisattva meets people who commit this kind of offense, he tells them of the retribution of poverty. The reason there are so many poor people in the world is that there have been many who have stolen in past lives, who are now undergoing the appropriate retribution. The more one steals, the poorer we will be, and the more we will have cause to fear one of the most bitter of all kinds of suffering, that of poverty. Create wealth instead of stealing it.

Money, assets, jade, and silk are considered externals 外所依, while the temple’s property, such as banners and flowers, are considered inner offerings 內供養. Stealing externals can be repented. Stealing inner offerings is a difficult offense from which to be rescued: one often falls in the three evil paths to undergo limitless suffering. When one finally makes it back to the human realm, one will be destitute, experience a multitude of difficulties and suffering, and the gods will desert and distance from one. Externally, there will be no place to rely on or take shelter, and there will be no companions or friends. Internally, one will have no blessings and virtue. The sutras liken the suffering of poverty and destitution to that of the hells, saying it is not different than death itself.

to those who practice sexual misconduct, he speaks of the retribution of being born as sparrows, pigeons, mandarin drakes and ducks;

Sexual misconduct refers to adultery and all manners of extramarital affairs. One should not misconstrue this, however, and say that since one is married there is no problem and one can be totally unrestrained in his sexual activity with his wife. Even married couples had best decrease this activity because it leads to dullness. The more one is involved in sexual matters, the less light one has. One has light and manifests wisdom if one does not engage in sex.

Sparrows 雀 are jealous by nature. They like to smooth their own feathers, and have no need for companions.

The pigeon 鴿 is thought to be the most lustful bird of all and can raise an amazing number of fledglings every year. Most animals and birds mate with the male above and the female below, but the pigeon is so lustful that he reverses these positions.

The emotional attachment of mandarin drakes and ducks to their mates is extremely strong, and they are absolutely inseparable, not only in the water and on land but even in the air. If humans catch one, the other will die out of longing for its mate.

Although birds may seem to have independence of a sort, they are by no means free, and theirs is certainly not a good state to be in. For those who engage in sexual misconduct, the retribution of the bird realm is a likely one, and so Earth Store Bodhisattva speaks of it to such people.

When they obtain a human body, they will have to undergo two retributions:

1. Fighting amongst relatives and close acquaintances 親厚鬥訟.

2. Being constrained by the laws of the country 王法所加.

To those who practice harsh speech, he speaks of the retribution of a quarreling family.

Now, the four mouth karmas are mentioned. Harsh speech is first. The next passage will continue with slander, which includes the remaining three.

Harsh speech invokes the retribution of one’s retinue not being harmonious, constantly liking to fight.

There are two retributions when one eventually returns to the human realm:

1. One often hears evil sounds 惡聲.

2. One constantly has quarreling and law suits 諍訟.

He tells those who scold, slander, and speak falsely and harshly that they will always be surrounded by strife and never know peace. Those who like to prattle and talk confusedly, who slander the Triple Jewel, will be mutes or stutterers in the future. This is also the reason people sometimes develop incurable canker sores in their mouths.

In the Repaying Kindness Sutra, the Buddha told Ananda, “Men of the world, disaster comes from the mouth 禍從口出. One should guard one’s mouth as if it’s a fierce fire. Fire can burn all the worldly wealth. Excessive harsh speech can burn the seven sagely types of wealth; it is like the ax that can destroy the body or the disaster that extinguishes the body.”

Sutra text:

"To slanderers, he speaks of the retribution of a tongue-less and cankerous mouth; to the angry and hateful, he speaks of being ugly and crippled; to the stingy, he speaks of frustrated desires; to gluttons, he speaks of the retribution of hunger, thirst and sicknesses of the throat; to those who enjoy hunting, he speaks of the retribution of a frightening insanity and disastrous fate; to those who rebel against their parents, he speaks of the retribution of being killed in natural disasters; to those who set fire to mountains or forests, he speaks of the retribution of seeking to commit suicide in the confusion of insanity.

Sutra commentary:

"To slanderers, he speaks of the retribution of a tongue-less and cankerous mouth;

Slanderers refers especially to those who speak ill of the good, the worthy, and the wise.

The sutras say that slandering the Dharma is an extremely heavy offense. Even if it is just slandering a gatha, one will fall to the hells, will never get to see the Buddha, and will obtain the no eyes or tongue retribution. Please be careful!

大方廣總持經云˙謗法之人˙極大重業˙墮三惡道˙難可出離˙˙以謗他故˙七十劫中˙受大苦惱˙˙況彼愚人˙實無所知˙而自贡高˙乃至誹謗一四句偈˙定墮地獄˙永不見佛˙得無眼無舌之報˙˙故不可不慎也˙

Now, the sutra mentions the three retributions of the mind.

