영화 선사의 지장경 강설 (영어) 6
Earth Store Sutra with commentary
CHAPTER 10 The Conditions and the Comparative Merit and Virtue of Giving
The previous chapter is about the Buddha Jewel. This chapter is about the Dharma Jewel which refers to the unsurpassed principles. Also it describes a cause for accomplishing the Way.
Awakening to the principles can be shallow or deep. That is why there are the four sagehood levels. Confusion about the principles can be light or heavy. That is why there are the six ordinary paths. The Three Evil Paths come about because of heavy confusion. Pure goodness without evil causes rebirth in the heavens. The human realm comes from both good and evil. Revolving in the six paths is due to being confused about the principles.
This chapter discusses the Dharma for accomplishing Buddhahood, focusing on the six paramitas and ten thousand practices. The six paramitas include the ten thousand practices. Giving includes all the other remaining paramitas.
There are three kinds of giving: the giving of wealth, of Dharma and of fearlessness. Giving of wealth has inner and outer aspects, in reference to the body. And giving of fearlessness is to pacify, or comfort living beings in trouble.
Wealth giving is the Giving paramita. The paramitas of Holding Precepts, not getting afflicted and holding no grudges, and Patience, not retaliating towards those whom you have a grudge against, belong to the giving of fearlessness. To vigorously speak Dharma, Samadhi and Wisdom, and to not speak erroneously (to the wrong audience 錯機 or of the wrong principles 不顛倒) belong to the giving of Dharma.
Why compare? The wise and the confused have different and varying depths of understanding.
The dharma of Giving: ordinary people attach to marks and therefore only obtain human and heavenly blessings. Sages are apart from marks and thus can certify to the permanent bliss of Nirvana.
Shariputra once offered rice to the Buddha. The World Honored One in turn gave it to a dog. He asked Shariputra, “Whose merit is greater?” His disciple replied, “Yours.” Merit is from the mind not the field of blessings.
In contrast, section 11 of the Sutra In 42 Sections describes the comparative merits of giving to those who are evil, up to and including giving to the Buddha. Each level up, the multiplier for the blessings generated is geometrically increased. This is to discuss giving from the viewpoint of the field of blessings and not the mind.
In the Vimalakirti Sutra, Good Virtue Elder offers a necklace to Vimalakirti, who then splits it in half and gives one half to 難勝如來 Difficult to Defeat Thus Come One and the other half to the lowliest of the beggars in the Assembly. Yet, the merit is equal in both acts of giving as a result of giving with a level and equal mind.
In a former life, Ajnatakaundinya offered coarse rice to a Pratyekabuddha and thus obtained 91 kalpas of heavenly and human blessings of not being poor. The rest of the blessings enabled him to attain to Arhatship. That is from the perspective of the retribution of making offerings to difficult-to-encounter sages.
This chapter talks about the various causes and conditions of the merit and virtue of giving.
Sutra text:
At that time Earth Store Bodhisattva, Mahasattva, inspired by the Buddha's awesome spirit, arose from his seat, knelt on one knee, placed his palms together and said to the Buddha, "World-Honored One, when I compare the various acts of giving done by the beings in their karmic paths, I see some that are great and some that are small. As a result, some receive blessings for one life, some for ten lives, and some receive great blessings and benefit for one hundred or one thousand lives. Why is this? Please, World-Honored One, explain this for me."
Sutra commentary:
At that time Earth Store Bodhisattva, Mahasattva, inspired by the Buddha's awesome spirit, arose from his seat, knelt on one knee, placed his palms together and said to the Buddha, "World-Honored One, when I compare the various acts of giving done by the beings in their karmic paths, I see some that are great and some that are small.
The Bodhisattva asks about the differences in the retributions for the various kinds of giving.
Beings in their karmic paths 業道眾生 refers to those in the six ordinary realms. Because of delusion 迷, the living beings of the Six Paths create offenses. They then have to undergo those retributions.
As a result, some receive blessings for one life, some for ten lives, and some receive great blessings and benefit for one hundred or one thousand lives. Why is this? Please, World-Honored One, explain this for me."
Killing, stealing etc… are black karmas 黑業. Giving, etc… are white karmas 白業. How come from similar acts of giving, the retributions widely differ? Living beings have no way of knowing the retributions. For instance, refer to the earlier anecdote of a person giving a flower and asking what kind of retributions he would receive. Even Arhats cannot tell!
Sutra text:
At that time the Buddha told Earth Store Bodhisattva, "For the sake of all these assembled in the palace of the Trayastrimsa Heaven, I will discuss the comparative meritorious virtues of the great and small acts of giving done by the living beings in Jambudvipa. Listen attentively to what I say."
Earth Store Bodhisattva replied, “I have had doubts about this matter and will be pleased to listen."
Sutra commentary:
At that time the Buddha told Earth Store Bodhisattva, "For the sake of all these assembled in the palace of the Trayastrimsa Heaven, I will discuss the comparative meritorious virtues of the great and small acts of giving done by the living beings in Jambudvipa. Listen attentively to what I say."
Earth Store Bodhisattva replied, “I have had doubts about this matter and will be pleased to listen."
He really has no doubt. He is only representing living beings to request Dharma to quell their doubts. Do not look at it literally and think that the Bodhisattva is still pretty confused. Nor should you think that he is lying. He is not cheating anyone because it is of no benefit to him whatsoever and no one suffers any loss because of it.
Sutra text:
The Buddha said to Earth Store Bodhisattva, "In Jambudvipa, the kings of countries, noblemen, great ministers, great elders, great Kshatriyas, great Brahmans, and others may encounter the most inferior and poor people, or those with various handicaps such as the hunchbacked, crippled, dumb, mute, deaf, retarded, or eyeless. When those kings and others may wish to give and are able to do so replete with great kindness and compassion, a humble heart, and a smile, they may everywhere give personally with their own hands, or arrange for others to do so, using gentle words and sympathetic speech. Such kings and others will obtain blessings and benefits comparable to the meritorious virtue of giving to as many Buddhas as there are grains of sand in one hundred Ganges Rivers. Why is this? Because of having shown a great compassionate heart toward the most impoverished, inferior, and handicapped individuals, the kings and others will receive such a reward. For one hundred thousand lives they will always have an abundance of the seven gems, not to mention clothing, food, and the necessities of life.
Sutra commentary:
The Buddha said to Earth Store Bodhisattva, "In Jambudvipa, the kings of countries, noblemen, great ministers, great elders, great Kshatriyas, great Brahmans, and others may encounter the most inferior and poor people, or those with various handicaps such as the hunchbacked, crippled, dumb, mute, deaf, retarded, or eyeless.
This is the dharma for venerated and honorable people to give to the people of the lowest station, in particular to those who are handicapped—i.e. not replete with human marks.
Elders have both wealth and virtues 德行. The term ‘elder’ has ten meanings:
1. Venerable name 性貴.
2. High position 位高.
3. Great blessings 大福.
4. Great power 威猛.
5. Deep wisdom 智深.
6. Pure conduct 行淨.
7. Advanced in years 年耆.
8. Proper etiquette 裡備.
9. Praised from those above 上歎.
10. A source of refuge for those below 下歸.
India has the four castes:
1. Kshatriyas 剎利 are the noblemen 王種 or 貴族.
2. Brahmans 婆羅門 are offspring of Pure Conduct, 淨裔 or 貴族.
3. Merchant class is known as vaisya 吠舍.
4. Sudra consists of butchers, etc 旃陀羅.
And others 等 refers to the other lay people.
The Great Shastra 大論三十二 says that if people practice giving and holding precepts then they can be born into Kshatriya families. If one is attached to wisdom, sutras and books, does not afflict living beings, practices giving and holds precepts, then one can be born into Brahman families. Lay people of lower status can become rich because, if they have practiced giving in previous lives, now they may reap the retribution of wealth and honor.
The Great Love For The Way Sutra 大愛道經 says that one cause for being born among the most inferior and poor people is bringing forth the mind to give to the poor and destitute, making them become joyful at the prospect, and then changing one’s mind and not giving.
