영화 선사의 지장경 강설 (영어) 4

Earth Store Sutra with commentary

Nov 18. 2022

CHAPTER 5 The Names of the Hells

This Chapter marks the start of the middle roll.

Hells are created “on the fly” as the conditions (karmic forces) call for them. That is, they appear at the time one is supposed to receive one’s hellish retributions. The hells are also called the Yin World 陰間 because there is neither sunlight nor moonlight: it is very dark.

“Hell” comes from Chinese a compound “ground prison 地獄”: shadowy prisons within the ground.

The living beings of Jambudvipa create karma. As a result, they must first undergo human realm retribution; this belongs to the “flower retribution 花報.” Then they will undergo the hells retribution, belonging to the fruit retribution.

The Sanskrit term for hell, which is transliterated as “Ní Lí 泥犁” in Chinese, means non-existent 無有. There is no happiness there. It makes one ponder one’s actions, doesn’t it? Each karmic action invokes a corresponding retribution. Everything is created from the mind alone. Therefore, the hells are designed to help those with inferior roots stop doing evil; those with middle roots are encouraged to practice goodness; those with superior roots have the chance to awaken to the fact that the Dharma nature is emptiness and thus bring forth the mind for Bodhi. That is what the hells are for, do not be confused by the coarse name “hell.”

Sutra text:

At that time Universal Worthy Bodhisattva, Mahasattva, said to Earth Store Bodhisattva, "Humane One, for the sake of the gods, dragons, and the fourfold assembly, as well as for all living beings of the present and future, please speak about the names of the hells which are places where living beings of Jambudvipa in the Saha World who are suffering for their offenses undergo retribution for their evil deeds, and of the retributions undergone for evil , so that future generations of living beings in the Dharma-Ending Age will know what those retributions are."

Sutra commentary:

At that time Universal Worthy Bodhisattva, Mahasattva, said to Earth Store Bodhisattva,

At that time 爾時: After the sutra mentioned the karma conditions and karma responses 業感, now it speaks of the different marks of karmic retributions 業報.

Universal Worthy Bodhisattva rides a six-tusked white elephant. His conduct pervades the Dharma Realm 行彌法界, that is why he is called Universal. His position is extremely close to Sagehood 位臨極聖, hence he is called Worthy. The Avatamsaka Sutra describes Manjushri as a child and Universal Worthy as an eldest son. As the elder son, he guides all the other Bodhisattvas to practice the ten thousand conducts. When these conducts are perfected, the fruition is accomplished: i.e. they certify to Bodhi. He resides in the é méi mountain 四川的峨嵋山, one of the five holy peaks in China. This mountain has a light at its peak. This is because in Jambudvipa, every household has the custom of lighting lamps to offer to the Buddha. That is one of Universal Worthy Bodhisattva’s ten thousand practices. For those who can contemplate with utmost sincerity, a lamp will appear at night. (Each person will have a slightly different experience, depending on their individual blessings and wisdom). For instance, Great Master Xu Yún saw numberless lamps at night.

In the past, Universal Worthy was the fifth prince of No Fighting Thought King. He was named Fearless 無所畏. Because his practice was superior to the Bodhisattvas’, Jeweled Treasury Buddha 寶藏佛 changed his name to Universal Worthy.

The foremost in subduing the Way, such causes are pervasive: that is Universal. After the severing Way, one comes near to the Sagely fruition: that is Worthy 文句云˙伏道之頂˙其因周徧曰普˙斷道之後˙隣於極聖曰賢.

Or one could say that once certified one is called true 真, and to not yet be certified is called similar 似. Universal Worthy reached Equal Enlightenment and comes close to the utmost attainment (Buddhahood). Therefore he is called Worthy. 記云˙已證名˙未證名似˙普賢等覺˙望極名似˙故立賢名.

His views and conduct are pervasive throughout the Dharma Realm. That is how his compassionate vows are extremely vast 以見行彌法界˙方能悲願偏弘.

"Humane One, for the sake of the gods, dragons, representatives of the eight-fold division of Dharma protectors and the fourfold assembly, as well as for all living beings of the present and future, please speak about the names of the hells which are places where living beings of Jambudvipa in the Saha World who are suffering for their offenses, undergo retribution for their evil deeds, and of the retributions undergone for evil , so that future generations of living beings in the Dharma-Ending Age will know what those retributions are."

The title Humane One expresses veneration. Humaneness is an aggregate substance of the mind and virtue 仁為心德之統體. Heaven symbolizes the Buddhas, Earth symbolizes living beings. The human mind that can mesh heaven and Earth will become that of the Buddha 人心 參合其中˙直令生佛一體.

The fourfold assembly includes monks, nuns, upasikas and upasakas.

Sutra text:

Earth Store Bodhisattva replied, "Humane One, receiving the Buddha's awesome spirit as well as your strength, I shall speak in general terms of the names of the hells, and of the retributions for offenses and evil deeds.

Sutra commentary:

Humane One means great kindness and compassion.

The phrase your strength carries a connotation of being unmatched and having established a track record of success in crossing over living beings. Universal Worthy Bodhisattva has limitless practices. He fully understands that the ten thousand conducts are of the same nature and that crossing over living beings resides in one mind 了萬行之一性˙度衆生於一心. Because Universal Worthy Bodhisattva can establish such an extremely high position, Earth Store Bodhisattva alludes to his strength as that of a great knight 大士力.

In general terms 略說 are words of modesty.

Sutra text:

"Humane One, east of Jambudvipa there is a mountain called Iron Ring, which is totally black and has neither sun nor moonlight. There is a great hell there called Ultimately Uninterrupted, and another called the Great Avici. There is also a hell called Four Pointed, a hell called Flying Knives, a hell called Fiery Arrows, and a hell called Squeezing Mountains; a hell called Piercing Spears, a hell called Iron Carts, a hell called Iron Beds, and a hell called Iron Ox; a hell called Iron Clothing, a hell called Thousand Blades, a hell called Iron Donkeys, and a hell called Molten Brass; a hell called Embracing Pillar, a hell called Flowing Fire, a hell called Plowing Tongues, and a hell called Head Chopping; a hell called Burning Feet, a hell called Eye Pecking, a hell called Iron Pellets, and a hell called Quarreling; a hell called Iron Ax, and a hell called Much Hatred."

Sutra commentary:

"Humane One, east of Jambudvipa there is a mountain called Iron Ring, which is totally black and has neither sun nor moonlight.

In the Long Agama Sutra 長阿含˙世記經地獄品, the Buddha told the bhikshus that those Four Continents “under heaven” are encircled by 8,000 “under heavens”, which are circled on the outside by the great sea. Then there is the Great Vajra Mountain that encircles the Great Sea 大海水. Then outside the Great Vajra Mountain, there is another Great Vajra Mountain. The area between the two Vajra Mountains is very dark. According to the texts, 邃 this area is very distant and very dark˙邃˙深遠˙黑而且邃˙闇之極者, and the sun, moon and gods with great spiritual powers cannot use their light to illuminate it. The Abidharma Shastra says 立世阿毘曇論 that is where the eight great hells are located. It is so dark there that one cannot even see one’s raised hand. However, when Buddhas appear in the world, his light illuminates universally, so these residents can then see each other.

There is a great hell there called Ultimately Uninterrupted, and another called the Great Avici.

It is not clear from the scriptures, if the Ultimately Uninterrupted 極無間 Hell and another called the Great Avici are one or two. According to the Long Agama and Contemplating The Buddha’s Samadhi Sutras 觀佛三昧, they are one. According to this sutra and the Shurangama Sutra, they are two.

There is a great hell called the Ultimately Uninterrupted and another called the Great Avici. “Uninterrupted” contains the five previously discussed meanings. Avici is Sanskrit for 阿=無, 鼻=遮 conceal and help: no one can conceal it so that it cannot be entered, 無救 no way to help: no one can help the inhabitants escape from suffering. This hell is distinguished from the Ultimately Uninterrupted. As compared to the Uninterrupted Hell, the Avici is for extremely evil people who must undergo more suffering over a longer time period. Within the great Avici Hell, there are countless smaller hells.

Extreme evil refers to the Five Rebellious Offenses 五逆. Also, there are four kinds of great offenses 大罪, equivalent to the four inviolable prepcepts of monks 四逆˙犯根本罪. Those who commit any one of these offenses will, at the end of their lives, fall into the Great Avici.

The Buddha says that there are nine types of people who often visit the Avici Hell 大阿鼻. Namely, those:

1. Who eat the sangha’s food.

2. Who eat the Buddha’s food.

3. Who kill their father.

4. Who kill their mother.

5. Who Kill an Arhat.

6. Who destroy the Sangha’s harmony 破和合僧.

7. Who destroy a bhikshu’s pure precept 破比丘淨戒

8. Bhikshunis who violate the pure precept 犯淨行尼.

9. Icchantikas 作一闡提.

The Proper Dharma Mindfulness Sutra 正法念經 says that the suffering in the Avici Hell is a thousand times worse than that in the other hells. The life span there is one great kalpa. Also, the Contemplating the Buddha Samadhi Sutra 觀佛三昧海經 says that the Avici Hell is 8,000 yojanas square. It has seven layers of iron walls, seven layers of iron nets and seven layers of sword forests. Each layer has eighteen cold and freezing hells and other hells.

There is also a hell called Four Pointed, a hell called Flying Knives, a hell called Fiery Arrows, and a hell called Squeezing Mountains; a hell called Piercing Spears, a hell called Iron Carts, a hell called Iron Beds, and a hell called Iron Ox; a hell called Iron Clothing, a hell called Thousand Blades, a hell called Iron Donkeys, and a hell called Molten Brass; a hell called Embracing Pillar, a hell called Flowing Fire, a hell called Plowing Tongues, and a hell called Head Chopping; a hell called Burning Feet, a hell called Eye Pecking, a hell called Iron Pellets, and a hell called Quarreling; a hell called Iron Ax, and a hell called Much Hatred."

There is also 復有地獄: The following hells are subsidiary to the Great Avici Hell 阿鼻地獄眷屬.

The Four Pointed 四角 Hell is square with four horn-like prods whose points prick living beings. Those who pretend to be left-home people, who indulge in defiled pleasures and lose their purity, fall into this kind of hell upon death. This is part of the hot hells. It is surrounded by an iron wall 500 yojanas long. There is rain of fire, and iron falls from above. The body is constantly cooked or burned.

Or they could be six pointed or eight pointed or four cornered 或為六角˙或八角˙或四稜. Those who when in the human realm either chopped off living beings’ limbs, noses or ears, lopped flesh off their back, etc, or taught others to do so, would end up in these types of hells.

The Flying Knives 飛刀 Hell 刀輪地獄 is also known as Knife Wheel Hell. Prisoners are surrounded by knife mountains on all four sides. In space, there are eight hundred ten thousand hundred million extremely large knife wheels which are successively lowered like rain 八百萬億極大刀輪˙隨次而下˙猶如雨滴. Knives suddenly appear and fly at people, who suffer fatal pain 身分斷絕˙頭首分離 but are instantly reborn to undergo suffering again. In the human realm, they used to indulge in fighting, and gave knives and sticks to others for use in their fights. They capriciously killed and harmed a lot of people 肆意殺害.

The Fiery Arrows 火箭 Hell has countless fire arrows that go through the bodies. Or prisoners are laid on an iron bed; from above and below there are countless fiery arrows that pierce the body. In one day and one night, the prisoners experience six hundred one hundred million deaths 六百億生死. In prior lives, they were stupid, greedy and had a lot of desires; they weren’t filial to their parents, were not respectful to their elders and teachers, did not accord with goodness 不順善教, killed and harmed many living beings, and deceived people. Thus they fell into this hell.

The Squeezing Mountains 夾山 Hell’s eastern doors open and the prisoners rush out to escape. They see a pair of mountains toward which they rush to hide. Suddenly fire breaks out before and behind them, preventing any escape; the mountains come together and crush them; blood flows like a river, bones and muscles are mashed. The same applies to the doors of all the four directions. This is the karmic retribution for oppressing others with worldly power.

In the Piercing Spears 通槍 Hell, the spears are bigger than the fire arrows previously mentioned. They come from all directions to pierce the body, creating huge holes and causing death. This retribution is from excessive killing karmas, especially with a love of fighting.

In the Iron Carts 鐵車 Hell, prisoners are run over by great iron carts which go back and forth over them, crushing them to death. When Shakyamuni was cultivating on the causal ground, he opened his heavenly eye and saw the suffering in this hell. He then brought forth the mind of great kindness and vowed to save all offenders in the hells. That was his initial resolution for kindness and great compassion.

The Iron Beds 鐵床 Hell contains an iron bed on which the offenders are forced to lie; the ghosts then set this bed (or pillar 銅柱) on fire. Also, at end of their life, prisoners sit on the bed and a knife wheel descends from above and rises from below to chop them. Deviant sex habits create the iron beds and iron pillars hell. Another variation might be that the prisoners are laid on the bed or forced to embrace a pillar. Hell soldiers then light them up with fire to burn them.

The Iron Ox 鐵牛 Hell is filled with horned oxen. They stab the prisoners to death with their horns which are made of fiery hot steel. This hell is full of noises from the furious oxen as well as screams of pain from the prisoners. This is because when these beings were in the human realm, they were whimsical, barbarous, unprincipled, and loved to afflict sentient beings.

The Iron Clothing 鐵衣 Hell is for those who receive precepts but do not uphold them. Hooks, barbs and knives strip them of their clothing. When naked, they see an iron suit of clothes flying in the air. They call out to it and it comes. The iron becomes searing hot and burns them to death, whereupon they are revived by the Clever Breeze and the iron clothes disappear by themselves. The ancients have a saying: “Seeing those who do not wear their sashes, these people will go to this hell and wear iron clothing.” This retribution arises from whipping or hitting living beings, and is also a consequence for left-home people who break precepts and yet receive or use land and clothes offerings. Also, it is for left-home people who do not wear their precept sashes.

In the Thousand Blades 千刃 Hell, blades (or “daggers” 匕首名刃，千刃刺體) fall upon prisoners like rain, mincing them to death. They are then revived by the Clever Breeze. This retribution is for those who do not follow their teacher’s instructions, give rise to evil minds for rebellious acts 興惡逆心, have no gratitude for being nurtured and grown 不知恩養, steal from and harm their teachers, defile their teacher’s pure food, sit on their teacher’s seat or bed, steal their teacher’s alms bowl, scold or slander their teachers, beat them, kill them, and poison them. Whether it’s left-home people or Brahmans, they do illegal acts 作諸非法, know no shame or remorse, destroy images and stupas, steal Dharmas and precious things, kill their uncles, parents, and siblings. Upon their death, they are born sitting on a great knife bed. A hundred hundred million 百億 fiery blades burn and pierce their body. A fire wheel descends from space smashing their body into thousands of pieces.

In the Iron Donkeys 鐵驢 Hell, the donkeys trample on the prisoners’ bodies.

In the Molten Brass 烊銅 Hell, brass is poured into the prisoner’s mouths, burning them to death.

As Great Master Xuan Hua already explained in the Shurangama Sutra, people who are excessively fond of sex are punished in the Embracing Pillar 抱柱 Hell:. They mistake the pillar for their favorite lover when alive. Their six organs are on fire. Fiery iron bugs enter through their eyes and exit through the sex organ. Each day and night there are 900 hundred hundred thousand million 九百億 deaths.

The Flowing Fire 流火 Hell (also known as great crying hell 大哭) contains fire that moves like a current, burning one’s bones and marrow. This is the result of living beings’ lustful deeds, and is created by their lust fire. There is a large iron mountain that has fire everywhere. In addition, the hell guards here are ruthless, bark out angry words, and use fiery iron pestles to crush the prisoner’s heads, a retribution that arises from harassing and tormenting the ten thousand people when in the human realm.

The Plowing Tongues 耕舌 Hell is for living beings who slander the Triple Jewel or commit other mouth karmas. Their tongue is pulled out (with a hook) to several feet (elongating it and making it swollen) and then furrowed with a plow.

The Head Chopping 剉首 Hell is for those who behead living beings, or mutilate their heads (e.g. seeing a scorpion or centipede or other such poisonous insect, you used something to crush its head). The hell soldiers use sharp knives or axes to skin or chop prisoners 解散, like chopping the heads off of lambs, ripping off their skin and flesh.

In the Burning Feet 燒腳 Hell (also called the Hot Charcoal/Ash 熱灰) Hell, fire is applied to the feet, and the surfaces of the feet are covered with burning charcoal 炭. Also, after one comes out from the great hell, wherever the feet are set, blazing fires spring up, burning the flesh. One may see what looks like flat terrain, and feel very happy, thinking it’s safe, but then step on hot ash when walking there, This retribution is from putting live beings into fire, into burning charcoal or burning sands, or from deviant sex with another’s wife. Left-home people who dwell at way places and break precepts or trample the way place 或蹋踐四支提境界˙及履支提影 also end up here.

The Eye Pecking 噉眼 Hell has vultures which suddenly appear and seize prisoners with their iron claws, gouging out their eyes. Sometimes they then drink their eye socket fluid, and crack their skull to drink their brain fluids. This is the retribution for stupidity and the karma from giving others drinks 本與酒惡業果報.

In the Iron Pellets 鐵丸 Hell, the iron pellets come from all around you to hit your head and body until you die. Or, in another variation, hungry living beings swallow hot iron pellets.

The Quarreling 諍論 Hell is for those who like to argue and fight due to greed and jealousy, often indulging in hatred and anger. They are constantly tormented and berated by the myriad ghosts. The prisoners use iron claws to mutually harm each other. Razor sharp claws are naturally formed on their hands.

In the Iron Ax 鐵鈇 Hell, your head is axed off. Just out of the Iron Pellets hell, the prisoners are very fearful, seeking escape. Suddenly they find themselves arriving here (it is about 500 yojanas square). The hell employees catch them, put them on top of hot iron, use axes to chop their hands, ears, nose, and body. They scream in pain and terror. This is the result of ‘having an ax at one’s mouth’—i.e. chopping people with one’s evil words.

The hell called Much Hatred 多瞋 is for those who like to get angry. The fire of hatred burns one’s insides. Here also the prisoners use iron claws to mutually harm each other. Razor sharp half moon shaped claws are naturally formed on their hands. Each gives rise to the mind of blaming others, thinking, “He or she oppressed me. Now I should oppress them back in return.” Both sides are thus very angry.

Sutra text:

Earth Store Bodhisattva said, "Humane One, such are the unlimited number of hells within the Iron Ring. In addition there is the hell of Crying Out, the hell of Pulling Tongues, the hell of Dung and Urine, and the hell of Brazen Locks; the hell of Fire Elephants, the hell of Fire Dogs, the hell of Fire Horses, and the hell of Fire Oxen; the hell of Fire Mountains, the hell of Fire Stones, the hell of Fire Beds, and the hell of Fire Beams; the hell of Fire Eagles, the hell of Sawing Teeth, the hell of Flaying Skin, and the hell of Blood Drinking; the hell of Burning Hands, the hell of Burning Feet, the hell of Hanging Thorns, and the hell of Fire Houses; the hell of Iron Rooms, and the hell of Fire Wolves.

