영화 선사의 지장경 강설 (영어) 5
Earth Store Sutra with commentary
CHAPTER 8 The Praises of the Multitudes of King Yama
It is generally said that there are ten Yamas, who are chief officials over ghosts. In this text, however, we are discussing not merely the ten Yamas of Jambudvipa, but all the innumerable Yamas who came from all the worlds, from the moon, the planets, the stars, and other iron ring mountains. In general, wherever there are people there are Yamas, and where there are no people, there are no Yamas. This is because if there were no people there would be no ghosts, if there were no ghosts, there would be no Buddhas, and if there were no Buddhas there would be no Yamas. What is most important to realize is that if there were no people, there would not be anything at all. People require, make, and use everything. Without people there would be no Buddhas, no Bodhisattvas, no animals, hungry ghosts, or hells.
The question arises, of course, as to how people come to exist. And the answer is that they, like all the other nine Dharma Realms, are created by the mind alone. The Avatamsaka Sutra says, "If a man wishes to understand the nature of all Buddhas of the three periods of time, he should contemplate the nature of the Dharma realm: everything comes from the mind alone." The idle thoughts in our minds are like waves on the water, and the mountains, rivers, and the great earth are merely the result of those thoughts. When there is false thinking inwardly, outwardly there are objects; if we did not think, everything would be empty.
The multitudes are King Yamas’ retinues. For example, worldly kings are surrounded by officials, guards, jesters, courtiers etc…
Praises refer to Earth Store Bodhisattva’s inconceivable wisdom, state and spiritual powers.
Sutra text:
At that time from within the Iron Ring Mountain came the God Yama, and with him limitless ghost kings, all of whom appeared before the Buddha in the Trayastrimsa Heaven: the ghost king Evil Poison, the ghost king Many Evils, the ghost king Great Argument, the ghost king White Tiger, the ghost king Blood Tiger, the ghost king Crimson Tiger, the ghost king who brings Disaster, the ghost king Flying Body, the ghost king Lightning Flash, the ghost king Wolf Tooth, the ghost king Thousand Eyes, the ghost king Animal Eater, the ghost king Rock Bearer, the ghost king Lord of Bad News, the ghost king Lord of Calamities, the ghost king Lord of Food, the ghost king Lord of Wealth, the ghost king Lord of Domestic Animals, the ghost king Lord of Birds, the ghost king Lord of Beasts, the ghost king Lord of Mountain Spirits, the ghost king Lord of Birth, the ghost king Lord of Life, the ghost king Lord of Sickness, the ghost king Lord of Danger, the ghost king Three Eyes, the ghost king Four Eyes, the ghost king Five Eyes, the Qi Li Shi King, the Great Qi Li Shi King, the Qi Li Cha King, the Great Qi Li Cha King, the E Nuo Zha King, the Great E Nuo Zha King, and other such great ghost kings. There were also hundreds of thousands of minor ghost kings who dwelt throughout Jambudvipa, each of whom ruled over something specific.
Sutra commentary:
At that time from within the Iron Ring Mountain came the God Yama, and with him limitless ghost kings, all of whom appeared before the Buddha in the Trayastrimsa Heaven:
Within the Flower Store World Sea is a Lotus Flower Curtain 蓮花幢世界 with twenty tiers. The world in which we live is located on the thirteenth tier. Surrounding the Lotus Flower Curtain are seven golden mountains and seven fragrant seas, and beyond all of that (outside of the seven fragrant seas) there is a great iron ring mountain. This mountain is made of iron. It has innumerable ghost kings.
All the Yamas who came to the Trayastrimsa Dharma Assembly are sons of heaven. Some emperors, too, are called sons of heaven, but none of these sons of heaven are greater or smaller than others. Yama is recognized as a son of heaven by the Buddha, as are the emperors.
The son of heaven might not be a great position, but Yama does not think that his position is too lowly, because it is his responsibility. In Buddhism, after receiving the bhikshu precepts, one can become a teacher of gods and men; not only can a bhikshu be the son of heaven, he can be the grandfather of heaven as well.
The ghost king Evil Poison, the ghost king Many Evils, the ghost king Great Argument, the ghost king White Tiger, the ghost king Blood Tiger, the ghost king Crimson Tiger, the ghost king who brings Disaster, the ghost king Flying Body, the ghost king Lightning Flash, the ghost king Wolf Tooth, the ghost king Thousand Eyes, the ghost king Animal Eater, the ghost king Rock Bearer, the ghost king Lord of Bad News, the ghost king Lord of Calamities, the ghost king Lord of Food, the ghost king Lord of Wealth, the ghost king Lord of Domestic Animals, the ghost king Lord of Birds, the ghost king Lord of Beasts, the ghost king Lord of Mountain Spirits, the ghost king Lord of Birth, the ghost king Lord of Life, the ghost king Lord of Sickness, the ghost king Lord of Danger, the ghost king Three Eyes, the ghost king Four Eyes, the ghost king Five Eyes, the Qi Li Shi King, the Great Qi Li Shi King, the Qi Li Cha King, the Great Qi Li Cha King, the E Nuo Zha King, the Great E Nuo Zha King, and other such great ghost kings.
The ghost king Evil Poison 惡毒鬼王 is the leader of the ghost kings, and thus is listed first. ‘Evil’ here refers to the Ten Evil Deeds, and ‘Poison’ refers to the three poisons. The three poisons belong to the intentions 意 which are the cause 本 of the seven evils of body and mouth, and therefore are called evil poison 故名惡毒. These poisons demonstrate cause and effect 本末兼明. The ghost king Evil Poison is extremely fierce, and wishes to swallow every living being he sees. His mouth is evil and poisonous. There is no need to be afraid of him, however, since he harms only people who are evil and poisonous themselves; he uses evil to cure 攻 evil, and poison to counteract 出 poison. If you recite the Buddha's name you will gain the respect of this ghost king, who will bow to you. As long as you recite the Buddha's name, recite sutras, and keep your thoughts resolved on enlightenment, there will be no problems with this ghost king, since, although he manifests an outwardly poisonous and evil appearance, he inwardly has the heart of a Bodhisattva, as does Yama himself. Consequently, those who practice the Buddhadharma do not have anything to fear from him.
The ghost king Many Evils 多惡鬼王 also opposes those who do evil, and so I doubt that you who are now studying Buddhadharma and who have mended your ways will have anything to fear from him. He particularly frightens those who have committed patricide or matricide, murdered Arhats, broken up the Sangha, or shed the Buddha's blood. Each of his thoughts is full of all kinds of evil.
People who like to argue, who always manage to find principles where there are none, who maintain that they have not violated precepts when in fact they have, and who practice deceit, encounter the ghost king Great Argument 大諍鬼王. In fact, great argument means no argument: he helps living beings resolve hatred and untie knots. In the Long Agama Sutra, Shakyamuni Buddha told Shakra, “Enmity 怨 is created because of greed and jealousy, thus making living beings pick up knives and sticks 刀杖相加.” Shakra asked, “Where do greed and jealousy 貪嫉 arise from?” The Buddha replied, “From love and hate 憎.” The patriarchs further clarified, saying, “Severing 離 love and hate 憎, one’s mind thoroughly understands.”
According to Zhuang Zi 莊子, the bickering and fighting between wife and mother-in-law originate from the evil mind. The mouth is the source of trouble and disaster 口為禍器.
The White Tiger ghost king 白虎鬼王 has a ghost's body and a tiger's head. The tiger is a beast of the western direction 西方之獸.
The ghost king Blood Tiger 血虎鬼王 has a mouth like a bloody basin 血盆.
The ghost king Crimson Tiger 赤虎鬼王 has a red body and a tiger's head; its hair is as red as if on fire 毛如火赤. These ghosts have horrifying appearances (they all have tiger’s heads) because they terrorize and appear at the end of people’s lives to battle those who have committed the ten offenses and the five rebellious acts. If it were not for the compassionate aid of Dharma protectors and Bodhisattvas, who see how pitiful you are and protect you when you meet up with these ghosts, your end would be quite pathetic.
Tigers are beasts of the mountain. They are ferocious and awesome, arrogant and very violent.
The ghost king who brings Disaster 散殃鬼王 brings all sorts of inauspicious events, such as bandits, thieves, and fires, as retributions to people who warrant them. Everything that occurs, even disasters, is the result of causes planted in the past: not respecting the heavens and the earth 不敬天地, not being filial to one’s parents, not venerating teachers and elders, slighting and scamming the spirits 欺負神理, the mouth acquiescing while the mind disavows 口是心非, etc.; all these are examples of upside-down causes.
The ghost king Flying Body 飛身鬼王 flies to places. He is even faster than a rocket. He is in charge of the space traveling yakshas 飛行夜叉.
The ghost king Lightning Flash 電光鬼王 has eyes as bright as a lightning flash, which terrify those who encounter him.
The ghost king Wolf Tooth 狼牙鬼王 has teeth that are revealed on the outside and eyes that are blue 青.
The ghost king Thousand Eyes 千眼鬼王 is not like the Thousand-Handed Thousand-Eyed Avalokitesvara Bodhisattva, whose each hand contains an eye. He is also not like the ghost whose many horns have eyes. This ghost's body is covered with holes, places where there is only bone and no flesh, and in the bone in each hole there is an eye which shines like the beam of light from a flashlight.
The ghost king Animal Eater 噉獸鬼王 eats tigers and other large beasts. He is part ghost, part animal. Often, he has a human shape and a face like a pig.
The ghost king Rock Bearer 負石鬼王 carries around a huge rock with which he flattens anyone who has committed offenses. He makes small ghosts carry rocks, or sand, to fill up rivers and obstruct seas.
The ghost king Lord of Bad News 主耗鬼王 is responsible for the transmission of bad news such as premonitions of death which occur during dreams.
The ghost king Lord of Calamities 主禍鬼王 not only sends messages of bad news, but actually brings about accidents and disasters such as airplane crashes.
The previous two spirits together, dish out retributions according to the severity of the offense. If the offense is light then we receive bad news. If it is heavy then we will hear of or encounter disasters.
The ghost king Lord of Food 主食鬼王 is in charge of what you eat, what is used for cooking. What you eat is already pre-determined: it is “quietly” allocated to you. Do good and enjoy the blessings. Food is part of the prosperity component. Do evil and prosperity diminishes. For example, destroy heavenly goods and receive the retribution of dying from a great famine.
The ghost king Lord of Wealth 主財鬼王: If you receive an offering that is because this ghost king “tells” someone to make the offering. It is based on cause and effect.
The ghost king Lord of Domestic Animals 主畜鬼王 is in charge of all domestic animals, which have the four kinds of birth: from the womb, eggs, moisture, or by transformation 住有三處. Along with the next two lords, these three lords govern domestic animals, birds and beasts, whether they live in oceans, land or air (the three types of places). Each type of place has four types of animals; namely, those of: feather, fur, scales and shell.
The ghost king Lord of Birds 主禽鬼王 is in charge of flying species, in particular, the feathered species.
The ghost king Lord of Beasts 主獸鬼王 watches over all animals which walk 走. They are the species with hair. They are stronger, difficult to catch, and often can serve as guards.