Various handicaps such as being hunchbacked, crippled, dumb, mute, deaf, retarded, or eyeless arise from prior life offenses such as seeing a beggar come to beg and making grimaces or scowling from displeasure, mouthing harsh words or insults, or whipping or beating the seeker; or from saying that one does not believe in giving; or from seeing others practice giving and failing to rejoice and follow their example, instead criticizing and deriding the donor, thus making them stop believing in giving; or from receiving a share of one’s family’s assets but being stingy, intentionally using more than one’s share and being bent on not giving.
When those kings and others may wish to give and are able to do so replete with great kindness and compassion, a humble heart, and a smile, they may everywhere give personally with their own hands, or arrange for others to do so, using gentle words and sympathetic speech.
To able to give to the less fortunate with great kindness and compassion, one’s heart filled with great compassion, a humble heart (with a mind of pity 憐憫), and a smile whether everywhere with their own hands, implying an impartial mind, or arrange for others to do so, using gentle words and sympathetic speech, using a comforting mind, would make the Buddhas very happy because the gift is made with the mindset of a Bodhisattva, without any discrimination. That is why it has the same merit and virtue as giving to endless Buddhas.
Such kings and others will obtain blessings and benefits comparable to the meritorious virtue of giving to as many Buddhas as there are grains of sand in one hundred Ganges Rivers. Why is this? Because of having shown a great compassionate heart toward the most impoverished, inferior, and handicapped individuals, the kings and others will receive such a reward. For one hundred thousand lives they will always have an abundance of the seven gems, not to mention clothing, food, and the necessities of life.
Abundance means that they will lack nothing and will not run short of their needs.
The Great Love of the Way Sutra 大愛道經 says that if you have wealth and do not give to others, you will end up being destitute life after life.
When giving for the sake of recognition, or seeing the poor and destitute one scolds and chases them away: we can give a lot of wealth but the retribution obtained is small. This is because we are not a true field of compassion 悲田.
Sutra text:
"Moreover, Earth Store, if in the future the kings of countries, Brahmans, and the like encounter Buddha stupas, monasteries, or images of Buddhas, Bodhisattvas, Sound Hearers, or Pratyekabuddhas, and personally make offerings or give gifts, those persons will obtain three aeons as Lord Shakra and will enjoy supremely wonderful bliss.
Sutra commentary:
"Moreover, Earth Store, if in the future the kings of countries, Brahmans, and the like encounter Buddha stupas, monasteries, or images of Buddhas, Bodhisattvas, Sound Hearers, or Pratyekabuddhas, and personally make offerings or give gifts, those persons will obtain three aeons as Lord Shakra and will enjoy supremely wonderful bliss.
The previous section describes giving of out of pity to those below. This section describes offering up to those above.
Pratyekabuddhas 辟支佛 practice the twelve conditioned links. They could be called “Enlightened to conditions” or “Solitary Enlightened”.
In the Great Shastra, a bhikshu asked the Buddha about Sundarananda’s leaving the home-life and certifying to the fruition. The Buddha said that after Vipasyin Buddha 毗婆ㄕ佛 entered Nirvana, Sundarananda was an elder. At a Pratyekabuddha’s stupa, he drew the Pratyeka’s image on a blue black mud wall. Because of that he made the vow that in life after life he will be born into honored and noble families, his body will be of a golden color, and he will meet with the Buddha and obtain the Way. For 91 great kalpas, he never fell to the evil paths.
The Proper Dharma Mindfulness Sutra 正法念經 says that the gold wheel-turning king’s pleasure is less than 1/16th of Shakra’s.
If the king and high officials behave with utmost respect, they certainly will have a great influence toward the general population!
In the Middle Agama Sutra, a bhikshu asked the Buddha what the causes and conditions are for becoming Shakra 釋提桓因. According to the Buddha, this was because when he was in the human realm, toward sramanas, Brahmans, the poor, destitute and those suffering and in difficulty, he was able to give food and drink, money, wealth, lamps, etc…
Three aeons 三劫 refers to three Small kalpas.
Sutra text:
If they are able to transfer the merit of that giving and dedicate it to the Dharma Realm, those great kings and others will be Great Brahma Heaven Kings for ten aeons.
Sutra commentary:
If they are able to transfer the merit of that giving and dedicate it to the Dharma Realm, those great kings and others will be Great Brahma Heaven Kings for ten aeons.
Originally, there is a self in the act of giving. If one can bring forth the mind to give up the blessings and transfer them to the Dharma Realm for all to enjoy the blessings, this mind is vast indeed. Therefore, the blessings are proportionally increased. This blessing is as vast as emptiness, enabling one to be reborn as the Great Brahma Heaven King.
Transference, the act of dedicating the merit to the Dharma Realm 迴向法界, has three meanings:
1. To transfer from phenomenon to noumenon 迴事向理. Originally we are replete with the noumenon that gives rise to the phenomenon functioning 元由理具˙方有事用. Now, we transfer this mind towards the True 今迴此心˙向於實際 realizing the Truth of Emptiness 真諦空界說: the ten Dharma Realms are empty. This is also called transferring from manifestation to True Suchness.
2. To transfer from oneself to others 迴自向他. In the past, we were confused about the noumenon everywhere (we were born) and would prefer to adorn our body 昔迷理遍˙善嚴自身. Now we accord with our inherent nature and transfer towards living beings 今順本性˙迴向衆生. We bypass the small self to vastly benefit living beings, realizing the Mundane Truth 俗諦假界: the ten Dharma Realms are false.
3. To transfer from cause towards effect 迴因向果 We dedicate all goodness toward the accomplishment of the three virtues of Prajna, liberation and the Dharma Body, realizing the Middle Way Truth 中諦中界. This is the Middle Way.
According to the Great Shastra, there are four causes for receiving the Brahma Heaven blessings:
1. Maintaining a pure mind 清淨心.
2. Repairing or maintaining stupas 補治寺.
3. Keeping the sagely assembly in harmony 能和合聖眾.
4. Being a human or god who requests the Buddha to turn the Dharma Wheel for the first time 諸天世人勸請˙佛初轉法輪.
The blessings for the Brahma Heaven are much greater than those of the Desire Realm. If one can practice giving and make transferences, if one can understand that the three wheel substances are fundamentally empty and that the four marks are also empty, and if one can produce a mind that dwells no where, this is in accord with Prajna wisdom.
Ten aeons 十劫 refers to ten medium aeons.
Sutra text:
"Moreover, Earth Store, if in the future, kings, Brahmans, and others encounter ruined, decayed, broken, and tumbled-down stupas, temples, sutras, or images of previous Buddhas, and are capable of resolving to restore them, they may then do so themselves or encourage as many as a hundred thousand other people to make offerings and thereby establish affinities. Those kings and others will be Wheel-Turning Kings throughout a hundred thousand continuous lives, and all those others who made offerings with them will be kings of smaller countries for a hundred thousand continuous lives. If, before the stupa or monastery, they are, in addition, able to resolve to transfer and dedicate this merit to the Dharma Realm, such kings and the others will without exception accomplish the Buddha path, and their retribution for this will be limitless and unbounded.
Sutra commentary:
"Moreover, Earth Store, if in the future, kings, Brahmans, and others encounter ruined, decayed, broken, and tumbled-down stupas, temples, sutras, or images of previous Buddhas, and are capable of resolving to restore them, they may then do so themselves or encourage as many as a hundred thousand other people to make offerings and thereby establish affinities.
Restoring temples and images enables the previous donors to continue to receive blessings while one’s blessings are also increased; it’s like killing two birds with one stone. According to The Resolving Doubts Sutra 像法決疑經: “Building anew is not as good as repairing 造新不如修故, creating blessings is not as good as avoiding disasters 作福不如避禍.” To avoid disasters enables one to continue to enjoy existing blessings.
The Buddha was visiting a country 拘薩羅國 and came across a Brahman who was tilling the field. The farmer leaned on his ox cane to bow to the Buddha. The World Honored One had a slight smile. His attendant asked why and the Buddha replied, “This Brahman was bowing to two Buddhas, me and Kashyapa 迦葉佛塔 Buddha’s stupa underneath his ox cane.” The bhikshu attendant requested to see the stupa of Kashyapa Buddha. He looked for it in the field of the Brahman and it appeared. The Buddha explained that even if people offer a thousand pounds of gold, that is not as good as to respectfully bow to the Buddha’s stupa. Nor is it as good as using a handful of mud to repair the Buddha’s stupa. So even an offering of mud can be significant!