"Such are the hells, and within each of them there are one, two, three, four, or as many as hundreds of thousands of smaller hells, each with its own name."

Sutra commentary:

Earth Store Bodhisattva said, "Humane One, such are the unlimited number of hells within the Iron Ring.

The sutra only mentions general names for the hells, each of which has its own smaller hells. Their numbers are limitless.

Such is the unlimited number of hells 有(如是等地獄): Ordinary people have false thinking and give rise to love and grasping. They grasp existence as a state. Therefore there is cause and effect, and suffering and bliss.

The Consciousness Only Shastra 唯識論 says that the hells function in the same way as our everyday experience: The soldiers in the hells oppress the prisoners because they are manifestations of the prisoners’ evil minds. Outside of the evil mind, there are no bronze dogs, serpents etc… Likewise, the Consciousness Only Shastra teaches that all the worldly dharmas are thus and that everything in our everyday experience is also a manifestation of our minds. 一切如地獄˙同見獄卒等˙能為逼迫事˙皆是罪人惡業心現˙並無心外實銅狗鐵蛇等事˙世間一切事法˙亦復如是.

In addition there is the hell of Crying Out, the hell of Pulling Tongues, the hell of Dung and Urine, and the hell of Brazen Locks; the hell of Fire Elephants, the hell of Fire Dogs, the hell of Fire Horses, and the hell of Fire Oxen; the hell of Fire Mountains, the hell of Fire Stones, the hell of Fire Beds, and the hell of Fire Beams; the hell of Fire Eagles, the hell of Sawing Teeth, the hell of Flaying Skin, and the hell of Blood Drinking; the hell of Burning Hands, the hell of Burning Feet, the hell of Hanging Thorns, and the hell of Fire Houses; the hell of Iron Rooms, and the hell of Fire Wolves.

Inside the eighteen hells, there are eight cold hells, and eight hot hells. According to the Long Agama Sutras, the hell of Crying Out 叫喚, also called the Loudly Crying out Hell, is the fourth of these eight hot hells; the fifth is called Great Crying Out hell. Each of these has sixteen levels 遊增. The hell of Crying Out is very noisy night and day. These prisoners never stop screaming. The hell soldiers catch the prisoners and put them inside large cauldrons to fry, cook and drown. This is the retribution for evil acts from anger, hatred, harboring poisonous minds and deviant views. The Great Crying hell is the destination of choice for those who have the habits of deviant views and create evil karmas from lust and love.

The hell of Pulling Tongues 拔舌 specializes in pulling out people’s tongues with iron hooks.

The hell of Dung and Urine 糞尿 is filled with the substances to which it owes its name. When hungry, the prisoners here eat dung and, when thirsty, they drink urine.

There is no way to escape from the hell of Brazen Locks 銅鎖. 800 iron locks tie up the prisoners’ necks. This is the result of the seven kinds of disciples and 96 kinds of brahmans claiming improper dharmas to be proper, claiming proper dharmas to be improper or breaking lighter precepts but failing to repent for a long time. Each day and night, they go through ninety ten thousand deaths.

In the hell of Fire Elephants 火象, fire elephants trample the prisoners to death. During the time of Kashyapa Buddha 迦葉佛, there was a bhikshu who failed to hit the board before the meal offering. A white robe asked why not. The bhikshu replied 惡口: “These other bhikshus are like white elephants: they are never full.” He thus saved the unconsumed offerings for the following day. He then fell to this hell and received a white elephant body 火燒受苦˙至今不絕. The prisoners undergo suffering from their prior karma. Other guests come because they thought that by making elephants drunk, they could kill more people, thus enabling them to win the battle. They thus gave wine to elephants and got them drunk.

The hell of Fire Dogs 火狗 has many dogs who have black-purple colored bodies 黑紫色 that are blazing with fire and full of smoke. They are very filthy and terrifying in appearance. They eat both the flesh and bones of the prisoners. These prisoners used to raise animals and then cook or grill them.

In the hell of Fire Horses 火馬, horses whose bodies are on fire run about as if crazy and chase after the prisoners.

In the hell of Fire Oxen 火牛, oxen with fire on their bodies pierce the prisoners with their horns. This hell and the prior are the result of sexual acts with horses and oxen. Seeing these animals, the prisoners eagerly approach them because of those sexual habits. They enter their sexual organs, and immediately enter into their bellies which are full of fire. They are thus tortured.

In the hell of Fire Mountains 火山, mountains with fire all over, burn the prisoners to death. The mountains crush together or rub into each other, killing the prisoners, and then returning to their original places.

The hell guards in the hell of Fire Stones 火石 use stones made of fire to crush the prisoners to death. Prisoners are first laid face up on the stones and then other stones are used to crush and burn them. This occurs repeatedly until their body and flesh become paste.

The hell of Fire Beds 火床 is similar to the Iron Beds Hell described before, except the beds are made from fire rather than iron.

The hell of Fire Beams 火梁 has (all) fire beams. Prisoners are either hung on the beams or crushed by the beams.

The hell of Fire Eagles 火鷹 is similar to the Iron Eagles Hell described earlier. There is a mountain that is filled with fire as tall as 5,000 yojanas. It has an iron tree that is full of iron eagles whose bodies are on fire. These fire eagles break open the prisoner’s skulls and eat the brains. They particularly like to eat people’s eyes (also brains, heart, stomach, large and small intestines). After eating the eyes, they fly off.

In the hell of Sawing Teeth 鋸牙, the prisoners are on fiery iron ground, bound by fiery black ropes. Their bodies are sawed apart by fiery saws. In addition, their teeth are sawed off. This is from the four evil mouth karmas.

In the hell of Flaying Skin 剝皮, people are skinned to death. After being skinned, their flesh is then cut off. These used to be meat suppliers: killers of sheep, pig, cattle and deer, fish and fowl.

People’s blood is drunk by bugs in the hell of Blood Drinking 飲血. Their blood turns into a lake. The bugs then break the tendons 筋 and drink their marrow. Or the prisoners are forced to drink their own blood. This results from the stealing karma: they stole goats 羊 or donkeys 驢 to have sexual intercourse with them because there were no women.

In the hell of Burning Hands 燒手, hands are burned by molten iron, causing the entire body to also be burned 通身俱燒. This is the sixth hot hell 八熱地獄第六燒炙.

The seventh hot hell is the hell of Burning Feet 燒腳, in which prisoners must tread on fire charcoals which burn their entire bodies 通身俱燒. This and the previous hell are the result of killing living beings, chopping off their hands and feet to grill, burn, cook or fry them.

The hell of Hanging Thorns 倒刺 is also called the “disturbing river 撓撈河.” It is 20,000 yojanas square in size. Both sides of the river have iron trees. Each tree has a lot of iron hooks that hang down, which are aflame day and night; the trees are one yojana tall, and the hooks are 16 centimeters 寸. The prisoner’s bodies are hooked on them. Thorns are used to pierce from below or above. In their prior lives, they used to be women who engaged in deviant sex behind their husbands’ backs.

The hell of Fire Houses 火屋 has houses which are all made of iron, and are on fire. The guards catch the prisoners and fling them into these rooms where there is raging hot fire. The raging fire is very hard to endure. This hell is followed by:

The hell of Iron Rooms 鐵屋, where the rooms are made of iron and are also all on fire. The prisoners scream in great pain.

In the hell of Fire Wolves 火狼, there are terrifying, evil and coarse fire wolves chasing after the prisoners and eating them. The wolves chew on their body and flesh, stepping on them with their feet and gnawing/tugging them with their mouths. This is the retribution for all evil deeds.

"Such are the hells, and within each of them there are one, two, three, four, or as many as hundreds of thousands of smaller hells, each with its own name."

Each hell has its own subsidiary hells.

Sutra text:

Earth Store Bodhisattva told the Universal Worthy Bodhisattva, "Humane One, such are the karmic retributions of the living beings of Jambudvipa who do evil. The power of karma is extremely great and can rival Mount Sumeru; it can deepen the great ocean and can obstruct the way of wisdom. For this reason, living beings should not disregard small evils and consider them as being no offense, for after death retribution is undergone in the most exact detail. Father and son may be close, but their roads diverge and each goes his own way, and even if they should meet, neither would consent to undergo suffering in the other's place. Now, drawing on the awesome spiritual power of the Buddha, I shall speak of the events of hellish retributions for offenses. Please, Humane One, hear these words."

Sutra commentary:

In particular, living beings in Jambudvipa’s resolve and nature are unfixed. They habitually create evil karmas and therefore create these hells to incur the retributions.

Karma is created by the mind. The mind has limitless power, therefore, the retributions caused are just as boundless: they are much higher than Mount Sumeru, and much deeper than the great ocean. Worse, these retributions can obstruct the Way and prevent us from seeing it. All of this is from the karmic forces 業力 which can obstruct the sagely Way. The karmas that are with outflows can obstruct the Three Vehicles sagely Way. The karmas that are non-outflow can obstruct the Buddha Nature Middle Way. That is why cultivators are most fearful of the power of retributions. The people with wisdom, such as Bodhisattvas, fear causes and do not dare commit offenses.

For this reason, living beings should not disregard small evils and consider them as being no offense, for after death retribution is undergone in the most exact detail.

Furthermore, beware!

The Nirvana Sutra states: “Do not disregard the small evil, thinking that it’s inconsequential; a drop of water may not be much but will gradually fill up the vessel.”

Each must undergo the exact retribution from the offenses created. No substitution to undergo the retribution is possible.

In the Samadhi Sutra 三昧經, the Buddha informs Ananda: “Why can’t the worldly people obtain the Way? Because they have been accumulating defiled thoughts while sitting. A thought comes and goes. A day and night has 840,000 八億四千萬 thoughts that follow one another incessantly. A good thought creates a good retribution. A bad one creates a bad retribution, just like the echo that follows sound, or the shadow that follows form.”

Father and son may be close, but their roads diverge and each goes his own way, and even if they should meet, neither would consent to undergo suffering in the other's place, there is no substitution allowed. Now, drawing on the awesome spiritual power of the Buddha, I shall speak of the events of hellish retributions for offenses. Please, Humane One, hear these words."

That is why cultivators of the Way generally start with repenting of their karmic obstructions. We perform various dharmas of repentance. We repent until we are purified. Every day, we recite sutras, the Buddha’s name, mantras etc… Eventually, we will obtain a response and can eradicate karmic obstructions. Then, everything opens up: it becomes easy to cultivate, to encounter the Dharma, meet with Good Knowing Advisers, listening to Dharma, or leave the home-life.

Sutra text:

Universal Worthy replied, "I have long known of the retributions of the Three Evil Ways. I hope that the Humane One will discuss them, so that living beings who do evil in the future time of the Dharma-Ending Age may hear the Humane One's words and take refuge in the Buddha."

Sutra commentary:

If there is birth, there must also be death. In the midst of birth and death, the Triple Jewel, the Buddhas and Bodhisattvas, are the only reliable places one can turn to. That is why every day we recite the Triple Refuges.

Sutra text:

Earth Store said, "Humane One, these are the phenomena of retribution in the hells for offenses. There is a hell in which the offender's tongue is stretched out and plowed through by cattle; there is a hell in which the offender's heart is pulled out and eaten by yakshas; there is a hell in which the offender's body is fried in cauldrons of seething broth; there is a hell in which the offender is made to embrace a red-hot bronze pillar; there is a hell in which the offender is followed everywhere by fire; there is a hell in which there is cold and ice; there is a hell in which there is limitless dung and urine; there is a hell in which there are flying maces; there is a hell in which there are many fiery spears; there is a hell in which one is constantly beaten on the chest and back; there is a hell in which one's hands and feet are burned; there is a hell in which the offender is wrapped and bound by iron serpents; there is a hell in which there are running iron dogs; and there is a hell in which the offender is yoked between iron donkeys.

Sutra commentary:

Earth Store said, "Humane One, these are the phenomena of retribution in the hells for offenses.

Following is a brief list of the various types of retributions in the hells. There is every kind of torture imaginable in the hells.

There is a hell in which the offender's tongue is stretched out and plowed through by cattle; there is a hell in which the offender's heart is pulled out and eaten by yakshas; there is a hell in which the offender's body is fried in cauldrons of seething broth; there is a hell in which the offender is made to embrace a red-hot bronze pillar; there is a hell in which the offender is followed everywhere by fire; there is a hell in which there is cold and ice; there is a hell in which there is limitless dung and urine; there is a hell in which there are flying maces; there is a hell in which there are many fiery spears; there is a hell in which one is constantly beaten on the chest and back; there is a hell in which one's hands and feet are burned; there is a hell in which the offender is wrapped and bound by iron serpents; there is a hell in which there are running iron dogs; and there is a hell in which the offender is yoked between iron donkeys.

There is a hell in which the offender's tongue is stretched out and plowed through by cattle and molten copper is poured into her mouth. This hell is for those who like to swear at others or for those who commit the four mouth karmas, or slander the Triple Jewel. There is intense suffering and they cannot die even though they wish to.

There is a hell in which the offender's heart is pulled out and eaten by yakshas. This is the destination for those evil folks who indulge in evil thoughts all day long. They like to think of ways to harm living beings, their evil thoughts are abundant. In particular, they like to steal from their parents, elders and teachers. After death, they are sent to this kind of hell where their hearts are eaten by yakshas or given to dogs to eat. They go through five hundred one hundred million births and deaths each day and night, undergoing limitless suffering. 諸罪人生灰河中˙諸劍樹間˙有一羅剎˙以叉˙叉其心出˙與夜叉食者˙

There is a hell in which the offender's body is fried in cauldrons of seething broth. These evil people committed offenses with their body: they killed, beat, harmed, or stole. Each hell has 18 cauldrons, each of which is 40 yojanas wide and filled with boiling iron. 500 raksashas fan the enormous stone coals to heat the copper cauldron. The stone flames form a continuous line for 60 days without extinguishing; during this time Jambudvipa would have elapsed 13,000 years. The boiling copper gushes forth rapidly and disperses, transforming into fire wheels and returning back to the cauldrons. This is the result of breaking precepts, killing living beings as offerings (to the spirits) and then eating their flesh and blood; or from burning mountains. Prisoners are burned to death in the cauldrons, only the bones are left. Ghosts then pick them out, and give them to iron dogs to eat. The dogs then vomit onto the ground: the prisoners thus are revived. The ghosts guards then bind them and drive them back onto the cauldrons.

There is a hell in which the offender is made to embrace a red-hot bronze pillar, as has already described, for those who commit acts of lust, and destroy other’s chastity.

There is a hell in which the offender is followed everywhere by fire. Those who like to pressure good people, after their death, will fall into this kind of hell. Fierce fire constantly pursues them. The more they run, the fiercer the fire becomes. They cannot escape and end up being burned to death.

There is a hell in which there is cold and ice, which is 20,000 yojanas square. As soon as people enter it, freezing winds blow from the four directions. The prisoners there suffer from cold wind and icy water. Their bodies, stomachs, muscles are frozen and cracked. This retribution arises from not being good.

There is a hell in which there is limitless dung and urine. Prisoners here must not only drink urine and eat excrements, but their tongues and hearts are also infested with excrement bugs. They used to break the eight vegetarian precepts and have impure evil karmas 不淨惡業.

The Hell Sutra 地獄經 says that the boiling dung hell has 18 partitions. Each partition is 8,000 yojanas wide, containing 18 iron cities. Each city also has 18 partitions which are enclosed by four walls. There are one hundred thousand hundred million knife trees which produce iron bugs. The prisoners help themselves to the excrement which is full of iron bugs which chew at their tongues and eat their hearts. 沸屎獄˙有十八隔˙各八千由旬˙十八鐵城˙一一有十八隔˙隔中四壁˙百萬億劍樹˙皆生鐵蟲˙口中熱屎有情飲屎˙此蟲唼舌啖心.

There is a hell in which there are flying maces, which are the size of apples or lemons, and are covered with many thorns or needles. They are either on the ground or they could be flying even though they are made of iron. They fly and spear your head, eyes, ears, and nose: all over your body through to the marrow. Beings have to live here for five hundred ten thousand hundred million years 經五百萬億歲. When in the human realm, they used to be soldiers who used maces to harm people.

There is a hell in which there are many fiery spears that pierce your sense organs and four limbs and burn you to death. This is similar to the Piercing Spears hell described before, except there is more fire.

There is a hell in which one is constantly beaten on the chest and back by a red hot iron hammer (熱鐵錐). This is the direct result for such karmas in the past.

There is a hell in which one's hands and feet are burned: Fire burns the hands and stepping on charcoals burns the feet.

There is a hell in which the offender is wrapped and bound by iron serpents. In the hells where offenders are coiled and bound by iron snakes, there are serpents whose entire bodies are covered with mouths from which they spit out small snakes, each of which has 20 iron mouths. The small snakes drill into the eyes and emerge from the genitals. This extremely unbearable pain comes from lustful conduct.

There is a hell in which there are running iron dogs that constantly chase after prisoners to maul and kill them. Iron snakes and dogs are like those described earlier.

There is a hell in which the offender is yoked between iron donkeys. During the time of Kashyapa Buddha, a monk used to give himself twice or three times his share when distributing food and drinks. The others monks reprimanded him. He replied: “I have much toil as cook. You are not grateful. Although your body is as healthy as a donkey, your merits are beneath them.” After death, for having created such mouth karmas he received the donkey body as retribution in this hell. The prisoners ride on these iron donkeys, and the fire burns their bodies.

Sutra text:

"Humane One, such are the retributions. In each hell there are a hundred thousand kinds of utensils of karma, and all are made of copper, iron, stone, or fire, the four materials which are summoned by the manifold karmas. If I were to explain the hellish retributions for offenses in detail, any single hell would have hundreds of thousands of kinds of acute suffering. How much more numerous would the suffering in the many hells be. Now, drawing upon the awesome spirit of the Buddha, I have replied to the Humane One's question. It has been a general discussion, for if I were to speak in detail, I could not finish for kalpas."

Sutra commentary:

The text only mentions a few hells. The Hell of Crying Out is the fourth of the eight hot hells, which are counted among the 18 hells. There are also 18 hot hells in that list.

Outside of the mind, there are no hells. There is no need for a host of the hells. They are created in response to living beings’ karmas (and thus we see ghosts, beasts, suffering, and hells, …). If living beings have no discrimination, how can there be suffering or hell? All of it is just a mirage. They are actually empty.

If I were to explain the hellish retributions for offenses in detail, any single hell would have hundreds of thousands of kinds of acute suffering. How much more numerous would the suffering in the many hells be. Now, drawing upon the awesome spirit of the Buddha, I have replied to the Humane One's question. It has been a general discussion, for if I were to speak in detail, I could not finish for kalpas."