According to the Great Collection sutras 準大集, a ghost king who is lord of tigers, rabbits, and dragons lives on a lapis lazuli mountain in the east. In the south is a crystal mountain whose ghost king is lord of snakes, horses, and sheep. There is a silver mountain in the west, and its ghost king is lord of monkeys, chickens and dogs. On a gold mountain in the north, which cannot be reached, there is a ghost king who is lord of pigs, mice, and cows. Each direction also has two female raksashas which make offerings to three spirits. Their cave is the place of residence of Bodhisattvas.
Each of these beasts is practicing the Sound Hearers’ kindness and has already made the vow in front of the Buddhas. Every day and night, one beast would patrol Jambudvipa 遍閆浮提. The rest of the time would be spent on staying in peace and practicing kindness. From the first day of the seventh month, the mouse would be in charge. The ox would take charge on the second day, …and so on until the thirteenth day. After which it cycles back to the mouse.
This ghost king is just the Beast King Bodhisattva 獸王菩薩 who is respected by the other directions. The ghost king lord of Mountain Spirits 主魅鬼王 watches over the ghosts 魑魅魍魎 who come into being from mountain essences, earth, stones, trees, and so forth 老精物. Such ghosts and other weird phenomena, often occurring at large trees, are collectively known as Lí Mèi and Wǎng Liǎng. In the third section of the Shurangama Mantra, they are mentioned: La She Po Ye 囉闍婆夜, Zhu La Ba Ye 主囉跋夜, E Qi Ni Po Ye 阿祇尼婆夜, Wu Tuo Jia Po Ye 烏陀迦婆夜, Pi Sha Po Ye 毗沙婆夜, She Sa Duo La Po Ye 舍薩多囉婆夜, Po La Zhao Jie La Po Ye 婆囉斫羯囉婆夜, and Tu Shai Cha Po Ye 突瑟叉婆夜 (these are names of ghost kings).
The ghost king Lord of Birth 主產鬼王 presides over births and makes the process either easier or more peaceful (if the mother is a good person) or more painful, depending on the nature of the mother and child. This activity, like those of the ghost kings described earlier, is for the purpose of teaching beings to change their wrong ways.
The ghost king Lord of Life span 主命鬼王 watches over the life of everything that has blood and breath 四天下人命.
The ghost king Lord of Sickness 主疾鬼王 is in charge of whatever sicknesses befall people.
The ghost king Lord of Danger 主險鬼王 is in charge of disasters and dangers. For example, these ghost kings are in charge of avalanches. If a sentient being’s life has not yet meant to end, this ghost king would provide protection.
According to the Great Shastra, the hells have two major divisions: cold 寒冰 and hot 炎火, which describes the feeling against the body that determines how one receives suffering. There is a dark and obscure area that is very difficult and dangerous: that is where this ghost king lives.
The eyes of the ghost kings Three Eyes 三目, Four Eyes, and Five Eyes 四目, 五目鬼王 are not arranged like the five spiritual eyes gained through cultivation. The eyes of the ghost king Three Eyes are placed in a triangle 豎亞一目˙如摩醯壯, those of Four Eyes are in a square 額上又橫開二目˙與倉頡同, and those of the king Five Eyes 於上下中˙豎生一目也 come together in a bizarre and frightening fashion. In general, these ghosts have frightening appearances.
The Qi Li Shi King 祁利失王 lives on a mountain in the south and watches over fire. He is known as the fire spirit. The Great Qi Li Shi King 大祁利失王 lives farther south, in a big mountain, and is also a great fire ghost.
The Great Qi Li Cha King 大祁利叉王 is in charge of the small fire spirits and ghosts in the area.
The E Nuo Zha King 阿那吒王 translates as Utmost Great Strength King 大力盡王; he is a Dharma protector and the elder son of the Erudition Heavenly King 多聞長子.
The Great E Nuo Zha King 大阿那吒王: He’s in charge of the small ghost kings.
There were also hundreds of thousands of minor ghost kings who dwelt throughout Jambudvipa, each of whom ruled over something specific.
All these thirty four great ghost kings were followed by little ghosts, ghost sons, ghost mothers, and ghost grandchildren. Each rules over its own area of responsibility. They are not from the other directions but all dwell in the southern continent.
Sutra text:
Aided by the Buddha's awesome spirit and the power of Earth Store Bodhisattva, Mahasattva, all these ghost kings, as well as the God Yama, Son of Heaven, came together in the Trayastrimsa Heaven and stood off to one side. Then, the God Yama knelt on one knee, and placed his palms together and said to the Buddha, "World-Honored One, because of the Buddha's awesome spirit and the power of Earth Store Bodhisattva, all these ghost kings and I have been able to come to this great assembly in the Trayastrimsa Heaven. There is now a small doubt that we should like to express, and we hope the World-Honored One will be compassionate and resolve it."
Sutra commentary:
Aided by the Buddha's awesome spirit and the power of Earth Store Bodhisattva, Mahasattva, all these ghost kings, as well as the God Yama, Son of Heaven, came together in the Trayastrimsa Heaven and stood off to one side.
Stood off to one side: They are standing out of respect; this reveals their status within the Buddha’s assembly. For example, Bodhisattvas in contrast have seats.
According to the Long Agama Sutra, the Small One Thousand Worlds have one thousand King Yamas.
Then, the God Yama knelt on one knee, and placed his palms together and said to the Buddha, "World-Honored One, because of the Buddha's awesome spirit and the power of Earth Store Bodhisattva, all these ghost kings and I have been able to come to this great assembly in the Trayastrimsa Heaven. There is now a small doubt that we should like to express, and we hope the World-Honored One will be compassionate and resolve it."
They are constantly mindful of the Buddha and Earth Store Bodhisattva’s spiritual help and protection. That is how they have obtained great benefits so far. Today, however, they wish to resolve a matter of a small doubt.
Sutra text:
The Buddha told the God Yama, "As you will, I shall speak for you."
At that time the God Yama looked respectfully at the World-Honored One, made obeisance, turned his head to acknowledge Earth Store Bodhisattva, and then said to the Buddha, "World-Honored One, as I contemplate, I see that Earth Store Bodhisattva uses hundreds of thousands of expedient devices to cross over living beings who suffer for their offenses within the six paths of birth. I see that he does so without the least fatigue or weariness. This great Bodhisattva has inconceivable spiritual penetrations that enable living beings to obtain release from the retributions for their offenses; nonetheless, before long, they fall back into their evil ways.
"World-Honored One, since Earth Store Bodhisattva has such great inconceivable spiritual power, why do living beings not rely on it, stay in the good way, and eternally hold to their liberation? Please, World-Honored One, explain this for me."
Sutra commentary:
The Buddha told the God Yama, "As you will, I shall speak for you."
At that time the God Yama, looked respectfully at the World-Honored One, made obeisance, turned his head to acknowledge Earth Store Bodhisattva, and then said to the Buddha, "World-Honored One, as I contemplate, I see that Earth Store Bodhisattva uses hundreds of thousands of expedient devices to cross over living beings who suffer for their offenses within the six paths of birth. I see that he does so without the least fatigue or weariness. This great Bodhisattva has inconceivable spiritual penetrations that enable living beings to obtain release from the retributions for their offenses; nonetheless, before long, they fall back into the evil ways.
Yama was not only respectful to the Buddha but also showed deference to Earth Store Bodhisattva as well.
Looking respectfully 瞻禮 is part of the protocol for showing respect for the Buddha and seeking the Dharma.
According to the Long Agama Sutras, there are one thousand King Yamas in a Small Thousand Worlds.
This King Yama saw living beings become liberated and then return to face him again. That is why he has some doubts:
1. Earth Store Bodhisattva has inconceivable spiritual powers, and could have helped those living beings rely on the good path and attain eternal liberation.
2. The living beings of the six paths received Earth Store Bodhisattva’s help, but fell again. Is it the case that Earth Store Bodhisattva’s powers are inadequate?
"World-Honored One, since Earth Store Bodhisattva has such great inconceivable spiritual power, why do living beings not rely on it, stay in the good way, and eternally hold to their liberation? Please, World-Honored One, explain this for me."
The Vimalakirti Sutra says that the Ten Good Deeds are the Bodhisattvas’ Pure Lands. Living Beings who can rely on the Ten Good Deeds will automatically be liberated from birth and death.
Sutra text:
The Buddha told the God Yama, "The living beings of Jambudvipa have stubborn and intransigent natures, are difficult to tame, difficult to subdue. This great Bodhisattva time after time rescues such living beings throughout hundreds of thousands of aeons, and causes them to obtain liberation quickly. The Bodhisattva extricates from their own basic karmic conditions such people who must undergo retribution for their offenses, including those who have fallen into the paths of great evil, and then leads them to understand the events of past lives.
Sutra commentary:
The Buddha told the God Yama, "The living beings of Jambudvipa have stubborn and intransigent natures, are difficult to tame, difficult to subdue.
Unlike the Dharma nature which is fundamentally supple and harmonious 柔和, the nature of living beings (or habit energy nature 習性) is stubborn and intransigent 剛強. Earth Store Bodhisattva teaches living beings, making those who are obstinate 剛 become supple, and those who are intransigent 強, become harmonious.
An example of obstinacy and intransigence 剛強 (e.g. like evil elephants, or 駑馬 inferior horses) can be seen in those people who consider all forms of law and order as evil, and think only anarchy is worthwhile. However, there is no way to get a perfect measure without using a standard rule 不以規矩, 不能成方圓. Their nature is not intrinsically supple and harmonious 柔和.
This great Bodhisattva time after time rescues such living beings throughout hundreds of thousands of aeons, and causes them to obtain liberation quickly. The Bodhisattva extricates from their own basic karmic conditions such people who must undergo retribution for their offenses, including those who have fallen into the paths of great evil, and then leads them to understand the events of past lives.
Earth Store Bodhisattva has spent a great deal of time rescuing living beings one by one, time and time again (because they fall back into their evil ways again).
The three poisons are the cause for creating evil. The Accomplishing the True Shastra 成實論 states: “If the root of the tree is not pulled out 樹根不拔, 其樹有生 the tree will grow again; 貪根不拔 if the root of greed is not pulled out, 苦樹常在 the tree of suffering is still there. Therefore know that birth and death 故知生死, have greed and love as their basis 貪愛為本. If greed and desire are extinguished 若滅貪欲, that is called the third Truth 名第三帝.” The Ten Wheels Sutra 十輪經 says that extinguishing and eradicating all delusions, obstructions and habit energies is like the hot sun melting and lightening ice 滅除一切惑障息氣, 猶如烈日銷釋輕冰. That is why the impermanence verses 無常偈 say: “Bright eyes cannot compare with wisdom 明眼無過慧, darkness cannot compare with stupidity 黑暗不過癡. Once the fundamental retribution 今根本業緣既拔 conditions are eradicated, the events of past lives are remembered 自悟宿世之事, just like wiping the dust of the old mirror 譬古鏡之重揩 enables its brightness to manifest again 其常光而自現.”
Sutra text:
"Because the living beings of Jambudvipa are bound up with heavy bad habits, which cause them to revolve in and out of the various paths, it takes this Bodhisattva many aeons to completely rescue and liberate them."
Sutra commentary:
"Because the living beings of Jambudvipa are bound up with heavy bad habits, which cause them to revolve in and out of the various paths, it takes this Bodhisattva many aeons to completely rescue and liberate them."