The Hundred Conditions Sutra百緣經 tells us: “A wealthy elder had a son who was upright, proper, superior and wonderful; he was loved and respected by gods and humans. As he was growing up, he encountered the Buddha and obtained Arhatship. This is because in the past a stupa of Vipasyin 毗婆尸 Buddha was in disrepair. A small child entered the stupa and, together with the crowd, joyously used mud to make repairs. He then made the vow for Bodhi and left. For that merit and virtue, for 91 kalpas, he did not fall into the evil paths and received unsurpassed pleasures amongst the humans and gods. He then encountered the Buddha, left the home-life and obtained the Way.
Those kings and others will be Wheel-Turning Kings throughout a hundred thousand continuous lives, and all those others who made offerings with them will be kings of smaller countries for a hundred thousand continuous lives.
People who make such offerings can become a Wheel-Turning King, or universal monarch, if they do not cultivate or a Buddha if they do. This result comes from practicing the following seven dharmas:
1. Giving to the poor 給施貧乏.
2. Respecting people, being filial and nurturing them 敬民孝養豬
3. Offering to the assemblies 四時八節以祭四海 by widely sponsoring religious ceremonies.
4. Practicing patience 時修忍辱.
5. Eliminating greed.
6. Eliminating anger.
7. Eliminating stupidity. (Greed, anger and stupidity constitute the three poisons 除三毒).
The Gold Wheel-Turning King is foremost amongst humans.
If, before the stupa or monastery, they are, in addition, able to resolve to transfer and dedicate this merit to the Dharma Realm, such kings and the others will without exception accomplish the Buddha path, and their retribution for this will be limitless and unbounded.
Transferring and dedicating this merit helps destroy the view and attachment to a self. Dedicating it to the fruition 迴因向果 will enable one to obtain the reward body. Dedicating it to the principles 迴事向理 will help one obtain the Dharma Body. And dedicating it to others 迴自向他 will help obtain the transformation body.
If we practice giving as mentioned above, we will only obtain human and heavenly blessings, but not Nirvana causes. When Emperor Liang of the Wu dynasty asked Patriarch Bodhidharma, “Since I became emperor, I built temples and allowed people to leave the home-life, how much merit and virtue does that create?” The Patriarch replied, “Actually, you earned no merit and virtue. It’s only human and heavenly small fruitions, causes with outflows.” The emperor then asked, “What is true merit and virtue?” Bodhidharma then said, “Pure wisdom that is perfect and wonderful 淨智妙圓. Its substance is empty and still 體自空寂. Such merit and virtue cannot be sought in the world.” Accordingly, one should make transferences from the phenomenon towards the noumenon—only then we can accord with Real Prajna Wisdom 與般若實智相應.
Sutra text:
"Moreover, Earth Store, if in the future the kings of countries, Brahmans, and others are filled with great kindness for the duration of a single thought upon seeing the old, the sick, or women in childbirth, and provide them with medicinal herbs, food, drink, and bedding so as to make them peaceful and comfortable, the merit of their giving is quite inconceivable. For one hundred aeons such kings will constantly be lords of the Pure Dwelling Heaven; for two hundred aeons they will be lords in the Six Desire Heavens, and they will ultimately attain Buddhahood. They will eternally not fall into the Evil Paths, and for one hundred thousand lives they will hear no sounds of suffering.
Sutra commentary:
"Moreover, Earth Store, if in the future the kings of countries, Brahmans, and others are filled with great kindness for the duration of a single thought upon seeing the old, the sick, or women in childbirth, and provide them with medicinal herbs, food, drink, and bedding so as to make them peaceful and comfortable, the merit of their giving is quite inconceivable.
This section discusses the field of compassion.
If one has thoughts of great kindness that are truly great, and are not merely thoughts of a little bit of kindness, then even if they last only for the duration of that thought, they will be efficacious.
The old and sick are in great suffering. If they do not get help, they may suffer an agonizing death. The old and the sick are the first two of the three fields of blessings; those giving birth 產 are the third. If women in childbirth do not receive food and medical help in a timely fashion, both mother and child will perish in great pain. That is why the Buddha said that of the eight fields of blessings, helping the sick is foremost. The concept of a field of blessings refers to a set of people to whom one can make offerings, both benefiting them and accruing blessings for oneself thus is similar to using them as fields to plant our blessings. The eight kinds of fields of blessings are:
1. The Buddha.
2. The sages.
3. The he shangs: senior seated monks of the assembly.
4. The acharyas: teaching monks.
5. The sanghans.
6. One’s father.
7. One’s mother.
8. Those who are sick.
For one hundred aeons such kings will constantly be lords of the Pure Dwelling Heaven; for two hundred aeons they will be lords in the Six Desire Heavens, and they will ultimately attain Buddhahood. They will eternally not fall into the Evil Paths, and for one hundred thousand lives they will hear no sounds of suffering.
Lords of the Pure Dwelling Heaven 淨居天主 reside in the fourth Dhyana Heaven.
One hundred aeons 百劫 refers to one hundred great aeons.
Two hundred aeons 二百劫 refers to two hundred middle aeons.
The Great Shastra 33 states that giving while not apart from desire 未離欲布施 enables one to be born in the human realm with great wealth and honor 福貴 as well as the six desire heavens. And if one can be apart from desire while giving 離欲心布施, then one can be born in the Brahma Heaven up to the Abundant Fruit Heaven 生梵世天上˙乃至廣果. If one is apart from the form mind and give 離色心布施, one will be born in the Formless Realm. If one can be apart from the three realms while giving 離三界布施, that is Nirvana: one will attain Arhatship. If one gives and loathes evil 布施時˙厭惡憒鬥, muddle-headedness and chaos, cherishing leisure and stillness 好樂閑靜, one will obtain Pratyekabuddhahood. If one gives with great compassion 起大悲心, wishing to cross over all living beings, one will obtain the foremost, deep and profound ultimate pure wisdom and attain Buddhahood.
Sutra text:
"Moreover, Earth Store, if kings, Brahmans and others can give in this way, in the future they will receive limitless blessings. If they are able to dedicate that merit, be it great or small, they will ultimately attain Buddhahood. How much more easily will they be able to attain the positions of Shakra, Brahma, or Wheel-Turning King. Therefore, Earth Store, you should exhort all living beings everywhere to learn to perform such actions.
Sutra commentary:
"Moreover, Earth Store, if kings, Brahmans and others can give in this way, in the future they will receive limitless blessings. If they are able to dedicate that merit, be it great or small, they will ultimately attain Buddhahood.
Dedicating merit, be it great or small indicates that the dharma of dedication is very important.
Learn to give with a kind, compassionate, equal and impartial, sympathetic, and pitying heart 憐憫心. The blessings thus obtained are limitless. They are further magnified when dedicated towards the Dharma Realm. This is like pouring a cup of water into the ocean. No matter how small the amount, it becomes one with the water of the great ocean.
How much more easily will they be able to attain the positions of Shakra, Brahma, or Wheel-Turning King. Therefore, Earth Store, you should exhort all living beings everywhere to learn to perform such actions.
The Worthy and Stupid 賢愚 Sutra recounts how Elder Sudatta 蘇達多 and Shariputra 身子 were using rope to measure the pure abode. Shariputra had a slight smile and was asked why. He said, “As you are preparing to build this pure abode, your heavenly palace in the six desire heavens has already been finished. As Shariputra continued to use his Heavenly Eye to observe, he suddenly frowned in sadness. When queried, he replied, “When Vipasyin 毗婆尸 Buddha was also building a pure abode at this location, these ants were born. After seven Buddhas have come and gone, they are still ants here. Life after life, they have received ant bodies for 91 great kalpas without liberation. Birth and death are long and endless. Planting blessings, which one can think of as seeds, is critical for liberation. Further, if one does not seek heavenly blessings and can make transference to the Dharma Realm, no matter how small the seed, one will certainly accomplish the Way.