All hells are created from the mind alone.

There is no possible substitute for anyone in the hells in order to spare their suffering.

The offenses that we create are comprised of the ten evils. The three poisons are their causes. The limitless torture utensils are used daily on the prisoners as retribution for having created limitless offenses every day.

CHAPTER 6The Thus Come One's Praises

Only the Buddha knows the extent of the Bodhisattva’s spiritual powers, and hence only he can praise Earth Store Bodhisattva. Why does he make praises? First, to confirm that the Bodhisattva has such powers. Secondly, to enable living beings to obtain all sorts of benefits.

Why did the Buddha praise his spiritual powers and not his merit and virtue? The merit and virtue of the six paramitas are the causes while the inconceivable spiritual powers are the fruitions. The Great Shastra states: “There are two kinds of living beings : 1) those who like good dharmas 樂善法, and 2) those who like the fruitions/retributions of the good dharmas 樂善法果報. For those who enjoy good dharmas, praise the merit and virtue. For those latter ones, praise the spiritual powers.” The Buddha praises Earth Store Bodhisattva’s spiritual powers so as to help living beings obtain all kinds of benefits.

Sutra text:

At that time the World-Honored One emitted a great bright light from his entire body, illuminating as many Buddha-lands as there are grains of sand in hundreds of thousands of millions of Ganges Rivers. With a great sound he spoke to all the Bodhisattvas, Mahasattvas, from all these Buddha-lands, as well as to the gods, dragons, ghosts and spirits, humans, nonhumans, and others, saying, "Listen as I now praise and extol Earth Store Bodhisattva, Mahasattva, who manifests great and inconceivable awesome spirit and compassionate power to rescue and protect living beings wherever they encounter misery and suffering. After my extinction, all of you Bodhisattvas, Great Beings, and all you gods, dragons, ghosts, spirits, and others should practice expedient devices for the sake of protecting this sutra and causing all living beings to testify to the bliss of nirvana.

Sutra commentary:

The emission of light from the Buddha’s entire body is to emphasize the importance of the sutra. If living beings encounter this light, they are sure to obtain ultimate enlightenment.

With a great sound he spoke to all the Bodhisattvas, Mahasattvas, from all these Buddha-lands, as well as to the gods, dragons, ghosts and spirits, humans, nonhumans, and others, saying, "Listen as I now praise and extol Earth Store Bodhisattva, Mahasattva, who manifests great and inconceivable awesome spirit and compassionate power to rescue and protect living beings wherever they encounter misery and suffering.

Living beings who hear the Buddha become joyful and respectful, even if he may sound like roaring thunder or the lion’s roar. When speaking Dharma, make sure to speak loudly and clearly. The pleasant sound makes it easy for listeners to enter the Dharma Hearing Samadhi 聞法三昧.

Great sound is reminiscent of the five kinds of sounds made by the Brahma Heaven King. These five are:

1. Deep and profound like thunder 甚深如雷.

2. Pure, penetrating and far-reaching: making the listeners give rise to bliss 清徹遠聞˙聞者悅樂.

3. Make the listener bring forth reverence and adoration 入心敬愛.

4. Help the listener easily understand the principles 諦了易解.

5. Make the listeners captivated and not bored 聽者欲聞無厭.

Manifests 現 means arising 起. Although the Buddha understands that dharmas are without nature 雖知諸法無性, the Buddha seeds nonetheless arise from conditions 佛種卻從緣起. Living beings rely on these causes to affect a response 衆生以此因而感. That is why Earth Store Bodhisattva relies on these conditions to manifest a response 地藏以此緣而應.

After my extinction, all of you Bodhisattvas, Great Beings, and all you gods, dragons, ghosts, spirits, and others should practice expedient devices for the sake of protecting this sutra and causing all living beings to testify to the bliss of nirvana.

First one starts by making kind and compassionate vows to rescue living beings. Then one must develop spiritual powers in order to be able to rescue them. That is what Earth Store Bodhisattva did. The Buddha encourages the Bodhisattvas and gods, dragons, ghosts and spirits to protect this sutra because without it, living beings would not know that they can rely on Earth Store Bodhisattva.

Why does the Buddha manifest entering Extinction? Just as when firewood is burned up then the fire should go out 蓋以機薪盡而應火亡, so too do the Buddhas simply accord with Mara (the death demon king) and manifest extinction 順波旬而現滅也. In other words, after he is finished helping those living beings who could be helped, his work is done and he simply accords with Mara to manifest death.

As for expedient devices, they are the two-edged expedients of the Bodhisattvas who cannot be apart from them even for the briefest moment 乃菩薩二利之器˙不可須兒暫離. Vimalakirti says that to have no expedients is to be wisdom bound, but to have expedients is to be wisdom liberated. They use no mind of love and views. They adorn the Pure Land and accomplish living beings. Towards Emptiness, No Mark, and No Action Dharma: they self-regulate and do not get tired or dejected 故維摩云˙無方便˙慧縛˙有方便˙慧解˙謂不以愛見心˙莊嚴佛土˙成就衆生˙於空˙無相˙無作法中˙以自調伏˙而不疲厭˙是名有方便慧解˙不˙則縛矣.

Sutra text:

After the Buddha spoke, a Bodhisattva named Universally Expansive arose from the midst of the assembly, placed his palms together respectfully, and said to the Buddha, "We now hear the World-Honored One's praise of Earth Store Bodhisattva's awesome spiritual virtue. World Honored One, for the sake of future living beings in the Dharma-Ending Age, please tell us how Earth Store Bodhisattva has benefited men and gods and caused the gods, dragons, and the remainder of the Eightfold Division, as well as other living beings of the future, to receive the Buddha's teaching respectfully."

Sutra commentary:

Universally Expansive benefits all living beings universally and expansively. To use the mind to make the resolve 從心發志 that pervades the Dharma Realm 彌法界: that is universal. Using transcendental wisdom to practice teaching and guiding 導行, a practice which fills up empty space: That is expansive. The mind is the state substance 境體. Universal Expansion is its functioning 用. The mind is the Dharma Body. Universal is Prajna. Expansive is Liberation. This Bodhisattva has certified to the Three Virtues a long time ago and has been expansively crossing over living beings. Although functioning is not apart from substance 雖用不離體, substance can only manifest through functioning 而體藉用彰. This is naming based on functioning 故從用立名.

One might ask why praise the Bodhisattvas, given that they appear in the world; they have no attachments with respect to the Triple Realm; they have no subject or object; and they look upon externalists, evil people, Bodhisattvas, and Arhats, as equal and without differentiation? The Great Shastra, however, explains why stating: “Because the Buddha praises the Bodhisattvas, limitless living beings adore and worship the Bodhisattvas, respect and make offerings to them, and they will all eventually accomplish the Way.” Do not forget that under the Buddha’s eyes, all living beings are the same and not different; the Buddhas don’t discriminate like us.

Keep in mind that Earth Store Bodhisattva knows full well that Nirvana is the unsurpassed truth but does not choose to enter it. He also realizes that living beings are like a mirage and yet he can still create the three karmas (of body, mind and mouth) to make vast and limitless vows: he has great compassion!

World-Honored One, for the sake of future living beings in the Dharma-Ending Age, which includes us, please tell us how Earth Store Bodhisattva has benefited men and gods and caused the gods, dragons, and the remainder of the Eightfold Division, as well as other living beings of the future, to receive the Buddha's teaching respectfully."

To receive the Buddha's teaching respectfully 頂受 : 領納於心名受˙人身以頂為尊˙今云頂受˙敬之極˙信之深也˙indicates extreme veneration and deep faith. After all, these are the Buddha’s words!

Sutra text:

At that time the World-Honored One said to the Bodhisattva Universally Expansive and to the Fourfold Assembly, "Listen attentively, listen attentively. I will briefly describe how Earth Store Bodhisattva's blessings and virtues have benefited men and gods."

Universally Expansive replied, "So be it, World Honored One, we will be glad to listen."

Sutra commentary:

Speaking of blessings, the heavens bless those who do good. Therefore, doing good accords with the heavens. By combining qi (inside) and sun (outside), one can follow the instructions, and can thus understand the heavens’ mandate.

As for virtues, one strengthens the goodness already present. The straight mind is virtuous and one lives in accordance with one’s inherent propriety. One also learns to do things according with conditions.

福者。天道佑善也。善則順天。和氣日相湊泊。從示。從[幅-巾]。會其意耳。德者。固有之善也。直心為德。性命本來之正。學問易簡之功.

There are Five Blessings discussed in the section of the Book of History 書經 called the "Great Plan 弘範.” The first of these is called "blessings and longevity 福壽.” "Blessings" indicates a quality of comfort and ease in everything, while "longevity" indicates life to an old age. These blessings are threefold (三星拱照 corresponding to each of the three stars): they may be of wealth 福, revenue 祿, or long life 壽. The first of these, wealth, refers to the goods that come to one naturally; the second, revenue, indicates that which comes through a salary or other source of income; and the third is simply an extended lifespan. China has legends about the long life sage 壽星公, who was bald and had a very long white beard. In Taoism, he is also referred in as Nán 南 Jí 極 Zǐ 子. He has three heavenly rolls on his head, the upper, middle and lower rolls, which enable him to know everything. If one has these three advantages, one is said to have blessings.

The second of the Five Blessings is “riches 富貴,” which includes both wealth and honor. The third is “soundness of body and serenity of mind 康寧.” The fourth is the “love of virtue 修好德” (loving to do virtuous deeds) and the fifth is "life crowned with a good end 考終命"— in other words, a peaceful death.

In addition to the Five Blessings, 論語示五德 there are the Five Virtues 德, the first of which is "warmth 溫"; that is, being neither too cold, like an immobile statue, nor too warm, like a playful flirt. The Superior Person is warm when there should be warmth, laughs when there should be laughter, and speaks when there should be speaking.

The second of the Five Virtues is "good-heartedness 良善.”

The third is "respect 恭," a virtue that should be applied to everyone; one should not be arrogant and look down upon others. The fourth, "thrift 儉" means not being wasteful and being thrifty towards oneself. This is very important, as is the fifth virtue, which is "yielding 讓.” This refers to yielding good things to others.

To be thrifty is to avoid wasting a single thing, to economize wherever possible. If, for example, we usually eat five bowls of food, we might economize and eat only three, thus saving two bowls for those who do not have anything themselves. One ought to be thrifty with respect to his own person and also with respect to his merit. It is not a good idea to have too much food, to own many clothes, or too large a place to live in. Always be sparing.

The fifth virtue, "yielding", is the quality of always letting others go first and always being polite. Long ago in the Three Countries in China there was an official named Kǒng 孔 Róng 容, who is referred to by the proverbial phrase, “Kǒng Róng yielded the pears at four 容四歲，能讓梨.” When Kǒng Róng was a little boy of four years old, a visitor came to his home and brought a basket of pears. All the children in the household were summoned together and allowed to choose a pear each, and Kǒng Róng deliberately sought out the smallest of the lot. When questioned as to the reason for this action, he replied that since he was the smallest, he should take the least amount and leave the rest for his older brothers.

Another saying, "Huáng 黃 Xiang 香 (yellow fragrance) warmed the sheets at nine 香九齡, 能溫席," refers to a boy who dutifully warmed his parents' cold sheets before he himself would go to sleep. Both of these show virtuous conduct which embodies the Five Virtues. Whereas the previous story emphasizes the virtue of yielding, this story especially demonstrates the virtue of respect and caring.

Universally Expansive replied, "So be it, World Honored One, we will be glad to listen."

According to the Four Heavenly Kings Sutra 準四天王經, on the six vegetarian days, the emissaries, crown prince and heavenly king come to Jambudvipa to inspect living beings’ giving, practice, and behavior to determine whether it is auspicious or inauspicious. If on these days, one can purify one’s mind and observe vegetarianism 淨心守齊, take refuge, respect, bow and make offerings to Earth Store Bodhisattva, then the gods will dispatch good spirits to patrol and surround the doors and windows, so that evil epidemics are kept out and the multitude of deviants have all their schemes and plans eradicated. At night, one will have no evil dreams. Corrupt officials and robbers, and water and fire disasters, ultimately cannot harm one. At the end of life, they will welcome our soul to ascend to the heavens. Their heavenly blessings and virtues are such that, once they are in the heavens, whatever they wish comes true naturally, they live in seven jewel palaces and everything is as they wish. At the end of the heavenly existence, they will be born into royal families. Their complexion will be bright and fresh. People like to see them. They will get to meet with the Buddha and Dharma. They will surely attain Nirvana. All such retributions are from observing the Five Precepts and Ten Good Deeds, guarding the emotions and restraining desires. Observing the six vegetarian days will thus develop human and heavenly blessings and virtues.

Sutra text:

The Buddha told the Bodhisattva Universally Expansive, "If in the future good men or good women hear Earth Store Bodhisattva, Mahasattva's name, and if they place their palms together in respect, praise, bow to, or fix their gaze on him, they will overcome the offenses of thirty kalpas.

Sutra commentary:

Hearing of the Bodhisattva’s name can eradicate offenses.

Good men or good women are those who practice the ten good deeds. These include being filial to one’s parents, repaying their kindness, and caring for them in their old age. Also, to patiently endure evil is goodness.

When people place their palms together it symbolizes that the Provisional and Actual are just one substance. The nine realms are the Provisional while the Buddha realm is the Actual. Living beings and the Buddha are just one substance.

Bow to: If living beings make full bows with their body and mind in utmost sincerity, there will be a response with the Way. The bower and bowed to are both empty and still in their nature 能所禮性空寂; thus the bower can become one with the Bodhisattva 與菩薩打成一片. Relying on the Bodhisattva’s spiritual power, one can eradicate the offenses of thirty kalpas. This is thanks to the Bodhisattva’s kindness and great compassion power.

Gazing 戀慕 means to stare reverently to the exclusion of everything else.

Sutra text:

Universally Expansive, if good men or good women paint, draw, use clay, stone, lacquer-ware, gold, silver, brass, or iron to make this Bodhisattva's image, gaze at it, and bow but once, they will be reborn one hundred times in the Heaven of the Thirty-Three, and will eternally avoid falling into the Evil Paths. If their heavenly merit becomes exhausted and they are born below in the human world, they will be kings of countries, and not lose their great benefits.

Sutra commentary:

Making images creates heavenly blessings.

Why use the afore-mentioned materials? Even though their cost varies, they are more durable. Gold has five different colors. Silver is also called white gold. Brass is also called one of the three types of gold, coming after gold and silver. Iron is called black gold and can be extremely durable after long periods of working. Iron is the least valuable type of gold but is most often used.

In ancient times, glue was not permitted for images because they could fall apart over time. No busts were allowed. If the countenance was not proper, one would fall into the cycle of birth and death.

Creating images was originally a heavenly profession 天業. That is why it generates heavenly blessings.

At the time of Emperor Liang 梁武帝, there was a great virtuous one named Zhang (extend) Seng (sangha) Yáo 張僧繇. He drew an image of Earth Store Bodhisattva with the appearance of a monk. While he sat in meditation, that image emitted light. Later, others copied the image which also emitted light. Furthermore, there was a merchant’s wife who was pregnant for 28 months but hadn’t yet given birth. As she made the resolve to copy the image, that very night she entered labor and gave birth to a son who was very handsome and upright and proper. People who saw him immediately liked him.

If their heavenly merit becomes exhausted and they are born below in the human world, they will be kings of countries, and not lose their great benefits.

The Making Images Merit and virtue Sutra 造像功德經 states that if a person at the end of his life wishes to make an image, even with wheat, he then can eradicate 81 hundred millions kalpas of lifetime offenses created in the three periods of time. He will be endowed with eleven virtues:

1. Life after life, his eyes will be clear and pure.

2. His place of birth will be devoid of evil.

3. He will often be born into honorable 貴 families.

4. His body will have a purple gold 紫磨金色 color.

5. He will have abundant gems and play things 豐饒珍玩.

6. He will be born into sagely and good families 生賢善家.

7. He can become a king.

8. He can become a Gold Wheel-Turning King.

9. He will be born into the Brahma Heavens.

10. He will not fall into the evil paths.

11. He will respect and venerate the Triple Jewel in future lives.

The sutras further say: “These types of people gradually accrue merit and virtue, and are replete with the mind of great compassion; they all have already accomplished the Buddha Way.”

Kings revered and made offerings to Earth Store Bodhisattva in the past. Nowadays they are presidents.

Sutra text:

"If there are women who detest the body of a woman, and who full-heartedly make offerings to Earth Store Bodhisattva's image, whether the image be a painting or made of earth, stone, lacquer-ware, brass, iron, or some other material, and if they do so day after day without fail, using flowers, incense, food, drink, clothing, colored silks, banners, money, jewels, and other items as offerings, when the female retribution body of those good women comes to an end, for hundreds of thousands of tens of thousands of aeons they will never again be born in worlds where there are women, much less be reborn as one, unless it be through the strength of their compassionate vows to take on a woman’s body voluntarily in order to liberate living beings. By receiving the power resulting from these offering to Earth Store Bodhisattva and the power of meritorious virtues, they will not receive the bodies of women throughout hundreds of thousands of tens of thousands of aeons.

Sutra commentary:

Female and male bodies have no fixed-nature. However, those with heavier afflictions often receive a female body 蓋女人因淫業而致˙乘愛心而來. Male bodies generally have relatively fewer afflictions.

Those who have heavy habits such as jealousy and obstructedness, are greedy for small benefit and like to be pretty, etc., will usually be born in the future as women. However, if one succeeds in cleaning out the female habit energies, then one will not receive a female body in future lives.

If one has received a female body, it is because of karmic obstructions. Yet, by relying on the Bodhisattva’s spiritual powers, if one wishes, one can change one’s female body. Even the dragon maiden could accomplish Buddhahood. It is a matter of who applies effort in cultivation.

The sutras discuss Five Obstructions and Ten Difficulties encountered by women. These obstructions and difficulties may not be ‘politically correct’ by modern standards, but I will nonetheless include them here because, although there is great merit to the spirit of equality behind modern day feminist movements, this approach may sometimes prevent us from observing certain general differences that do occur between men and women.

Let us first examine the Five Obstructions. The first obstruction is that women are not able to become the Great Brahma Lord because that position is accomplished through purity, whereas the body of a woman has many impurities.

The second obstruction mentioned in the sutras is that women cannot become Shakra. An astute student may object that earlier we discussed the thirty-three women who became lords of the heavens. This objection is a valid one, but it should be realized that upon reaching the heavens their bodies became male, because only males can be lords of the heavens. Although Shakra has some desire remaining, that desire is quite light; women, on the other hand, actually have a very strong libido, though this energy may sometimes manifest as other kinds of emotional attachments. For this reason, women cannot become Shakra.

Third, women cannot become demon kings. This is not too bad. They cannot attain this position because demons are extremely hard, solid, and firm, whereas women tend to be gentle and soft in nature.

