CHAPTER THREE
Contemplating the Karmic Conditions of Living Beings
_____________________________________________
Sutra:
At that time the Buddha’s mother, the Lady Maya, placed her palms together respectfully and said to Earth Store Bodhisattva, “Holy One, the deeds done by the living beings of Jambudvipa differ. What are their respective retributions?”
Earth Store replied, “In a thousand ten thousands of worlds and lands, whether with or without hells, with or without women, the Buddhadharma, Sound-Hearers, Pratyekabuddhas, and others, the retributions of the hells differ.”
Commentary:
The term “living beings” is composed of two words in Chinese, literally, many/born. Living beings are said to grasp at the many aggregates (form, reception, thought, activity, and consciousness) and thereby attain bodies. They are born into various states as a result of manifold causes and conditions, which are collectively called karma. Karma is a Sanskrit term that refers to that which is made by the activity of speech, body, or mind. What is the difference between “cause” and “karma”? Cause refers to a single incident; karma is a long accumulation of causes. There are many causes and conditions that constitute karma, and each being has his own. Therefore the states encountered by living beings differ. Some encounter great joy because they planted good seeds long ago, while others must endure a great deal of hardship, always living in difficult situations, because they have only sown bad causes. In general, if you plant good seeds, you reap good fruit; if you plant bad seeds, you reap bad fruit.
Good and bad are done by you alone, and no one forces you to do either. Even the work of becoming a Buddha is something to which you alone must apply effort; no one else can make you do it, and nobody can do it for you. If you do the work, you will plant the seeds of Buddhahood and find accomplishment. If you do the deeds, the karma, of Buddhas, you will be a Buddha in the future; if you do the deeds of demons, you will become a demon. Didn’t the text say earlier that the hells are called forth in response to the Three Evil Karmas?
After Sakyamuni Buddha accomplished the Way, he spoke Dharma for forty-nine years in over three hundred Dharma assemblies. When he was about to enter nirvana he realized that he had not yet crossed over his mother, the Lady Maya, and so he went to the Trayastrimsa Heaven to speak Dharma for her.
Some worlds have hells and some do not. The Land of Ultimate Bliss, for example, does not have any of the Three Evil Paths, nor any hells, hungry ghosts, or animals. In this world of ours, on the other hand, they do exist.
Some worlds – ours for example – have both men and women as well as sages and common people. The Land of Ultimate Bliss has only men. How does this come about? Men remain men, but when women go to that world they become men. Since there are no women, the people in the world of Ultimate Bliss are born transformationally from lotus flowers. When we recite the Buddha’s name once here, our lotus-flower mother in the Land of Ultimate Bliss grows a bit. The more we recite it here, the more our flower grows. The more sincere our recitation is, the more flourishing our lotus.
When the Eighth Consciousness has not yet become a person, a god, a ghost, etc., it is called the Intermediate Skandha Body. When we die, the Intermediate Skandha, or Intermediate Shadow Body, is led into the lotus flower. When that flower opens, a person is born.
In some worlds a Buddha may be speaking Dharma; in others, the Dharma of a Buddha may circulate. Places where no one speaks Dharma, where there are no Buddha images, sutras, or people who have left the home life, are called places without Buddhadharma. According to the sutras, the northern continent, Uttarakuru, does not have Buddhadharma, and is classed among the Eight Difficulties, circumstances in which it is hard to encounter Buddhadharma.
From the point of view of common people, Sound-hearers are very happy, but from the standpoint of the Bodhisattva, the Sound-Hearers, too, have their sufferings. The passage cited above refers to places that have the sufferings of Sound-Hearers or the sufferings of the Pratyekabuddhas.
Regardless of who you are, if you create karma, you will undergo the appropriate retribution; avoiding karma you avoid the retribution that follows it. This is a certain principle that works impartially, with equality for all.
Sutra:
The Lady Maya again spoke to Earth Store Bodhisattva; “I wish to hear only of the bad paths that are the retribution from offenses in Jambudvipa.”
Earth Store Bodhisattva replied, “Holy Mother, please listen and I will explain it in general terms.”
The Buddha’s mother answered, “I hope that you will do so.”
Earth Store Bodhisattva said to the Holy Mother, “These are the names of the retributions for offenses in Jambudvipa. Living beings who are not filial to their parents, who harm or kill them, will fall into the uninterrupted hell, where, for a thousand millions of kalpas, they will seek in vain to escape.”
Commentary:
We living beings should be filial to our parents, for those who are not filial commit offenses. Filial piety is important because it is the basis of humanity; if people are not filial, they forget their very origin. Therefore, it is said, “Father gave me a life, mother raised me; their kindness – as vast as high heaven, as manifold as the hairs on the head – is difficult to repay.”
What is filial piety? Does it mean buying rare delicacies to feed one’s parents? Is it perhaps seeing that they are dressed in fine clothes? No. These are a superficial form of filial piety. The inner functioning of filial piety is to comply with one’s parents’ fundamental intent.
Suppose my father likes to smoke opium. If he smoked one once a day, and I smoked two, wouldn’t that be filial piety? It certainly would not. When I said “comply,” I meant to comply with the basic parental desire for the children’s welfare, not with a parent’s superficial habits. If the latter were intended, you might as well say that if your father likes bread and butter, you should say to him, “I like that, too. You’re just going to have to wait while I eat it.” That would be belligerence about a superficial matter, not compliance with your father’s basic benevolent intentions towards you. To comply means to be in accordance with another’s wishes.
There is a couplet that says,
The lamb kneels to drink its milk,
The young crow returns to the nest.
When the lamb drinks its mother’s milk, it kneels to do so. The crow is called filial bird in Chinese since the young crows return with food for their aged mother who can no longer fly. If we are not filial to our parents, we humans are not even the equals of birds and beasts.
There are Five Virtues possessed by humans: humaneness, propriety, etiquette, knowledge, and trust. Since we have the ability to practice these qualities, can we not even equal the best aspects of the behavior of crows and sheep? There is nothing more important than being filial.