In the Solid Intention Sutra 堅意經, the Buddha told Ananda that broadly speaking of giving plants blessings for birth and death. This is just like planting seeds: each seed will germinate its own kind. One can never obtain the fruit without the seed. Planting goodness helps one obtain blessings which return to one’s own self.
Sutra text:
"Moreover, Earth Store, if there are good men or women who plant a few good roots in the Buddhadharma, amounting to as little as a fine hair, a grain of sand, or a mote of dust, they will receive incomparable blessings.
Sutra commentary:
"Moreover, Earth Store, if there are good men or women who plant a few good roots in the Buddhadharma, amounting to as little as a fine hair, a grain of sand, or a mote of dust, they will receive incomparable blessings.
Giving is a Dharma that can be practiced by all. It is listed as the first paramita for accomplishing the Way.
The Sixth Patriarch says, “Renouncing greed and stinginess on the inside 內捨貪慳, benefiting living beings on the outside 外利衆生, that is called giving 是名布施.”
In a prior lifetime, King Ashoka was a child playing on the beach. He saw the Buddha and made an offering of a cake made of sand and thereby planted the seeds to eventually become one of the most powerful monarchs in India.
The Great Shastra says: “Even though there are all sorts of fields of blessings, the Buddha’s is foremost, because it is replete with limitless Buddhas and Dharmas.”
The Great Shastra says that the Buddha’s field of blessings is pure, because he already uprooted the defiled grass of love and other afflictions. The pure precepts are the level ground. Great kindness and compassion create goodness and beauty: they can eradicate evil, deviant salty soil. The 37 wings of enlightenment are like the field partition dikes 溝塍. The ten powers, four fearlessnesses and four limitless wisdoms are like walls 牆. They can produce the Three Vehicles as well as the Nirvana fruition. Plant within this unsurpassed, incomparable field and you will obtain inexhaustible blessings.
Sutra text:
"Moreover, Earth Store, good men or women in the future may encounter the image of a Buddha, Bodhisattva, Pratyekabuddha, or wheel-turning king, and may give gifts or make offerings. Such persons will attain limitless blessings, will always be born among humans and gods, and enjoy supremely wonderful bliss. If they can dedicate that merit to the Dharma Realm, their blessings and profits will be beyond compare.
Sutra commentary:
"Moreover, Earth Store, good men or women in the future may encounter the image of a Buddha, Bodhisattva, Pratyekabuddha, or wheel-turning king, and may give gifts or make offerings.
The Buddha told Ananda that teaching others to escape suffering is the respect field of blessings for living beings 敬田.
In the future, even making offerings to images will result in inconceivable blessings.
The two paths of humans and gods make it easier to obtain the Way. In the human realm, the bonds and servants are sparse 結使薄, and the mind of abhorrence can easily be produced 厭心易生. In the heavenly realm, wisdom is sharp 智慧利. That is why both paths are conducive to the Way.
The scriptures 光明疏 say that the human realm symbolizes the positions of the Three Worthies and the heavenly realm symbolizes the Ten Ground sagely positions.
The Great Shastra says: “Humans who practice giving, are well-known throughout the ten directions and respected and loved by sages. They are fearless in the human realm and will be reborn in the heavenly realm at death. They will ultimately enter Nirvana.”
Such persons will attain limitless blessings, will always be born among humans and gods, and enjoy supremely wonderful bliss. If they can dedicate that merit to the Dharma Realm, their blessings and profits will be beyond compare.
The Great Shastra says: “Wealth is the cause and condition for an evil mind. One should constantly renounce it. As for not giving, stinginess is the mark of inauspiciousness and doom 慳為凶衰相˙為之生憂危畏. To indulge in it produces worry and fear. To wash it off with the water of giving 洗之以施水˙則為生福利 will bring on wealth and benefit.”
According to the Great Shastra, the Buddha explains that giving Dharma is the foremost of the two kinds of giving. The giving of wealth, on the other hand, has limited retributions 果報有量. As for Dharma giving, its retribution is unlimited. Wealth giving produces Desire Realm retributions, whereas Dharma giving generates the Triple Realm retributions as well as transcendental retributions. If one does not seek fame, wealth, benefit, power and influence, but either gives for the sake of producing a great mind of kindness and compassion, or to free living beings’ from old age, sickness and suffering, then it is called pure giving.
Sutra text:
"Moreover, Earth Store, if good men or good women in the future encounter a Mahayana Sutra, and on hearing but one gatha or sentence of it, energetically and respectfully resolve, praise, venerate and make offerings, those people will attain great, limitless, and unbounded rewards. If they can dedicate that merit to the Dharma Realm, their blessings will be incomparable.
Sutra commentary:
"Moreover, Earth Store, if good men or good women in the future encounter a Mahayana Sutra, and on hearing but one gatha or sentence of it, energetically and respectfully resolve, praise, venerate and make offerings,
The prior section described the Buddha field of blessings. This section describes how one should plant blessings with the Dharma.
Mahayana Sutras are extremely difficult to encounter. For instance, even if they are available in English, how many of them are properly explained?
Great Vehicle: Why is it called great? According to the Bringing Forth the Faith Shastra 起信論, there are three reasons:
1) Great substance: All dharmas and True Suchness are level and equal, neither increasing nor diminishing.
2) Great mark: The Tathagata’s Treasury is replete with limitless nature merit and virtue.
3) Great use: It can produce all worldly and transcendental causes and fruitions of goodness.
The MahaNirvana Sutra says that from hearing 聽聞, one can open one’s Dharma Eye and thus draw near Nirvana’s bliss. There are three kinds of people; those who are:
1) Blind 無目: i.e. ordinary folks. They often do not hear the Dharma.
2) One-eyed: i.e. the Two Vehicles. They hear for a short while but their minds do not dwell on it.
3) Two-eyed: i.e. Bodhisattvas who single-mindedly listen and practice accordingly.
Once the Dharma seeds have entered into the eighth consciousness, they will definitely help one accomplish the Way when conditions allow them to mature.
Wealth is limited, the Dharma is not.
Those people will attain great, limitless, and unbounded rewards. If they can dedicate that merit to the Dharma Realm, their blessings will be incomparable.
The Buddha told Ananda, “If one follows and listens to one gatha or sentence spoken by a wise teacher, then for one thousand kalpas even if one carries that teacher on one’s shoulder or back, bows to, or makes offerings of all sorts of musical instruments, one still cannot repay that kindness. If one gives rise to disrespectful thoughts towards one’s teacher and often speaks of his faults, this is extreme stupidity that will call for extreme suffering. This person will certainly fall into the evil paths. That is why I teach all of you disciples to constantly have a respectful and honoring mind, cherishing and valuing the Triple Jewel’s deep and profound Dharmas. This will surely result in limitless great fruitions.”
Sutra text:
"Moreover, Earth Store, if in the future good men or women encounter new Buddha stupas, temples, or sutras of the Great Vehicle and make offerings to them, gaze at them in worship, and respectfully make praises with joined palms; or if they encounter old temples, stupas, or sutras that are in ruins and either repair them themselves or encourage others to aid them, such people will be the kings of small countries throughout thirty continuous lives. The danapatti will always be Wheel-Turning Kings, who, moreover, will use the good Dharma to teach and transform those minor kings.
Sutra commentary:
"Moreover, Earth Store, if in the future good men or women encounter new Buddha stupas, temples, or sutras of the Great Vehicle and make offerings to them, gaze at them in worship, and respectfully make praises with joined palms; or if they encounter old temples, stupas, or sutras that are in ruins and either repair them themselves or encourage others to aid them, such people will be the kings of small countries throughout thirty continuous lives. The danapatti will always be Wheel-Turning Kings, who, moreover, will use the good Dharma to teach and transform those minor kings.
Danapatti 檀越之人 refers to a lead donor.
Temples and sutras all have Dharma protectors. To make offerings by bowing or making repairs to the facilities or sutras accrues limitless blessings.
It should not be a surprise to anyone that a king is a person who made offerings to the Triple Jewel.