Fourth, those with female bodies cannot be wise wheel-turning kings—the gold, silver, copper, and iron wheel-turning kings. Wise kings teach others about goodness and encourage people to maintain the Five Precepts and the Ten Good Deeds, which is very hard for women to do, because when they see something good occur to others, they often become jealous, making it harder for them to see and promote the goodness in others. Thus, they cannot become wheel-turning kings.

Fifth, the sutras tell us that women cannot become Buddhas. Buddhas have ten thousand virtues. When they awaken to Anuttara-Samyak-Sambodhi, they eliminate all yin energy and become entirely yang, which can only occur in a male body, because the energetic composition of the female body necessarily has at least some yin energy. Though females can become very virtuous with cultivation, the female body will always retain traces of jealousy and emotion, and consequently can never have the complete virtue of a Buddha. However, let’s face it, how many men are anywhere near eliminating all yin energy and attaining perfect virtue? In fact, in this day and age, women are often more compassionate, virtuous and astute than men, despite the fact that the male body has a potential for perfect virtue which the female body lacks.

Further, if women are able to rid themselves of jealousy, desire, weakness, defilement, and of all evils, they can ascend and realize sagehood, so theirs is certainly not a hopeless plight. Take, for example, the case of the dragon king's daughter. When Shariputra said that she could not become a Buddha, she took a precious gem, her most valuable and cherished possession, and offered it to the Buddha, who accepted it. She then asked Shariputra if the Buddha's acceptance of her offering was fast, and he replied that, indeed, it had been quick. "I shall become a Buddha that quickly," she said and then she became a Buddha. This is proof that a women's lot is not hopeless. All they must do is resolve to cultivate courageously and they too can become Buddhas.

There are also Ten Difficulties that pertain to women. The first is that, at their birth their parents are often displeased. Although it is not always the case that parents are displeased at the birth of a daughter, in most societies this is the case, and a daughter starts out life by making a bad impression on her parents.

The second difficulty is that raising daughters is not a very interesting task. The third is that women are often afraid of people. Boys are not usually afraid, but girls almost always are. The fourth difficulty associated with being a woman is that their parents undergo a great deal of worry about their daughters' marriage. In America this is not a major matter, but in most other countries parents have to give a great deal of consideration to finding good husbands for their daughters.

Once girls grow up, the fifth of the Ten Difficulties occurs, when they have to leave their parents alone. The sixth comes after they have been married, when they may often find themselves feeling fearful of their husbands 畏夫喜怒. When their husband likes something, they are pleased, and when he is angry, they cower in terror.

The seventh difficulty of being a women is the arduousness and fear of giving birth 懷生甚難.

The eighth difficulty is that no matter what they do or say, the report gets back to their parents that they are not good 少為父母檢錄. Although they may in fact be good, it is a goodness that does not influence their parents.

The ninth is that they are often controlled by their husbands and are subject to many restrictions, which, if broken, can lead to divorce.

The above nine difficulties apply to women in their youth. When they become old, the tenth difficulty arrives when their own children and grandchildren often slight them. As the proverb says, "To be old and not yet dead is to be a thief."

Make offerings: Living beings are attached to money, jewels and the various things. If they can let go of life or wealth with no regret in their minds, internally having ended greed and stinginess, then the blessings obtained are limitless.

…unless it be through the strength of their compassionate vows to take on a woman’s body voluntarily in order to liberate living beings. By receiving the power resulting from these offerings to Earth Store Bodhisattva and the power of meritorious virtues, they will not receive the bodies of women throughout hundreds of thousands of tens of thousands of aeons.

Beings who truly cultivate will be reborn as women only if they have made a vow to appear in that form in order to teach others. This is the “Same Work” Dharma of the Four Dharmas of Attraction. Even though a woman may now think that she does not want a woman's body, it is possible that she has obtained it through vows made in the past. Consequently, you never know which of you now studying this sutra might be here as a woman because of such a vow.

The Buddha's mother, the Lady Maya 摩耶夫人, for example, roams at play among beings by means of the Samadhi of Great Illusion 大幻願智法門 and has made the vow to be the mother of all the 1,000 Buddhas who appear in the world.

The Bodhisattva Avalokitesvara, She Who Observes the Sounds of the World, is neither male nor female but knows that men enjoy beautiful women and sometimes manifests in such a body for the sake of teaching them. Although she is manifested in the body of a woman, Avalokitesvara is not involved in emotional states and is never affected by them.

This method of teaching should be studied and applied, for if one is to rescue beings, one must lead them out of suffering and not be pulled back by them to flounder in the sea of suffering. One who is affected by greed for her environment, and by the pleasure found in emotions, is confused and lacks samadhi. When Avalokitesvara manifests in the body of a woman, she is never defiled by emotion, and her practice of kindness and compassion is thus genuinely loving and protective of living beings.

Sutra text:

"Moreover, Universally Expansive, if a woman who dislikes being ugly, vile, and prone to illness, simply gazes at and worships an image of Earth Store Bodhisattva with a sincere mind for even the space of a single meal, throughout thousands of tens of thousands of aeons she will always receive a body with perfect features. If that ugly woman does not dislike the body of a woman, during hundreds of thousands of ten thousands of millions of lives she will always be a royal daughter or the concubine of a king, the daughter of a minister of great family, or the daughter of an elder, and be upright with well-formed features. Such are the rewards for sincerely beholding and bowing to Earth Store Bodhisattva.

Sutra commentary:

There are Ten Bad Deeds that can cause one to be born as a woman with an ugly appearance.

The first is being fond of anger 好行忿怒. Those who fly into a rage over as small a thing as a needle, and, what is more, enjoy it, may well receive the retribution of an ugly female body.

The second reason for ugliness is doubt and gossip 好懷嫌恨. Full of doubts about everything, those who constantly talk about how they are mistreated, and thus constantly spread hateful gossip, may also receive the retribution of an ugly female body.

The third reason for their ugliness is that, in the past, they liked to lie and to confuse people 誑惑於他.

The fourth is that they delighted in stirring up trouble 惱亂眾生.

The fifth is that they may have had a lack of love and respect for their parents 於父母所無愛敬心.

The sixth is that they were disrespectful in holy places, in temples, or in places of those who have cultivated and certified to the Way 於賢聖所不生恭敬.

The seventh is that, in the past, they liked to appropriate the property of the sages for themselves. 侵奪賢聖資生田業.

The eighth is that they liked to extinguish the lamps lit before the Buddhas 於佛塔廟斷滅燈明. Although there are not too many who would do this, it does happen and it brings forth the retribution of ugliness.

The ninth reason is that they belittled and looked down on those who are ugly 見醜陋者，毀呰輕賤. Although you are unaware of it, there is something in the nature of things that acts like a camera. When an ugly person is maligned for his appearance, a picture is taken and stored until the next lifetime when the one who looked down on another becomes ugly himself.

The tenth reason is that they liked to learn every possible variation of bad conduct 習諸惡行. These are the ten causes for ugliness among women.

There are also ten deeds that may cause one to be born as a woman who is sickly 多病報.

The first of these is beating other living beings.

The second is exhorting others to beat living beings, telling them, for example, to hit cats, club dogs, trample mice, or beat children.

The third is praising the practice of beating and telling others how good it is.

The fourth is taking delight in seeing others beaten.

The fifth is taking delight in seeing the sick. Another variation would be afflicting one’s parents 惱亂父母.

The sixth is displeasure felt on seeing someone cured. Or another variation would be afflicting the sages and worthy ones 惱亂賢聖.

The seventh cause for becoming sickly is giving medicine to the sick but giving them the wrong ones. For example, one gives to headache sufferers, medicine for stomach cramps and then brags about how well they have nursed the sick. Another variation would be feeling very happy when one sees one’s enemy get sick or suffer. 見怨病苦˙心大歡喜.

The eighth cause is becoming jealous when a doctor cures a patient and sometimes even wishing that the doctors would disappear. Another variation would be feeling unhappy upon seeing one’s enemies get well 見怨病癒˙心生不樂.

The ninth is hoping the sick will remain invalids and never be cured. Another variation would be giving wrong medicine to one’s enemy 於怨病所˙與非治藥.

The tenth reason is incessant eating. Before they have finished digesting one meal, they are back eating and never stop. If they had not in the past engaged in some of these twenty kinds of bad conduct, the women discussed here would not be ugly, or prone to sickness.

In a body with perfect features 相貌圓滿, every organ looks as it should; the ears are shaped like proper ears, the eyes like eyes, and so forth. It might be objected that eyes are always eyes and never look like anything else. This is true, but here we are speaking of features that are shaped properly. Some eyes are very square shaped, and others are triangular; some ears are well shaped and some are pointed.

If born ugly, how can one make changes? There is only one way: change your karma 轉業. When karma changes, the retributions also transform accordingly 業轉報改.

Among other things, a person's face reveals their merit. From looking at the features, an entire life may be known; one can see the progress from youth to middle age and on to old age. Physiognomy has been studied deeply by the Chinese. One obtains full and complete features from having worshiped Earth Store Bodhisattva.

If that ugly woman does not dislike the body of a woman, during hundreds of thousands of ten thousands of millions of lives she will always be a royal daughter or the concubine of a king, the daughter of a minister of great family, or the daughter of an elder, and be upright with well-formed features. Such are the rewards for sincerely beholding and bowing to Earth Store Bodhisattva.

When the sutra says that a woman will be born upright and with well-formed features, it means that all her features will be in harmony with one another. If the eyes are good but the nose is not, she cannot be said to have full features. If one ear is large and the other small, if eyes and nose are complete but the ears are not good, her features are incomplete. The features should also be well balanced on the face and not crowded together in the middle. When the features are thus balanced and all the parts are well formed, it is a result of having worshiped Earth Store Bodhisattva sincerely.

For example, King Prasenajit 波斯匿 had a daughter named Vajra who was born extremely ugly. Her hair was as tough as steel, her skin felt like the bark of a tree, and she had the facial features of a ghost. Her father locked her inside and would not let her out. After she was married off, her husband would also lock her up. She therefore had this thought: “I was born into a royal household. Yet when I was young, my father forbade me to go outside. After I became an adult, my husband then restricted me to stay inside. I really have no freedom at all. What karma did I create in the past to have received such cruel and unjust retributions? Since the Buddha is in the world, I should repent and reform for my prior life’s offenses with the Great Kind and Compassionate One.” She went to the World Honored One and bowed to him. As she lifted her head to look at him and saw his hair, her own hair turned soft and supple. Upon seeing his face, her own face turned beautiful. One look at the Buddha’s body, and her own body became adorned. The Buddha said: “In your prior life, you scorned a sage, that is why you received such a retribution this life.”

Sincerely: With utmost sincerity one can engender a response. This is the key.

Sutra text:

"Moreover, Universally Expansive, if a good man or woman is able to play music, sing, or chant praises, and make offerings of incense and flowers before that Bodhisattva's image, and is able to exhort others to do likewise, both now and in the future that person will be surrounded day and night by hundreds of thousands of ghosts and spirits who will even prevent bad news from reaching his ears, much less allow him to suffer accidents.

Sutra commentary:

The next section describes offerings of music.

If anyone is able to sing, hum, or chant praises of Earth Store Bodhisattva (the Chinese have many kinds of praises for the Buddhas and Bodhisattvas) and make offerings of incense and flowers before his image, he IS, and will CONSTANTLY be, surrounded by MANY Dharma protectors (in this lifetime) who will avert calamities such as airplane crashes, automobile wrecks, drownings, train derailments, buses going off a cliff and so forth. This kind of protection is also extended to those who maintain the Great Compassion Mantra or Shurangama Mantra. They also have a lot of Eight-fold Division Dharma Protectors who follow them everywhere. One only has to not strike up any false-thinking and sincerely believe in Bodhisattvas, they will certainly protect you.

Those who believe in the Buddha should not fear ghosts, since ghosts must bow to those who have cultivated merit. Of course, if one does not do meritorious deeds, there will be no protectors, and anything might happen.

The Dharma Flower Sutra states that when one makes offerings of music to the Buddha, one will certainly accomplish the Way.

Sutra text:

"Moreover, Universally Expansive, in the future evil men, spirits, or ghosts may see good men or women taking refuge with, respectfully making offerings to, praising, beholding, and bowing to Earth Store Bodhisattva's image. These evil beings may wrongly express ridicule and malign the acts of worship as profitless affairs devoid of meritorious qualities. They may bare their teeth in laughter, condemn them behind their backs, and exhort others to do likewise, whether one person or many, or they may even bear just one single thought of slander. Such beings will fall into and remain in the Avici Hells, undergoing the utmost misery as retribution for their calumny, and they will remain there even after the nirvana of the thousand Buddhas of the Auspicious Aeon. Only after that aeon they will be reborn among the hungry ghosts, where they will pass a thousand aeons before being reborn as animals. After another one thousand aeons, even though they may again attain a human body, their faculties will be deficient, they will be poor and of low station, and their many evil deeds will bind up their minds. Before long they will fall into the Evil Paths again. Universally Expansive, such are the retributions that will be undergone by those who ridicule and slander others' offerings. How much worse will it be if they have other evil views and acts of maligning and destruction.

Sutra commentary:

Making offerings brings blessings. Ridiculing and maligning brings transgression retributions.

Evil has three types: 1) evil 2) great evil 3) evil within evil 顎中之惡.

Evil men do the ten evil deeds or commit the five great offenses.

Evil spirits are inveterate troublemakers 不守規矩. Some of them go to temples, impersonate the presiding deity, and receive offerings. In the temples of Guan Gong for example, Guan Gong is not present at all times. While he is gone, the evil spirits may come and cause people to make flesh and blood offerings. We tend to be afraid that if the evil spirits appear in the world, they will make us lose our retinues.

The majority of the big evil ghosts are Kumbhandas 鳩槃茶, although there are others. Kumbhandas are large, melon-shaped beings who are also known as nightmare ghosts 壓寐鬼, because they enjoy sitting on sleeping people, who wake up terrified and unable to move.

In addition to these, there are other small evil ghosts who lodge in plants and trees, where they manifest their powers and cause people to believe in them. People who are sick might go to such a tree and offer incense in hope of a cure; if they have lost things, they might ask a certain tree to help retrieve them. When the response they sought occurs, people think that the tree has brought about a miraculous intervention on the part of some Bodhisattva, and will often sacrifice chickens, pigs, or other animals as offerings to the tree, not knowing it is inhabited by an evil ghost. A camphor tree spirit 樟樹 at Nán Hua temple, which later took refuge and received the precepts from the Venerable Master Xu Yún, was an example of such a phenomenon.

A great many strange events occur in this world. For those who do not understand the Buddhadharma, it is very easy to think that a miraculous response has been obtained from a Buddha or Bodhisattva, but those who understand these matters clearly realize that not every response is a sign of the Buddha's aid and thus they are not taken in by evil ghosts and spirits.

They may bare their teeth in laughter, slander them behind their backs, and exhort others to do likewise. Laughing is done to the face, while slander is done behind the back of people who cultivate the Way. For example, some people may say, "I've been up to the temple and I've seen them put on robes 袍 and precept sashes 搭衣 and then knock their heads on the ground before the Buddha-image, get up, and do it again. All day long they bow and recite sutras. What a bother. All that useless ceremony! Why don't they take a nap?"

When they exhort others to do likewise, they say things like, "There is no point to reciting sutras, no benefit is derived from listening to lectures on Dharma, and there is no interest at all in reciting mantras. Don't bother with that, just take a bit of this fine drug and you'll end up in the Land of Ultimate Bliss." Their rationalizations are common in the world and are not rare even within Buddhism. Since a person who behaves like this cannot break the rules of proper conduct by himself and get away with it, he gets others to join him for support. Thus when called on for their behavior, they claim that they are not alone: “Hey! What’s the big deal? Everybody is doing it!”

Those who ridicule 譏 do so because they have a mind of jealousy.

Those who malign 毀 do so because they give rise to thoughts of greed or anger.

The mind is a source of evil. The mouth is a basis for invoking disasters.

The aeon in which we live is called Auspicious 賢劫 because it has one thousand Buddhas, of which Shakyamuni is the fourth, as well as many sages, all of whom appear in the world. Usually, a long long time must elapse before the next Buddha appears in the world following the Nirvana of the previous Buddha. Thus the time required for the remaining nine hundred and ninety-six Buddhas to come into the world and enter extinction is long indeed. Those who will receive the retribution for slander in the Avici hell, will remain there until after all thousand Buddhas have entered Stillness. For them, one of our days and nights constitutes sixty small aeons. Therefore their time in Avici hell will be exponentially longer than the already long time it will take for the thousand Buddhas to enter extinction. As mentioned above, fifty of our years make one day and night in the Heaven of the Four Kings, and one hundred of our years make a day and night in the Trayastrimsa Heaven. The reason for these differences is that when one is feeling happy, time seems to pass quickly, but when he is suffering or unhappy, minutes seem like hours and hours like days. Because the suffering in the hells is so intense, time passes extremely slowly.

After another one thousand aeons, even though they may again attain a human body, their faculties will be deficient, they will be poor and of low station, and their many evil deeds will bind up their minds. Before long they will fall into the Evil Paths again. Universally Expansive, such are the retributions that will be undergone by those who ridicule and slander others' offerings. How much worse will it be if they have other evil views and acts of maligning and destruction.

After aeons of suffering in the Evil Paths, those who have slandered are born into poverty. Poverty is not caused by conditions in this life alone but is retribution for deeds done long ago. The solution to this problem lies not in solely putting people on a welfare dole but also in teaching them to do good and to cease doing the kinds of deeds that get them into such a destitute position in the first place. Merely doling out money will not correct the essential cause of poverty. True welfare lies in teaching people to respect the Buddha and to refrain from slandering the Triple Jewel.

Their faculties will be deficient. Perhaps they will lack eyes, ears, nose, tongue, hands, feet etc. The six organs are not complete.

Their many evil deeds will bind up their minds: In general, they seem to be constantly in trouble, and nothing is as they wish. When the Buddha, Dharma, and Sangha are in the world, there is an opportunity to plant merit and avert the causes of poverty. No matter what the conditions are, something bad always occurs to those who have slighted the Triple Jewel. If they are not without food, then they have no clothes or shelter, and before long they commit offenses and fall back into the states of woe. Earlier the sutra mentioned a person who was reborn with a lifespan of only thirteen years, after which he was to have fallen into the states of woe again. This is an example of what is being discussed here.

Are the periods of time mentioned in this passage definitely fixed? That is, will such persons really have to spend a thousand aeons as hungry ghosts and as many among the animals? These various retributions were made clear by Shakyamuni Buddha and are certain. There are, however, mitigating circumstances. A hungry ghost who resolves his thoughts on compassion and acts as a protector for someone who is cultivating is an example. Ghosts may also see someone cultivating and decide to undertake the practice of bowing to the Buddhas. Because such ghosts plant good roots while they are still suffering for their offenses, they may find early escape from their time in the realm of ghosts, and be reborn as animals or even as humans.