To the hateful 瞋恚, he speaks of a retribution of being ugly and crippled. This retribution is spoken of to people whose natures are like those of asuras, whose tempers flare up at the slightest provocation. When people get angry their faces turn purple and their eyes bulge, their veins stand out, and they become quite repulsive. If you like to get angry now, you will face the retribution of ugliness.

The Discerning the Good and Evil That Has Arisen Sutra 分別善惡所起經 says that the humans of the world like to be hateful and do not discern good and evil. Upon death, they enter the hells 太山 for thousands of tens of thousands of years. When they get to the human realm, their face and eyes often appear evil. If you see people of evil form, it is a retribution of their past lives’ being hateful.

The Chinese term that refers to the retribution of being crippled 聾殘. If you always get angry, in future lives you will not only be ugly, you will also be plagued by the myriad illnesses.

To the stingy, he speaks of frustrated desires;

Stingy 慳吝 people will reap the retribution of not getting what they want.

Those who have wealth but are not willing to give, do not really love their family; they do not give to the poor and destitute. They don’t give and/or serve the sramanas/cultivators. They refuse to give to beggars, children and the sick. They do not dare eat their fill, and have inadequate clothing. They constantly scold their servants, are very stingy and often make them feel ashamed. Upon death, they fall to the evil ghosts realm. When they see water and try to drink, it is instantaneously transformed into molten copper or a mixture of pus and blood 便化消銅膿血. When these people get back to the human realm, they are often poor and destitute, and must endure the cold and hunger. If one is poor, is destitute and has to resort to begging, this is from the prior life’s stinginess, greed and stupidity karmas.

To gluttons, he speaks of the retribution of hunger, thirst and sicknesses of the throat;

There are some people, gluttons, who eat and drink nonstop from morning until night 無度. Excesses of this kind simply indicate stupidity. After they eat, they nap and then wake to eat again in a routine that never varies. They are totally uncontrolled, knowing no regulation or moderation. Earth Store Bodhisattva tells such people that in the future they will never be able to get their fill, and that their throats will be so diseased and swollen that they will be unable to swallow even water. The sutra says that obstructed throat sicknesses can be lethal. This is an indicator that perhaps one was a hungry ghost in one’s previous life 誠餓鬼之前相.

Now the sutra speaks of assorted retributions.

First, the sutra starts with hunting: there are a lot of animals, that is why people like to hunt. They also pursue beasts and animals because they damage crops.

To those who enjoy hunting, he speaks of the retribution of a frightening insanity and disastrous fate;

Hunters are people who take pleasure in the chase. Having killed an animal they are filled with pride, strength, and joy. To those who are totally given over to such activities, Earth Store Bodhisattva speaks of the retribution of a frightening insanity and disastrous fate. He might say, for example, "In your next life you will quite probably go mad and have an untimely death." This refers to accidental deaths like those in automobile collisions, airplane explosions, or falling in front of a speeding train—all unexpected, violent , and premature deaths. People may be led to stop hunting as a result of hearing such predictions.

In the past there was a rich elder who had only one son. One day, the son climbed a tree to pick flowers for his wife. He fell down and died. When asked, the Buddha explained, “In the past, there was a boy who used an arrow to shoot at a sparrow. Accompanying him were three people who rejoiced with the hunt. That child became the son who fell out of the tree, while the three companions are now the parents and wife.

To those who rebel against their parents, he speaks of the retribution of being killed in natural disasters;

Humans owe their lives to their parents. Therefore, filial piety is the law of nature. To disobey this law of the heavens will incur the retribution of being put to death by heaven and earth.

To those who set fire to mountains or forests, he speaks of the retribution of seeking to commit suicide in the confusion of insanity.

Those who set fire to mountains or forests kill a lot of beings. They also destroy the country’s natural resources. That act incurs the retribution of suicide in the midst of insanity.

According to the shastra 準三法度論, the Wailing Hell 哭地獄 is the place of retribution for burning the mountains and wilderness and places of abode of people 即焚燒曠野˙及黑燒穴居衆生果報處也.

Sutra text:

"To malicious parents or step-parents, he speaks of the retribution of being flogged in future lives; to those who net and trap young animals, he speaks of the retribution of separation of flesh from bone; to those who slander the Triple Jewel, he speaks of the retribution of being blind, deaf, or mute; to those who slight the Dharma and regard the teachings with arrogance, he speaks of being in the Evil Paths forever; to those who recklessly use the things of the permanently dwelling, he speaks of the retribution of revolving in the hells for myriads of kalpas; to those who defile the pure conduct of others and purposely slander the Sangha, he speaks of an eternity in the animal realm; to those who scald, burn, behead, cut, or otherwise harm animals, he speaks of repayment in kind.