There were five kings who were very good friends. The most powerful king was called King Pǔ An (普安 Universal Peace). He practiced the Bodhisattva path. The other four kings indulged in deviant practices. King Pǔ An devised an expedient and invited his four friends over for a week of pleasure. At parting time, all were asked to say what they wished. One king wished that the moon, forests and trees would be luxuriant so that he could travel and admire the scenery. Another king desired to always be a king, venerated and respected by all. Another one wished for upright and handsome queens and princes, all living very happily together. Another one wished for his parents and retinues to behave according to the rules of propriety and morality. The great king said, “None of that will provide long lasting happiness!” They asked him what he wished for. He said, “I’d like neither to be born nor die, neither to suffer nor have pleasure, neither to be hungry nor thirsty, hot nor cold, and be at ease whether alive or dying.” They all exclaimed, “What fun is there in that?” All five decided to visit the Buddha and asked for instructions. The Great King requested the World Honored One to explain to them the Truth of Suffering. The Buddha widely preached about the eight kinds of suffering. After hearing them, the four small kings were ecstatic and certified to First Stage Arhatship. They all made obeisance to the Great King, saying, “You truly are a Great Bodhisattva who has been patiently teaching. We could have not obtained the sagely fruition without your help. Before, we were very attached to our palaces. Now, we look at them as toilets and get no pleasure from them.” All four then renounced their thrones and left the home-life to cultivate the Way. This was recorded in the Agama store.
Sutra text:
"Moreover, Earth Store, in the future, good men or good women may plant good roots in the Buddhadharma by giving, making offerings, repairing temples or monasteries, rebinding sutras, or they may plant good roots only as small as one strand of hair, one mote of dust, a grain of sand, or a drop of water. Merely by transferring the merit from such deeds to the Dharma Realm, those people's meritorious virtues will be such that they will enjoy supremely wonderful bliss for one hundred thousand lives. If they dedicate the merit only to their own family or relatives, or to their own personal benefit, they will receive as a result only three lives of bliss. By giving up one, a ten-thousand-fold reward is obtained. Earth Store, such are the causes and conditions of giving."
Sutra commentary:
"Moreover, Earth Store, in the future, good men or good women may plant good roots in the Buddhadharma by giving, making offerings, repairing temples or monasteries, rebinding sutras, or they may plant good roots only as small as one strand of hair, one mote of dust, a grain of sand, or a drop of water.
According to the Sutra of the Field of Blessings 福田經: “The Buddha told Shakra, amongst the 96 kinds of paths the Buddha Path is foremost; of the 96 kinds of Dharmas the Buddhadharma is most true; amongst the 96 kinds of sangha the Buddha’s sangha is most proper.” Why so? Because, since asamkhyeya kalpas in the past, Buddhas have made vows to seek the Truth 發願誠諦. They have sacrificed their own lives to accrue virtue. They made the oath to become living beings. They cultivated the six paramitas, the 10,000 practices etc… Their good roots are universally replete. Their acquired wisdom is perfected. The Triple Realm venerated gods cannot compare.
The Great Shastra states: “There are three kinds of good roots: having no greed, no hatred and no stupidity. All good dharmas grow from these three roots.”
Good roots are blessings.
In the Great Shastra, The Buddha and Ananda were doing the alms bowl round. At that time, the Brahma believer king passed an edict that imposed a fine of 500 gold pieces on those who gave food to or spoke with the Buddha. Thus they both returned with empty alms bowls. On their way back, they encountered an old servant who was holding a broken clay bowl that was filled with dirty and of inferior grade food. She saw the Buddha’s empty bowl and wanted to make an offering. The Buddha knew and extended his bowl towards her to beg. The old maid thus made the offering with a pure mind. The Buddha told Ananda that because of this offering, she would enjoy fifteen kalpas of blessings and pleasures in the human and god realms, never falling into the three evil paths. She later obtained a male body, left home and became a Pratyekabuddha.
The Analogies Sutra 譬喻經 relates another story: Outside Sravasti 舍衛城, there was woman with pure faith. The Buddha came to her door to beg for food. She placed food into the Buddha’s bowl and bowed. The Buddha said: plant one and produce ten 種一生十, plant ten and produce one hundred, plant one hundred and produce 1,000, plant 1,000 produce 10,000, plant 10,000 produce 100,000. You will see the Way 得見諦道. Her husband did not believe, and silently criticized the Buddha, saying, “Ridiculous! How can one give one bowl of rice and obtain such blessings, and obtain Way?” The Buddha asked, “Can you see the nyagrodha尼拘陀 / न्यग्रोध tree? It is huge and yet its seed is tiny. Would you say that it is ridiculous that the tree is enormous and yet its seed is tiny? The reply was “No.” The Buddha then said, “Similarly, the earth is insentient and yet its retribution force is great 地是無知˙其報力尚爾. How much more for humans who are sentient. Joyfully offering rice to the Buddha, such blessings are even greater.” The husband’s mind lit up and he attained First Stage Arhatship.
Just then, a Brahman who overheard the conversation came up to the Buddha and said, “You are the crown prince of the Pure Rice king. How could you be begging for food and speak untrue words?” The Buddha stuck out his tongue which covered his entire face and reached his hair line saying, “Have you ever seen someone with this kind of tongue speak falsely yet?” The Brahman brought forth the mind of belief and said, “I don’t understand how giving a little can produce so much retribution.” The Buddha asked, “Have you ever seen a rare thing?” The Brahman said: “I once saw a Nyagrodha tree whose foliage covered 500 carts.” The Buddha asked, “How big was its seed?” to which the man replied, “It was one third of a mustard seed.” “How is that possible?” responded the Buddha. The Brahman said, “But it is the truth!” The Buddha then said, “I saw that woman make an offering to the Buddha with a pure mind. That was how she obtained such a great retribution. It is no different than that tree: a small cause can create a great fruition.” The Brahman’s mind suddenly opened up and he understood. He apologized and repented to the Buddha who spoke Dharma for him. He thus certified to First Stage Arhatship as well and loudly proclaimed, “All of you living beings, the Dharma Door of sweet dew has opened up. Why don’t you walk through it?” Many heard him and brought 500 gold pieces to the king, asking to make an offering to the Buddha. The king and his officials took refuge with the Buddha who spoke Dharma for them. They all obtained the Way fruitions. Thus the sutra says that we should practice giving, no matter little or how much.
There is another example in which Mahamaudgalyayana once saw a goddess sitting on a lotus that was one hundred yojanas wide. The flower was exquisitely wonderful and inferior to none. Furthermore, whatever that goddess needed, her palace, food and drinks and anything else, was available as she wished. He was curious and asked her how she got such blessings. She told him that after Kashyapa Buddha’s Nirvana, his disciples built a jeweled stupa for his shariras. At that time, she was a woman and visited the stupa. She saw the Buddha’s image, recited his name and removed the flower from her hair to make an offering to the image. That is how she obtained such blessings!
Merely by transferring the merit from such deeds to the Dharma Realm, those people's meritorious virtues will be such that they will enjoy supremely wonderful bliss for one hundred thousand lives. If they dedicate the merit only to their own family or relatives, or to their own personal benefit, they will receive as a result only three lives of bliss.
There are fives causes and conditions for being part of a retinue or family:
1) Grudge 怨家: e.g. father or son have killed one another in the past.
2) Debtor 債主: e.g. a son misuses or wastes his father’s wealth, indicating that his father owes him from a past life.
3) Repaying past debt 償債: e.g. a son gladly makes offerings to his parents.
4) Original vows 本願: e.g. having made vows in past lives, we now pay with joy.
5) True friend 真友: e.g. in a prior life they cultivated together and mutually assisted one another, and now they continue to mutually assist one another.
By giving up one, a ten-thousand-fold reward is obtained. Earth Store, such are the causes and conditions of giving."
Giving up one brings in 10,000 捨一得萬報: there is a multiplier in the act of giving.