The text says that living beings are bound by many bad habits. Bound means linked, the idea being that past, present, and future lives are all linked through karmic retribution. It is the living beings who bind themselves; this is not the Bodhisattva’s doing!
The first bad habit is lust 婬欲, the primary problem of living beings, and the most difficult to eliminate, more difficult than jumping into the sky. If men and women are able to cut off all lustful thoughts of each other, they are said to have subdued the tiger 降虎; if they have cut off afflictions, they have tamed the dragon 伏龍. Afflictions and ignorance are like an untamed dragon that undergoes limitless transformations and appears in many strange guises. Those who cultivate should examine themselves to see if they have achieved the skill of taming the dragon and subduing the tiger. If living beings have totally eliminated all desires, they are said to be without outflows; if desire remains, they still have outflows.
The second major habit of living beings is greed 貪. It is because of greed for pleasurable sensations that there is desire. One then seeks to satisfy one’s desires.
The third habit is arrogance 慢. Basically one may not be any different from anyone else, yet he comes to see himself as superior to others and look down upon them. The desire to be foremost, to be always out in front, constantly seeking validation, is called arrogance.
The fourth habit is hatred 瞋, or the wish to harm others unrelentingly, maybe because they have done something bad to you.
The fifth is cheating 詐, which is to say, doing deceitful and false deeds. One is inclined towards quick fixes and sometimes takes perverse pleasure in this.
The sixth is lying 誑. Deceit involves covering up known bad with a good appearance, whereas lying is out-and-out misrepresentation of the truth under all circumstances.
The seventh bad habit of living beings is blaming 怨—i.e. passing the buck and trying to shift one's errors off on others.
The eighth is improper knowledge and views 邪見.
The ninth is deviousness 枉, which refers to not being straightforward, and being inclined to do injustice 怨枉.
The tenth is accusation 訟, enjoyed by those bringing suits against others even though they lack any principle in their own case.
The above list is discussed in the Shurangama Sutra as the ten fine, subtle causes for undergoing retributions in the Six Paths. These ten kinds of habit causes 習因 create the heavy bad habits 結惡習重.
Therefore, greed and love are the origin of birth and death.
Sutra text:
They are like a man who becomes confused, loses track of his original home, and mistakenly enters a dangerous path in which there are many yakshas, tigers, wolves, lions, serpents and vipers. Such a confused person would certainly be poisoned very quickly on that path. When a wise adviser with much understanding and many skills, who is good at counteracting all the noxious poisons of those yakshas, evil ghosts, and others, suddenly encounters the confused man about to enter the dangerous road, the adviser says to him, 'Say, fellow, why are you entering this road? What methods do you have to deal with all that poison?'
Sutra commentary:
This is an analogy to illustrate the point.
They are like a man who becomes confused, loses track of his original home, and mistakenly enters a dangerous path in which there are many yakshas, tigers, wolves, lions, serpents and vipers. Such a confused person would certainly be poisoned very quickly on that path.
Loses track of his original home: He cannot find the way back to his own home.
In the dangerous path, yakshas represent doubt, one of the five dull servants. Doubt means that one does not believe in anything; tigers represent greed; wolves represent hatred; lions represent stupidity; serpents and vipers represent arrogance. They thus represent the five dull servants. A confused person would certainly be poisoned very quickly on that path and will create offenses that will cause him to fall into the three evil paths.
Yakshas have wisdom 智 and spiritual penetrations. They fly and move very fast, just like sharp servant deviant views: one proclaims there is no cause and effect and makes persuasuve arguments using sharp and speedy worldly wisdom and eloquence. Tigers, wolves, …are species of animals that are stupid and stubborn 愚頑, representing the dull servants. According to the shastra 俱舍論, arrogance is symbolized by lions and tigers, and anger is symbolized by serpents and vipers 蚖蛇蝮蠍. Therefore, according to the Discerning Good and Evil Sutra 分別善惡經, if one is often arrogant towards man, one will be born as a ferocious tiger. Wolves are an analogy for the greed servant: they seek food, and will not stop until satisfied. Lions symbolize stupidity; in the past, they never developed pure wisdom and were arrogant towards others, causing them to fall into the animal realm. However, since they maintained precepts very strictly, thanks to the precepts power, they obtained the animal king body, which, having no wisdom, is stupid. Vipers and scorpions 蚖蛇蝮蠍 symbolize anger 瞋使.
According to the Nirvana Sutra, snakes have four kinds of poison:
1. View poison 見毒.
2. Touch poison 觸毒.
3. Biting poison 齧毒.
4. Stinging poison 螫毒.
When a wise adviser with much understanding and many skills, who is good at counteracting all the noxious poisons of those yakshas, evil ghosts, and others, suddenly encounters the confused man about to enter the dangerous road, the adviser says to him, 'Say, fellow, why are you entering this road? What methods do you have to deal with all that poison?'
Earth Store Bodhisattva is an example of a wise adviser, who has inconceivable spiritual powers and wisdom, and therefore understands many skills. He can very effectively neutralize all the poison of those yakshas, evil ghosts, and others.
The Mindfulness of Kindness Sutra 思恩經 says that, towards living beings who have fallen into deviant paths, he gives rise to a mind of great compassion and makes them enter the proper path, seeking for himself neither gratitude nor reward; hence he is called a guiding teacher 導師 or wise adviser 即知識也.
The Great Sutra 大經 says that one who can see the Buddha nature 能見佛性 is called the hero 名為丈夫. Since we are still confused about the Buddha nature 今迷佛性, we are called man 故以男子.
The various methods 異術 for dealing with all that poison symbolize expedients which can control the evil Dharma Doors and help manifest the Primary Principle 第一義諦.
Skills refer to spiritual powers.
Sutra text:
"The confused traveler who hears such words suddenly knows that it is a dangerous path, and begins to retreat, to leave it. The good, knowing adviser then takes him by the hand and, avoiding all the noxious poisons leads him off the dangerous path. They reach a good way and he becomes happy and at peace. The adviser then says to him, 'Well, confused one, do not go back into that path again, for those who enter it have a difficult time getting out, and moreover, it destroys their very nature and life.'
Sutra commentary:
"The confused traveler who hears such words suddenly knows that it is a dangerous path, and begins to retreat, to leave it.
The lost traveler would not be able to know of the dangers ahead without help.
Suddenly hearing 忽聞 refers to hearing the Four Noble Truths. He never heard of it before, now he suddenly hears those words. It is like Sudatta whose body hairs stood on end when he first heard of the Buddha’s name.
Knowing that it is a dangerous path 知險道 indicates that he is afraid of suffering and accumulation 苦集, just as we all are.
To retreat means to stop evil, not create offenses, and to stop giving rise to the false.
Leaving the danger requires widely practicing all good and escaping the evil paths.
The good, knowing adviser then takes him by the hand and, avoiding all the noxious poisons leads him off the dangerous path. They reach a good way and he becomes happy and at peace.
Earth Store Bodhisattva even takes him by the hand and, avoiding all the noxious poisons, leads him off the dangerous path. To get off the path is to do no evil, to get rid of all evil and poisons, to sever evil habits, and to be born into the good paths of the human and god realms.
The adviser then says to him, 'Well, confused one, do not go back into that path again, for those who enter it have a difficult time getting out, and moreover, it destroys their very nature and life.'
When one’s nature and life are destroyed, one loses one’s own dharma body and wisdom life.
The Great Shastra says that you should take a good look at the path before getting started. While at it, you should be vigorous. While being vigorous, you should be mindful of your Good Knowing Adviser’s instructions. Being thus mindful, single-mindedly proceed. Do not follow the improper path. This is the proper way.
Sutra text:
"The confused traveler thanks him profusely, and as they are about to separate, the adviser says to him, 'If you see those whom you know personally, as well as other travelers, be they men or women, tell them that there are many poisons and evils on that path which can cause them to lose their very nature and life. Do not let them seek their own deaths.'
Sutra commentary:
"The confused traveler thanks him profusely, and as they are about to separate, the adviser says to him, 'If you see those whom you know personally, as well as other travelers, be they men or women, tell them that there are many poisons and evils on that path which can cause them to lose their very nature and life. Do not let them seek their own deaths.'
The Bodhisattva even reminds him to tell others whom he knows, such as the six relatives and friends 化化不絕, about the dangers of the three evil paths in which there are many poisons and evils.
Travelers 路人 refers to those who are still revolving in the six paths.
Telling those whom you know personally 親知, who are revolving in the six paths and are not yet liberated, as well as other travelers 諸路人 who have not received the Way and are still within birth and death, about these dangers, symbolizes transmitting samadhi and wisdom 表授定慧.
The Five Sufferings and Obstructions Sutra 五苦章經 says that King Yama once asked the accused, “Why did you come here?” They said, “Before we died, we did not know that doing evils, naturally makes us pursue go in this direction and brings us here.” The king said, “You must undergo the retribution for what you yourself did.”
Sutra text:
In the same way, Earth Store Bodhisattva, replete with great kindness and compassion, rescues living beings who suffer from their offenses and causes them to be born among humans and gods, where they enjoy wonderful bliss.
Sutra commentary:
In the same way, Earth Store Bodhisattva, replete with great kindness and compassion, rescues living beings who suffer from their offenses and causes them to be born among humans and gods, where they enjoy wonderful bliss.
Kindness can give joy and great compassion can eradicate suffering.
The Bodhisattva helps us obtain birth onto the human and god realms, become Dharma vessels and enjoy wonderful bliss.
Sutra text:
"All the offenders, knowing the suffering of the path of evil karma, obtain release and never go down that road again. They are like the lost person who mistakenly enters a dangerous road but who, having encountered a good adviser who leads him out, does not enter that road again. If he meets others he urges them not to enter into that road by saying. 'I took that road myself because I was confused. But having been liberated, I will not enter that road again.' If he encounters that dangerous path again and he is still confused and makes the mistake, unaware that it is the dangerous path he encountered before, then he will probably lose his life. The same thing is true if one has fallen into the Evil Path and, because of the powerful expedient device of Earth Store Bodhisattva, has been made to take rebirth among humans or gods, but then falls into the Evil Paths again. If one's karmic bonds are heavy, one dwells in the hells for a long time without liberation."
Sutra commentary:
"All the offenders, knowing the suffering of the path of evil karma, obtain release and never go down that road again.
Release 脫出得離 means escaping and getting away from the path of evil karma, the three evil paths.
They are like the lost person who mistakenly enters a dangerous road but who, having encountered a good adviser who leads him out, does not enter that road again. If he meets others he urges them not to enter into that road by saying. 'I took that road myself because I was confused. But having been liberated, I will not enter that road again.'
Not only can he escape but he also tells others to also avoid going down that road.
In the Contemplating the Buddha’s Samadhi Sutra 觀佛三昧經, the Bodhisattvas scold the hungry ghosts, saying, “In your former lives, throughout numberless lives, you created boundless offenses, did not believe in and slandered the Triple Jewel, fell into the Avici hell, and underwent all kinds of suffering that cannot all be told. Now, you should bring forth the mind of kindness and compassion.” After they heard, the hungry ghosts said, “Na Mo Buddha.” At the end of their lives, they were born into the Four Heavenly Kings heaven.