Someone might ask, “I want to be filial, but now I have left the home life and my parents are nowhere nearby. How can I be filial?” Leaving one’s home life can be an act of great filial piety. There is a saying,
When one son enters the Buddha’s door,
Nine generations ascend to heaven.
If you leave home to cultivate the Way, nine generations of ancestors receive the benefit and can ascend to heaven. In this way, you are being filial not only to your parents but to your grandparents and to parents and grandparents of past lives. Of course, you must continue to cultivate. If you do not do so, your nine generations will fall into hell, where they will wail and moan: “We had a descendant who left home to cultivate, and because of him we should have been born in the heavens. Who would have thought that all he does is sleep, causing us to fall into hell.”
Tuesday, July 8, 2008
Monday, July 7, 2008
Sutra of the Past Vows of Earth Store Bodhisattva (Chapter 2)
CHAPTER TWO
The Assembly of the Reduplicated Bodies
________________________________________
Sutra:
At that time the reduplicated bodies of Earth Store Bodhisattva assembled in the palace of the Trayastrimsa Heaven from a hundred thousand tens of thousands of millions of inconceivable, unutterable, immeasurable, ineffable, asamkhyeyas of worlds, from all the places where there are hells. Because of the spiritual power of the Thus Come One, each came from his own direction together with thousands of ten thousands of nayutas of those who had obtained liberation from the paths of karma. All came holding incense and flowers as offerings to the Buddha. Because of the teachings of Earth Store Bodhisattva all of those who came were irreversible from Anuttarasamyaksambodhi, even though long kalpas ago they had been wandering in birth and death, undergoing suffering within Six Paths without even temporary respite. Because of Earth Store Bodhisattva’s great compassion and deep vows, however, each had borned testimony to the fruits. When they came to the Trayastrimsa Heaven, their hearts jumping, they gazed at the Thus Come One, their eyes not leaving him for a moment.
Commentary:
It could be said that the reduplicated body is also the “reduplicated spirit,” “reduplicated nature,” or “reduplicated heart.” Bodhisattvas have a king of spiritually efficacious response, and thus it is said, “A penetration effected, everywhere there is response.” This is also what is meant by the phrases,
A thousand pools of water,
Moons in a thousand pools;
Ten thousand miles without a cloud,
Ten thousand miles of sky.
The moon is reflected in as many pools of water as there are; if there are ten thousand pools, there are as many reflected moons. The moon in the pool represents the “spiritual” being discussed here. It is also “nature” and you might say a “thought” as well. Although there are the appearances of a thousand moons reflected in a thousand pools, the substance of the moon does not reduplicate.
Likewise, the reduplicated bodies of Earth Store Bodhisattva created by living beings. By way of a simple analogy, the reduplicated bodies are like photographs. Originally, there is just one person, but an unlimited number of copies of his photograph may be made. The difference between photographs and reduplicated bodies is that the photographs do not have the ability to function, spiritual response, or the breath of life. The reduplicated bodies of Earth Store Bodhisattva, on the other hand, are identical with his original body and are referred to as the “hundred thousand million transformation bodies.” Wherever Earth Store Bodhisattva sees a hell, no matter where in the world system of a billion worlds it may be, he dispatches a transformation body to teach living beings there. He does this in accord with his vow to teach all the living beings in the hells.
The number of worlds from which the reduplicated bodies of Earth Store Bodhisattva returned to the Trayastrimsa Heaven is completely beyond calculation or comprehension, for the reduplicated bodies exist because of the needs of the limitless number of living beings who are flowing, floating and drowning, dying, and then being reborn again and again in the wheel of life and death, as many as waves on the sea. Because of Earth Store Bodhisattva’s great compassion and deep vows, many had borne testimony to the fruits of the path. He vowed, “Only when the hells are emptied will I become a Buddha; only when living beings have all been saved, will I attain to Bodhi.” Their hearts jumping, they gazed at the Thus Come One, their eyes not leaving him for a moment. This is a sign of utmost sincerity.
Sutra:
At that time the World-Honored One stretched forth his golden-colored arm and rubbed the crowns of all the reduplicated bodies of Earth Store Bodhisattva, from the hundreds of thousands of tens of thousands of millions of unthinkable, unutterable, immeasurable, ineffable, limitless asamkhyeyas of worlds, and said, “I teach and transform obstinate living beings within the evil worlds of the Five Turbidities, causing their minds to be regulated and subdued, to renounce the improper and return to the proper. One or two of ten, however, have bad habits remaining and I also divide into hundreds of thousands of millions of bodies in order to establish numerous expedient devices for them. There are those of keen roots who hear and then faithfully accept; there are others who have already reaped good retribution and who have been energetically exhorted to accomplishment. Yet others are dark and dull and must long be taught and transformed in order to effect their return, while others whose karma is heavy do not give rise to respect. The reduplication bodies cross over and release all of these manifold kinds of living beings by being manifested as the bodies of men, women, gods, dragons, spirits, or ghosts. They may be manifested as mountains, forests, streams, springs, and rivers; as lakes, fountains, or wells, in order to benefit people. All of these may save beings. The bodes of divine emperors, Brahma kings, wheel-turning kings, laymen, kings of countries, prime ministers, officials, bhiksus, bhiksunis, upasakas, upasika, Sound-Hearers, Arhats, Pratyekabuddhas, and Bodhisattvas, may be manifested in order to teach and rescue beings. It is not only the body of a Buddha which manifests.”
The Assembly of the Reduplicated Bodies
________________________________________
Sutra:
At that time the reduplicated bodies of Earth Store Bodhisattva assembled in the palace of the Trayastrimsa Heaven from a hundred thousand tens of thousands of millions of inconceivable, unutterable, immeasurable, ineffable, asamkhyeyas of worlds, from all the places where there are hells. Because of the spiritual power of the Thus Come One, each came from his own direction together with thousands of ten thousands of nayutas of those who had obtained liberation from the paths of karma. All came holding incense and flowers as offerings to the Buddha. Because of the teachings of Earth Store Bodhisattva all of those who came were irreversible from Anuttarasamyaksambodhi, even though long kalpas ago they had been wandering in birth and death, undergoing suffering within Six Paths without even temporary respite. Because of Earth Store Bodhisattva’s great compassion and deep vows, however, each had borned testimony to the fruits. When they came to the Trayastrimsa Heaven, their hearts jumping, they gazed at the Thus Come One, their eyes not leaving him for a moment.