Sutra commentary:

"To malicious parents or step-parents, he speaks of the retribution of being flogged in future lives;

Confucius' disciple Mǐn Zǐ Qian 閔子騫 had a stepmother who was partial to her own son and did not like Mǐn Zǐ Qian at all. In the winter, when padded garments are worn, she made a quilted and double-lined robe for her own child but a single-layered robe stuffed with rushes for Mǐn Zǐ Qian. While her own son was warm and cozy, Mǐn Zǐ Qian quietly endured the cold.

One day his father was riding with Mǐn Zǐ Qian in a chariot and saw that the boy was trembling. Chiding the lad for shivering on what was not a very cold day, the father lashed out with his whip and ripped his son's coat. When he saw the single layer of cloth and rushes, the father wept, felt ashamed at how badly he had treated his son, and vowed to get rid of his new wife immediately.

Mǐn Zǐ Qian knelt before his father and pleaded on his stepmother's behalf, saying, "When stepmother is here, one son has a simple garment, but if the mother leaves, two sons will freeze." When his father confronted Mǐn Zǐ Qian's stepmother with the facts, she felt shame and realized what a good stepson she had. Thereafter she treated both boys equally.

In China there were often adopted children in a family. These children were frequently treated very poorly by their stepparents. The result of such treatment of stepchildren is flogging in future lives.

To those who net and trap young animals, he speaks of the retribution of separation of flesh from bone;

Separation of flesh from bone is a retribution incurred by those who trap animals, particularly very young ones. The term "flesh from bone" refers to one's family; as a retribution for this type of deed, one's family is dispersed and its members cannot see one another. Humans and birds may have different bodies, but a mothers’ love for her children is the same.

Young animals 雛 refers to young birds. There was a man who netted and trapped birds and sparrows for a living. One day, sparrows landed on a tree branch to rest during their winter trek. The man prepared a sticky pole and climbed up the branch. The branch broke. He fell. The pole pierced his head through his brain and he slowly bled to death. This story is well known in both Hinayana and Mahayana.

To those who slander the Triple Jewel, he speaks of the retribution of being blind, deaf, or mute;

People who are blind, deaf, or mute have slandered the Triple Jewel and have fallen into the hells, where they spent countless kalpas. After their term they worked their way up to becoming animals, and, once they managed to escape the animal realm, they obtained human birth. This birth was into poor or impoverished circumstances or as mutes or blind people.

The Buddha is like the physician king, the Dharma is like good medicine and the sangha like a physician 瞻病人. Now, to slander the Triple Jewel means that one has no faith in Buddhism. One is blind and cannot see Triple Jewel. One is deaf and cannot hear the name of Triple Jewel. One is mute and cannot praise the Triple Jewel’s virtues. Being thus alive is worse than death.

To those who slight the Dharma and regard the teachings with arrogance, he speaks of being in the Evil Paths forever; Without the Dharma, who will save you from falling into the Evil Paths?

Instead of regarding the Dharma Master as a Good Knowing Adviser, showing veneration, respecting and regarding him as the Buddha, they are arrogant. If there is such a Dharma Master who propagates the teachings, even if the Buddha stays in the world to speak of his merit and virtue for one kalpa, he could not finish. Slighters will fall into the three evil paths and undergo countless amounts of suffering. Humans have the chance to study and cultivate the Dharma. The chance of obtaining a human body is as tiny as the chance that a blind tortoise surfacing from the depths of the ocean will poke its head through a hole in a floating piece of wood 盲龜值浮木孔. How can we possibly slight the Dharma now that we have the chance to encounter it?

To those who recklessly use the things of the permanently dwelling, he speaks of the retribution of revolving in the hells for myriads of kalpa to repay an equivalent amount of suffering. Beware of the multiplier!

To those who defile the pure conduct of others and purposely slander the Sangha, he speaks of an eternity in the animal realm; For example, those who spread rumors of cheating, drinking, or killing about a monk who has not done anything wrong, will first fall into the hells and then spend an eternity among the animals.

To those who scald, burn, behead, cut, or otherwise injure animals, he speaks of repayment in kind. If you use boiling water or fire to get rid of ants or an insect nest, for example, or if you slice or club animals to death, you will be repaid in kind.

Scalding animals to skin them or to get rid of the feathers, or using fire to roast their bodies: does that sound familiar? The sutras relate how humans eat a goat. The goat dies and becomes a human and the human who ate the goat later dies and become a goat and gets eaten. They mutually eat one another. The vicious cycle of repayment never ends.