Animals which live near cultivators—those who live on temple grounds, for example—may gradually become permeated with Buddhism and come to have faith in the Buddha, thus lessening their karmic obstacles. When the Venerable Master Xu Yún was at Nán Hua temple, a chicken followed along with the monks as they circumambulated the Buddha. After three years of such practice it stood before the Buddha and went off to rebirth. Although these states of retribution are undergone for fixed periods of time, there are always special circumstances that may alter the normal course of retribution.

People who come to realize that their poverty, low stature, and handicaps are a result of not having respected Earth Store Bodhisattva and of having slandered the Triple Jewel may change their ways 改過自新. They may undertake the practice of vegetarianism and recitation of the Buddha's name, or they may even leave home to become bhikshus. Such persons will not necessarily have to return to the states of woe. Although the Buddhadharma contains principles, it is totally alive, not fixed and dead 死板; therefore, it is necessary to look at each particular case to see what special conditions there may be. If someone guilty of offenses repents and reforms his conduct, it is not certain that he will have to fall into the states of woe.

In the final chapter of the Avatamsaka Sutra, on the Vows and Conduct of Universal Worthy Bodhisattva, it is said that if karmic obstacles had form and substance, one person's would fill all of empty space. Although they do not have form, they should not be considered lightly. Doing a little more evil here or there is certainly dangerous, especially when one understands the principles involved. However, repenting can eradicate offenses, and so it is said, "Bowing before the Buddhas wipes away offenses as many as sands of the Ganges; giving support increases blessings without limit. 佛前頂禮, 罪滅河沙; 捨錢一文, 增福無量." What really matters is how sincere you are when bringing forth the mind to make an offering.

Sutra text:

"Moreover, Universally Expansive, in the future men or women may be bedridden with a long illness and in spite of their wishes be unable either to get well or to die. At night they may dream of evil ghosts, of family and relatives, or of wandering in dangerous paths. In numerous nightmares they may roam with ghosts and spirits. As these dreams continue over a period of days, months, and years, such persons may weaken and waste away, cry out in pain in their sleep, and be depressed and melancholy. All of this is due to the degree of severity of their evil karmic paths being unresolved, which makes it difficult for them to die and be cured. The eyes of common men and women cannot distinguish such things.

Sutra commentary:

"Moreover, Universally Expansive, in the future men or women may be bedridden with a long illness and in spite of their wishes be unable either to get well or to die.

The Buddha Speaks of Medicine Sutra 佛說醫經 states that the human body has four major kinds of illnesses, those of: 1) earth, 2) water, 3) fire, and 4) wind. That is because the four great elements make up the body and are also the conditions for invasions and harm. According to the Great Wisdom Shastra, each of the great elements can give rise to the hundred and one illnesses. There are 202 cold illnesses because they arise from the water and wind elements. The hot illnesses also are of 202 kinds, because they arise from the fire and earth elements. We are constantly exposed throughout our lifetime. The body is really a conduit for suffering. Why are living beings so attached to it?

This passage does not refer to ordinary illnesses, but to chronic and crippling diseases that leave one bed-ridden. What is the origin of such diseases? They arise due to heavy sexual desire. Their diseases such as paralysis 癱瘓 or withering 萎症 prevent them walking or moving about. This is because the legs belong to the kidney 腎. Many people have a hard time walking because their legs are swollen. They need the use of a cane. In fact, it’s not because they had an accident or were injured on the battlefield. In America, there are many such people who have a hard time walking because of their excessive sexual desire. They have no idea why!

Some of those who are handicapped by such illnesses may wish to die and be relieved of their suffering, but cannot do so; they may wish to be cured and restored to a healthy life, but that too does not occur.

At night they may dream of evil ghosts, of family and relatives, or of wandering in dangerous paths. In numerous nightmares they may roam with ghosts and spirits.

In their dreams such people may consort with evil ghosts and practice a variety of unclean and evil deeds. The more numerous these deeds, the worse the illness becomes. What is more, they may see their deceased relatives in dreams, an inauspicious sign. At the door of every household there are protective spirits who will allow those under their protection to enter the home. When evil ghosts wish to molest the living, they are unable to get past the guardians of the door and so they tag along with a dead member of that family and thus sneak into the household. Seeing dead relatives in dreams is an inauspicious sign because, even though the relatives themselves are not coming to do the living any harm, they are followed by their friends, among whom may be some very malevolent ghosts.

These ill persons may also dream of walking high in the mountains in an area given to sudden landslides or on a road infested with wolves, tigers, and monsters. They may be attacked by Kumbhanda ghosts who render them incapable of movement or sound so that they just lie paralyzed and terrified as if entranced in some demonic samadhi. These attacks may occur several times in a single night. The victims may even know that they are dealing with ghosts, yet in their dreams they may roam about and play with them, because in dreams they frequently do not know enough to be afraid.

As these dreams continue over a period of days, months, and years, such persons may weaken and waste away, cry out in pain in their sleep, and be depressed and melancholy. All of this is due to the degree of severity of their evil karmic paths being unresolved, which makes it difficult for them to die and be cured. The eyes of common men and women cannot distinguish such things.

Those who have this illness may become emaciated, consumptive, racked with pain and spasms, and be always on the verge of tears. All of this is because the offenses which they have committed are numerous, and although they are not yet dead, their retributions are being determined in the hells.

Sutra text:

"In this instance this sutra should be recited once in a loud voice before the images of Buddhas and Bodhisattvas, or one should offer possessions which the sick one cherishes, such as clothing, jewels, gardens, or houses, chanting in a voice before the sick person, 'I, so and so, before this sutra and image, give all these items on behalf of this “sick person”, as offerings to the sutra and images, or making images of Buddhas and Bodhisattvas, or constructing temples and monasteries, or lighting oil lamps, or giving to the permanently dwelling.’ In such a manner one should tell the sick person three times of the offerings that are being made so that he both hears and understands them.

“If all his consciousnesses have been scattered and his breathing has stopped, then for one, two, three, four, and on through seven days, this sutra should be read aloud in a clear voice. When that person's life is ended he will achieve eternal liberation from all the heavy and disastrous offenses committed in his life, even the five offenses that receive uninterrupted retribution. He will always be born in a place where he will know his past lives. How much greater will the beneficial retributions be if a good man or woman writes this sutra out himself, tells others to do so, carves or paints images himself, or teaches others to do so. They will definitely receive great benefits.

Sutra commentary:

"In this instance this sutra should be recited once in a loud voice before the images of Buddhas and Bodhisattvas,

This sutra should be recited once to resolve the cause retributions of the past.

Human sicknesses can be of two kinds: 1) The four great elements, or body sickness. 2) The three poisons, or mind sickness. Body sicknesses can be treated with medicine. Mind sicknesses must be cured with blessings.

Or one should offer possessions which the sick one cherishes, such as clothing, jewels, gardens, or houses,

Why making offerings of things? The mind of three poisons is used to amassing them. Now one forsakes what is most difficult to forsake in order to make amends.

Clothing which people primarily use to adorn their bodies, jewels which one can save to attain wealth, gardens which are for one’s leisure and play, or houses which provide shelter for children and grandchildren, and are also for our own use, and cannot be lacking: All the properties mentioned in the sutra may be sold and the proceeds used to construct images of Buddhas and Bodhisattvas—acts productive of extremely great merit. Even though they are inanimate objects, seeing them makes living beings think of the Buddhas and Bodhisattvas, no differently than as if they were present.

Chanting in a voice before the sick person, ‘I, so and so, before this sutra and image, give all these items on behalf of this “sick person”, as offerings to the sutra and images, or making images of Buddhas and Bodhisattvas, or constructing temples and monasteries, or lighting oil lamps, or giving to the permanently dwelling.’ In such a manner one should tell the sick person three times of the offerings that are being made so that he both hears and understands them.

When the announcement of the offerings is made, those who are performing them on behalf of the sick person should insert their own names where the text says, "I, so and so." The announcement is to be made three times so that the sick person knows what is being done. All things will disintegrate and scatter 分散. The only thing that remains is this vow king.

Consciousnesses refers to all the eight consciousnesses:

1) the eighth: Alaya consciousness or store consciousness. This stores limitless seeds.

2) The seventh: 末那識. This is responsible for the attachment to the self. It conduits all the karma seeds to the eighth. When the attachment to the self is broken, the eighth only then stores seeds with no outflows.

3) The sixth: 意識. Thought after thought discriminates self and others, right and wrong 是非, 取捨 grasping and renouncing, or hatred and love 憎愛. Given the favorable or unfavorable situation, it creates the resulting good or bad karmas. In collaboration with the seventh, the attachment to the self, it creates seeds for birth and death in the eighth.

4) The first five consciousnesses: The sixth can discriminate but cannot discern the states 境. It relies on the first five consciousnesses which arise from the five organs to grasp at the five dusts.

When one cultivates, one starts with the sixth consciousness by not indulging in discrimination. With non-discriminating wisdom, one can then break the seventh consciousness’ attachment to the self. This will prevent the seeds with outflows in the eighth from being activated and therefore they will wither. When the eighth only has seeds with no outflows remaining, that is the pure Dharma Body. These seeds are activated when one starts to practice from the nature 從性起修, widely cultivating the six paramitas and bringing them to accomplishment one by one. That is the Reward Body. From the Reward Body one gives rise to responses 從報起應, utilizing the Wonderful Observing Wisdom to contemplate the potential to dispense the teaching 觀機逗教, and utilizing the Wisdom To Accomplish What Is To Be Done 成所作智 to manifest a body to speak Dharma, to teach and transform everywhere, thus accomplish the Transformation Body.

How much greater will the beneficial retributions be if a good man or woman writes this sutra out himself, tells others to do so, carves or paints images himself, or teaches others to do so. They will definitely receive great benefits.

The reference at the end of the passage to teaching others to do so means to solicit funds for the sake of making images.

The Making Images Blessings Retribution Sutra 造像福報經 says if people under heaven can make Buddha images, then life after life, they will be born with bright and pure eyes, have upright and outstanding features, and their bodies, arms and feet will be soft and supple. If born in the heavens, they will also be that pure, outstanding amongst the gods, with a body of purple golden color, upright and proper without compare. Making images of Bodhisattvas will result in similar merit and virtue. The same applies to making stupas and temples. Furthermore, the sutra states that making stupas and temples, at the end of one’s life, one will be born into the heaven of the 33. As for lamps 燃燈, the merit and virtue of offering even the tiniest lamp or torch 燈炬 is only known to the Buddhas as the Buddha told Shariputra.

Sutra text:

"Therefore, Universally Expansive, if you see a person reading and reciting this sutra or having a single thought of praise for it, or if you meet someone who reveres it, you should employ hundreds of thousands of expedients to exhort him to be energetic and not retreat. In both the present and the future he will be able to obtain thousands of tens of thousands of millions of inconceivable meritorious virtues.

Sutra commentary:

The merit and virtue mentioned are simply inconceivable!

Reading, reciting: indicates faith; praise indicates practice, or the other way around; revering will create the first seeds 初下種子.

In both the present and the future he will be able to obtain thousands of tens of thousands of millions of inconceivable meritorious virtues.

The Great Means Expansive Mantra Sutra 大方廣總持經 says that after the Buddha’s Nirvana, if there is a Dharma Master who, according with joy and pleasure 善隨樂欲, speaks Dharma for others, and can make those who listen give rise to the faintest pleasure, up to momentarily shedding a single tear drop: you should know that it is all from the Buddha’s spiritual power.

Sutra text:

"Moreover, Universally Expansive, when dreaming or drowsy, living beings in the future may see ghosts, spirits and other forms that are either sad, weeping, or worried, fearful, or terrified. These are all past fathers, mothers, sons, daughters, brothers, sisters, husbands, wives, and relatives from one, ten, a hundred, or a thousand lives, who have not yet been able to leave the Evil Paths. They have no place from which to hope for the power of blessings to rescue them, and so they plead with their flesh-and-bone descendants to establish expedient devices for them so that they might leave the Evil Paths. Universally Expansive, using your spiritual power, you should cause all these descendants to recite this sutra with sincerity before the images of Buddhas or Bodhisattvas, or to request others to recite it, either three or seven times. When the sutra has been sounded the proper number of times, relatives in the Evil Paths will obtain liberation and never again be seen by those who are dreaming or drowsy.

Sutra commentary:

These are different from the dreams mentioned in the previous passage. Previously dreams about one’s own karma were discussed. Now the sutra refers to relatives from the yin world 自身業對˙此為遠屬陰纏. All the dreams are real.

According to the Chinese medical books, when the yin qi is excessive 陰氣所乘, we see ghosts and spirits 見鬼神. When the lung qi is in excess 肺氣盛 then we often dream of crying, flying or soaring 則夢哭泣飛揚. When the mind qi is excessive 心氣盛 then we dream of happiness, laughter and fearful events 則夢喜笑恐畏. Here, our own relatives obtain a response 親屬致感 and it has nothing to do with yin, yang, false, or true 非關陰陽虛實. When they are sad, cry, worry, and lament 悲怟啼愁歎, that is our ghost relatives seeking pity and help 親鬼乞憐之狀.

The term "drowsy" 寐 refers here to the state between ordinary wakefulness and sleep, just on the edge of sleep. The term "dream" 夢 refers to a number of classes of dreams:

1. Those that come from ignorant habits 無明習氣夢.

2. Those that contain prognostications of good or evil 善惡先征夢 or also called 吉凶預報夢.

3. Those that are caused by an imbalance of the four elements 四大偏增夢.

4. Those that are remembrances of things past 巡遊舊識夢.

The first of these classes of dreams is caused by confused and obscure habits. Because such dreams are unclear, they are not remembered when one awakens.

The second consists of those in which some foreknowledge is attained and warnings of impending events, either good or bad, are given. The Venerable Xu Yún's dream in which the Sixth Patriarch said: "Come back, return, there is yet work to be done" is an example of such a dream; in fact, it turned out to be a dream calling Venerable Xu Yún back to Nán Hua Monastery to restore the temple. Sometimes warnings are found in dreams, warnings to avoid doing certain things lest the person encounter accidents. Because people ignore such warnings they end up getting hurt.

The third class of dreams arises from an imbalance of the four elements. According to a Chinese medical study, there are four hundred forty kinds of diseases and eight hundred and eighty cures. In Buddhism it is said that there are eighty-four thousand dharmas, which are prescriptions to cure as many illnesses. If any one of the four elements becomes predominant 偏增, a corresponding illness arises, and there may be dreams in connection with the illness.

The fourth class of dreams are those which are based on remembrance of past things. During the dream, the dreamer sees old friends and old places, but when he awakens it is all seen to have been unreal and a dream.

There are many kinds of ghosts that may occur in dreams: some with a flaming green face 青臉, red hair 紅髮, huge mouths 巨口, protruding teeth 獠牙 (like elephant tusks); some weeping and wailing, with running eyes and dripping noses; some in the form of friends and relatives who seem distraught and worried; and other forms as well. Some ghosts are parents and relatives from past lives, and for this reason all living beings should be regarded as one's past parents and as future Buddhas. One who regards all beings in this way will never bother a single being, for he sees them all as his own parents.

Universally Expansive, using your spiritual power, you should cause all these descendants to recite this sutra with sincerity before the images of Buddhas or Bodhisattvas, or to request others to recite it, either three or seven times. When the sutra has been sounded the proper number of times, relatives in the Evil Paths will obtain liberation and never again be seen by those who are dreaming or drowsy.

Ghosts who are seen in dreams such as the ones mentioned above have done bad deeds and fallen into the states of woe. They have no one to help them by reciting sutras or doing other similar meritorious acts. For this reason there exists the Buddhist custom of reciting sutras for the benefit of either the living or the dead. Those for whose sake the act is being done receive merit in this way and can be freed from their states of woe.

We should create blessings for our past parents and relatives: this includes offering food to them.

The Proper Dharma Mindfulness Sutra 正法念經 says that we should cultivate blessings and practice giving on behalf of those who have died in the past. If they fall onto the ghost realm, they will reap such blessings. Therefore they will feel repentant, and feel ashamed that they were stingy and greedy in their prior lives. That is why when we practice giving on their behalf, they will feel happy. They are unable to attain birth to the other realms by their own power. Most of the other realms cannot provide them with this kind of assistance. In this case, these beings seek expedients so that they can leave the evil destinies, which may unfortunately indicate that they are in the ghost realm.

If one’s ancestors have become ghosts and one wishes to read this sutra for them but is unable to do so for some reason, he may hire others to do the reading for him. In any case, the sutra should be recited three or seven times. These are odd numbers and belong to the yang, whereas even numbers are yin. Thus the reading of the sutra a yang number of times symbolizes the breaking up of karmic obstacles in the hells.

Three is the number of Heaven and Earth. First, we start with the number one. One leads to two: yang gives birth to yin. Then we obtain number three: when yin and yang are in balance, they can give birth to all things: life after life having inexhaustible necessities and ease 生生無窮易. Number seven is a small yang number 少陽之數. Nine is a large yang number 老陽. Wishing to help them turn from the yin realm of the hell ghosts towards birth into the human and god realms, which are yang, we should recite the sutra a yang number of times: three, seven etc… We do not utilize the even numbers of six, eight, etc because they can be inappropriate and will not affect leaping out of the darkness.

When these ghosts obtain liberation 解脫, they can leave the evil paths. Perhaps they are born onto the human or god realms, or draw near the Three Vehicles Sagely Paths. When deceased relatives obtain liberation and ascension, they no longer appear in dreams.

Sutra text:

"Moreover, Universally Expansive, in the future, lowly people, bondsmen, serving maids, and others who are not free may be aware of their past deeds and wish to repent of them and to reform. They should gaze at and worship Earth Store Bodhisattva's image with a sincere heart for seven days and recite his name a full ten thousand times. When their current retribution ends they will be born into wealth and honor, and throughout thousands of tens of thousands of lives they will not pass through any of the suffering of the Three Evil Paths.

Sutra commentary:

"Moreover, Universally Expansive, in the future, lowly people, bondsmen, serving maids, and others who are not free may be aware of their past deeds and wish to repent of them and to reform.

There are five basic reasons for which people are born into a lowly class 下賤 ,as opposed to an honored one. This includes poverty.

The first of these is arrogance; 憍慢不敬二親 not the general kind of arrogance but particularly toward one's parents.

The second is obstinacy; 剛強無恪心 that is, not being respectful towards teachers and elders, and refusing to listen to teachers and elders.

The third is lack of diligence, not following the rules. Not only that but also failing to honor the Triple Jewel. 放逸不禮三尊

The fourth is thievery. There is a class of people who specialize in stealing from others to sustain themselves. There are a great many people who rob from others when they themselves have no money. They use their ill-gotten gains to eat, drink, and make merry, to keep themselves in wine and drugs. When the money is gone they go out and steal again. As a result, they are reborn in extremely low and servile positions. 盜竊以為生業

The fifth reason for being born into poverty is accumulation of unpaid debts 負債逃避不償. Although money is false and empty, it cannot be used casually and wasted. To borrow money and not repay it, thinking that you have no obligation because money is of no true importance, will lead to rebirth as a servile and poor person.