Commentary:
It could be said that the reduplicated body is also the “reduplicated spirit,” “reduplicated nature,” or “reduplicated heart.” Bodhisattvas have a king of spiritually efficacious response, and thus it is said, “A penetration effected, everywhere there is response.” This is also what is meant by the phrases,
A thousand pools of water,
Moons in a thousand pools;
Ten thousand miles without a cloud,
Ten thousand miles of sky.
The moon is reflected in as many pools of water as there are; if there are ten thousand pools, there are as many reflected moons. The moon in the pool represents the “spiritual” being discussed here. It is also “nature” and you might say a “thought” as well. Although there are the appearances of a thousand moons reflected in a thousand pools, the substance of the moon does not reduplicate.
Likewise, the reduplicated bodies of Earth Store Bodhisattva created by living beings. By way of a simple analogy, the reduplicated bodies are like photographs. Originally, there is just one person, but an unlimited number of copies of his photograph may be made. The difference between photographs and reduplicated bodies is that the photographs do not have the ability to function, spiritual response, or the breath of life. The reduplicated bodies of Earth Store Bodhisattva, on the other hand, are identical with his original body and are referred to as the “hundred thousand million transformation bodies.” Wherever Earth Store Bodhisattva sees a hell, no matter where in the world system of a billion worlds it may be, he dispatches a transformation body to teach living beings there. He does this in accord with his vow to teach all the living beings in the hells.
The number of worlds from which the reduplicated bodies of Earth Store Bodhisattva returned to the Trayastrimsa Heaven is completely beyond calculation or comprehension, for the reduplicated bodies exist because of the needs of the limitless number of living beings who are flowing, floating and drowning, dying, and then being reborn again and again in the wheel of life and death, as many as waves on the sea. Because of Earth Store Bodhisattva’s great compassion and deep vows, many had borne testimony to the fruits of the path. He vowed, “Only when the hells are emptied will I become a Buddha; only when living beings have all been saved, will I attain to Bodhi.” Their hearts jumping, they gazed at the Thus Come One, their eyes not leaving him for a moment. This is a sign of utmost sincerity.
Sutra:
At that time the World-Honored One stretched forth his golden-colored arm and rubbed the crowns of all the reduplicated bodies of Earth Store Bodhisattva, from the hundreds of thousands of tens of thousands of millions of unthinkable, unutterable, immeasurable, ineffable, limitless asamkhyeyas of worlds, and said, “I teach and transform obstinate living beings within the evil worlds of the Five Turbidities, causing their minds to be regulated and subdued, to renounce the improper and return to the proper. One or two of ten, however, have bad habits remaining and I also divide into hundreds of thousands of millions of bodies in order to establish numerous expedient devices for them. There are those of keen roots who hear and then faithfully accept; there are others who have already reaped good retribution and who have been energetically exhorted to accomplishment. Yet others are dark and dull and must long be taught and transformed in order to effect their return, while others whose karma is heavy do not give rise to respect. The reduplication bodies cross over and release all of these manifold kinds of living beings by being manifested as the bodies of men, women, gods, dragons, spirits, or ghosts. They may be manifested as mountains, forests, streams, springs, and rivers; as lakes, fountains, or wells, in order to benefit people. All of these may save beings. The bodes of divine emperors, Brahma kings, wheel-turning kings, laymen, kings of countries, prime ministers, officials, bhiksus, bhiksunis, upasakas, upasika, Sound-Hearers, Arhats, Pratyekabuddhas, and Bodhisattvas, may be manifested in order to teach and rescue beings. It is not only the body of a Buddha which manifests.”
Sunday, July 6, 2008
Sutra of the Past Vows of Earth Store Bodhisattva
This is one of the books in a series published under the sponsorship of The Institute for Advanced studies of World Religions New York, U.S.A. with the aim of making religious texts translated from various languages accessible in English.
The Collected Lectures of Tripitaka Master Hsuan Hua
Translated by American Bhiksu Heng Ching; Revised by American Bhiksuni Heng Ch’ih;
Polished by American Bhiksu Heng Kuan; Certified by Gold Mountain Sramana Dhyana Master Hsuan Hua
Buddhist Text Translation Society
The Institute for Advanced Studies of World Religions Publishers, New York, N.Y.
The translator dedicates this translation to his grandmother, Rose Klarer, and to his parents, David and Ruth Klarer.
International Standard Book Number: 0-915078-00-7
Library of Congress Catalog Card Number: 74-18135
© 1974 by the Sino-American Buddhist Association, San Francisco
All rights reserved
Printed and bound in the United States of America
_________________________________________________
Namo Earth Store Bodhisattva
Namo Ti Tsang Wang Pu Sa
Namo Ksitigarbha Bodhisattva
The sutra often instructs practitioners to recite the name of Earth Store Bodhisattva, as well as the names of various Buddhas. This is traditionally done by prefacing the name with the Sanskrit word Namo, which means praise or homage to, take refuge in, revere, etc. Thus the Bodhisattva’s name would be recited in English, Chinese, and Sanskrit as above.
________________________________________
ACKNOWLEDGMENTS
________________________________________
THIS TRANSLATION OF THE Sutra of the Past Vows of Earth Store Bodhisattva, with the explanatory lectures of Tripitaka Master Hsuan Hua, has been prepared by the Buddhist Text Translation Society of the Sino-American Buddhist Association, with headquarters at Gold Mountain Dhyana Monastery, 1731 15th Street, San Francisco, California 94103 U.S.A.