If he encounters that dangerous path again and he is still confused and makes the mistake, unaware that it is the dangerous path he encountered before, then he will probably lose his life. The same thing is true if one has fallen into the Evil Paths and, because of the powerful expedient device of Earth Store Bodhisattva, has been made to take rebirth among humans or gods, but then falls into the Evil Paths again. If one's karmic bonds are heavy, one dwells in the hells for a long time without liberation."
Even though he has wised up, at times his karmic bonds are heavy, thus making him unable to recognize that dangerous path and he takes the fall again.
Sutra text:
At that time the ghost king Evil Poison placed his palms together respectfully, addressed the Buddha, and said, "World-Honored One, we limitless ghost kings of Jambudvipa either benefit or harm beings. Each of us is different; our karmic retribution causes us and our followers to roam in the world doing much evil and little good. When we pass a household or a city, a town, village, or hamlet, a garden, cottage, or hut where there is a man or woman who has cultivated as little as a hair's worth of good deeds, who has hung but one banner or one canopy, who has used a little incense or a few flowers as offerings to images of Buddhas or Bodhisattvas, or who has read and recited the sutras, or burned incense as an offering to even one sentence or gatha in them, all of us ghost kings will respect and revere that person as we would the Buddhas of the past, present, and future.
Sutra commentary:
At that time the ghost king Evil Poison placed his palms together respectfully, addressed the Buddha, and said, "World-Honored One, we limitless ghost kings of Jambudvipa either benefit or harm beings. Each of us is different; our karmic retribution causes us and our followers to roam in the world doing much evil and little good.
Protecting those who cultivate good.
Proper places 正處: 500 yojanas below the southern continent, under the command of Yama, are the dwellings of his retinues. Those with awesome virtue 威德者 dwell in mountains, valleys, in space or in the oceans. In addition, they all have palaces. Those with no awesome virtue rely on filthy places, grass, trees, or tombs. Some have no shelters at all.
In the Long Agama Sutra, the Buddha told Ananda that all men and women at birth have ghosts and spirits surround and protect them. Now why are there those who are touched and harassed by ghosts and spirits and some not? There are those who practice illicit Dharmas 非法, practice deviant views, or do the ten evils. For such people, 100 of them may have one spirit protector. In contrast, for those who practice good dharmas, have proper views, faith, and cultivate the ten good karmas, one such individual might have 100 or 1,000 protector spirits. Therefore, doing good will benefit more people, whereas doing evil will harm more people.
The Proper Dharma Mindfulness Sutra 正法念經 says that greed, jealousy, deviancy, cheating, lying, being tortuous in order to accumulate assets, and not practicing giving, all will result in becoming a ghost.
These ghost kings and their retinues either benefit or harm beings. They benefit living beings in order to encourage them. They harm living beings in order to subdue them. Everything is in accord with their respective retributions from past karmas, much evil and little good.
By creating goodness secretly 造善於幽, the retribution manifests 得報於顯. That is called hidden virtue 世謂陰德. Everyone believes in you and has faith in you. If you create goodness in the open 造善於顯, the retribution obtained is hidden 得報於幽斯理灼然. How can you not believe it 寧不信耶?
Therefore, the sages manifest blessings to encourage us to do good 故聖人陣福以勸善 and manifest calamity to discourage evil 示禍以戒惡. All good and bad things have their roots, and do not occur without the proper causes.
In the Long Agama Sutra, the Buddha told Ananda that all people’s houses and abodes have ghosts and spirits. There is no empty space.
When we pass a household or a city, a town, village, or hamlet, a garden, cottage, or hut where there is a man or woman who has cultivated as little as a hair's worth of good deeds, who has hung but one banner or one canopy, who has used a little incense or a few flowers as offerings to images of Buddhas or Bodhisattvas, or who has read and recited the sutras, or burned incense as an offering to even one sentence or gatha in them, all of us ghost kings will respect and revere that person as we would the Buddhas of the past, present, and future.
After Shakyamuni’s Nirvana, an Indian upasaka picked a flower 菴摩羅花 on the road. He entered a temple, was mindful of the Buddha’s merit and virtue and then offered it to an image of Shakyamuni Buddha. Afterwards, he asked the guest prefect monk, “What kind of benefit does offering a flower to the Buddha have?” The monk replied, “I don’t know, let’s ask the monk who reads sutras.” He in turn replied, “I haven’t obtained the Heavenly Eye yet, you have to ask the Arhat who practices Chan.” That Arhat then entered samadhi and observed that the upasaka will be reborn to the heavens and enjoy the heavenly blessings for 80,000 great kalpas, yet these blessings would not exhausted. He thus went up the Tushita heaven to ask Maitreya Bodhisattva. The Bodhisattva replied, “The Buddha field of blessings is limitless. It’s unsurpassed. They create all sorts of retributions that are inexhaustible. I myself do not know. Even a thousand times ten thousand Bodhisattvas of Equal Enlightenment would not know. Only the Buddha knows!”
The Great Chapter Sutra says 大品 that tossing a flower in the air to make an offering 一華散空 can end suffering 乃至畢苦. The blessings are unlimited 其福不盡. The shastra says that to speak of ending suffering 言至畢苦者, is to refer to the two deaths 二死盡也. The two deaths are: 1. Natural death 命盡死: life takes its course 2. External condition deaths 外緣死: other than natural death such as suicide or accidental deaths. The blessings from offering a flower to the Buddhas can help us accomplish Buddhahood and does not end there 蓋言成佛散華之福˙猶尚不盡.
As for the rest of the offerings: even one sentence 句 or gatha 偈, brings us closer to Bodhi 增進菩提, and even by offering one thing or one stick of incense 一色一香, one will never retreat from Bodhi 永不退轉.
Question: Ghosts are evil creatures, why would they revere or respect those who practice even the slightest good?
Answer: All Buddhas are accomplished through the cultivation of good dharmas. Now that men or women do good, the Buddha seeds are sewn, earning the ghosts’ respect.
Sutra text:
We will order all the smaller ghosts, each of whom has great power, as well as all the ground spirits, to surround and protect that person. Evil events, accidents, severe and unexpected illnesses, as well as all other unwelcome phenomena, will not be allowed to draw near his dwelling or place of residence, much less enter the door."
Sutra commentary:
We will order all the smaller ghosts, each of whom has great power, as well as all the ground spirits, to surround and protect that person. Evil events, accidents, severe and unexpected illnesses, as well as all other unwelcome phenomena, will not be allowed to draw near his dwelling or place of residence, much less enter the door."
Evil events 惡事 are things that are not as one wishes, like one’s house burning down or other mishaps that occur without any rhyme or reason.
Accidents 橫事 refers to car accidents, plane crashes or train derailments, etc.
Severe and unexpected illnesses 惡病橫病 refers to grave sicknesses that may cause death and to the general class of incurable illnesses.
All other unwelcome phenomena 乃至不如意事 are inauspicious events.
People doing meritorious deeds, making offerings to the Triple Jewel and cultivators will encounter good fortune because bad things will be much less likely to come to their homes.
Sutra text:
The Buddha said to the ghost kings, "It is excellent, excellent, that all you ghost kings and Yama are able to protect good men and women in this way. I shall tell Lord Brahma and Lord Shakra to see that you are protected as well."
When this was said, a ghost king in the assembly named Ghost King Lord of Lifespan said to the Buddha, "World-Honored One, my conditions are such that I am lord of the lifespan of humans in Jambudvipa, and govern the time of their birth and death. My fundamental vows are based on a great desire to benefit people, but living beings do not understand my intent and go through birth and death uneasy. Why is this?
Sutra commentary:
The Buddha said to the ghost kings, "It is excellent, excellent, that all you ghost kings and Yama are able to protect good men and women in this way. I shall tell Lord Brahma and Lord Shakra to see that you are protected as well."
Lord Brahma and Lord Shakra are the rulers of the First Dhyana Heaven and Second Desire Heaven, respectively. They watch over our welfare like good rulers are supposed to.
When this was said, a ghost king in the assembly named Ghost King Lord of Lifespan said to the Buddha, "World-Honored One, my conditions are such that I am lord of the lifespan of humans in Jambudvipa, and govern the time of their birth and death. My fundamental vows are based on a great desire to benefit people, but living beings do not understand my intent and go through birth and death uneasy. Why is this?
Ghost King of Lifespan is in charge of our human lifespan.
Although these ghost kings have awesome virtue 威德, they are nonetheless subservient to the gods.
Living beings do not understand this ghost king’s intent and fail to realize that they themselves are responsible for their own disasters. For example, if they create offenses then it might shorten their life. The bad things that happen to them are really not of this ghost king’s doing!
When we are alive and can act with respect, principles, comportment and protocol, it affects the length and quality of life. Doing good lengthens life, doing evil shortens it.
Sutra text:
"When humans in Jambudvipa have just borne children," Lord of Lifespan continued, "be they boys or girls, or when they are just about to give birth, good deeds should be done to increase the benefits of the household and thus cause the local earth spirits to be immeasurably pleased. The spirits will then benefit the entire family and protect the mother and child so that they obtain great peace and happiness. After the birth, all killing and injuring for the purpose of offering fresh foods to the mother should carefully be avoided, as should having large family gatherings with drinking of wine, eating meat, singing, making music, and playing instruments, for all these things can keep the mother and child from obtaining peace and happiness.
Sutra commentary:
"When humans in Jambudvipa have just borne children," Lord of Lifespan continued, "be they boys or girls, or when they are just about to give birth, good deeds should be done to increase the benefits of the household and thus cause the local earth spirits to be immeasurably pleased. The spirits will then benefit the entire family and protect the mother and child so that they obtain great peace and happiness.
At the time of birth, good deeds should be done to cause an auspicious light to protect the household. The local earth spirits are greatly pleased by this and also act to protect the home. The class of ground spirits referred to here has the lowest rank, much like a notary public in the civil service system, and each of them is responsible for a particular area of a city or district. These spirits are in such a position because of a fondness for doing good deeds unaccompanied by actual cultivation.
Good deeds benefit living beings.
After the birth, all killing and injuring for the purpose of offering fresh foods to the mother should carefully be avoided, as should having large family gatherings with drinking of wine, eating meat, singing, making music, and playing instruments, for all these things can keep the mother and child from obtaining peace and happiness.
Fresh foods 鮮味 refers to buying live chicken, duck or fish to eat.
Drinking wine cuts off the seeds of wisdom, and eating meat cuts off seeds of kindness and compassion.
Singing, making music, and playing instruments tend make one’s spirit scattered.
A respected sanghan said 云棲大師曰 that when giving birth to a son, it is not appropriate to kill. Humans without children are grieved, those with children are happy. Humans fail to realize that birds and animals too love their children. How can your mind be at peace if you celebrate the birth of your child at the expense of their children?
Sutra text:
“Why? At the difficult time of birth there are uncountable evil ghosts, such as Wang Liang, goblins, and spirit-beings, who desire to eat the strong-smelling blood. I quickly cause the earth spirits of that household to protect the mother and child, allowing them to be peaceful and happy and to obtain benefit. When people in such households see this benefit they should establish merit in response to the earth spirits. If instead of doing this they harm, kill, and assemble all the relatives together for feasting and playing, they will undergo a retribution for this violation, which harms both mother and child."
Sutra commentary:
“Why? At the difficult time of birth there are uncountable evil ghosts, such as Wang Liang, goblins, and spirit-beings, who desire to eat the strong-smelling blood.