Bondsmen and serving maids have to serve others (as opposed to serving others). And those who are not independent must obey others.

Speaking of noble and base social statuses in terms of the four directions, the northern continent has no differentiation but the other three directions have. There are kings and regular citizens. Every one is different depending on how they serve each other. There are six levels:

1. Venerated within the venerated 貴中之貴 such as the sagely wheel turning kings.

2. Next venerated 貴中之次, such as emperors and kings.

3. Lowest venerated 貴中之下, such as officials.

4. Lowly within the lowly 賤中之賤, such as servants.

5. Next lowly 賤中之次, such as slaves.

6. Lowest lowly 賤中之下 such as concubines or entertainers (who used to be looked down upon).

There are also five causes that lead to rebirth in wealthy and honorable families.

The first of these is universal and expansive giving 施惠普廣.

The second is respect for parents and teachers 恭敬父母師長. It is totally wrong for people to talk about how they hate their parents, how their parents restrict and hamper them, and how their parents are stupid. It is also wrong to bow to a master and then talk about him behind his back. Treating parents and teachers this way is to commit offenses that make it impossible to be reborn in a good family.

The third cause of birth into wealth and honor is worship of the Triple Jewel 恭敬禮拜三寶.

The fourth is patience 忍辱 and lack of anger 無有瞋恚,

柔和謙下 one should be soft mild mannered and humble. When one is scolded the best thing is to be happy, pleased, and not in the least upset. This is a difficult undertaking, for it is not always easy to be patient and to be polite to everyone.

The fifth cause is listening to sutras and Vinaya 博聞經律, which is to say, attending (MANY) lectures on sutras and studying and practicing the moral precepts laid down by the Buddha in the Vinaya.

Honorable and wealthy people have money and power. While the ideal is to have all afore-mentioned five virtues, the practice of even one will keep you from being born in a servile and lowly position.

They should gaze at and worship Earth Store Bodhisattva's image with a sincere heart for seven days and recite his name a full ten thousand times. When their current retribution ends they will be born into wealth and honor, and throughout thousands of tens of thousands of lives they will not pass through any of the suffering of the Three Evil Paths.

If we wish to escape, we must repent.

For seven days and recite his name a full ten thousand times: Seven days means up to seven days, until there is a response. 10,000 times represents eradicating the 10,000 evils and accruing the 10,000 goodnesses.

Seven days 一七: Worldly numbers top at seven. For example, if one recites one day and obtains no response, one most likely will if one recites a full seven days 世數極於七也˙如一日念之不應˙念之七日˙必遂所求.

Sutra text:

Moreover, Universally Expansive, if in the future, in Jambudvipa there are Kshatriyas, Brahmans, elders, upasakas, and others of various names and clans who have newborn sons or daughters, they should recite this inconceivable sutra and recite the Bodhisattva's name a full ten thousand times within seven days before the child's birth.

Sutra commentary:

Moreover, Universally Expansive, if in the future, in Jambudvipa there are Kshatriyas, Brahmans, elders, upasakas, and others of various names and clans who have newborn sons or daughters,

This passage particularly mentions Jambudvipa 閻浮提, our continent. The process of birth and death is not the same in all places. In Uttarakuru, for example, people are born under trees. It is a very simple matter; the mother merely goes beneath a tree and, like a hen laying an egg, gives birth to a child without any pain or suffering. In the eastern continent, Purva-videha, and in the western continent, Apara-godaniya, there are relatively few births, since those who live there have comparatively little desire.

In our continent, many beings are born, and birth is usually quite painful for the mother. In some cases, the child may be born upside down, or be difficult to bear because of a breech birth. In another case, called the "plucking lotus birth," only one foot emerges at the beginning of birth; in another the womb is pulled out along with the child. In general, birth is a difficult experience.

The elders mentioned in the text need not belong to either of the noble castes (the two upper castes), but they do have wealth and blessings.

They should recite this inconceivable sutra and recite the Bodhisattva's name a full ten thousand times within seven days before the child's birth.

Because the recitation of this sutra and of Earth Store Bodhisattva's name 10,000 times within seven days before the child's birth can cause those who should receive a disastrous life (from the prior life’s karmas) to be easily brought up and long-lived, we can see that the lifespan is not a predetermined and fixed thing. If good is done, the lifespan will increase; if evil is done, it will diminish. Everything depends on what we do.

According to the Protecting All The Infants Dharani Sutra 護諸童子咒經, after the Buddha had just accomplished the Way, a Great Brahman heaven King came to pay his respects. The God King said, “There are fifteen yaksha and raksha ghost kings which like to eat the human fetus, rendering human beings to have no offspring. When man and women engage in sexual intercourse, these ghosts use their powers to render them confused and indiscriminate. The women will not get pregnant. When they do, up to the moment of childbirth, they could kill the fetus.” He then proceeded to spell out the names and appearances of these fifteen ghosts. If one recites this sutra and Earth Store Bodhisattva’s name, good spirits will surround and protect the abode, causing the evil ghosts to flee and stay away.

duō dié tā 多絰他

ā gā luō 阿伽羅

jiā níng 伽甯

nà jiā 那伽

jiā níng 伽甯

pó lòu lì 婆漏隸

zhī lì 秖隸

jiā pó lì 伽婆隸

pó lì 婆隸

bù lì 不隸

luō chā mí 羅扠禰

xiū luō bǐ 修羅俾

zhē luō bǐ 遮羅俾

suō ní 娑尼

bō luō hē 波羅呵

shā ní 沙尼

nà yì 那易

mǐ nà yì 彌那易

sū pó hē 穌婆呵.

Sutra text:

If that newly born child was to have undergone a disastrous retribution for past lives, he will be liberated from that retribution and be peaceful, happy, easily raised, and long-lived. If he was to have received a life of blessings, his peace and happiness will increase, as will his lifespan.

Sutra commentary:

If that newly born child was to have undergone a disastrous retribution for past lives, he will be liberated from that retribution and be peaceful, happy, easily raised, and long-lived.

This section explains that evil retributions can be avoided. This retribution could be from the newborn’s past causes or the mother’s improper preparations like smoking or drinking during pregnancy.

A lot of things can go bad during pregnancy and birth: one foot exiting first, the mother’s intestines also exiting, etc… They can all be avoided with this Earth Store Bodhisattva Dharma. The newborn also receives the added advantages of easy rearing 易養 and a long-life filled with blessings and happiness.

If he was to have received a life of blessings, his peace and happiness will increase, as will his lifespan.

The Great Brahma King told the Buddha: “All females who seek their children to be born without difficulties and have long life, should often earnestly recite and practice the good dharmas. During the vegetarian days of the month, they should receive the Eight Precepts, maintain purity, and bathe cleanly. Those who recite my Dharani will give birth without any difficulties and until the end of his or her life, the child will not encounter disasters.” If we recite this sutra or invoke the Bodhisattva’s name, then we will not be disturbed or harmed by the evil ghosts, and our lifespan will increase. If we keep up the practice, then our current blessings will increase.

The Practicing the Way Ground Sutra 修行道地經 says that our conduct is not pure. Sometimes it is good, sometimes evil. While in the mother’s womb, until near the time of birth 至三十八七日, depending on one’s inherent conduct, a wind naturally blows. If one’s past conduct was good, then there will be a fragrant wind enabling the child to obtain a mind and body that is soft and gentle without any defect. This is true for his or her bones and joints as well, thus giving the child a proper and adorned appearance making people adore him or her. On the other hand, when the wind inside the mother’s womb arises, be it upper or lower wind, it will flip the fetus’ body and turn it upside down. Its head will be near the birth door. At that time, those children who are blessed will feel like wanting to enter a pond to swim and play or feel that they fell onto a high bed of flowers and fragrance. Those who have evil retributions will experience just the opposite.

If we can recite this sutra and the Bodhisattva’s name in the early stages, then riding on our past lives’ blessings we obtain birth. We should then be safe and happy, and have a long life.

Sutra text:

"Moreover, Universally Expansive, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the month, the offenses of living beings will be tabulated and their gravity assessed. Since every single movement or stirring of thoughts on the part of the living beings of Jambudvipa is karma and an offense, how much more likely are they to incur offenses when they actually give themselves over to killing, stealing, sexual misconduct, and false speech. The variety of these offenses is a hundred and thousand-fold. If they are able to recite this sutra before the images of Buddhas, Bodhisattvas, or Worthy Sages once on these ten days, there will be no disasters for one hundred yojanas to the north, south, east, and west. Those in their families, both old and young, now and in the future, will be apart from the Evil Paths throughout hundreds of thousands of years. If they can recite it once on each of these ten vegetarian days, there will be no accidents or illnesses in the family and there will be food and clothing in abundance.

Sutra commentary:

This section mentions the Earth Store Bodhisattva days. These vegetarian days are to help us to be apart from the deviant and rid ourselves of desires. We eat less and nurture our resolve 節食養志. We maintain a pure body and mind, just like the Buddha’s.

Guan Yin has six vegetarian days 齋日: 8, 14, 15, 23, 29 and 30. Each year would also have three entire vegetarian months 長齋月.

On the ten Earth Store Bodhisattva dates mentioned in the sutra text (lunar days 1, 8, 14, 15, 18, 23, 24, 28, 29, 30), the various ghosts and spirits gather and go over the deeds done by beings and determine the virtue and sinfulness of each.

According to the Manjushri Bodhisattva Good Evil Days Sutra 文殊菩薩善惡宿曜經: the 1st day is suitable for good karmas 善業 such as giving because everything is auspicious 吉祥. The 8th and 23rd days are suitable for strength and battle (力戰; 宜力用之事). The 14th and 29th days are fierce 勇猛 days. The 24th day 凶猛 is inauspicious. The 28th day is most invincible 最勝. The 15th and 30th days are auspicious 吉相 and suitable for making offerings to the deceased ancestors 宜祭先亡. These ten days are suitable for making offerings to ancestors, giving, making offerings to parents, the venerated ones and gods, holding vegetarian precepts, giving food or making offerings or ceremonies 祭祀.

According to the Four Heavenly Kings Sutra, Shakra relies on each of the Four Heavenly Kings to be in charge of one direction. On the white month eighth day 白月八日, they send emissaries to investigate living beings’ good and evil. On the 14th day, they send the crown princes. On the 15th day, the Kings personally come. The same applies to the black months three days 黑月三日. When the Kings come in person, they are accompanied by ghosts and spirits. If they encounter those who observe precepts or eat vegetarian meals, the gods rejoice and put it in their records.

Black and white months are based on India’s calendar which goes on decreasing moons or increasing moons:

月盈至滿，謂之白分。月虧至晦，謂之黑分。黑分或十四日十五日，月有大小故也。黑前白後，合為一月。

月盈至滿 The moon waxing till full,

謂之白分 known as the white half.

月虧至晦 The moon waning till dark,

謂之黑分 known as the black half.

黑分或十四日十五日

Black half may be fourteen or fifteen days.

月有大小故也 so the great or small month (moon).

黑前白後 the black (half) before the white (half),

合為一月 combined together is one month (moon).

Since every single movement or stirring of thoughts on the part of the living beings of Jambudvipa is karma and an offense, how much more likely are they to incur offenses when they actually give themselves over to killing, stealing, sexual misconduct, and false speech.

Creating offenses comes effortlessly to all of us. It is said that for us living beings, for each single stirring or movement of our mind, there is none that is not an offense 舉止動念, 無不是業, 無不是罪! How many offenses are then created a day? ‘Stirring’ (舉) 止 refers to when one is murky and sleepy 昏沉; ‘movement of the mind’ 動念 refers to false thinking. Each state has its own ghosts that obstruct our cultivation.

The variety of these offenses is a hundred and thousand-fold. If they are able to recite this sutra before the images of Buddhas, Bodhisattvas, or Worthy Sages once on these ten days, there will be no disasters for one hundred yojanas to the north, south, east, and west. Those in their families, both old and young, now and in the future, will be apart from the Evil Paths throughout hundreds of thousands of years.

The sutras say that if there is one person who maintains the vegetarian precepts _ for left-home people, not eating after noon is considered a vegetarian precept _, and recites the sutra once, then within an area of one hundred yojanas, there will be no calamities and difficulties.

In the past, a man sought instructions for the Way from a master. The Master said, “You are not mature yet 汝年未滿, therefore you should make your mind and thoughts proper 且正心念.” He taught him to contemplate his mind, telling him that, if an evil thought arises, he should put a black bean into the bag. He should also put a white bean into the bag for each good thought. Each day, he should thus tabulate before going to sleep to see the nature of his thoughts every day. The man thus cultivated with utmost sincerity until one day, all the beans were white. He eventually certified to Arhatship.

Even if one merely has thoughts of committing offenses he is, in effect, committing those offenses; how much heavier is his offense karma if he actually does those deeds of killing, stealing, lying, and sexual misconduct. The last of these is one that Westerners are prone to consider a very minor matter, but it is well to be aware that it is classed as an offense; it is the one living beings are most likely to commit.

If they can recite it once on each of these ten vegetarian days, there will be no accidents or illnesses in the family and there will be food and clothing in abundance.

The text discusses recitation of this sutra on the ten vegetarian days, fixed dates on which vows of abstention from unclean foods (meat and fish) are practiced. If one puts it to practice, recites the sutra once, when the mind empties the offenses are eradicated and the blessings are produced.

Sutra text:

"Therefore, Universally Expansive, you should know that such beneficial deeds are performed by Earth Store Bodhisattva through use of his indescribable hundreds of thousands of tens of thousands of millions of great and awesome spiritual powers. The living beings of Jambudvipa have strong affinity with this Great Knight, and if they hear his name, see his image, or hear but three or five words, a verse, or sentence of this sutra, they will obtain particularly wonderful peace and happiness in this present life. Through hundreds' of thousands of tens of thousands of future lives, their appearance will always be upright and handsome, and they will be born into honorable and wealthy families."

Sutra commentary:

Earth Store Bodhisattva twice rescued his mother, and was once a king. This all happened in Jambudvipa. That is why the Buddha said that we all have strong affinities with the Bodhisattva: we now get to hear about this Bodhisattva and meet him. Such affinity comes from having planted causes with him long ago. The three words mentioned in the text represent the disintegration of the three delusions:

2) Coarse delusions 粗惑.

3) Fine delusions 細惑.

4) Delusions like dust and sand 塵沙惑.

Coarse delusions are deluded views; fine ones are the delusions of thought; and those as numerous as dust and sand are the delusions of ignorance.

Three words also represents the destruction of the three obstacles:

2) The retribution obstacle 報障.

3) The karma obstacle 業障.

4) The affliction obstacle 煩惱障.

It may be objected by some that they have studied sutras for a long time but do not feel as though their obstacles have been overcome. Such a thought is in itself a sign that those obstacles have already started to disappear. If they were not being eradicated, you would not even know that you had such problems, since you would still mistake your afflictions for precious gems and would not want to be rid of them.

In addition to the above effects, the three words also represent the accomplishment of the Three Kinds of Wisdom:

2) Wisdom of the Way 道種智.

3) All Wisdom 一切智.

4) Wisdom of All Modes 一切種智.

They also represent the perfection of the Three Virtues of:

2) The Dharma Body 法身德.

3) Prajna 般若德.

4) Liberation 解脫德.

When the text mentions five words, it refers to the disintegration of the Five Dwellings (破五住煩惱).

The first of these is dwelling in the affliction of views and love 見愛住煩惱. Because there are views, there is also a love that arises for that which is viewed.

The second is dwelling in the affliction of desire and love 欲愛住煩惱. Because of desire there arises love and, consequently, afflictions. In people who manage to be devoid of love there is no hate, and without hatred, there are no afflictions.

The third is the affliction of dwelling in form and love 色愛住煩惱, which arises when love or attachment occurs with respect to form.

The fourth is the affliction of dwelling in formlessness 無色愛住煩惱. This arises after birth into the Formless Realm.

The fifth is the affliction of dwelling in ignorance 無明住煩惱.

On hearing this sutra it is possible to break the Five Dwellings in affliction and leave the Five Paths. The asura path is scattered throughout the other five. It is also possible to strengthen the Five Faculties, develop the Five Powers, and accomplish the fivefold Dharma Body 五分法身. The Five Faculties are:

2) Faith 信根.

3) Vigor 進根.

4) Mindfulness 念根.

5) Concentration 定根.

6) Wisdom 慧根.

The five powers are the resulting strengths that arise from development of the Five Faculties.

The fivefold Dharma Body is composed of:

2) Morality 戒.

3) Samadhi 定.

4) Wisdom 慧.

5) Liberation 解脫.

6) Liberated knowledge and views 解脫知見. Even knowledge and views are liberated!

Hearing one verse 一偈 or even a sentence 一句 of principle from this sutra can cause you to leave through the One Door and enter the Miraculous Adornment Road 一門超出. Hearing one sentence can cause you to attain the complete brightness of the One Nature 一性圓明, the Nature Sea perfect Brightness 性海圓明.

Through hundreds' of thousands of tens of thousands of future lives, their appearance will always be upright and handsome, and they will be born into honorable and wealthy families."

People's appearances 相貌 are not always proper and their features are not always put together harmoniously 不端正. For example, some may be born with a monkey-like hand, with horse-like nostrils, or with rat-like eyes. There is a Chinese proverb that says, “A rabbit's head 兔頭 and a serpent's eyes 蛇眼, ears like a rat 鼠耳 and a vulture's beak 鷹腮.” A person with these features does not have a proper physiognomy; his face resembles many animals moving together to form a whole. What we are talking about here is achieving a proper and organized physiognomy.

People can also be born wealthy as a result of their virtuous conduct. On the other hand, those who are not wealthy, who are poor, lowly, and servile, have slandered the Triple Jewel.

Sutra text:

After Universally Expansive had heard the Buddha, the Thus Come One, extol and praise Earth Store Bodhisattva, he knelt with both knees on the ground, placed his palms together, and again addressed the Buddha: "World-Honored One, I have long known that this Great Knight had such inconceivably great spiritual powers and vast mighty vows. My questions are put for the sake of benefiting living beings of the future; I shall receive the answer most respectfully. World-Honored One, what should we call this sutra and how should it be propagated?"

The Buddha said, "This sutra has three names: the first is the Past Vows of Earth Store Bodhisattva; it is also called Earth Store's Past Conduct; and it is called Sutra of the Power of Earth Store's Past Vows. Because this Bodhisattva has made such great vows over so many aeons to benefit living beings, you should all propagate the sutra in accord with his vows."

After Universally Expansive heard this he placed his palms together respectfully, made obeisance, and withdrew.