Since everyone who hears or reads a lecture has his or her own understanding, the views of a great many people have been consulted in the preparation of the translation. Although space precludes the mention of every individual, the following members of the Buddhist Text Translation society must be singled out: Dharma Masters Heng Ch’ien and Heng Shou, who, although, they did not work on this text specifically, have given a great deal of advice and criticism on many aspects of translation over the years, Upasaka I Kuo Jung has also been of great help in this regard. The task of refining the English of the initial translation has been performed by Dharma Master Heng Kuan, editor-in-chief of Vajra Bodhi Sea and chairman of the Polishing Committee of the Buddhist Text Translation Society.
In addition to an enormous amount of editorial work, a great deal of preliminary rewriting and sifting had to be done. Much of this work was done by Dharma Master Heng Ch’ih of the Revision Committee of the Buddhist Text Translation Society, who not only helped in rewriting but undertook a great deal of laborious research into Sanskrit forms and niceties of presentation. She is also responsible for putting the entire manuscript into finished typed form, a job of no small matter in itself.
Many people took part in the earlier stages of preparation of this work. Special thanks are due to the following members of the Buddhist Text Translation Society: Dharma Masters Heng Shou and Heng Chu, who did a great deal of the proof-reading and made many useful suggestions: Upasakas Kuo T’ang Yager, Ph.D. candidate; Kuo Hui Weber; Kuo Kuei Bach; Upasika Kuo Chin Vickers, who provided valuable help in preparing copies of the manuscript; and especially Upasika Kuo Tsung Bach, who handled the complex and difficult task of turning the first rough typed manuscript into presentable form.
Special thanks are due to the Venerable Dhyana Master Hsuan Hua, chairman of the Certification Board of the Buddhist Text Translation Society, for having delivered the lectures in the first place and for his constant and patient aid during the preparation of this work.
Special mention must also be made of the Institute for Advanced Studies of World Religions, which has undertaken to have this sutra published, and of Nora A. Larke and Institute copy editors Upasika Yeshe Tsomo and Leah Zahler, who devoted much talent and effort to the preparation of the work. The skilled guidance provided by Nai Yung Chang of Harry N. Abrams, Inc., in the production of this book is likewise greatly appreciated.
Buddhist Text Translation Society
________________________________________
FOREWORD
________________________________________
FROM ANCIENT TIMES, the Sutra of the Past Vows of Earth Store Bodhisattva has been one of the most popular Chinese Buddhist sutras. “Earth Store” is a literal rendering of the bodhisattva’s original Sanskrit name, Ksitigarbha. In the Buddhist pantheon, he is one of the most highly celebrated bodhisattva, along with Manjusri, Avalokitesvara, and Samantabhadra. These four represent the four basic Mahayana qualities: Manjusri represents great wisdom; Avalokitesvara, great compassion; Samantabhadra, great meritorious deeds; and Ksitigarbha, the great vow – the vow to help and to cross over all sentient beings. “If I do not go to hell (to help them there), who else will go?” is the famous pronouncement of Bodhisattva Ksitigarbha.
In the seventh century A.D., this sutra was translated by Siksananda from the Sanskrit into Chinese, but not until this publication has it ever been translated into English. Dharma Master Heng Ching’s work is not a critical study in the traditional Western scholarly sense. However, it bears special importance, as it is accompanied by the comprehensive commentary of Tripitaka Master Hsuan Hua. Without such an accompaniment, it would be very difficult, if not impossible, for Western readers to understand the significance and applications of this sutra.
One of the aims of the Institute for Advanced Studies of World Religions is to make available religious teachings that were previously inaccessible to the English-speaking student of religion. In this light, the Institute is honored to publish this invaluable source of learning and awareness.
The Institute for Advanced Studies of World Religions
APRIL 1974
________________________________________
PREFACE
________________________________________
DIRECTLY PRIOR TO THE END of the Buddha’s appearance in this world, he and his following of bhiksus journeyed to the Trayastrimsa Heaven so that the Buddha might repay the kindness of his mother by speaking Dharma on her behalf. The Dharma which he spoke on that occasion still exists to this day and is known as the Sutra of the Past Vows of Earth Store Bodhisattva. This sutra deals with filial piety – not only that which pertains to the relationship between oneself and one’s parents but rather a universal code of duty for all living beings. A skyscraper is not built from the top down, however, and as an initial step toward embodying one’s universal duty, one begins with duty to one’s immediate family and friends, of which parents are foremost in importance. Hence, when the Buddha answers the Bodhisattva Manjusri’s question concerning the past vows of the Bodhisattva Earth Store in the first chapter of this sutra, he begins by telling him of the Bodhisattva’s filial duty to his parents, which led to his illimitable vows to save all living beings.
The Bodhisattva Earth Store, drawing upon the infinite power of his unwavering resolve, appears throughout the ten directions in an innumerable number of bodies in order to lead even the most obstinate and confused living beings to step from the sea of suffering onto the shore of Nirvana. Although his vows are infinite in their scope, they still do not go beyond the simple relationship called filial piety; the only difference is one of magnitude. Whereas an ordinary person considers even the most perfunctory duty to his parents to be sufficient, the Bodhisattva Earth Store, realizing that at some time during the countless aeons of the past all living beings have been his father and mother, includes all living beings within the scope of his filial duty, a duty which can only be ultimately fulfilled by leading all beings to gain eternal bliss. Since living beings are unlimited in number, it naturally follows that the Bodhisattva’s vows are infinite in magnitude.
In order for us to take the first step out of the sea of suffering, it is necessary for us to become aware of the danger which results from allowing our actions to be affected by the confused emotions which lie so heavily upon us. To this end the Bodhisattva elucidates cause and effect, the realm of karma, informing us of the sufferings of the hells and the actions which lead to such retributions, as well as of the pleasures of the heavens and the actions which they reward. It is not the Bodhisattva’s intention, however, that we turn away in revulsion from the former and grasp at the latter, but rather that we understand the sphere of cause and effect – that simple law which says that one reaps what one sows – and that we learn to avoid planting causes for either the heavens or the hells. Furthermore, in order that we plant the seed for future contact with the Dharma, the Bodhisattva wishes to impress upon us the benefits obtained from engaging in wholesome actions, as opposed to unwholesome ones, so that we will be induced to establish a strong affinity with the Triple Jewel. Although many of the practices mentioned in this sutra are not the direct cause of Buddhahood, the seed of Buddhahood is nurtured by wholesome conduct and cultivation of the Way. These auxiliary causes lead to the direct cause, and for that reason the Bodhisattva encourages us to embody them in our practice.