Wang Liang and Jing Mei include weird mountain and water essences, of which there are many different kinds. They all come and fight for the food. They are not unlike vultures or scavengers. Have you ever seen hyenas surrounding corpses and fighting for scraps?
I quickly cause the earth spirits of that household to protect the mother and child, allowing them to be peaceful and happy and to obtain benefit.
People don’t realize that successful births are the result of this ghost king’s work. In fact, when a child is born, the heavenly spirits are joyous, and respectfully chant 1,600 sounds 唱奉一千六百聲.
When people in such households see this benefit they should establish merit in response to the earth spirits. If instead of doing this they harm, kill, and assemble all the relatives together for feasting and playing, they will undergo a retribution for this violation, which harms both mother and child."
There are yakshas and raksashas who enjoy eating human fetuses, rendering people childless. Or they harm them during the pregnancy, kill the child at birth or cause it to be stillborn. This is a retribution from the child’s own killing karmas, and is not because the earth spirits’ failure to provide protection.
Sutra text:
"Moreover, when the humans of Jambudvipa are on the verge of death, I desire to keep them from falling into the Evil Paths, regardless of whether they have done good or evil, but how much is my power to do so increased when they have cultivated good roots! When a practicer of good in Jambudvipa is about to die, there are hundreds of thousands of ghosts and spirits of the evil ways who transform themselves and appear as the parents, relatives, and friends of the dying in an attempt to lead him to fall into the Evil Paths. How much more is this the case for those who have done evil!
Sutra commentary:
"Moreover, when the humans of Jambudvipa are on the verge of death, I desire to keep them from falling into the Evil Paths, regardless of whether they have done good or evil, but how much is my power to do so increased when they have cultivated good roots!
Lord of Lifespan’s power to do so increases when they have cultivated good roots and therefore it takes less effort for him.
When a practicer of good in Jambudvipa is about to die, there are hundreds of thousands of ghosts and spirits of the evil ways who transform themselves and appear as the parents, relatives, and friends of the dying in an attempt to lead him to fall into the Evil Paths. How much more is this the case for those who have done evil!
At the time of death, even the good doers are harassed by evil ghosts and spirits. Surely, it’s much worse for the evil doers.
These ghosts have the five spiritual powers which they can use to manifest as relatives to confuse the deceased.
The Great Shastra Causing Discrimination Karma Sutra says 大論引分別業經 the Buddha told Ananda that even those who practiced good this lifetime may be reborn into a bad destiny. Similarly, the evil doers may be reborn into a good path. It all depends on which past karmas mature at death!
The Pure Land Samadhi Sutra 淨土三昧經 says of rebirth in the heavens or hells, that each path has its own greeting personnel. When sick and wishing to die, one sees these greeting personnel. If one is destined for the heavens, the heavenly spirits in their heavenly clothing come with music. Those who are to fall to the hells, see soldiers holding weapons come and surround them. The manifestations differ but each must undergo his own retributions.
Sutra text:
"Therefore, World-Honored One, when a man or woman in Jambudvipa is on the verge of death and his consciousness and spirit are confused and dark, when he is unable to discriminate between good and evil and his eyes and ears are unable to see or hear, his relatives should certainly establish great offerings, recite the holy sutras, and recite the names of Buddhas and Bodhisattvas. Such good conditions can cause the dead person to leave the Evil Paths, and all the demons, ghosts, and spirits will withdraw and disperse.
Sutra commentary:
"Therefore, World-Honored One, when a man or woman in Jambudvipa is on the verge of death and his consciousness and spirit are confused and dark, when he is unable to discriminate between good and evil and his eyes and ears are unable to see or hear, his relatives should certainly establish great offerings, recite the holy sutras, and recite the names of Buddhas and Bodhisattvas.
Consciousness and spirit are the eighth consciousness or the intermediate skandha body.
Confused means to be unclear because the consciousness already left the body and yet does not know that the body is dead.
At the time of death, all the sense organs are darkened. The consciousnesses can no longer discern. For instance, the ears are there but we cannot hear.
The Nirvana Sutra discusses a dying person whose relatives surrounded his death bed, crying and wailing in grief. The dying man was terrified, and did not know where to seek help. He could not feel his body; though he felt that he could move his limbs, he could not prop himself up. His body seemed unreal and cold; warmth and breathing wanted to terminate.
When this occurs, the Intermediate Skandha Body is confused and unaware that it is dead; it cannot tell good from evil and has no perceptions. During this period the survivors should do great merit for the sake of the dead one.
In China, there is a custom of inviting monks to recite sutras or recite the names of Buddhas and Bodhisattvas for up to seven weeks. For example, after Ven. Xu Yún’s death, the assembly created over 160 days of merit and virtue. They recited the entire Prajna Paramita roll, a feat that has never been done before. That is called a great offering.
Such good conditions can cause the dead person to leave the Evil Paths, and all the demons, ghosts, and spirits will withdraw and disperse.
Sutra text:
"World-Honored One, if at the time of death any living being hears the name of one Buddha or Bodhisattva, or if he hears a sentence or gatha of a Mahayana sutra, I see that such a person can be liberated from his small bad deeds, which unite to pull him into the Evil Paths, and that he can also be kept apart from the uninterrupted retribution of the Five Uninterrupted Offenses."
Sutra commentary:
"World-Honored One, if at the time of death any living being hears the name of one Buddha or Bodhisattva, or if he hears a sentence or gatha of a Mahayana sutra, I see that such a person can be liberated from his small bad deeds, which unite to pull him into the Evil Paths, and that he can also be kept apart from the uninterrupted retribution of the Five Uninterrupted Offenses."
The time of death refers to the time when warmth, breath, and consciousnesses have ceased.
The scriptures say 大品 that if a person recites the Buddha’s name once, that can help end suffering. His blessings will be limitless. Why? Because hearing the Buddha’s name can cross over birth, aging, sickness and death.
The last sentence of this section in the Chinese text might also be taken as saying that one can be liberated from all but the Five Uninterrupted Offenses; in other words, that hearing the name of a Buddha or Bodhisattva at the time of death can liberate one from all his offenses except those of the Five Offenses that incur uninterrupted retribution. On the other hand, it is also possible to read the Chinese as saying that even the latter offenses can be eradicated. If an ultimately sincere thought is produced at the time of death, all offenses can be eradicated; the problem is that it is extremely difficult to have such a thought at that time.
Sutra text:
The Buddha told the ghost king Lord of Lifespan, "Because of your great kindness you are able to make such great vows and protect all living beings in the midst of life and death. In the future, when men and women reach the time of death, do not withdraw from your vow, but cause them to attain liberation and be eternally peaceful."
Sutra commentary:
The Buddha told the ghost king Lord of Lifespan, "Because of your great kindness you are able to make such great vows and protect all living beings in the midst of life and death. In the future, when men and women reach the time of death, do not withdraw from your vow, but cause them to attain liberation and be eternally peaceful."
The Buddha reminded the ghost king Lord of Lifespan to go by his own vow, especially at the time of living beings’ death, regardless of whether or not they have offenses, are greatly evil or small evil doers. He must rescue them from the three evil paths, causing them to be born into the human and god realms and enjoy peace and bliss.
Great kindness is just like the Buddha’s mind; great vows are just like the Bodhisattvas’ minds.
Sutra text:
The ghost king told the Buddha, "Please do not be concerned. Until the end of this life I shall constantly protect the living beings of Jambudvipa, both at the time of birth and at the time of death, so that they obtain tranquility. I only wish that at the time of birth and death they will believe what I say and thereby be liberated and attain great benefit."
Sutra commentary:
The ghost king told the Buddha, "Please do not be concerned. Until the end of this life I shall constantly protect the living beings of Jambudvipa, both at the time of birth and at the time of death, so that they obtain tranquility. I only wish that at the time of birth and death they will believe what I say and thereby be liberated and attain great benefit."
This ghost king is extremely independent and can do as he pleases. If he wants a person to live, he will live, if he wants him to die, he dies. Since all lives are in his hands, you can be sure that if he were greedy and could be bought off, like many officials, there would be quite a lot more people in the world.
During the time of Dharma Master Dào Sheng 道生, this ghost king once came to hear Dharma spoken. Ven. Dào Sheng told him that he ought to become a human, to which the ghost replied, "I've been a ghost three thousand autumns, with no worries and no cares. The noble Sheng now tells me to become a man, but I do not think I am able. I would probably commit offenses and fall into even worse states than the one I am in now. I think I’ll remain a ghost." This is not unlike the Chinese proverb that says, "If a beggar begs for three years, he won't accept the imperial position."
The ghost spoke of Dharma Master Dào Sheng as "the noble Sheng 生公." This practice of using one character of a person's name and preceding it by the world noble is a sign of great respect and is still in use. One can use either of the characters of the name depending on what is easier to say.
However, the term Hé Shàng (e.g. precept Hé Shàng) is even more respectful and should be used instead of “noble” when appropriate. In addition, when speaking to a Hé Shàng, one does not want to stare at him; one should instead gather one’s body and mind 收攝身心.
Sutra text:
At that time the Buddha told Earth Store Bodhisattva, "This great ghost king, Lord of Lifespan, has already passed through hundreds of thousands of lives as a great ghost king, protecting living beings in life and death. Only because of this great lord's kind and compassionate vows does he manifest the body of a ghost king, for in reality he is not a ghost. After one hundred and seventy aeons have passed, in an aeon named Tranquility, he will accomplish Buddhahood. His kalpa will be called Happiness and his world will be named Pure Dwelling. His name will be No Mark Thus Come One, and his lifespan will be incalculable aeons. Earth Store, the doings of this great ghost king are inconceivable, and the men and gods whom he crosses over are limitless."
Sutra commentary:
At that time the Buddha told Earth Store Bodhisattva, "This great ghost king, Lord of Lifespan, has already passed through hundreds of thousands of lives as a great ghost king, protecting living beings in life and death. Only because of this great lord's kind and compassionate vows does he manifest the body of a ghost king, for in reality he is not a ghost.
This is a case of concealing the great and manifesting the small in order to rescue living beings.
After one hundred and seventy aeons have passed, in an aeon named Tranquility, he will accomplish Buddhahood. His kalpa will be called Happiness and his world will be named Pure Dwelling. His name will be No Mark Thus Come One, and his lifespan will be incalculable aeons.
His kalpa will be called Happiness 安樂劫 whereas our kalpa is called Worthy. When he was a ghost, he did not know happiness and peace because he was being ordered around. This ghost used to live in impure places. However, after accomplishing Buddhahood, his world will be called Pure Dwelling.
To have no mark is not only to be devoid of the marks of birth 生, dwelling 住, change 異 and extinction 滅, but further, not even “no mark” is existent. Although he realized no mark from his ghost mark, from having terrifying marks (Wonderful Existence) he progressed toward True Emptiness (No Mark).
Earth Store, the doings of this great ghost king are inconceivable, and the men and gods whom he crosses over are limitless."
People should not be too attached to appearances.
CHAPTER 9(Reciting) the Titles of Buddhas
The previous chapters discuss the conditions for taking living beings across. From this chapter on, we are discussing the causes for accomplishing Buddhahood. As the title of the chapter states 稱佛名號品, cheng 稱 means 念: to recite.