Sutra text:

"To those who violate precepts and the regulations of pure eating, he speaks of the retribution of being born as birds and beasts suffering from hunger and thirst; to those who make unprincipled and destructive use of things, he speaks of the retribution of never obtaining what they seek; to those who are arrogant and haughty, he speaks of a retribution of being servile and of low class; to those whose double-tongued behavior causes dissension and disorder, he speaks of a retribution of tonguelessness and speech impediments; to those of deviant views, he speaks of rebirth in the frontier regions.

Sutra commentary:

"To those who violate precepts and the regulations of pure eating, he speaks of the retribution of being born as birds and beasts suffering from hunger and thirst;

Violating precepts is doing that which you know quite clearly to be wrong. The offenses incurred by this class of wrongdoing are particularly heavy, much more so than when one misbehaves unknowingly. If you kill after taking the precept against killing, you are violating that precept. If you steal after receiving the precept, the same is true, and so forth for the precepts against sexual misconduct, false speech, and intoxicants.

All these, however, are visible surface manifestations that everyone can see. There is yet another type of violation of the precepts, with which most people are unfamiliar, since it is invisible. There are two major kinds of precept violations: that which has form and can be seen and that which has no form and is invisible. In the Buddhadharma the latter is considered a violation of precepts just as much as is the former, even though in most other religions this is not the case.

The coarse offenses can be easily seen. Maintaining the precepts mark however, is more subtle and difficult to perceive. The Buddha told Kashyapa 十住毘婆沙˙佛告迦葉: There are four kinds of violations that have no form and cannot be seen. In the first of these, one is able to maintain the pure precepts and practice them superficially, but in the practice there remains a view of a self 有比丘於戒經中˙盡能具行˙而說有我: "I hold the precepts, I maintain the precepts. I do this, and I do that." Although such a person may not have actually violated any precept per se, he still has not maintained the true precepts, for one who does so cannot possibly have a view that he is higher or better than others.

In the second type of violation, one may be able to recite and quote all the sutras and regulations, yet never leave a view of the body 有誦持經律˙守護戒行˙於身見中˙不動不離. In the first type of violation there was always the thought of I. In this case, although there is not constant thought of I, continual attention is paid to the body, which is never allowed to be the least bit uncomfortable. If one prefers a lazy and sloppy body and continues to pamper it, even though such a person has not violated any specific precept, neither has he truly maintained the precepts.

The third category of violation is related to those who are able to practice the Twelve Dhuta, or ascetic practices. Such practices are cultivated with great energy, vigor, and alertness: "I never sleep, yet I have great energy; instead of sleeping I just sit and meditate. Others like to eat, but I don't even drink water." Although one may follow austere practices, he may also retain the view that things still exist 見諸法定有, and he may not have relinquished the view of a self. One who cultivates such practices, but who has not yet seen through the emptiness of self and things, may seem to be holding precepts, but in fact his cultivation is still far off the mark.

In the fourth category of violation, one may practice and maintain a heart of great compassion toward all beings, yet be frightened or alarmed on hearing that dharmas are empty, neither produced nor destroyed 有緣衆生行慈心˙聞諸行無生相˙心則驚怖. In this case, as in the three above, even though there has been no actual violation of precepts, the moral conduct is far from perfected.

Pure eating refers not only to abstaining from meat but to eating at prescribed times. If, for example, one has vowed not to eat after noon and then does so, he not only violates the precept regarding pure eating, he violates the precept against stealing as well. When asked whether or not he has eaten, such a person may reply that he has not and thus also violate the precept against lying. The one who supplies food to the violator also violates precepts in these cases, and the Buddha said of all such persons, "They are not my disciples." Such persons are like garbage-eating seabirds or dung-eating ghosts. They are extremely unfortunate, and Earth Store Bodhisattva warns them that they may suffer the retribution of becoming hungry birds and beasts.

To those who make unprincipled and destructive use of things, he speaks of the retribution of never obtaining what they seek;

Those who make unprincipled and destructive use of things will also undergo retribution. Take, for example, a teacup that could have a long period of useful functioning. If, for no good reason, you decide to smash it and render it useless, you are committing the offense mentioned here. This principle applies not only to teacups but to anything which belongs to the permanently dwelling or to private individuals. In the future, those who commit this offense will be unable to fulfill their wishes and will never obtain what they seek.

Arrogant and haughty people will incur a retribution of being servile and of low class. Arrogance is like a heavy burden. If you don’t let go of it, you will definitely fall into the hells. Also, the view of a self can sever your wisdom life.