Such are the causes and conditions of giving: The Analogy Sutra 譬喻經 says that in the past, there were two bhikshus who both attained First Stage Arhatship. One often practiced giving and going on alms bowl rounds to create blessings. The other however only sat in meditation and guarded himself 自守. He did not like to cultivate blessings. He even told his beggar colleague, “Why don’t you sit? Emptiness brings self-mastery while Movement creates suffering 空自動苦.” The blessings cultivator replied, “The Buddha often told the bhikshus to practice giving.” Later when both men’s lives came to an end, they both were reborn into an Elder’s family. The blessings cultivator became a son: well served by servants, clothes and food in abundance, happy and blissful. The meditator was born as a servant, sitting alone on the ground, hungry, thirsty and in tears. Both had the knowledge of past lives. At that time, the elder’s son told the servant son, “I did advise you to practice giving but you did not listen. It’s of your own doing, what’s the use of crying?” Later, both left the home-life, and both certified to Arhatship. The elder’s son often sat in meditation and yet disciples would send clothes and food over. The monk who had been the servant boy went outside to beg, and yet no one would give to him; he often went hungry and endured thirst. Therefore, in light of these causes and conditions, practitioners of the Way should not only maintain precepts, meditate and recite, but should also cultivate blessings.
The Great Love of the Way Sutra 大愛道經 says that if you extinguish offenses this life, next life you will get some reprieve 今世滅罪˙後世得申. If you have wealth but do not practice giving, then life after life you’ll be poor and destitute 有財不施˙世世受貧. Therefore, to enter the Way, one must have wisdom as a basis 故入道必以智慧為本. Wisdom must have blessings and virtue for a foundation 智慧必以福德為基. Just like a bird needs two wings to fly, a cart needs two wheels to go the distance. Conditions must be present to accomplish the proper cause. By ending the conditions (e.g. repaying one’s debts), we accumulate the requirements for Proper Enlightenment. That is how we can be crossed over and open up our Buddha nature 緣了之資成正因˙是度之助開佛性.
CHAPTER 11The Dharma Protection of an Earth Spirit
The previous two chapters discuss the Buddha and Dharma Jewels. This chapter relates on how the Earth Spirit brought forth the resolve to act as a dharma protector. When one cultivates, one needs a home and food and drink, all of which depend on the spiritual power of the earth spirit.
The name of the great earth spirit 地神 referred to in this chapter’s title is “Firm and Stable 堅牢”, which describes a primary attribute of the earth. Living beings are to the earth as insects are to a great ocean-going vessel: although they may run back and forth across its surface, they are unable to move the vessel itself at all. Just as a liner moves through the sea, so too does our planet move through space, with living beings on it.
Earth spirits are very numerous. However, in the Long Agama Sutras the foremost earth spirit, Firm and Stable, appeared before the Buddha, took a haughty and arrogant stance, and blustered that there were no spirits besides her, claiming that she alone was the supreme spirit. She was rather upset to hear the Buddha explain that there were also water and fire spirits as well as many other earth spirits. She finally heard the Buddha speak Dharma pertaining to these fire spirits, water spirits and wind spirits. The Buddha used many expedients to convince the earth spirit. When he explained the Four Noble Truths to her, she immediately obtained the purity of the Dharma Eye 遠塵離垢˙得法眼淨, lost her haughtiness and took refuge with the Triple Jewel; she made the vow not to kill for the rest of her life; this vow includes all five precepts, up to not drinking or taking intoxicants. Thus she vowed that within the Buddhadharma that she would act as an upasika.
Just as the four elemental spirits exist in space, so too do the four elements exist within the bodies of living beings.
The term "earth" was explained earlier in the sutra, from the perspective of the phenomenon, in which all sorts of things can grow from the earth. Now, it will be explained from the perspective of noumenon, in particular, in terms of the four qualities of Nirvana: permanence, happiness, purity, and true-self. Because of the Dharma Door of Prajna Paramita, the earth is unchanging and so can be called permanent; because it supports the ten thousand things it can be said to have the virtues of happiness; because the earth gives birth to and supports all things, and since they are pure at birth, it has the virtue of purity; because the earth is independent and self-sufficient 地力自在, it can thus be said to have the virtues of the true self.
To be mindful of the Way and propagate the teachings, one needs to rely on the earth 意道弘經必藉地. To turn the Dharma Wheel requires food 轉法須賴食. This spirit feels that she is in charge of the earth and that food cannot grow without her 地由我主之˙食亦由我生之.
In this chapter, the spirit of the earth makes a vow to protect those who recite this sutra and the name of Earth Store Bodhisattva.
Sutra text:
At that time the earth spirit Firm and Stable spoke to the Buddha and said, "World-Honored One, from long ago I have personally beheld and bowed to limitless Bodhisattvas, Mahasattvas, all of whom have inconceivable and great spiritual penetrations and wisdom, and all of whom take across many living beings. Among all the Bodhisattvas, Earth Store Bodhisattva, Mahasattva, has deep and weighty vows. World-Honored One, Earth Store Bodhisattva has great affinity with beings in Jambudvipa. Likewise, Manjusri, Samantabhadra, Avalokitesvara, and Maitreya also produce by transformation, hundreds of thousands of bodies to cross over those in the Six Paths, yet their vows have an end. Earth Store Bodhisattva has made these vows to teach and transform living beings in the Six Paths throughout aeons as many as the number of sand grains in hundreds of thousands of millions of Ganges Rivers.
Sutra commentary:
At that time the earth spirit Firm and Stable spoke to the Buddha and said, "World-Honored One, from long ago I have personally beheld and bowed to limitless Bodhisattvas, Mahasattvas, all of whom have inconceivable and great spiritual penetrations and wisdom, and all of whom take across many living beings.
To behold 瞻視 is to gaze without moving one’s eyes.
Among all the Bodhisattvas, Earth Store Bodhisattva, Mahasattva, has deep and weighty vows. World-Honored One, Earth Store Bodhisattva has great affinity with beings in Jambudvipa. Likewise, Manjusri, Samantabhadra, Avalokitesvara, and Maitreya also produce by transformation, hundreds of thousands of bodies to cross over those in the Six Paths, yet their vows have an end.
Earth Store Bodhisattva has great affinity with beings in Jambudvipa; in fact he has already rescued myriads of them from the hells.
Here, except for Manjushri, Universal Worthy, Guan Yin and the other similar Great Bodhisattvas, compared with the other Bodhisattvas in light of vows may have an end or may not, Earth Store Bodhisattva’s vows are unending.
Manjusri goes all over the ten directions to teach living beings to bring forth the Bodhi mind. He does not come to Jumbudvipa as often. The Foremost Shurangama Samadhi Sutra 首楞嚴三昧經 says that Manjushri was Dragon Species Venerated Buddha 龍種尊佛. For 72 times 100,000,000 kalpas he also was Pi Zhi Jia Buddha 七十二億˙作辟支迦佛.
In the Manjushri Nirvana Sutra 文殊師利涅槃經, the Buddha told Bhadra, “Manjushri has great kindness and compassion. In the past he was born into the Tala country in a Brahman family. At the moment of birth, he came out from his mother’s right side onto a lotus flower. His body was of the purple golden color. He could speak upon birth and was covered by a jeweled canopy. He left the home-life under the Buddha and dwelled in the Foremost Shurangama samadhi. 450 years after the Buddha’s Nirvana, he came to Snow Mountain and proclaimed the twelve divisions to 500 immortals, transformed them and enabled them to obtain non-regression. He then went to a tree in a lake and entered the Foremost Shurangama samadhi. His hair pores radiated a golden light that universally illuminated the worlds of the ten directions. When he crossed over living beings, he would manifest a purple golden colored eight foot tall body that was extremely adorned. He would be surrounded by 500 transformation Buddhas, each one would have 500 transformation Bodhisattvas as attendants. Manjushri would exhibit limitless spiritual penetrations. For instance, once a monk named Biàn Cōng 辯聰 from Wu Tai mountain entered the capital city. Before he left his old monk teacher gave him a letter and asked him to travel north of city to look for person named Bó Hé 勃荷(勃荷=薄荷 mint) and give the letter to him. When he arrived by the side of a river he heard some kids calling a pig with golden hair by the name of Bó Hé, so he gave the letter to this pig. The pig ate the letter, stood up like a person and died. Biàn Cōng then realized that his old teacher monk was Manjushri and the pig was Universal Worthy Bodhisattva. The owner was a butcher who only fed the pig with mint leaves for fifteen years. That was why it was named Bó Hé. Dharma Masters Hán Shān 寒山 and Shě Dé 捨得 are the same Bodhisattvas.”