Ordinary people recite the Buddha’s name. His name symbolizes his merit and virtue. After reciting his name for a while, we will awaken to his merit and virtue. We should then cultivate his merit and virtue in order to ultimately certify to them. In short, reciting his name is the proper cause for attaining Bodhi because it creates limitless merit and virtue.
Originally all Buddhas had ten thousand names each, but because no one could remember so many, the names were reduced to one thousand each. Since that was still too many to be remembered by most people, the names were further simplified to one hundred, which were reduced still further to ten. These Ten Designations, common to all Buddhas, were explained in Chapter Four. I will refresh your memory by reviewing the names once again. They are: the Thus Come One, the One Worthy of Offerings, the One of Proper and Universal Knowledge, the One Perfect in Clarity and Conduct, the One Skillful in Leaving the World through Liberation, the Unsurpassed Knight, the Tamer of Heroes, the Master of Gods and Men, the Buddha, the World-Honored One.
Sutra text:
At that time Earth Store Bodhisattva, Mahasattva, said to the Buddha, "World-Honored One, I shall now proclaim a beneficial act for the sake of living beings of the future, so that they may obtain great benefit in the midst of life and death. Please, World-Honored One, hear my words."
Sutra commentary:
At that time Earth Store Bodhisattva, Mahasattva, said to the Buddha, "World-Honored One, I shall now proclaim a beneficial act for the sake of living beings of the future, so that they may obtain great benefit in the midst of life and death. Please, World-Honored One, hear my words."
Rescuing living beings out of kindness: that is his motivation.
In The Four Things That Cannot Be Obtained Sutra 佛說四不可得經 the Buddha says that the world has four things that cannot be obtained:
1. Maintaining a youthful appearance 年幼, 顏色煒燁, and being loved and respected by the multitudes 眾人愛敬. One suddenly ages, one’s hair becomes white and one’s teeth fall out. Those who wish for the fountain of youth 欲使常少不老, ultimately cannot obtain it 終不可得.
2. One’s body remains healthy and strong 身體強健. Serious illnesses suddenly befall those who are healthy 為謂毫強疾病卒至˙眾患難癒. Those wishing for permanent peace and no illnesses 欲免常安無病, will not obtain it 終不可得.
3. Having a long life 欲求長壽. As long as the five desires are still raging like the wind blowing at the clouds 五欲永存˙非常對至˙如風吹雲, those wishing for long life 冀念長生 will not get what they want 終不可得.
4. Having one’s parents and siblings’ love, honor and happiness 父母兄弟˙恩愛榮樂. When one’s past karmas suddenly arrive 宿對卒至, it is like hot water melting the snow 如湯消雪. Those who wish for immortality 欲求不死 will not obtain it and will have to part weith their loved ones.
Since ancient times, throughout the creation of the heavens and earth, there is no way to avoid these four misfortunes. Because of these four difficulties, Buddhas appear in world. If one wishes to escape these four types of suffering, there is nothing better than reciting the Buddha’s name.
The Great Collection Sutra says 大集 that, if one spends an entire month to offer clothes and food to all living beings, this is inferior to one person reciting the Buddha’s name once. The merit and virtue derived from one recitation is sixteen times that of the act of offering. Suppose that we forge gold into human statues, and load them onto chariots along with other gems to give away. This is inferior to making the resolve one time for Buddhahood and lifting one foot towards it. The merit and virtue of such an act is boundless.
Sutra text:
The Buddha told Earth Store Bodhisattva, "With your great compassion you now wish to undertake the inconceivable task of rescuing all those in the Six Paths who suffer for their offenses. The time is just right, speak quickly, for I am about to enter Nirvana. You should complete this vow soon so that I have no need to be concerned for living beings of the present or future."
Sutra commentary:
The Buddha told Earth Store Bodhisattva, "With your great compassion you now wish to undertake the inconceivable task of rescuing all those in the Six Paths who suffer for their offenses. The time is just right, speak quickly, for I am about to enter Nirvana.
The Buddha agrees to the Bodhisattva’s request.
The time is just right: ‘Your timing is pretty good because I do want to speak of these matters before I leave.’ This sutra is spoken after the Lotus Sutra and before the PariNirvana Sutra.
Nirvana is the place of abode of all Buddhas. Great Master Xuan Zang translates it as “Perfect Stillness 圓寂”: here “perfect” indicates that there is no virtue that is lacking, and “Stillness” means that there is no obstruction that is not ended. It can also be the place of security and peace for all living beings.
Shakyamuni spent 49 years speaking Dharma at over 300 assemblies. Those who could be taken across already have been. Those to be taken across in the future have already planted sagely causes. Now the torch is about to burn out.
You should complete this vow soon so that I have no need to be concerned for living beings of the present or future."
Besides the Earth Store Dharma, of all the Dharma bequeathed by Shakyamuni Buddha, reciting the Buddha’s name is one of the most important Dharma Doors, especially in the Dharma ending age. It can take limitless living beings across the sea of suffering. It truly is the vessel of kindness within that sea.
Sutra text:
Earth Store Bodhisattva said to the Buddha, "In the past, numberless asamkhyeyas of aeons ago, a Buddha named Limitless Body Thus Come One appeared in the world. If a man or woman hears this Buddha's name and suddenly gives rise to a thought of respect, that person will overstep the heavy offenses of forty aeons of birth and death. How much more will he be able to do this if he sculpts or paints this Buddha's image, or praises and makes offerings to him. The merit of this is limitless and unbounded."
Sutra commentary:
Earth Store Bodhisattva said to the Buddha, "In the past, numberless asamkhyeyas of aeons ago, a Buddha named Limitless Body Thus Come One appeared in the world.
Asamkhyeyas is an Sanskrit term for a very large number.
Limitless Body Thus Come One: Limitless Body is the specific title; his body spans to the end of space and pervades the Dharma realm. The Avatamsaka Sutra states: “佛真法身,猶如虛空；應物現形，如水中月 the Buddha’s true Dharma Body is like emptiness; he accords with living beings and manifests a body, just like the moon’s reflection on the water.”
If a man or woman hears this Buddha's name and suddenly gives rise to a thought of respect, that person will overstep the heavy offenses of forty aeons of birth and death.
Suddenly gives rise to a thought of respect 暫生恭敬: Suddenly 暫 means without a moments hesitation. To give rise to 生 means to make the resolve. Respect has two aspects:
1. 恭: To respect with the body, like looking upwards 謂束身翹仰.
2. 敬: To respect with the mind, thinking of nothing else 謂心無異緣.
A sudden thought of respect can overstep 超越 heavy offenses because the noumenon nature opens.
How much more will he be able to do this if he sculpts or paints this Buddha's image, or praises and makes offerings to him. The merit of this is limitless and unbounded."
Planting blessings with the Triple Jewel will result in inconceivable benefits.
Sutra text:
"Again, in the past, as many aeons ago as there are grains of sand in the Ganges River, a Buddha named Jewel Nature appeared in the world. If a man or woman hears the name of this Buddha and in the space of a finger-snap decides to take refuge, that person will never retreat from the unsurpassed path.
Sutra commentary:
"Again, in the past, as many aeons ago as there are grains of sand in the Ganges River, a Buddha named Jewel Nature appeared in the world.
As many aeons ago as there are grains of sand in the Ganges River 過去恆河沙劫 refers to a time long before the just mentioned Buddha.
The self-nature of the Buddha Named Jewel Nature is extremely precious 寶貴. It can accord with conditions and yet not change (he manifests various bodies throughout the Dharma Realm to rescue living beings and yet his nature remains unchanged). It can also not change and yet accord with conditions. This symbolizes the Dharma Body. The jewel nature is just the four virtues of Nirvana: permanence, purity, (true) self and bliss. The Lotus Flower Face Sutra 蓮華面經 says that all the Buddhas are the jewels of living beings.
Gold is foremost amongst metals for four reasons:
1. Its color does not change 色無變.
2. Its substance is pure 體無染.
3. It can be formed without obstructions 轉作無礙.
4. It gives wealth 令人富.
If a man or woman hears the name of this Buddha and in the space of a finger-snap decides to take refuge, that person will never retreat from the unsurpassed path.
The Three Vehicles’ knights 士, go through asamkheya kalpas without much success whereas the Buddha recitation Dharma can help one obtain the position of non-regression in the span of a finger snap.
To take refuge: The Rare Sutra 希有經 says that under the heavens as well as in the six desire heavens, obtaining the four fruitions is inferior to taking refuge with the Triple Jewel. Also in the Agama Store, a verse says that those who take refuge will not fall into the three evil paths.
Will never retreat from the unsurpassed path: He will not regress from the Unsurpassed Bodhi Path of Enlightenment because he is never apart from his self-nature, just as the verse from the Triple Refuges states: “Returning to the Buddha of my self-nature, I vow that all living beings will understand the Great Way profoundly and bring forth the Bodhi mind.”
There is a rather technical description that I will include here for future reference: 於無上道˙永不退˙此唯約圓教˙纔(只)聞佛名˙以根利故˙或超入十信˙即淨六根˙˙或頓入初住˙開佛知見˙˙故位不退˙從初信至七信˙見思麤垢˙任運先落˙見圓真諦理˙˙行不退˙在八九十信˙入假位中˙起四門諸行˙斷內外塵沙˙備俗諦理˙˙念不退˙在圓初住去˙念念進趣果海˙任運流入真源.
Instantaneous achievement of non-retreating, is it possible? It is like already owning a precious pearl which, unbeknownst to you, has been sewn into your clothes. Now you only need to be told of the pearl and you will instantaneously become rich.
There is an anecdote of the Act of Truth, in which a fire threatened some monks. Panicked, they wanted to build a firebreak. Some ran to the Buddha for help. He picked a spot, and told them stand there. When the fire came, it extinguished everything around an area of “sixteen lengths.” When the monks asked why, they were told that this was due to the “Act of truth.” That very spot would not be burned for one aeon. This is why: in the past, the Buddha was born into a quail family. His parents fed him mouth-to-mouth. When a fire broke out, even his parents fled in fear. The infant quail was stuck in the shell, unable run away. What to do? It thought, “In this world, there is ‘Efficacy of Goodness’ and ‘Efficacy of Truth’. There were Buddhas who realized Paramitas in past ages, who obtained liberation by goodness, tranquility and wisdom. They also possessed discernment of knowledge of such liberation, and were filled with truth, compassion, mercy and patience. They embraced all creatures alike. There was efficacy in the attributes they perfected. I too grasp one truth; I hold and believe in the single principle in Nature. Therefore, I call to mind the Buddhas of the past and the efficacy they have realized. I lay hold of true belief that is in me touching the principle of Nature and by the Act of Truth make these flames go back, to save both of myself and the of rest of the birds.” This event was later known as “Aeon Miracle”.
Sutra text:
''Again, in the past, a Buddha named Padma-Victory Thus Come One appeared in the world. If a man or woman hears this Buddha's name, or if the name merely passes by his or her ear faculty, that person will attain one thousand births in the Six Desire Heavens. How much more will this be true if he or she sincerely recites the name of that Thus Come.”
Sutra commentary:
''Again, in the past, a Buddha named Padma-Victory Thus Come One appeared in the world.