This sutra is extremely practical, and it is because of this that Dhyana Master Hsuan Hua wished it to be one of the first sutras to be translated into English. With the additional enlightening aid of his lectures, even those most unfamiliar with the Dharma are enabled to grasp the essence of the teaching. The lectures were given in 1968-69 and were at that time orally translated from the Master’s Chinese into English by Dharma Master Heng Ching, who has also bestowed upon us the present translation of the sutra text and the Master’s commentary.
It is through the efforts of Dharma Master Heng Ching that this sutra can now be studied by students of Dharma in the West, with the knowledge that it agrees with the original principles of Buddhism as they were elucidated by the Buddha. When I say efforts, I do not refer merely to the work of translation; for although it was a task which required many months of diligent attention, it rests upon years of study of the Chinese language and actual cultivation of the principles of the Buddhist path to enlightenment. Dharma Master Heng Ching has studied the Chinese language for more than ten years, and he spent the last five of those years under the expert tutelage of the Dhyana Master, who is not only an embodiment of the very heart of Buddhism but also an extremely erudite scholar. Thus Dharma Master Heng Ching has become intimately acquainted with both the doctrinal and practical aspects of the Dharma in a manner that is shared by few people. Under the Master’s guidance he has studied and helped give oral translations of literally thousands of lectures on sutras such as the Surangama Sutra, the Wonderful Dharma Lotus Blossom Sutra, the Diamond Sutra, the Heart Sutra, and the Avatamsaka Sutra, among others. He has also personally delivered lectures on this sutra, the Surangama Sutra, the Heart Sutra, and the Divination of Good and Evil Karmic Retribution Sutra.
In addition to Dharma Master Heng Ching’s daily practice, he has attended many Buddha Recitation Sessions, Mantra Recitation Sessions, and Meditation Sessions, one of which lasted for ninety-eight days, with twenty-one hours of practice each day. What is most important, however, is not that he attended so many lectures and participated in so many sessions, but that he has actually made a good deal of progress in his cultivation. This puts him far above ordinary scholars, not to speak of those people who have reduced the Dharma to a pathetic exchange of witty remarks based on nothing but sheer confusion. Thus, it is with pleasure that I introduce this sutra to other students of the Dharma.
American Bhiksu Heng Ch’ien
Buddhist Lecture Hall, Hong Kong
Earth Store Bodhisattva’s Birthday,
AUGUST, 1973
________________________________________
TRANSLATOR’S INTRODUCTION
________________________________________
THOUSANDS OF YEARS OF TRADITION have shown that there is no substitute for oral instruction. What is more, we in the West have long been hampered in our study of Buddhism by the lack of both adequate texts in English and qualified interpreters to transmit traditional explanations. Even though a few teachers have come to the West, there still remain the problems of access and linguistics. This work provides a solution to these problems by presenting in English translation what was originally a lectured commentary in Chinese.
Dhyana Master Hsuan Hua, founder of the Sino-American Buddhist Association, has been delivering oral commentaries on Buddhist texts for many years. Although based in an age-old tradition, he reveals the Buddhist tradition in a manner that speaks not only to specialists and historians but to all those faced with the continuing problems of human existence in a modern age. All the Master’s lectures since 1968 have been recorded and are being translated, this book being the second in a series of his collected lectures.
That the Master’s lectures are truly effective in terms of the real aim of Buddhism, which is to bring about a change in the lives of the audience, is quite obvious to those who have experienced his teaching. On several occasions during this lecture series, particularly when he discussed the depths of Earth Store Bodhisattva’s filial practice in past lives, many members of the audience were moved to tears. This is not, of course, to say that the Master’s style evokes weeping only; on many occasions his lively wit introduced a humorous and lighthearted mood in the assembly.
Unfortunately, in the transformation of a spoken lecture to the printed page, most such effects are necessarily lost. We have tried as much as possible to retain the flavor of the spoken word while avoiding some of the tedium that can come from a mere verbatim transcription. On the other hand, as we tried to approach the conventions of written English, we have dropped some of the more trivial scholarly niceties. Thus the reader will not find Sanskrit and Chinese words set off by italics; they will be presented as any other word in context and explained.
The good points of the translation are due to the combined efforts of all the member of the Sino-American Buddhist Association, the Buddhist Text Translation Society, the Institute for Advanced Studies of World Religions, and the editorial staff of Vajra Bodhi Sea, in whose journal these lectures first appeared. Any errors or faults are, of course, solely the translator’s responsibility.