Samantabhadra is busy teaching all the Bodhisattvas to practice the ten thousand practices. He doesn’t often stay in our World.
Avalokitesvara sends division bodies in the ten directions, responding to living beings’ supplication by sound. He only manifests various transformation bodies to those with conditions. He therefore does not come that often.
Maitreya dwells in the Tushita Heaven and teaches the gods the patience of the non-production of Dharmas. Thus he doesn’t come to our world that often either.
The Wisdom Victory Bodhisattva Sutra 慧上菩薩經 states that during the time of Ju Lóu Qín Buddha 拘樓秦佛, there was a bhikshu named No Defilement 無垢 who used to live in a mountain cave. Nearby, there were five immortals 神仙. Once a woman avoided the rain by taking shelter in the cave. She left after it stopped raining. The five immortals noticed and claimed that the bhikshu broke precepts. The bhikshu heard and stepped onto empty space. The five immortals became ashamed and fearful. They bowed to the monk and repented. The monk was Maitreya.
Only Earth Store Bodhisattva constantly rescues living beings in the three evil paths. That is what the earth spirit witnessed.
Earth Store Bodhisattva has made these vows to teach and transform living beings in the Six Paths throughout aeons as many as the number of sand grains in hundreds of thousands of millions of Ganges Rivers. He made those vows not only before one Buddha, but in fact, he drew near limitless Buddhas and made such vows in front of all of them.
Sutra text:
"World-Honored One, as I regard the living beings of the present and future, I see those who make shrines of clay, stone, bamboo, or wood and set them on pure places in the southern part of their dwellings. They place within the shrines an image of Earth Store Bodhisattva, either carved, painted, or made of gold, silver, copper, or iron. They then burn incense and make offerings, gaze at, bow to and praise him. By doing these things they will receive ten kinds of advantages and benefits."
Sutra commentary:
"World-Honored One, as I regard the living beings of the present and future, I see those who make shrines of clay, stone, bamboo, or wood and set them on pure places in the southern part of their dwellings. They place within the shrines an image of Earth Store Bodhisattva, either carved, painted, or made of gold, silver, copper, or iron. They then burn incense and make offerings, gaze at, bow to and praise him. By doing these things they will receive ten kinds of advantages and benefits."
When we make offerings to the images of the Bodhisattva, we use the images for the sake of giving rise the mind of respect 起敬之門.
The practice of gazing at the image of a Buddha or Bodhisattva is similar to how men and women sometimes like to stare ceaselessly at each other for long periods. The gazing between men and women, however, is impure, since it is based on desire. On the other hand, when one gazes at a Buddha, after all desires have been transformed into wisdom, such long gazing is pure and natural, arises spontaneously, and is constantly practiced. That is why the sutra tells us to gaze at, bow to and praise 瞻禮讚歎 Earth Store Bodhisattva. One may look at an image, look at it again and again, and end up in Buddhahood through gazing. One can thus become one with Earth Store Bodhisattva.
Sutra text:
"What are these ten? First, their lands will be fertile; second, their families and homes will be peaceful; third, their ancestors will be born in the heavens; fourth, those still alive will have benefit and will have their lifespan increased; fifth, they will obtain what they seek; sixth, they will escape the disasters of water and fire; seventh, they will avoid unforeseen calamities; eighth, their nightmares will cease; ninth, they will be protected by spirits in all their comings and goings; and tenth, they will encounter many causes of sagehood."
Sutra commentary:
"What are these ten? First, their lands will be fertile; second, their families and homes will be peaceful; third, their ancestors will be born in the heavens; fourth, those still alive will have benefit and will have their lifespan increased; fifth, they will obtain what they seek; sixth, they will escape the disasters of water and fire; seventh, they will avoid unforeseen calamities; eighth, their nightmares will cease; ninth, they will be protected by spirits in all their comings and goings; and tenth, they will encounter many causes of sagehood."
This section describes the benefits of making offerings to the Bodhisattva’s image:
First, the sutra mentions the land where homes are built. Next it brings up a household where one can obtain peace and security. Then it is up to the spirits to protect and assist. Ultimately, the blessings are capped with encountering the sagely causes.
Those who worship Earth Store will have fertile lands 土地豐壤, 壤:無塊柔土 which means the soil is not clumpy and soft, by color it is good to look at, people can easily till or work on it 土: 以萬物自生, and the myriad things can grow on the soil. Thus whatever they plant will bring forth an abundant harvest. A good harvest is of no major interest, however, if there is not a peaceful home 家宅永安 (家:擇吉託處 ) in which to enjoy it, and so the second of the ten benefits is the peace and happiness of the home. In addition to these benefits, those reverent members of the household mentioned above, as well as other relatives who have died, will be able to be born in the heavens 先亡生天, all as a result of having survivors who gaze at and worship Earth Store Bodhisattva. The Golden Light Sutra 例如金光明 says that if living beings make offerings to the sutras by adorning their homes, up to and including hanging one banner, streamer, canopy or one piece of cloth, then in the Desire heavens there already is a palace made of the seven gems waiting for them. At the end of life, they will be born there and be served by seven goddesses to enjoy their heavenly blessings. Night and day they will constantly enjoy inconceivable subtle and wonderful bliss.
It may be objected that there is no way to verify these rebirths in the heavens. If you cultivate and work hard, you will attain the penetration of the heavenly eye and be able to see into the heavens for yourself. In any case, the next of the ten benefits is something that can be seen, namely, having a prolonged life span 現存益壽.
All the above benefits affect others. The fifth one promises that one's own wishes will be fulfilled 所求遂意 (遂: 從志; 莫不隨意; 在內). If you wish to obtain a good spouse, it will happen; if you have left home and wish to be a good bhikshu or bhikshuni that will occur as well. Of course, it is best not to have any desire for these results, but if you do, they will come about.
The sixth benefit insures freedom from being drowned or burned 無水火災 (在外). The fire spirit is a great one-legged red bird who runs away as soon as his name, 方勉, is called. His last name fang means direction, and his first name miǎn means urge. The water spirit, named 罔象, looks like a little boy with red eyes, black color, long claws and very long ears that droop to the ground.
The seventh of the ten benefits which accrue to those who worship Earth Store Bodhisattva is freedom from calamities, including insect infestations, and unexpected accidents 虛耗辟除 (耗:多而亂; 俗謂正月十六日˙為耗磨日官司不開倉庫).
The eighth is that all nightmares will cease 杜絕惡夢. Sometimes people have dreams and wake up to find that they are immobilized by a large heavy creature who keeps them from moving or speaking. Those who have this sort of problem, caused by ghosts called Nightmare Ghosts 魘魅鬼, or Kumbhandas 鳩槃茶, will not have them again after they cultivate the worship of Earth Store Bodhisattva.
The ninth benefit is that such persons will always be protected by spirits in whatever they do 出入神護. If, for example, they are in an automobile accident and manage to escape without a scratch, it is because of such protection. In the scriptures 光明 it is said: “We, the Four Heavenly Kings and the 28 divisions of various ghosts and spirits, use the Heavenly Eye whose power exceeds that of the human eye, to constantly observe and protect Jambudvipa.”
The above nine benefits are worldly. The tenth of the benefits is transcendent and insures that they will encounter many causes of sagehood 多遇聖因. This includes opportunities to hear lectures on sutras and to practice cultivation. In particular, one will encounter good knowing advisers. According to the Nirvana Sutra, a good knowing adviser makes one gradually distance oneself from the evil dharmas, and increase the good dharmas. For those who do not yet have samadhi, wisdom, liberation, knowledge and right views, they will be able to obtain them. For those who already have them, a good knowing adviser will help them grow and expand.
Sutra text:
"World-Honored One, living beings of the present and future will obtain these advantages and benefits if in part of their dwelling they can make offerings in the prescribed manner."
Sutra commentary:
"World-Honored One, living beings of the present and future will obtain these advantages and benefits if in part of their dwelling they can make offerings in the prescribed manner."
Choose a place of worship in the southern part of your abode.