Sutra commentary:

There are two styles of kneeling. In the first, 胡跪 one sits on his left leg, which is placed under the body. According to the Chinese text, the right knee kneels and the left does not; in Thailand, Myanmar, Hinayana countries even new bhikshus seeing more senior bhikshus “half-kneel”; Shamis must also lower their head and not look at bhikshus; “half-kneel” also means to lower one’s head because one cannot casually look at one’s seniors; this applies to both genders. The second method is ordinary kneeling with both knees on the ground and is known as "long kneeling 長跪" because it is a position that can be maintained for some time; the former style can be maintained only for relatively short periods. The Buddha said that because of the difficulty of the former position, women should kneel with both knees on the ground but men should use the other method.

In Burma, Ceylon, and other countries, young bhikshus kneel when they see older bhikshus, and sramaneras kneel whenever they meet any bhikshu. They keep their eyes downcast and do not look at the bhikshu's face.

From the three names given to this sutra we can realize the importance of the conduct of Bodhisattvas who make and practice great vows, even to the extreme of giving their head if it can benefit beings, and not giving a hair of their body if it will cause harm. The sutra should be propagated and spread throughout the world, in accord with such vows and practices.

Earth Store Bodhisattva exhibits the four kinds of Power:

1. The power that cannot be destroyed: Since making his resolve for Bodhi until now, the Bodhisattva’s intention cannot be destroyed.

2. The power that can be of benefit: He can benefit all living beings.

3. The power that displays courage 有膽: He goes to the hells of the ten directions

4. The power that one can take refuge with: He is a place of refuge for living beings of the six paths.

Vow refers to that which the mind desires.

After Universally Expansive heard this he placed his palms together respectfully, made obeisance, and withdrew.

The Bodhisattva respectfully bowed to express his deference and gratitude for the teaching, and returned to his seat.

CHAPTER 7 Benefits for the Living and the Dead

This chapter explains the various things that the living can do to help the dead. In doing so, the living also receive the benefit of increasing their blessings and wisdom. The Triple Jewel is the only thing that can save living beings. To bow and make offerings to ghosts and spirits is of no use.

Sutra text:

At that time Earth Store Bodhisattva, Mahasattva, said to the Buddha, "World-Honored One, I see that every motion and stirring of thought of the living beings of Jambudvipa is an offense, and that those living beings discard the wholesome benefits they have obtained, many of them retreating from their initial resolve. If they encounter evil conditions, their offenses increase with every thought.

Sutra commentary:

At that time Earth Store Bodhisattva, Mahasattva, said to the Buddha, "World-Honored One, I see that every motion and stirring of thought of the living beings of Jambudvipa is an offense,

The minds and consciousness of living beings in Jambudvipa are not constant 識心無定.

Every motion and stirring of thought: “Thought” 心念 points to the first six consciousnesses. “Motion and stirring” 舉動 refers to their functionality 功能. The sixth and seventh consciousnesses collaborate 和合 to confuse 濁亂 the eighth consciousness, the one in charge 主人. They also combine to then 復令 cause the first five consciousnesses to be greedy for sound, grasp at form, taste flavors, smell fragrances, and touch soft and smooth bodies 身軟滑. It attaches and grasps at everything 處處夤緣. That is why there is no motion or stirring of thought that is not an offense 無非是罪.

When living beings in Jambudvipa generate thoughts, they usually commit offenses 舉心動念, 無非是罪, because most of their thoughts are motivated by greed, desire, jealousy, obstructions, and arrogance. Proper thoughts respect those who are better at something than oneself and aid those who are less able. Because we beings have not resolved to act in this fashion, our thoughts almost always constitute offenses.

And that those living beings discard the wholesome benefits they have obtained, many of them retreating from their initial resolve. If they encounter evil conditions, their offenses increase with every thought.

Many people study for a year or two and then decide to quit the Buddhadharma. In the first year of study the Buddha seems to be right before their eyes; after two years he seems to retreat a bit, and by the end of the third year he is eighty-four thousand miles away. After this he seems to retreat to the very border of the universe. These feelings represent withdrawal from one's initial resolve. Even those who do not think about quitting should constantly inspect their thoughts and actions to be sure they are in accord with their resolve as it was when they first left the home-life. For example, those who have gone forth into the homeless life cannot speak casually all the time, because talking is a useless waste of vital energy and spirit and an impediment to cultivation. Constant inspection of your own behavior to ascertain that it is in accord with your initial resolve to study the Buddhadharma is a sign that you are not retreating from that resolve.

Many people begin to cultivate and then encounter some demon or other and are turned away by it. Once you encounter evil conditions and become involved in them, they tend to increase and grow. In addition, the resolve for enlightenment can either grow day by day or diminish and scatter. Most living beings tend to decrease their thoughts of enlightenment, and to grow toward evil. The more one becomes immersed in bad habits, the harder it is to extricate oneself from doing evil.

The Worthy and Stupid Sutra 賢愚經 says that a human body is very difficult to obtain. When we encounter evil causes and conditions, we can easily lose it. Evil is pervasive while goodness is rare. Each day, we may have thousands of evil thoughts and not a single good thought. Our mind is usually scattered, and we cannot maintain a steady course. It is easy to retreat from our resolve. If we could subdue our own mind and anchor it to the Way, we’d have inconceivable power. Unfortunately, the living beings of Jambudvipa have mixed thoughts that swirl and are difficult to sustain or guard. Typically, good thoughts decrease while evil thoughts increase out of habit energies.

Sutra text:

This is like a man carrying a heavy rock through the mud. It gradually becomes more difficult as the stone becomes heavier, and he sinks deeply with every step. If he meets a mentor who shoulders his burden, or, because that mentor has great power, he may bear the entire burden. Moreover, he will assist him and urge him to plant his feet firmly on the ground. If he reaches level ground he should remain aware of the evil road and never traverse it again."

Sutra commentary:

This is like a man carrying a heavy rock through the mud. It gradually becomes more difficult as the stone becomes heavier, and he sinks deeply with every step.

In the analogy given in this passage, the rock represents the heavy load of evil karma, the muddy bog represents the three states of woe, and the good guide is the Buddha, a Bodhisattva, or a good knowing adviser with great wisdom who takes some of the load.

If he meets a mentor who shoulders his burden, or, because that mentor has great power, he may bear the entire burden.

When we get in trouble, if we are lucky, even if we only have the tiniest good roots, then we can meet with a Good Knowing Adviser. If we are not lucky, we cannot find one. Furthermore, the Good Knowing Adviser can totally or partially bear the burden.

Moreover, he will assist him and urge him to plant his feet firmly on the ground. If he reaches level ground he should remain aware of the evil road and never traverse it again."

Living beings get into trouble and cannot extricate themselves. They require the force of the Triple Jewel’s non-outflow merit and virtue to eradicate the offenses of outflows and rescue them. This is why we cultivate: to develop the strength to help extricate living beings from their difficulties.

Sutra text:

"World-Honored One, the habitual evil of living beings extends from the subtlety of a hair to an immeasurable degree.

Sutra commentary:

"World-Honored One, the habitual evil of living beings extends from the subtlety of a hair to an immeasurable degree.

Since beginningless time we have planted seeds of ignorance, greed and anger. Tiny evils create seeds in the eighth consciousness. Due to the circumstances or environment, these seeds tend to activate one another, impelling us to create karmas and make us start sliding down the slope. We can’t help ourselves! We attach to dharmas (everything!) and like to discriminate. We claim that dharmas exist or do not exist, that they are good or bad, … It is difficult to ascend but easy to fall. We simply have too many attachments to the body. In Buddhism, we have a repentance Dharma that calls for repentance before morning light, such as performing the morning ceremony; this is designed to erase these bad seeds before they are activated.

Evil tendencies 惡習 would indicate the existence of evil seeds.

Habitual evil 習惡 refers to one’s conduct, and arises from evil seeds that mature into evil practices. These could range from the tiniest seeds to countless seeds.

The Sutra on the Divination of the Effect of Good and Evil Actions 占察經 says that seeking the mind’s form and state 求心形狀 is futile because there is not a single bit that can be obtained 無一區分而可得者. However, from living beings’ ignorance, stupidity, habits tending towards darkness and various other causes and conditions, states falsely manifest. This has the effect of making the mind produce all sorts of thoughts of dharma toward all sorts of dharmas. Some dharmas are true, some are false. Some are good, others are evil. Limitless thoughts of dharmas can be thus produced. Because we engage with too many evil conditions 多緣諸惡身故, it is said 光明玄云 that it is difficult to ascend and it is easy to fall.

Sutra text:

Since all beings have such habits, their parents or relatives should create blessings for them when they are on the verge of dying in order to assist them on the road ahead. This may be done by hanging banners and canopies, lighting oil lamps, reciting the venerated sutras, or making offerings before the images of Buddhas or sages. It includes recitation of the names of Buddhas, Bodhisattvas, and Pratyekabuddhas in such a way that the recitation of each name passes by the ear of the dying one and is heard in his fundamental consciousness.

Sutra commentary:

Creating blessings to aid the deceased:

When we were alive, we liked to hoard wealth by harming and stealing from others! We did not know any better! What are the chances that surviving relatives will help?

A man I know is quite financially secure during his retirement years. His mother passed away and left him significant assets. I advised him to invest in her rebirth to the Pure Land because I stressed to him that it was after all her money. He rejected my advise and spent the minimum on her rebirth. Luckily she was reborn to the heavens because she basically had a decent lifestyle. Unfortunately, she is still very upset with her favorite son because of his stinginess and greed. She has not forgiven him yet.

Creating blessings has two types of retributions: First, hanging banners and canopies and lighting oil lamps 懸繙蓋及燃油燈 can create phenomenon blessing retributions 修事福果. And second, reciting the venerated sutras, or making offerings before the images of Buddhas or sages, or reciting their names 轉讀尊經。或供像念佛菩薩辟支佛名 can give rise to honoring the Triple Jewel retributions 敬三寶果.

The 普廣經 Universally Expansive Sutra says that after the death of the four-fold disciples, if one creates and hangs banners at the day of death, then such offering will enable one to escape the eight difficulties and be born into the Pure Lands of the ten directions. If one offers banners and canopies, then things will be as one wishes, up to and including achieving Bodhi. The banners turn in the wind, destroying all obstructions and turning them into motes of dust. When the banners turn, one can acquire the position of Wheel Turning King. Or when the motes of dust are blown, one acquires the retribution of being a small king. The retributions are limitless. Offering images generates the same blessings. And the blessings from reciting will be described later.

If one lights oil lamps as offerings, that will illuminate darkness. Those who are suffering and can encounter this light, and can then see each other. Thanks to these blessings and virtues, living beings obtain respite in their suffering.

Question: We no longer use oil lamps. What can we do instead?

Answer: Any type of lamp can be used.

In the Mindfulness of the Proper Dharma Sutra 正法念經, the Suyama Heaven King tells his gods, “If you can be mindful of the Buddha then it is called a good life because you are not apart from mindfulness of the Buddha. This is the preferred way of life. The same goes for mindfulness of the Dharma and the Sangha.”

In such a way that the recitation of each name passes by the ear of the dying one and is heard in his fundamental consciousness.

The Alaya consciousness is fundamental 本 consciousness. It is the basis for birth and death. That is why it is called fundamental.

At the time of death, the eighth consciousness lingers longer after the seventh leaves. When sound passes the ear organ, it is stored in the eighth consciousness and will never be destroyed. It is like Vajra entering the belly: it will never be digested and will invariably nurture 熏 the seeds in our eighth consciousness that can mature and help us have the chance to listen to the Buddha’s sermons.

Even if living beings have such weighty karmic loads that they are due to fall into the hells, their survivors can do meritorious deeds to benefit them. If they recite the names of Buddhas, Bodhisattvas and Pratyekabuddhas, they should be certain to do so in a clear voice that can be heard by the dying person before he dies, so that it will register in his fundamental consciousness, the eighth consciousness. There is a verse that says of the eighth consciousness:

This wide, inexhaustible triple store is unfathomably deep 浩浩三藏不可窮,

Its realm is that of the seventh's waves blown up by former states. It is the deep gulf (8th) with waves (7th) that have been kept blowing by the wind of states (5th,6th,7th) 淵深七浪境前風.

Receiving the permeation, holding the seeds of the organs, body, and things 受薰持種根身器,

It is the first to come and last to go, acting as the host 去後來先作主翁.

In this verse the eighth consciousness is compared to a vast 浩浩 sea that stores the seeds of the past, present, and future (san zàng). The myriad thoughts of living beings are like waves on the sea, and they are transmitted by the seventh consciousness to the eighth. The seventh 傳送識 transmits the prior six consciousnesses to the eighth; this is like the wind of the former six blowing the waves of the seventh up to the eighth. Once they have permeated the eighth consciousness, they are held or stored up and are the seeds from which organs, body, and objective world 器 sprout. At birth the eighth consciousness is the first to appear, and it is the last to leave at death. Consequently it acts as the master. Although false thoughts appear as functions of the sixth consciousness, they come from seeds in the eighth.

When all the other seven consciousnesses have scattered and left at the time of death, the basic 本識, or eighth, consciousness remains a while longer. At that time Mahayana sutras should be read aloud or the Buddha's name recited, and they should be spoken loudly enough to be heard by that consciousness.

法音經耳, 功報彌劫, 一歷耳根, 永為道種: the Dharma sound passes through one’s ear; the blessing retributions fill up aeons; once they have passed through the ear organ, the seeds of the Way are thus created forever.

This is not the only thing that can be done to benefit the dead.

Sutra text:

"The result of the evil karma created by living beings may be reckoned as certain to make them fall into the evil destinies, yet if, when they are near death, their relatives cultivate the planting of these sagely causes for them, their many offenses will all be destroyed.

Sutra commentary:

"The result of the evil karma created by living beings may be reckoned as certain to make them fall into the evil destinies,

Destiny 趣 can also mean to arrive 到, and can be called path 道. Our own good or evil causal paths can transport us towards birth destinies 彼善惡因道˙能運到生趣處. The karmas we have created propel us towards the various birth destinies.

The Great Vehicle Same Nature Sutra 大乘同性經 tells us that King Léng Qié 楞伽王 asked the Buddha, “How do living beings leave this body and attain the next?” The Buddha replied, “Living beings who have already abandoned their current body are blown by the force of their karma 業力吹, which moves their consciousness towards the retribution for prior karmas 移識將去˙自所受業˙而受其果.” That is why a Chan Master 圭峯大師 says that if you wish to know whether or not you’ll be at ease at the time of death, just examine whether or not you are at ease on a normal day!

Yet if, when they are near death, their relatives cultivate the planting of these sagely causes for them, their many offenses will all be destroyed.

Cultivating sagely causes such as making offerings to the Triple Jewel, reciting sutras or the names of Buddhas, etc, can help one attain sagehood. Therefore, these merits and virtues with non-outflows are certain to eradicate offenses.

Sutra text:

If within a period of forty-nine days after the person’s death, the relatives do many good deeds, that can cause the dead one to leave the Evil Paths forever, be born among humans or gods, and enjoy supremely wonderful bliss. The benefits that accrue to their current relatives are also unlimited."

Sutra commentary:

During the first forty-nine days after death, the severity of karmic retribution is not finalized. Many merit-producing practices that can have a beneficial effect can be done on behalf of the dead during this time. These deeds can increase blessings and erase offenses.

The benefits that accrue to their current relatives are also unlimited."

Remember that the body is the foundation for suffering 眾苦之本. It is the source for all the difficulties and disasters 患禍之元. Those who attach to the self 吾我縛著, will undergo birth and death incessantly 生死不息.

Sutra text:

"Therefore, before the World-Honored One, as well as before the gods, dragons, and the rest of the Eightfold Division, both human and nonhuman, I exhort the living beings of Jambudvipa to be careful and avoid harming, killing, and creating evil conditions, or worshipping or making sacrifices to ghosts, spirits, or seeking anything from Wang Liang on the day of death. Why? Sacrificing beings is not in the least helpful to the dead but binds up the conditions of offense so that they grow ever more deep and heavy.

Sutra commentary:

Making sacrifices to the ghosts and spirits are of no use! They simply have no power help the deceased.

There is a custom prevalent in China, but not widely practiced in the United States, of sacrificing to ghosts and spirits. Among the supernatural beings are a class called Wǎng Liǎng 魍魎, which are strange ghosts that develop in the mountains and wilderness 山妖 (or weird water creatures 水怪); In addition, there are other bizarre forms of nature spirits as well 山精水怪之類. A verse that discusses the practices of sacrificing to ghosts and spirits says:

People, confused and ill at ease 有等迷人不安康,

Sacrifice pigs and sheep to ghosts and gods 對神期許賽豬羊.

This killing reflects enmity from past lives 殺生冤業前生事.

Why add frost to snow 如何雪上又加霜?

Do not be so certain it is a pig or goat

休勿認定是豬羊,

For heads and faces change ten thousand times

改頭換面幾千場.

As the wheel turns and beings trade their places

如車輪轉相還報,

There is not a single place to hide in the depths of the sea or sky 雲海騰空無處藏.

In China people often make offerings on major occasions. They are called red sacrifices 紅事 if made for the living, and white sacrifices 白事 if made for the dead. People do not always understand how things ought to be done, and when someone in their family dies, they pray to the gods and spirits to keep their relatives out of the hells. In order to obtain a response they bring offerings of chicken, pork, and other flesh foods and repeat such offerings again and again.

Keep in mind that ghosts and spirits can know people’s lifespan, offenses and blessings. In particular, they can know when the retributions are arriving, or will arrive. However, make no mistake about it. They cannot revive people, make them rich, honored, destitute or lowly. They can only get people to commit evil and kill, by confusing them.

This constant taking of lives reflects enmity from the past. Once a killing takes place, it is repaid in kind, and a vicious cycle is inaugurated, all of which is the result of hatred that began in past lives. To commit more killings on top of those already committed is as senseless as adding frost to already frozen snow.

It is simplistic to think that pigs are just pigs, and that sheep are only sheep, for people often fall into the realm of the animals. People can become pigs; pigs can become people. In fact, if you study the inhabitants of any particular country you will often find that they look a great deal like the kind of animal they most like to eat. Countries where people eat a lot of pork are often inhabited by porcine people, and it may also be observed that the eyes of people who eat a great deal of beef are slightly bovine. In some countries of Southeast Asia (like Thailand), people eat great quantities of frogs, and many have froglike eyes. Such changes are constantly occurring.

Why? Sacrificing beings is not in the least helpful to the dead but binds up the conditions of offense so that they grow ever more deep and heavy.

The Shurangama Sutra explains how sheep are transformed into people, and the same logic applies to other animals. The spiritual nature of a pig may end up in the body of a human, and a man may end up in the body of a swine. This is just like moving from house to house. It is possible to go from a great mansion to a wretched hotel. At the moment, we happen to be people, but it is not certain that we always have been or will remain so. Wait until you find yourself in the realm of the pigs, and you will suddenly find out how unpleasant it is. Although most people think that everything remains static and unchanging, those with the penetration of seeing into past lives know about this constant motion and interchange and the interrelation of all living beings.