American Bhiksu Heng Ching
Gold Mountain Dhyana Monastery, San Francisco
Earth Store Bodhisattva’s Birthday,
AUGUST, 1973
________________________________________
CONTENTS
________________________________________
INTRODUCTION
CHAPTER ONE
Spiritual Penetrations in the Palace of the Trayastrimsa Heaven
CHAPTER TWO
The Assembly of the Reduplicated Bodies
CHAPTER THREE
Contemplating the Karmic Conditions of Living Beings
CHAPTER FOUR
Karmic Retribution of Living Beings
CHAPTER FIVE
The Names of the Hells
CHAPTER SIX
The Thus Come One’s Praises
CHAPTER SEVEN
Benefits for the Living and the Dead
CHAPTER EIGHT
The Praises of the Multitudes of King Yama
CHAPTER NINE
The Names of Buddhas
CHAPTER TEN
The Conditions and Comparative Merits of Giving
CHAPTER ELEVEN
The Dharma Protection of the Earth Spirit
CHAPTER TWELVE
The Benefits from Seeing and Hearing
CHAPTER THIRTEEN
The Entrustment of Men and Gods
GLOSSARY
BUDDHIST TEXT TRANSLATION SOCIETY
________________________________________
INTRODUCTION
________________________________________
SUTRAS MAY BE INTRODUCED in a number of ways, all of which help bring out the basic meaning of the text. In studying this sutra we shall approach the text through the investigation of the following six items:
I. The reasons for the arising of the teaching
II. The division and vehicle to which the sutra belongs
III. A determination of the sutra’s principle
IV. A full explanation of the title
V. A history of the translation
VI. A detailed explanation of the sutra
I. THE REASONS FOR THE ARISING OF THE TEACHING
Shortly after Sakyamuni’s birth from his mother’s side, his mother died and ascended to the heavens. After he had become a Buddha and had spoken Dharma for forty-nine years at over three hundred assemblies, he went to the Trayastrimsa Heaven to teach her. This occurred between the speaking of The Wonderful Dharma Lotus Blossom Sutra and The Nirvana Sutra. He stayed in that heaven for three months and spoke this sutra of filial piety, The Sutra of the Past Vows of Earth Store Bodhisattva.
II. THE DIVISION AND VEHICLE TO WHICH THE SUTRA BELONGS
Division refers to the three divisions of the canon, the Sutras, the Sastras, and the Vinaya. The Sutras encompass the study of Samadhi, the Sastras, the study of wisdom, and the Vinaya, the study of moral precepts. Since this sutra discusses morality it belongs to both the Sutra and Vinaya stores.
Vehicle refers to the Five Vehicles. Although some people say that there are only three – the Vehicles of the Sound-hearers, of Those Enlightened to Causation, and of Bodhisattvas – the Vehicles of Men and Gods can be added to these to make five. This sutra deals with the Vehicles of Men, Gods, and Bodhisattvas.
III. A DETERMINATION OF THE SUTRA’S PRINCIPLE
The foundations of this sutra are principles contained in eight terms grouped in four headings:
1. The practice of filial piety
2. The crossing over of living beings
3. The rescuing of sufferers
4. The repaying of kindness
1. To practice filial piety means to be “filial” to one’s parents and thus to be a dazzling light over the entire world. Both heaven and earth are greatly pleased by filial piety and so it is said, “Heaven and earth deem filial piety essential; filial piety is foremost. With one filial son, an entire family is peaceful.” If you are filial to your parents, your children will be filial to you; if you are not filial to your parents, your children will treat you in the same manner.
One may think, “What is the point of being human? Isn’t it merely to try to get by as well as possible?”
It certainly is not! The first duty of human beings is to be filial to their parents. Father and mother are heaven and earth, father and mother are all the elders, and father and mother are all the Buddhas. If you had no parents you would have no body, and if you had no body, you could not become a Buddha. If you want to become a Buddha, you must start out by being filial to your parents.
2. The crossing over of living beings. To cross means to go from one shore to another, from affliction to Bodhi; the Six Paramitas are also known as the six crossings-over. To cross beings over does not mean to cross over merely one, two, three, or four, but to cross all the ten kinds of living beings, so that they reach Buddhahood.
3. The rescuing of sufferers. This sutra is able to pull living beings out of their sufferings.
4. The repaying of kindness. This means to repay the kindness of parents.
I have mentioned only the essential points of these four phrases and will leave it to you to make further investigation of them.
At the mention of the first of these headings, the practice of filial piety, some people will immediately think of rushing home to be filial to their parents. This in itself is an excellent wish and is quite commendable. It is extremely important, however, that those who return home to care for their parents not forget everything they have learned and find themselves slipping back into their old habits. The way to practice ultimate filial piety is to learn how to be a model for and a benefit to the world; the very best way to do that is to study and practice the Buddhadharma.
There are four basic kinds of filial piety: limited, extensive, contemporary, and classic. Limited filial piety is to be filial within your own family but to be unable to “treat others’ elders as your own, treat others’ children as your own.” With extensive filial piety you reach throughout the world and take all fathers and mothers in the world as your own. Although this filial piety is large, it is by no means ultimate.
What then is ultimate filial piety? It is far beyond the scope of the four mentioned above. Sakyamuni Buddha’s father locked him in the palace and he stole away to cultivate a life of austerity in the Himalayas for six years, after which he finally realized Buddhahood beneath the Bodhi tree. After he had become a Buddha, he ascended to the heavens to speak Dharma for his mother. This ultimate filial piety.
Contemporary filial piety is to model oneself on present-day methods of filial piety and to study their methods of behavior.
Classic filial piety is to be filial to all the myriad things, in the same way as the Twenty-four Paragons of Filial Virtue in China. But even classic filial piety is not ultimate. If you want to practice ultimate filial piety you should investigate and practice the Buddhadharma; learn to be a good person and a positive force in the world. The practice of acts that benefit society is being genuinely filial to your parents.
IV. A FULL EXPLANATION OF THE TITLE
The name of this sutra is the Sutra of the Past Vows of Earth Store Bodhisattva, and among the seven classifications of sutra titles it belongs to those made up of a person and a dharma. Earth Store Bodhisattva is the person and past vows a dharma. Past vows can also be said to represent karma, since they are deeds that he performed in the past.
Earth Store Bodhisattva is named after the earth, which not only gives birth to things and makes them grow but can store a great many things within itself as well. Because this Bodhisattva is like the earth, he can produce the myriad things and make them grow. Anyone who believes in him may obtain the treasures stored in the ground: gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian.
Bodhisattva is composed of two words: Bodhi, which means “enlightenment,” and sattva, which means “being.” A Bodhisattva can be said to be either one who enlightens living beings or an enlightened living being.
Past Vows also mean fundamental vows, vows that were made aeons ago. Long ago in the distant past Earth Store Bodhisattva vowed, “If the hells are not empty I will not become a Buddha; when living beings have all been saved, I will attain to Bodhi.”