To those whose double-tongued behavior causes dissension and disorder, he speaks of a retribution of tonguelessness and speech impediments; Speaking with a double-tongue can cause countless acts of fighting, mutual cheating, slandering, etc…

To those of deviant views, he speaks of rebirth in the frontier regions.

Deviant views refers to those who absolutely refuse to comply with rules 違理. The worst of deviant views can sever good roots. There are two kinds of deviant views 中論明二種:

1. Views that destroy worldly bliss, by saying that there are no offenses, blessings, sages or worthy ones˙ 破世間樂˙言無罪福聖賢等.

2. Views that destroy Nirvana’s Way because they promote greed and attachment to evil and like to discriminate existence and emptiness 破涅槃道˙貪著於握˙分別有無.

This brings about the retribution of rebirth in the frontier regions, areas that are difficult and poor. These areas have no principles 義理. Father and son mutually make fun of each other. They sell their own family members. Or they may have to work as others’ servants, and often must be servile to others. They are often beaten or punished. Or although they have human form, they live with animals.

Sutra text:

"This is a general description of the hundreds of thousands of differing retributions resulting from the habitual bad deeds of body, mouth, and mind committed by the living beings of Jambudvipa. Since they have such differing responses, Earth Store Bodhisattva uses hundreds of thousands of expedient means to teach them. The living beings who commit offenses must first undergo retributions such as these, and then fall into the hells, where they pass through kalpas with no moment of escape. You should therefore protect people and protect their countries. Do not allow living beings to be confused by these manifold deeds."

On hearing this the Four Heavenly Kings wept sorrowfully, placed their palms together, and withdrew.

Sutra commentary:

"This is a general description of the hundreds of thousands of differing retributions resulting from the habitual bad deeds of body, mouth, and mind committed by the living beings of Jambudvipa. Since they have such differing responses, Earth Store Bodhisattva uses hundreds of thousands of expedient means to teach them. The living beings who commit offenses must first undergo retributions such as these, and then fall into the hells, where they pass through kalpas with no moment of escape. You should therefore protect people and protect their countries. Do not allow living beings to be confused by these manifold deeds."

The habitual bad deeds of body, mouth, and mind, the three evils, are ten in all. Three pertain to the body: killing, stealing and sexual misconduct. There are four evils of the mouth: idle speech, false speech, evil speech, and double-tongued speech. There are three evils of the mind: greed, hatred, and stupidity. Taken together, these are called the Ten Evil Deeds.

We thus incessantly revolve on the Wheel, creating karmas and then undergo our retributions. At times, we are born into the heavens (including the eighth samadhi heaven) to enjoy our good karmas. Once these blessings are exhausted, we then fall. Or we could fall to the hells when our evil offenses mature to undergo unspeakable suffering for countless kalpas.

After hearing this the Four Heavenly Kings wept sorrowfully, placed their palms together, and withdrew. They wept, on one hand, for those many beings who had to endure such suffering and, on the other, from shame that they had not fulfilled their responsibility to protect living beings. They were greatly moved, placed their palms together, and withdrew.

Contemplate the Four Noble Truths Wisdom, which says that the east is associated with Accumulation, the south is associated with Suffering, the west is associated with the Way and the north is associated with Extinction. These Four Heavenly Kings protect the states of the Four Noble Truths. In other words, they protect living beings.

These Four Heavenly Kings are called “protecting the world”, meaning that they protect others. They guard the mind king. If one does not illuminate the Four Noble Truths, the view and thought delusions will invade and harm the mind king, wreaking destruction on the states. If the mind king perishes, the states then fail and the people will also fail. Both states and wisdom are afflicted by the ghosts and spirits. If we can contemplate Suffering and Accumulation, we can then subdue the view and thought delusions. The country can become peaceful and the people secure. That is why the Four Heavenly Kings are called Contemplating The Mind Protecting The World Four Heavenly Kings.

觀心釋護世四天王˙云東集˙南苦˙西道˙北滅˙四諦理˙是四天˙˙觀四諦智˙為四王˙護四諦境˙名護國護心數˙是護衆生˙˙世者˙他也˙為他說心數˙名護他衆生˙若不照四諦理˙見思二惑˙侵害心王˙毀損境界˙˙心王亡˙境國敗˙心數人民迸散˙境智俱為鬼神所惱˙˙能觀苦集˙˙控御見思˙則國安民寧˙˙能為他說四諦˙是護他國土˙遮彼見思˙使彼安樂˙是為觀心護世四天王也˙˙央掘云˙護真實法˙名為護世也˙

End of the upper roll of the Sutra.

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