Padma 波頭摩 is the name of the red lotus flower, the supreme and unsurpassed lotus; it surpasses the other yellow, blue and white lotuses: that is why it is called Victory 勝. Red lotuses symbolize living beings’ fundamental mind 本心. It can create all the ten thousand things and yet not get defiled by them; just like the great earth can produce the million things and yet is not attached to any of them. If one does not get defiled by the mud one does not get attached to a single dharma, one can then understand one’s fundamental mind.
Lotuses in the human realm have ten petals 瓣. Heavenly lotuses have a hundred petals. The Buddha’s lotuses have a thousand petals, symbolizing a thousand Dharmas bright doors 法明門. This is why there are one thousand returns.
If a man or woman hears this Buddha's name, or if the name merely passes by his or her ear faculty, that person will attain one thousand births in the Six Desire Heavens. How much more will this be true if he or she sincerely recites the name of that Thus Come.”
If one merely hears the name Padma-Victory Thus Come One, one will be reborn in the Six Desire Heavens that were discussed earlier. Since merely hearing the name has such great merit, reciting it certainly has even more.
Lotuses grow amongst mud and yet are not defiled by it. This symbolizes that even though they are born into the Desire heavens, actually they do not grasp at the five dusts. How? They understand and distance themselves from that hearing nature which is fundamentally empty 以解離聞性本空. Furthermore, to be born to the heavens is not apart from stillness 生天亦寂. Realizing that emptiness is false, they expediently appear in the body of a god to cross over those real living beings who attach to desires 以空處即假˙權示天身˙以度實生著欲之者.
Sutra text:
"Again, in the past, indescribable asamkhyeyas of aeons ago, a Buddha named Lion Roar Thus Come One appeared in the world. If a man or woman hears this Buddha's name and single-mindedly takes refuge, that person will encounter numberless Buddhas who will rub his or her crown and bestow predictions of enlightenment upon the individual.
Sutra commentary:
"Again, in the past, indescribable asamkhyeyas of aeons ago, a Buddha named Lion Roar Thus Come One appeared in the world. If a man or woman hears this Buddha's name and single-mindedly takes refuge, that person will encounter numberless Buddhas who will rub his or her crown and bestow predictions of enlightenment upon the individual.
Lion Roar is an analogy for the Buddha speaking the One Vehicle Dharma (not two or three vehicles). Earlier in his career, Shakyamuni Buddha spoke of the Three Vehicles as expedients to prepare his disciples for the Actual Dharma of One Vehicle.
In the Long Agama Sutra, the Buddha told Kashyapa 迦葉 that ‘lion’ is an analogy for the fact that when the Buddha broadly speaks Dharma to the Great Assembly he is completely at ease and has no fear.
When the lion roars, all animals are frightened. Similarly, when the Buddha speaks the Dharma sound, it can subdue 降伏 all the externalists. This is an analogy of the mark of the Buddha’s speaking the Dharma.
Sutra text:
"Again, in the past, a Buddha named Krakucchanda appeared in the world. If a man or woman hears this Buddha's name and sincerely beholds, worships, or praises him, that person will be the Great Brahma King in the assemblies of the one thousand Buddhas of the Auspicious Aeon, and will there receive a superior prediction.
Sutra commentary:
"Again, in the past, a Buddha named Krakucchanda appeared in the world.
Krakucchanda 拘留孫佛 translates as Should Sever 所應斷 (afflictions, what else? Refer to the appendix for a discussion of the three kinds of afflictions; this can also refer to the five dwellings and two deaths 此約五住二死). Or it could be translated as Adorned Store 作用莊嚴.
The two deaths are:
1. Share section birth and death 分段生死: Ordinary living beings have a body with shape and form and a lifespan that could be short or long: with sections or shares.
2. Change birth and death 變易生死: This is from the mind and consciousness producing thought after thought continuously. The previous thought changes and the subsequent thought transforms 由心識之念念相續而前變後易. Because of external causes and conditions, based on the compassionate vow power without outflows, one transforms the original share section birth and death coarse body into a body that has a subtle and wonderful non-existent form and shape, with an unlimited lifespan 係由無漏之悲願力改轉原先的分段生死之粗身，而變為細妙無有色形、壽命等無定限之身.
This is not the ninth Buddha of the Worthy Aeon by the same name who appeared in the world during the decreasing kalpa when the average lifespan was 60,000 years. The 10,000 Buddha Names Sutra says that there are limitless Buddhas who share those seven Buddha’s names.
If a man or woman hears this Buddha's name and sincerely beholds, worships, or praises him, that person will be the Great Brahma King in the assemblies of the one thousand Buddhas of the Auspicious Aeon, and will there receive a superior prediction.
Hears refers to the mind karma, manifesting the proper cause Buddha nature 顯正因佛性; beholds, worships 瞻禮 refers to the body karma, manifesting the conditioned cause Buddha nature 顯緣因佛性; praises alludes to the mouth karma, manifesting the severing cause Buddha nature 顯了因佛性. All three karmas thus manifest the proper causes for the Buddha nature. Thanks to these three causes and conditions, that person will act as a Great Brahma King within the Thousand Buddhas Assembly of the Auspicious Aeon.
According to this Worthy Aeon, which divides into decay, emptiness, realization, and dwelling 壞, 空, 成, 住, we are currently in the dwelling kalpa 住劫. A thousand Buddhas will appear in the world. Three already did, the fourth Buddha is the current one. According to the Abhidharma Shastra 立世阿毗曇論, eight small kalpas already passed while eleven more are left. Shakyamuni accomplished the Way within the ninth small kalpa.
How can there be another 996 Buddhas?
According to the Medicine King Medicine Superior Sutra 藥王藥上經, the Buddha says that countless kalpas in the past, at the Dharma ending age of Wonderful Light Buddha 妙光佛, I left the home-life and cultivated the Way. I heard the names of 53 Buddhas. My mind was ecstatic. I taught them to others and encouraged them to recite. We took turns and taught others until there were a thousand of us. With different mouths but the same sound, we single-mindedly bowed. We thus were able to eradicate countless 100,000,000’s of kalpas 億劫 of birth and death offenses. These first 1,000 men would become Buddhas and have Flower Light Buddha 花光佛 as their leader, accomplishing the Way in the Adorned Kalpa 莊嚴劫. The next 1,000 Buddhas have Krakucchanda Buddha 拘留孫佛 as their leader, accomplishing the Way in the Worthy Kalpa 賢劫. The last 1,000 Buddhas have Sun Light Buddha 日光佛 as their leader, accomplishing the Way in the Constellation Kalpa 星宿劫.
The Buddha Names Sutra 佛名經 has another version of the 1,000 Buddhas. Regardless, Buddhas appear when conditions are ripe; the time intervals between their appearances are not fixed.
Sutra text:
"Again, in the past, a Buddha named Vipasyin appeared in the world. If a man or woman hears this Buddha's name, that person will eternally avoid falling into the Evil Paths, will always be born among humans and gods, and will experience unsurpassed, wonderful bliss.
Sutra commentary:
"Again, in the past, a Buddha named Vipasyin appeared in the world.
Vipasyin: Pí Pó Shi 毗羅尸; Pí Pó means victory, Shi translates as contemplation. Vipasyin means both “victorious contemplation 勝觀” and “manifold contemplation 種種觀.”
The Buddhadharma encourages us to contemplate our mind. The Chinese character for mind “心” has three dots:
1. The first dot represents Emptiness contemplation 空觀: every dharma that enters the mind is empty. Because it is empty, the mind can store all dharmas. If a single dharma is not empty, it creates obstructions in the mind.
2. The second dot represents the contemplation of the mundane 俗觀: every dharma is produced from conditions. They are all like an illusion, or a transformation. Bodhisattvas enter birth and death but do not get obstructed by birth and death. They certify to Nirvana and yet do not stay in Nirvana because that too is just an illusion. They choose instead to enter the sea of birth and death to take living beings across. They thus cultivate both wisdom and compassion to benefit themselves and others. That is from understanding that all dharmas are like an illusion.
3. The third dot represents the Middle contemplation 中觀: to not attach to the extremes 不落兩邊. All dharmas are neither produced nor extinguished, neither permanent nor annihilated, neither one nor different, neither come nor gone. This is the Buddha’s Wisdom 一切種智 (the wisdom of all modes) that enables them to see the real mark of all dharmas.
These three contemplations are neither one nor three. They are one and yet three. Three and one are mutually interfused 三一圓融. This is why it is called "victorious contemplation."
If a man or woman hears this Buddha's name, that person will eternally avoid falling into the Evil Paths, will always be born among humans and gods, and will experience un-surpassed, wonderful bliss.
When the text says that by merely hearing or reciting the names of these Buddhas, living beings will not fall into the states of woe, it is important to realize that this means that we must stop doing evil. If after hearing these names we continue to do wrong, it is still possible to fall into the hells. People who say that now that they have heard the Buddha's name they are sure to avoid the hells, and use this as an excuse to commit murder and arson and indulge in all sorts of antisocial behavior, will fall nonetheless.
According to a shastra 準論, Shakyamuni Buddha was often free from a female body and the four evil paths for the first asamkhyeya kalpa of his cultivation, thanks to this Dharma of hearing Vipasyin Buddha’s name. According to the scriptures 妙玄釋籤, during the third asamkhyeya kalpa of his cultivation, he was free from the five obstructions, never fell to the evil paths and was often born to the heavens. According to another scripture 如戒疏, during the first asamkhyeya kalpa, he obtained five kinds of virtues:
1. Birth to the human and heavenly realms.
2. Birth to honored families.
3. Obtaining a male body.
4. Having complete organs.
5. Having the Knowledge of Past Lives.
It is also said 文句云 that not to be born to the three evil paths, that is position non-regression; not to be born to the distant regions, having all organs replete, and not receiving a female body, that is practice non-regression; often recognizing one’s prior lives, that is thought non-regression.
Experience unsurpassed, wonderful bliss 受勝妙樂: To be born onto the human and heavenly realms to experience Dharma bliss and Chan bliss. Just like in the Great Adornment Shastra 大莊嚴論, the Buddha’s Sermons Verses 佛說偈 say that not getting sick is the best benefit 無病第一利, knowing contentment is the best wealth 知足第一富, having a good friend is the best relative 善友第一親, and Nirvana is the best bliss 涅槃第一樂. This includes receiving but not receiving and not receiving but receiving 此乃受即不受˙無受即受也.
Sutra text:
"Again, in the past, as many aeons ago as there are grains of sand in limitless and boundless numbers of Ganges Rivers, a Buddha named Jeweled Victory appeared in the world. If a man or woman hears this Buddha's name, that person will never again fall into the Evil Paths and will eternally dwell in the heavens, where he or she will experience unsurpassed, wonderful bliss.
Sutra commentary:
"Again, in the past, as many aeons ago as there are grains of sand in limitless and boundless numbers of Ganges Rivers, a Buddha named Jeweled Victory appeared in the world. If a man or woman hears this Buddha's name, that person will never again fall into the Evil Paths and will eternally dwell in the heavens, where he or she will experience unsurpassed, wonderful bliss.