Sutra text:

The dead one might be due to receive a sagely portion and be born among humans and gods in his next life or in the future, but because of evil causes committed by his family in his name, he is further burdened by having to argue and plead his own case, so his rebirth in a good place is delayed. How much the more is this the case for a person on the verge of death who has not even planted a few good roots in this life. Everyone must undergo the Evil Paths in accordance with his own deeds. It is even more unbearable when relatives add to those deeds.

Sutra commentary:

Sagely portion 聖分 refers to the Seven Bodhi Shares, the Eight-fold Sagely Way Shares or the Bodhisattva Fruition Share. Instead of enabling these sagely causes to mature, their surviving relatives weight them down with karmic debts.

When a dead man comes to be judged by King Yama, the sacrifices made by his relatives for his sake are held against him, and even though he claims no connection with the deeds, they still affect his rebirth. From this it can clearly be seen that the best thing to do after a death is to maintain the practice of vegetarian eating, recitation of the Buddha's name, and recitation of sutras, in order to lighten, rather than increase, the deceased person's karmic burden.

Creating evil causes for a dead person is like adding more weight to the burden of one who is already weak with hunger. It can delay the deceased’s good birth (preventing the sagely portion 聖分 from maturing) or it can aggravate his case.

How much the more is this the case for a person on the verge of death who has not even planted a few good roots in this life. Everyone must undergo the Evil Paths in accordance with his own deeds. It is even more unbearable when relatives add to those deeds.

If you wish to make offerings, you should use flowers, incense, milk, cheese, butter or fruit. This creates blessings for the deceased.

Sutra text:

It is as if a man had been traveling from a distant place with a hundred-pound load and had been cut off from his provisions for three days. If he were suddenly to encounter a neighbor who gave him a few more things to carry, his load would become heavier and more distressing.

Sutra commentary:

It is as if a man had been traveling from a distant place with a hundred-pound load and had been cut off from his provisions for three days.

This analogy too illustrates the above mentioned point.

It is as if a man: designates living beings in Jambudvipa; traveling from a distant place: symbolizes abandoning ancestral home and enter the flow of birth and death.

Provisions for three days: symbolizes the three non-outflow studies.

A hundred-pound load represents sinking into the sea of birth and death. The addition of further weight can only make him stumble and fall more heavily. Further, the baggage can be taken to represent the Five Skandhas and its weight of a hundred pound as standing for the Ten Evil Deeds.

If he were suddenly to encounter a neighbor representing the relative who sacrifices animals for the deceased who gave him a few more things to carry, his load would become heavier and more distressing. Making sacrifices to ghosts and spirits has this kind of effect.

Improper actions from the surviving relatives and friends can have detrimental effects on the rebirth chances of the deceased.

Sutra text:

"World-Honored One, as I contemplate the living beings of Jambudvipa, I see that they will completely benefit from any good deed they are able to do within the Buddha’s teaching, even if it is as little as a strand of hair, a drop of water, a grain of sand, or a mote of dust.

Sutra commentary:

Merit and virtue planted with the Triple Jewel is like Vajra. It is indestructible and the smallest piece can destroy anything.

Sutra text:

After this had been said, an elder in the assembly whose name was Great Eloquence, who had long since testified to non-production, and who often appeared in the body of an elder to teach and transform those in the ten directions, placed his palms together respectfully, and said to Earth Store Bodhisattva, "Great Knight, when the close and distant relatives of the dead in Jambudvipa cultivate meritorious virtues for the dead by preparing vegetarian meals and planting other good causes, does the dead one benefit greatly and become liberated?"

Sutra commentary:

Elder Great Eloquence is endowed with the four Unobstructed Eloquences 無礙辯才:

1. Eloquence of meaning 義無礙辯: Within one meaning one can expound limitless meanings.

2. Eloquence of Dharma 法無礙辯: One can speak of the limitless Dharmas.

3. Eloquence of words 詞無礙辯: One has the use of limitless words.

4. Eloquence of delight in speech 樂說無礙辯: To be able to speak of the previous three with delight until the end of time.

Long ago, Great Eloquence certified to non-production: the patience of non-production of Dharmas. The confused have production because of their erroneous views. The proper view is that all dharmas are not produced. Even birth and death are not existent. Prajna is not produced; the non-produced is not produced. What is there to be ended?

The Dharma Flower Sutra says: “Fundamentally, all dharmas are permanently dwelling, their marks are still extinction 諸法從本來, 常住寂滅相.”

The Middle Shastra says: “諸法不自生, 亦不從他生, 不共生, 不無因生, 是故說無生 all dharmas are not produced by themselves, not produced from others, not produced together, not produced without causes; that is why they are called unproduced.”

"Great Knight, when the close and distant relatives of the dead in Jambudvipa cultivate meritorious virtues for the dead by preparing vegetarian meals and planting other good causes, does the dead one benefit greatly and become liberated?"

close and distant relatives 小大眷屬: Distant 小 indicates offspring, whereas close 大 refers to parents and elders.

Sutra text:

Earth Store Bodhisattva replied, "Elder, based on the awesome spiritual power of the Buddha, I will now explain this matter, in a general way, for the sake of living beings of the present and future. Elder, if living beings of the present and future on the verge of dying hear the name of one Buddha, one Bodhisattva, or one Pratyekabuddha, they will attain liberation whether they have offenses or not.

Sutra commentary:

Earth Store Bodhisattva replied, "Elder, based on the awesome spiritual power of the Buddha, I will now explain this matter, in a general way, for the sake of living beings of the present and future.

Based on the awesome spiritual power of the Buddha: This represents his deep and profound respect for the Buddha.

Elder, if living beings of the present and future on the verge of dying hear the name of one Buddha, one Bodhisattva, or one Pratyekabuddha, they will attain liberation whether they have offenses or not.

The phrase "on the verge of dying" specifically refers to the time when the life-force is cut off. The life-force 命根 consists of three things: warmth 暖, breath 息, and consciousness 識. When warmth ceases and the breath stops, the dispersal of consciousness follows. Of this moment it is said, "When the birds die their calls are pitiful 鳥之將死, 其鳴也哀; when men die, their words are always good 人之將死, 其言也善." At the final moment people tend to awaken to what they have done and manifest a good heart. They become aware of their errors and may repent. If they hear the name of a Buddha, Bodhisattva, or Pratyekabuddha at that time, they may eradicate limitless offenses and plant limitless good seeds.

It is because of the extreme importance of this moment of death, and the difficulty of maintaining a clear thought of repentance at that time, that we constantly recite the Buddha's name while alive. If we wait until the moment of death, it will be too easy to forget to do this. But if we recite while alive, we will be unlikely to forget at the critical moment. While it is possible to wait until the moment of death to recite the Buddha's name and become good-hearted, such an act is difficult to manage at that time.

If one can bring forth the thought of repentance at the time of death, it is extremely effective. It can eradicate all offenses.

In the past, a king asked Sramana Nà Xian 那先, “If a person commits evil deeds until the age of 100 and then recites the Buddha’s name, it is said that he then can obtain rebirth in the Buddhaland: I don’t believe it!” The sramana replied, “This is just like how a 100 pound stone won’t sink if you put it on a boat. A person may be evil, but thanks to the power of the Buddha’s recitation, he would thus not fall into the hells. In contrast, a pebble sinking is like a person who does evil and does not know about the Buddha’s name, thus falling into the hells.”

Sutra text:

"If a man or woman who has not cultivated good causes and who has committed many offenses while alive, has close or distant relatives who perform for their sakes all kinds of holy deeds which create blessings for them, they will receive one-seventh of the benefit, and six parts will accrue to those who help him. Therefore, all good men and women of the present and future who hear this and do their own cultivation while they are still in good health, each and every portion will accrue to them."

Sutra commentary:

It is imperative to practice while one is still alive and is able to because then one can get all the merit and virtue instead of getting only one seventh, meaning not much! However, accruing merit and virtue on behalf of the deceased is not in vain. Why so? Because while they were alive, they did not believe in Way virtue, and hence would not have cultivated anyway. Even one seventh of the merit and virtue is still significant.

Therefore, all good men and women of the present and future who hear this and do their own cultivation while they are still in good health, each and every portion will accrue to them. "

While still being in good health refers to cultivating early in one’s life, before it’s too late! Also while in good health, we should practice non-stop.

Sutra text:

"The arrival of the great ghost of impermanence is unexpected, the spirit roams in darkness and obscurity, not knowing what is offense and what is merit. For forty-nine days it is as if one were stunned and deaf, or as if in the courts arguing over one’s own karmic retribution. Once judgment has been fixed, rebirth is undergone in accordance with one's deeds. In the time before it has been determined, there are thousands of ten thousands of worrisome sufferings that must be undergone. How much more is this the case for those who are to fall into the Evil Paths.

Sutra commentary:

"The arrival of the great ghost of impermanence is unexpected, the spirit roams in darkness and obscurity, not knowing what is offense and what is merit.

Impermanence refers to:

1. The continual deterioration of dharmas 相續法壞.

2. Thought after thought arising and dying 念念生滅.

It has four marks (which can be seen at two different levels):

1. Coarse retribution: birth, aging, sickness and death 生˙老˙病˙死.

2. Subtle retribution: birth, dwelling, change and extinction 生˙住˙異˙滅.

Why is it called the ghost of impermanence? It is because when it arrives, then you are impermanent. You can’t tell when it arrives! There is a Chinese saying that there are many solitary tombs which belong to the young; do not wait until you’re old to plant your blessings. “孤墳多是少年人, 末待老來方修行!”

The spirit 魂魄 is just the Intermediate Skandha Body. This pertains to the “existence 有” of the Twelve Conditioned Links: the prior five Skandhas have been extinguished and the future Five Skandhas have not yet been born. This Intermediate Skandha Body looks at the earth and only sees darkness; the world has no light whatsoever.

For forty-nine days it is as if one were stunned and deaf, or as if in the courts arguing over one’s own karmic retribution. Once judgment has been fixed, rebirth is undergone in accordance with one's deeds.

During the 49 days while the spirit still does not know whether or not it has offenses or blessings, it is in a state of great confusion (stunned) and as if deaf (it feels like it still has ears but cannot hear anything!).

This Intermediate Skandha Body is even more impermanent. It dies every seven days. It can last for a maximum of seven lives. Hence 49 days is the maximum amount of time before it goes for rebirth.

The hells 地府, King Yama’s court, have five officials:

1. Fresh 鮮官: in charge of investigating your killing karmas 禁殺.

2. Water 水官: investigates how much stealing you did 禁盜.

3. Steel 鐵官: investigates how many times you’ve performed deviant sex 禁淫.

4. Earth 土官: investigating your double-tongue and mouth karmas 禁兩舌.

5. Day 天官: investigates how much you drank 禁酒.

Good or bad retributions 業報 have three grades. At the time of karma’s creation, one’s mental state varies. One must follow the force of one’s karma to receive the ensuing retribution. For example, due to the killing karma, one will become a may fly: born in the morning and dying in the evening. Not repaying one’s debts 捍債者 will result in becoming a donkey, horse or ox. For having committed stealing, one will become a pig or lamb to be slaughtered. For indulging in lust, one will take on the body of a crane, duck, or river deer. Those who are double-tongued will become owls.

In the time before it has been determined, while waiting for judgment, there are thousands of ten thousands of worrisome sufferings that must be undergone.

We worry about our future and feel miserable about our predicament.

How much more is this the case for those who are to fall into the Evil Paths.

Their tormentors have a field day since the deceased is most vulnerable during this time.

Sutra text:

"Throughout forty-nine days one whose life has ended and who has not yet been reborn, in every thought, hopes that all his flesh-and-bone relatives will earn blessings powerful enough to rescue him or her. At the end of that time one undergoes retribution according to one’s karma. If he is an offender, he passes through a hundred thousand years without a day of being liberated; if his offenses are the five of uninterrupted retribution, he falls into the great hells, where he undergoes constant suffering for thousands of tens of thousands of aeons."

Sutra commentary:

During the period of the seven weeks following death one is as if in darkness, or as if in a court arguing his case. In the hells there are ten Yamas, each of whom has five subalterns 五司. Within all five divisions there is argument and discussion about the deeds that have been done and the retributions to be undergone.

In China it is customary to have monks recite sutras and do various things for the benefit of the dead during the seven weeks following death. This custom is derived from the principle clearly stated in this passage.

At the end of that time one undergoes retribution according to one’s karma. If he is an offender, he passes through a hundred thousand years without a day of being liberated; if his offenses are the five of uninterrupted retribution, he falls into the great hells, where he undergoes constant suffering for thousands of ten thousands of aeons.

The five forms of uninterrupted retribution are:

1. Time uninterrupted 時無間: from start to finish there is no getting away from the hells.

2. Form uninterrupted 形無間: one person sees his body filling up the hells, and the same goes for all those who are there.

3. Suffering uninterrupted 苦無間: all punishments are not interrupted.

4. Lifespan uninterrupted 命無間: for each moment of the lifespan in the hells one receives punishments without interruption.

5. Retribution uninterrupted 果報無間: there is no break in the retributions to be undergone.

Sutra text:

"Moreover, elder, after a living being with such karmic offenses dies, his flesh-and-blood relatives may prepare a vegetarian offering to aid him in his karmic path. In doing this they should not throw rice-washing water or vegetable leaves on the ground during the preparation of the meal, or before it has been eaten, and all food that has not first been offered to the Buddha and Sangha should not be eaten. If there is laxness or transgression in this matter, the deceased will receive no strength from it. If purity is vigorously maintained in making the offering to the Buddha and Sangha, the dead one will receive one seventh of the merit.

Sutra commentary:

"Moreover, elder, after a living being with such karmic offenses dies, his flesh-and-blood relatives may prepare a vegetarian offering to aid him in his karmic path.

This describes the dharma for vegetarian offerings.

Keep your hands clean when making offerings, even when preparing meals, such as when washing rice.

The Buddhas really do not have to eat. They only manifest eating in order to benefit living beings. The sutras state that before the Buddhas receive the food offering, we cannot digest those offerings. To eat before the Buddhas makes the offering leftovers; it is just the same as not making the offering! This also applies to tasting the food while cooking it! The taster makes the gods as well as ghosts and spirits unhappy, and may result in their having to undergo 500 lifetimes of suffering as a hungry ghost.

In doing this they should not throw rice-washing water or vegetable leaves on the ground during the preparation of the meal, or before it has been eaten, and all food that has not first been offered to the Buddha and Sangha should not be eaten.

They should not throw rice-washing water or vegetable leaves on the ground during the preparation of the meal: One cannot be lax during the preparation of the meal offering. After making an offering to the Buddhas, how can the offering be thrown on the ground? That would not be respectful.

It is customary in Buddhist societies to make special food as an offering to the Buddha on holidays and special occasions. It is particularly stressed here that the food may not be eaten before it has been offered to the Buddha and Sangha. (As was stated, this would make it become leftovers!) In general, this holds true for whatever is eaten in temples and Buddha-halls.

When an offering is made people usually use an odd number of bowls (three, five, seven, nine or more) that are reserved for this purpose only, and place them symmetrically in front of the Buddha images. Careful and orderly arrangement of the offering is a sign of respect; tossing things down before the Buddha is not permitted. People who have any sense of cleanliness and propriety are not pleased when something is thrown in front of them, and since the Buddha is ultimately pure and proper, it is unseemly to toss things before him. The place reserved for offering bowls should not be cluttered with articles that do not pertain to the offering; it should be a place especially set aside for offerings.

Anything used as an offering to the Buddha should not only be carefully placed, but it should be properly laid out as well. That is, it is not correct to bring an offering in a box and then set the unopened box in front of the Buddha. It is a matter of simple courtesy. We would never invite a guest to dinner and then set an unopened bag of food before him, and we ought to realize that this applies to the Buddha as well. Everything should be symmetrically placed and well arranged, for there is an order to everything. Sometimes an offering is made in which hundreds of dishes are used, some containing food, others holding clothing, jewels, or anything else that is new and unusual. The offerings are passed from one person to another, so that each person, in turn, offers up each article.

This order holds in relations with those who have left the home-life as well; one who has been ordained a moment longer is to be regarded as senior. Juniors must do as instructed by their seniors or else they break the rules. This is not a question of age but rather of seniority in Buddhism. If you are one hundred years old and have just left home, you are junior to everyone else. When bhikshus die, their age is recorded in two cycles, and it will be said, "His worldly age 世壽 was sixty and his precept age 僧壽 (臘) was forty."

All bhikshus, however, mutually address one another as precept older brother 戒兄 out of courtesy. There is no precept younger brother 戒弟. In particular, novices should obey sramanas’ instructions or else they commit the offense of being disrespectful to one’s elders 犯上. Left-home people are very cognizant of the order 長幼尊卑. This might be shocking to people of the world but it denotes the Buddhist protocol of respecting virtuous people, who have earned it through their seniority, and Dharma elders.

One should wait until after the vegetarian meal offering is over before the animals are fed with leftovers.

If there is laxness or transgression in this matter, the deceased will receive no strength from it. If purity is vigorously maintained in making the offering to the Buddha and Sangha, the dead one will receive one seventh of the merit.

All of these matters may seem trivial, but they are important issues in Buddhism. Now that the Buddhadharma is being properly established in the West, it is important that such things be understood.

If offerings are cultivated with great reverence and respect; if the Sangha does not eat until the offering has been made to the Buddha; if the lay people wait until the Sangha has been served; if everything is handled properly, arranged correctly, and treated with the proper respect, the dead receive one seventh of the merit generated.

Sutra text:

Therefore, elder, if the living beings of Jambudvipa make vegetarian offerings after the death of their fathers, mothers, and relatives, and make earnest supplication on their behalf, they will benefit the living and the dead."

Sutra commentary:

Making a meal offering according to the Dharma will bring benefit to both the living and deceased. The key here is to make earnest supplication.

Anything can be offered to Triple Jewel. But it should be new. Do not offer things that you do not want anymore like used stuff. Sincerity, not emotions, brings about a response.

Sutra text:

After this had been said, thousands of tens of thousands of millions of nayutas of ghosts and spirits of Jambudvipa who were in the Trayastrimsa Heaven resolved their thoughts on the unsurpassed Bodhi. The elder, Great Eloquence, made obeisance and withdrew.

Sutra commentary:

Not only should disciples bow to their teachers, younger disciples should also bow to their elder brothers. It should not be like here in the United States where brothers and sisters do not have to get along. Be careful to be respectful to your elder precept brothers or else you will receive the retribution of being burned to death.

Unsurpassed Bodhi has such inconceivable powers! Have you made your resolve for Bodhi yet?

Made obeisance and withdrew: First, he came forth to make the request. Then he returned to his position, symbolizing that each dwelt in Samatha.

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