The Ten Wheels Sutra 十輪經 says: “Good men, suppose that there are people who take refuge for a hundred kalpas in utmost sincerity with Maitreya, Wonderful Auspicious, Guan Yin, Universal Worthy, etc., as leaders of the Bodhisattvas as numerous as the Ganges’ sands, and recite their names, are mindful, bow and make offerings in order to obtain what is sought, it is not as good as at an instant of sincerely taking refuge with Earth Store Bodhisattva. This is because this great knight, wishing to guide all sentient beings to accomplishment, has been practicing for a long time, has durable great vows, great kindness, and is valiantly vigorous, surpassing all Bodhisattvas.
Sutra text:
Firm and Stable continued to speak to the Buddha, "World-Honored One, if good men or women in the future keep this sutra and an image of the Bodhisattva in their homes, and if in addition they recite the sutra and make offerings to the Bodhisattva, I shall use my spiritual powers to guard and protect them day and night so that all threat of floods, fire, robbery and theft, great calamities, and small accidents, will be eliminated."
Sutra commentary:
Firm and Stable continued to speak to the Buddha, "World-Honored One, if good men or women in the future keep this sutra and an image of the Bodhisattva in their homes, and if in addition they recite the sutra and make offerings to the Bodhisattva,
This Earth spirit made a vow to protect places where this sutra is; spirits will invisibly guard it day and night.
I shall use my spiritual powers to guard and protect them day and night so that all threat of floods, fire, robbery and theft, great calamities, and small accidents, will be eliminated."
Great calamities, such as dying in an auto accident, are of nine kinds:
1. Premature death.
2. Executed by the law.
3. Being robbed of one’s essence and energy.
4. Being burned to death.
5. To drown.
6. Being devoured by wild beasts.
7. Falling from a steep cliff.
8. Being harmed by poison, voodoo, evil mantras, or corpse-raising ghosts.
9. Dying from hunger and thirst.
For more details regarding these nine great calamities, please see our Medicine Master Sutra.
Small accidents, such as receiving a little bit of an injury from a mishap, are discussed in greater detail in the Nine Calamities Sutra 九橫經. This includes all evil events 一切惡事, evil dreams, evil curses 惡夢蠱道, evil stars 五星諸宿, changes and disasters 變異災禍.
All the ghosts and spirits are on guard in all four directions.
In this day and age, many mishaps can occur. If one has wealth, it is wise to conceal it or else one may be robbed. In particular, being wealthy will tend to make one become arrogant and makes one prone to being robbed. As for inner wealth 自性寶 as opposed to outer wealth 外財, one tends to be robbed by ghosts and weird spirits 妖怪. Our sense organs are those thieves; they prevent us from becoming a Buddha.
The six roots can become dharma protectors if one knows how to use them. For example, if one looks at something and brings forth a proper thought, that is protecting Dharma. Otherwise, if one gives rise to a deviant thought, that is ghosts and demons. The Sixth Patriarch says, “With deviant thought, demons are at home 邪念之時魔在舍; with proper thought, the Buddha is in the hall 正念之時佛在堂.”
Sutra text:
The Buddha told the earth spirit Firm and Stable, "There are few spirits who can match the great spiritual power you possess. Why? All the lands in Jambudvipa receive your protection; all the grasses, woods, sands, stones, paddy fields, hemp, bamboo, reeds, grains, rice, and gems come forth from the ground because of your power. Moreover, your constant praise of the beneficial deeds of Earth Store Bodhisattva makes your meritorious virtues and spiritual penetrations hundreds of thousands of times those of ordinary earth spirits.
Sutra commentary:
The Buddha told the earth spirit Firm and Stable, "There are few spirits who can match the great spiritual power you possess. Why? All the lands in Jambudvipa receive your protection; all the grasses, woods, sands, stones, paddy fields, hemp, bamboo, reeds, grains, rice, and gems come forth from the ground because of your power.
All these things come forth from the ground and grow thanks to Firm and Stable’s power. Because she used her powers to benefit living beings, these powers increase daily!
Growth is also a result of living beings’ blessings. Further, by practicing the ten good deeds, one’s blessings will grow in abundance. In contrast, if we practice the ten evils, we will reap the retribution of lacking external things 外物˙悉不具足. When living beings practice a lot of the ten evils, the earth sprits no longer provide protection 減損萬物.
Moreover, your constant praise of the beneficial deeds of Earth Store Bodhisattva makes your meritorious virtues and spiritual penetrations hundreds of thousands of times those of ordinary earth spirits.
To praise 稱揚 is Universal Worthy Bodhisattva’s second vow. One sincere thought of praise is replete with the ten thousand virtues 蓋一念稱揚˙萬德自具.
Sutra text:
"If good men or women make offerings in the future to this Bodhisattva, or recite the Sutra of the Past Vows of Earth Store Bodhisattva, and rely upon merely a single aspect of it in their cultivation, you should use your spiritual power to protect them and not allow disastrous or unwelcome affairs even to be heard, much less undergone, by them. Not only will those people be protected by you, but Brahma, Shakra, and their retinues, as well as the retinues of all the other gods, shall also protect them. Why will they obtain protection from worthies and sages such as these? It is all from having beheld and worshiped the image of Earth Store Bodhisattva, and from having recited this sutra of his past vows. They shall naturally leave the sea of suffering and ultimately certify to the bliss of Nirvana. These are the reasons they receive such great protection."
Sutra commentary:
"If good men or women make offerings in the future to this Bodhisattva, or recite the Sutra of the Past Vows of Earth Store Bodhisattva, and rely upon merely a single aspect of it in their cultivation, you should use your spiritual power to protect them and not allow disastrous or unwelcome affairs even to be heard, much less undergone, by them.
We can rely upon 依: 憑此經功 this sutra’s virtue.
Once one understands, one needs to practice. Or else, it is like talking of food and expecting it to fill one’s stomach. There is a saying: “Saying that one has gained one yard, is not as good as practicing and obtaining one inch 說得一丈,不如行得一寸.” Without practice, one cannot certify to the fruition.
In particular, practice ONE Dharma (recite the Buddha’s name, hold mantras, meditate, etc…) single-mindedly and you’ll get there: “制心一處, 無事不辦 If you can engage the mind fully in one task, there is nothing that cannot be accomplished.”
There was a Chan monk who investigated Chan. He went through seven sitting mats until he was into his eighties before he became enlightened.
Chan Master Tian Rán (natural) 丹霞天然禪師 had a disciple who was a buffalo herder. After leaving the home-life, even though he was unlearned and rather dense, he resolved to study the sutras. The Chan Master told him: “You should continue your studies, and bow to Guan Yin to seek wisdom. You shouldn’t rest until midnight.” So every day, the disciple worked like everyone else. At night, he bowed to the Bodhisattva until the wee hours of the night. He practiced this way for thirteen years. One night at around 9 pm, as he was bowing, he saw Guan Yin wave her hand. He then went to bed. His Master asked him why he stopped that early. He replied, “I was bowing until the Bodhisattva waved at me.” His shifu said, “All right, you should continue to bow until you’re given the signal.” Again, the Bodhisattva manifested in front of the monk, this time asking, “What is that you seek?” He replied, “I’m not sure. I think my Master will eventually tell me.” He continued to bow for three more years. Then the Bodhisattva asked him again, “What do you seek?” He replied, “Wisdom.” Guan Yin told him to drink the altar water offering in front of the Buddha. When he did, his body felt cool, the six organs purified, and he obtained great wisdom. He later became the abbot of the temple.
Just practice one dharma to the ultimate and you will taste success.
Not only will those people be protected by you, but Brahma, Shakra, and their retinues, as well as the retinues of all the other gods, shall also protect them. Why will they obtain protection from worthies and sages such as these? It is all from having beheld and worshiped the image of Earth Store Bodhisattva, and from having recited this sutra of his past vows. They shall naturally leave the sea of suffering and ultimately certify to the bliss of Nirvana. These are the reasons they receive such great protection."
If one practices with sincerity, the gods and the eight-fold division will act as Dharma protectors.
Practitioners of the Earth Store Bodhisattva Dharma, which includes gazing at and bowing to Earth Store Bodhisattva images; as well as reading and reciting this sutra, receive a lot of protection from the spirits and gods. Furthermore, they shall naturally leave the sea of suffering and certify to the bliss of Nirvana.