The hells cannot cease to exist until the karma and the afflictions of living beings have come to an end, and that can never happen because of the nature of living beings. Viewed in the light of modern science and philosophy, isn’t Earth Store Bodhisattva’s behavior irrational? Doesn’t it mean that Earth Store Bodhisattva will never have the opportunity to become a Buddha?
No, it does not mean that he cannot become a Buddha, and his vow is by no means irrational. In fact, his behavior is a manifestation of great compassion.
The Collected Lectures of Tripitaka Master Hsuan Hua
Translated by American Bhiksu Heng Ching; Revised by American Bhiksuni Heng Ch’ih;
Polished by American Bhiksu Heng Kuan; Certified by Gold Mountain Sramana Dhyana Master Hsuan Hua
Buddhist Text Translation Society
The Institute for Advanced Studies of World Religions Publishers, New York, N.Y.
The translator dedicates this translation to his grandmother, Rose Klarer, and to his parents, David and Ruth Klarer.
International Standard Book Number: 0-915078-00-7
Library of Congress Catalog Card Number: 74-18135
© 1974 by the Sino-American Buddhist Association, San Francisco
All rights reserved
Printed and bound in the United States of America
_________________________________________________
Namo Earth Store Bodhisattva
Namo Ti Tsang Wang Pu Sa
Namo Ksitigarbha Bodhisattva
The sutra often instructs practitioners to recite the name of Earth Store Bodhisattva, as well as the names of various Buddhas. This is traditionally done by prefacing the name with the Sanskrit word Namo, which means praise or homage to, take refuge in, revere, etc. Thus the Bodhisattva’s name would be recited in English, Chinese, and Sanskrit as above.
________________________________________
ACKNOWLEDGMENTS
________________________________________
THIS TRANSLATION OF THE Sutra of the Past Vows of Earth Store Bodhisattva, with the explanatory lectures of Tripitaka Master Hsuan Hua, has been prepared by the Buddhist Text Translation Society of the Sino-American Buddhist Association, with headquarters at Gold Mountain Dhyana Monastery, 1731 15th Street, San Francisco, California 94103 U.S.A.
Since everyone who hears or reads a lecture has his or her own understanding, the views of a great many people have been consulted in the preparation of the translation. Although space precludes the mention of every individual, the following members of the Buddhist Text Translation society must be singled out: Dharma Masters Heng Ch’ien and Heng Shou, who, although, they did not work on this text specifically, have given a great deal of advice and criticism on many aspects of translation over the years, Upasaka I Kuo Jung has also been of great help in this regard. The task of refining the English of the initial translation has been performed by Dharma Master Heng Kuan, editor-in-chief of Vajra Bodhi Sea and chairman of the Polishing Committee of the Buddhist Text Translation Society.
In addition to an enormous amount of editorial work, a great deal of preliminary rewriting and sifting had to be done. Much of this work was done by Dharma Master Heng Ch’ih of the Revision Committee of the Buddhist Text Translation Society, who not only helped in rewriting but undertook a great deal of laborious research into Sanskrit forms and niceties of presentation. She is also responsible for putting the entire manuscript into finished typed form, a job of no small matter in itself.
Many people took part in the earlier stages of preparation of this work. Special thanks are due to the following members of the Buddhist Text Translation Society: Dharma Masters Heng Shou and Heng Chu, who did a great deal of the proof-reading and made many useful suggestions: Upasakas Kuo T’ang Yager, Ph.D. candidate; Kuo Hui Weber; Kuo Kuei Bach; Upasika Kuo Chin Vickers, who provided valuable help in preparing copies of the manuscript; and especially Upasika Kuo Tsung Bach, who handled the complex and difficult task of turning the first rough typed manuscript into presentable form.
Special thanks are due to the Venerable Dhyana Master Hsuan Hua, chairman of the Certification Board of the Buddhist Text Translation Society, for having delivered the lectures in the first place and for his constant and patient aid during the preparation of this work.
Special mention must also be made of the Institute for Advanced Studies of World Religions, which has undertaken to have this sutra published, and of Nora A. Larke and Institute copy editors Upasika Yeshe Tsomo and Leah Zahler, who devoted much talent and effort to the preparation of the work. The skilled guidance provided by Nai Yung Chang of Harry N. Abrams, Inc., in the production of this book is likewise greatly appreciated.
Buddhist Text Translation Society
________________________________________
FOREWORD
________________________________________
FROM ANCIENT TIMES, the Sutra of the Past Vows of Earth Store Bodhisattva has been one of the most popular Chinese Buddhist sutras. “Earth Store” is a literal rendering of the bodhisattva’s original Sanskrit name, Ksitigarbha. In the Buddhist pantheon, he is one of the most highly celebrated bodhisattva, along with Manjusri, Avalokitesvara, and Samantabhadra. These four represent the four basic Mahayana qualities: Manjusri represents great wisdom; Avalokitesvara, great compassion; Samantabhadra, great meritorious deeds; and Ksitigarbha, the great vow – the vow to help and to cross over all sentient beings. “If I do not go to hell (to help them there), who else will go?” is the famous pronouncement of Bodhisattva Ksitigarbha.
In the seventh century A.D., this sutra was translated by Siksananda from the Sanskrit into Chinese, but not until this publication has it ever been translated into English. Dharma Master Heng Ching’s work is not a critical study in the traditional Western scholarly sense. However, it bears special importance, as it is accompanied by the comprehensive commentary of Tripitaka Master Hsuan Hua. Without such an accompaniment, it would be very difficult, if not impossible, for Western readers to understand the significance and applications of this sutra.
One of the aims of the Institute for Advanced Studies of World Religions is to make available religious teachings that were previously inaccessible to the English-speaking student of religion. In this light, the Institute is honored to publish this invaluable source of learning and awareness.