Jeweled Victory 寶勝: The Sanskrit term for Jeweled is La Dá Nán 囉怛囊 ratna and for Victory is Pí Pó 毗婆 śikha. Jeweled here does not refer to worldly jewels but to transcendental jewels. Transcendental jewels represent the four virtues of Nirvana (permanence, true self, bliss, and purity; all the jewels are born from them). When replete with these four virtues, one does not fall into birth and death or into Nirvana with outflows, thus attaining the true virtues of Nirvana. It is called Jeweled Victory because it is apart from worldly upside-down views as well as the Two Vehicle upside-down views.
Sutra text:
"Again, in the past, a Buddha named Jeweled Appearance Thus Come One appeared in the world. If a man or woman hears this Buddha's name and gives rise to a thought of respect, that person will before long attain the fruit of Arhatship."
Sutra commentary:
"Again, in the past, a Buddha named Jeweled Appearance Thus Come One appeared in the world. If a man or woman hears this Buddha's name and gives rise to a thought of respect, that person will before long attain the fruit of Arhatship."
Jeweled Appearance 寶相: Venerable Zhi Zhe 智者 says: “實相尊貴, 故名寶相 True mark is venerated and honorable, and is therefore called jeweled appearance.” “True mark” refers to the true mark of all dharmas.
The Vajra Sutra says: “Moreover if there is a man 若復有人, who hears of this sutra 得聞是經, and gives rise to a mind of faith and purity 信心清淨, that will produce true mark 則生實相.” It also states: “True mark 是實相者, is just no mark 則是非相, that is why the Thus Come One 是故如來, calls it true mark 說名實相.” From the true mark, the Two Dharmas (sudden and gradual), Three Paths (three vehicles), and Four Fruitions (Sound Hearers, Pratyekabuddhas, Bodhisattvas and Buddhas) are produced.
The Flower Adornment Sutra says that in the Great Sea, there are four resplendent great jewels 熾然光明大寶:
1. The sun store 日藏, symbolizing Great Perfect Mirror Wisdom 大圓鏡智.
2. Being apart from moisture 離潤, representing Wonderful Observing Wisdom 妙觀察智.
3. The fire pearl 火珠, symbolizing Equal Nature Wisdom 平等性智.
4. Ultimately no surplus 究竟無餘, representing Accomplishing What is to be Done Wisdom 成所作智.
Without these four jewels, the four continents under heaven up to the Heaven of Neither Thought Nor Non-Thought 非想非非想 would be submerged under water 漂沒. These jewels are referred to as the water repellent pearl 消水珠 in the Great Shastra.
The scriptures 大師 say that not going and not coming 無去無來 is the Dharma nature true mark 法性實相. The true mark is honored and valued 實相尊貴. That is why it is called Jewelled Appearance.
Sutra text:
"Again, limitless asamkhyeyas of aeons ago, a Buddha named Kashaya Banner Thus Come One appeared in the world. If a man or woman hears this Buddha's name, that person will overcome the offenses of birth and death for one hundred great aeons.
Sutra commentary:
"Again, limitless asamkhyeyas of aeons ago, a Buddha named Kashaya Banner Thus Come One appeared in the world. If a man or woman hears this Buddha's name, that person will overcome the offenses of birth and death for one hundred great aeons.
Kashaya Banner Buddha’s 袈裟幢 sash is used as a banner. It is the jeweled banner of the Buddhas of the three periods of time. When putting it on, if one contemplates it as a jeweled banner, all the externalists cannot destroy it or dare attack you. It can eradicate the multitudes of offenses and produce all sorts of blessings and virtue.
Sutra text:
"Again, in the past, a Buddha named Great Penetration Mountain King Thus Come One appeared in the world. If a man or woman hears this Buddha's name, that person will encounter as many Buddhas as there are grains of sand in the Ganges, who will speak Dharma for him, and he will certainly realize Bodhi.
Sutra commentary:
"Again, in the past, a Buddha named Great Penetration Mountain King Thus Come One appeared in the world. If a man or woman hears this Buddha's name, that person will encounter as many Buddhas as there are grains of sand in the Ganges, who will speak Dharma for him, and he will certainly realize Bodhi.
Great Penetration Mountain King 大通山王. Great penetration is Prajna Wisdom, which is obtained when one certifies to the Dharma Body and can penetrate all dharmas; this is the Prajna cause 般若因. The Mountain King (Mt. Sumeru) is the Buddha’s virtue. The four virtues of Nirvana are symbolized by the four jewels that make up Mount Sumeru, the king of mountains; this is the Reward Body fruition 報身果.
Sutra text:
"Again, in the past, there were Buddhas named Pure Moon Buddha, Mountain King Buddha, Wise Victory Buddha, Pure Name King Buddha, Accomplished Wisdom Buddha, Unsurpassed Buddha, Wonderful Sound Buddha, Full Moon Buddha, Moon Face Buddha, and other such indescribable Buddhas. World-Honored One, living beings of the present and future, both gods and humans, men and women, will obtain limitless meritorious virtues by merely reciting one Buddha's name. How much the more if they recite many names. In birth and death all these living beings will obtain great benefit and never will not fall into the Evil Paths.
Sutra commentary:
"Again, in the past, there were Buddhas named Pure Moon Buddha, Mountain King Buddha, Wise Victory Buddha, Pure Name King Buddha, Accomplished Wisdom Buddha, Unsurpassed Buddha, Wonderful Sound Buddha, Full Moon Buddha, Moon Face Buddha, and other such indescribable Buddhas.
Pure Moon Buddha 淨月 alludes to the Buddha’s Dharma Body being like emptiness. He manifests bodies in accord with living beings. Like the moon’s reflection on the water, he comes to the world and is not defiled by it.
Mountain King Buddha’s 山王 virtues are as awesome as the king of mountains, Mount Sumeru.
Wise Victory 智勝 Buddha refers to the Wisdom of All Modes 一切種智. Of all wisdoms of the Three Vehicles, the Buddha’s wisdom is foremost; Arhats and Pratyekabuddhas have All Wisdom 一切智; Bodhisattvas have the Wisdom of the Way 道種智.
Pure Name King Buddha 淨名王: Pure refers to substance, Name refers to functionality. From substance one gives rise to functioning 從體起用. One is at ease with all dharmas. The five dwellings and the two deaths are completely purified 五住二死淨盡淨.
Accomplished Wisdom Buddha 智成就 accomplished the Wisdom of All Modes 一切種智. Both the Provisional and Actual Wisdoms are accomplished.
Unsurpassed Buddha 無上: Only Buddhas are unsurpassed because they have nothing to sever. Just like the Buddha Speaks of Unsurpassed Places Sutra 佛說無上處經 says, if living beings give rise to faith and resolve for the Buddha’s Unsurpassed place, they will obtain the unsurpassed fruition amongst the human and god realms.
Wonderful Sound Buddha 妙聲 makes living beings produce the mind of great joy when listening to him speak Dharma. Also, all other living beings’ sounds cannot compare to his.
The virtues of Full Moon Buddha 滿月 are perfected just like the shape of the moon at mid month.
Moon Face Buddha’s 月面 face is as alluring as the full moon. It shines light that reaches the ten directions and is complete with kindness, compassion, joy and renunciation. The moon is the king of all constellations, most superior and most excellent. This Buddha’s face is pure and perfect like the appearance of the moon in the sky.
World-Honored One, living beings of the present and future, both gods and humans, men and women, will obtain limitless meritorious virtues by merely reciting one Buddha's name. How much the more if they recite many names. In birth and death all these living beings will obtain great benefit and never will not fall into the Evil Paths.
Each name contains limitless merits and virtues that pervade the Dharma Realm. Each virtue contains all other virtues. That is why reciting one name creates limitless virtues and ultimately will enable us never to fall to the evil paths.
The five dwellings are the bases for all afflictions. They can also produce afflictions. They are:
1. View dwelling.
2. Desire realm love dwelling.
3. Form realm love dwelling.
4. Existence love dwelling.
5. Ignorance dwelling.
Our explanation of the Small Amitabha Sutra has a more detailed explanation.
Sutra text:
"If even one person in a dying person's family loudly recites one Buddha's name for the sake of the dying person, that dying one will quickly be freed from all karmic offenses except the uninterrupted retribution of the Five Offenses. The Five Uninterrupted Offenses warranting uninterrupted retribution are so extremely heavy that one who commits them should not escape retribution for myriads of aeons. If, however, at the time of the offender's death, another person recites the names of Buddhas on his behalf, his offenses can be gradually wiped away. How much more will this be true for living beings who recited those names themselves. The merit thus attained is limitless and eradicates measureless offenses.”
Sutra commentary:
"If even one person in a dying person's family loudly recites one Buddha's name for the sake of the dying person, that dying one will quickly be freed from all karmic offenses except the uninterrupted retribution of the Five Offenses.
At the time of death one’s mind is at its fiercest and sharpest 猛利. Thus when the Buddha’s name passes through one’s ear organ, one will not let go of the name, sustaining it thought after thought 念念不捨. Except for the Five Rebellious Offenses, which the Buddha will address later, relying on the Buddha’s power eradicates karmic obstructions just as light disperses darkness in it entirety.
The Five Uninterrupted Offenses warranting uninterrupted retribution are so extremely heavy that one who commits them should not escape retribution for myriads of aeons. If, however, at the time of the offender's death, another person recites the names of Buddhas on his behalf, his offenses can be gradually wiped away. How much more will this be true for living beings who recited those names themselves. The merit thus attained is limitless and eradicates measureless offenses.”
The Five Uninterrupted Offenses are the heaviest. And yet they can be gradually erased with repeated recitations of the Buddha’s name.
唐法照 Great Master Fǎ Zhào, Dharma Illumination, went to Mount Wǔ Tái and saw Manjusri and Universal Bodhisattva speaking Dharma to the assembly. He bowed and asked, “What is the foremost Dharma for living beings in the Dharma Ending Age?” Manjushri Bodhisattva replied, “Of all Dharma Doors, there is none better than reciting the Buddha’s name. It is through recitation of the Buddha’s name that I obtained the Wisdom of All Modes.” The Dharma Master further asked, “Which Buddha’s name?” The Bodhisattva replied, “Amitabha Buddha of the western direction has inconceivable vow powers. You should 繫念 recite his name earnestly and without interruption. At the end of your life, you will definitely be reborn to his Buddhaland.”
Great Wisdom 大智 Vinaya Master made the vow to constantly be born in the Saha world to act as a great teacher. He also confided in Dharma Master Hui Bu 慧布, wisdom giving, that even though the Western Land may be pure he still does not wish to be reborn there. He therefore chose not to rely on the Pure Land Dharma Door and even slandered those who practice it. Later he fell very sick, and his mind became extremely confused. He suddenly realized his prior offenses and blamed himself profoundly.
The Tian Tai Shastra further states that those Bodhisattvas who started bringing forth the Bodhi mind and have not yet obtained the patience of non-production, should often stay close to the Buddha, seeking rebirth to the Pure Lands.
The Great Shastra also states that ordinary people who have the mind of great compassion and therefore make the vow to be born into the evil worlds to rescue living beings are making a big mistake. The infant should not leave his mother, and the young bird should only wander within the nest’s nearby branches. Wise people abandon a lifetime of study in favor of seeking the Pure Land Dharma.
A shastra addresses the question of how reciting near the time of death can surpass a whole lifetime of practice: that mind may be of short–duration, but its power is very fierce, just as fire or poison, even though small, can accomplish great feats.