The Institute for Advanced Studies of World Religions
APRIL 1974
________________________________________
PREFACE
________________________________________
DIRECTLY PRIOR TO THE END of the Buddha’s appearance in this world, he and his following of bhiksus journeyed to the Trayastrimsa Heaven so that the Buddha might repay the kindness of his mother by speaking Dharma on her behalf. The Dharma which he spoke on that occasion still exists to this day and is known as the Sutra of the Past Vows of Earth Store Bodhisattva. This sutra deals with filial piety – not only that which pertains to the relationship between oneself and one’s parents but rather a universal code of duty for all living beings. A skyscraper is not built from the top down, however, and as an initial step toward embodying one’s universal duty, one begins with duty to one’s immediate family and friends, of which parents are foremost in importance. Hence, when the Buddha answers the Bodhisattva Manjusri’s question concerning the past vows of the Bodhisattva Earth Store in the first chapter of this sutra, he begins by telling him of the Bodhisattva’s filial duty to his parents, which led to his illimitable vows to save all living beings.
The Bodhisattva Earth Store, drawing upon the infinite power of his unwavering resolve, appears throughout the ten directions in an innumerable number of bodies in order to lead even the most obstinate and confused living beings to step from the sea of suffering onto the shore of Nirvana. Although his vows are infinite in their scope, they still do not go beyond the simple relationship called filial piety; the only difference is one of magnitude. Whereas an ordinary person considers even the most perfunctory duty to his parents to be sufficient, the Bodhisattva Earth Store, realizing that at some time during the countless aeons of the past all living beings have been his father and mother, includes all living beings within the scope of his filial duty, a duty which can only be ultimately fulfilled by leading all beings to gain eternal bliss. Since living beings are unlimited in number, it naturally follows that the Bodhisattva’s vows are infinite in magnitude.
In order for us to take the first step out of the sea of suffering, it is necessary for us to become aware of the danger which results from allowing our actions to be affected by the confused emotions which lie so heavily upon us. To this end the Bodhisattva elucidates cause and effect, the realm of karma, informing us of the sufferings of the hells and the actions which lead to such retributions, as well as of the pleasures of the heavens and the actions which they reward. It is not the Bodhisattva’s intention, however, that we turn away in revulsion from the former and grasp at the latter, but rather that we understand the sphere of cause and effect – that simple law which says that one reaps what one sows – and that we learn to avoid planting causes for either the heavens or the hells. Furthermore, in order that we plant the seed for future contact with the Dharma, the Bodhisattva wishes to impress upon us the benefits obtained from engaging in wholesome actions, as opposed to unwholesome ones, so that we will be induced to establish a strong affinity with the Triple Jewel. Although many of the practices mentioned in this sutra are not the direct cause of Buddhahood, the seed of Buddhahood is nurtured by wholesome conduct and cultivation of the Way. These auxiliary causes lead to the direct cause, and for that reason the Bodhisattva encourages us to embody them in our practice.
This sutra is extremely practical, and it is because of this that Dhyana Master Hsuan Hua wished it to be one of the first sutras to be translated into English. With the additional enlightening aid of his lectures, even those most unfamiliar with the Dharma are enabled to grasp the essence of the teaching. The lectures were given in 1968-69 and were at that time orally translated from the Master’s Chinese into English by Dharma Master Heng Ching, who has also bestowed upon us the present translation of the sutra text and the Master’s commentary.
It is through the efforts of Dharma Master Heng Ching that this sutra can now be studied by students of Dharma in the West, with the knowledge that it agrees with the original principles of Buddhism as they were elucidated by the Buddha. When I say efforts, I do not refer merely to the work of translation; for although it was a task which required many months of diligent attention, it rests upon years of study of the Chinese language and actual cultivation of the principles of the Buddhist path to enlightenment. Dharma Master Heng Ching has studied the Chinese language for more than ten years, and he spent the last five of those years under the expert tutelage of the Dhyana Master, who is not only an embodiment of the very heart of Buddhism but also an extremely erudite scholar. Thus Dharma Master Heng Ching has become intimately acquainted with both the doctrinal and practical aspects of the Dharma in a manner that is shared by few people. Under the Master’s guidance he has studied and helped give oral translations of literally thousands of lectures on sutras such as the Surangama Sutra, the Wonderful Dharma Lotus Blossom Sutra, the Diamond Sutra, the Heart Sutra, and the Avatamsaka Sutra, among others. He has also personally delivered lectures on this sutra, the Surangama Sutra, the Heart Sutra, and the Divination of Good and Evil Karmic Retribution Sutra.
In addition to Dharma Master Heng Ching’s daily practice, he has attended many Buddha Recitation Sessions, Mantra Recitation Sessions, and Meditation Sessions, one of which lasted for ninety-eight days, with twenty-one hours of practice each day. What is most important, however, is not that he attended so many lectures and participated in so many sessions, but that he has actually made a good deal of progress in his cultivation. This puts him far above ordinary scholars, not to speak of those people who have reduced the Dharma to a pathetic exchange of witty remarks based on nothing but sheer confusion. Thus, it is with pleasure that I introduce this sutra to other students of the Dharma.
American Bhiksu Heng Ch’ien
Buddhist Lecture Hall, Hong Kong
Earth Store Bodhisattva’s Birthday,
AUGUST, 1973
________________________________________
TRANSLATOR’S INTRODUCTION
________________________________________
THOUSANDS OF YEARS OF TRADITION have shown that there is no substitute for oral instruction. What is more, we in the West have long been hampered in our study of Buddhism by the lack of both adequate texts in English and qualified interpreters to transmit traditional explanations. Even though a few teachers have come to the West, there still remain the problems of access and linguistics. This work provides a solution to these problems by presenting in English translation what was originally a lectured commentary in Chinese.
Dhyana Master Hsuan Hua, founder of the Sino-American Buddhist Association, has been delivering oral commentaries on Buddhist texts for many years. Although based in an age-old tradition, he reveals the Buddhist tradition in a manner that speaks not only to specialists and historians but to all those faced with the continuing problems of human existence in a modern age. All the Master’s lectures since 1968 have been recorded and are being translated, this book being the second in a series of his collected lectures.
That the Master’s lectures are truly effective in terms of the real aim of Buddhism, which is to bring about a change in the lives of the audience, is quite obvious to those who have experienced his teaching. On several occasions during this lecture series, particularly when he discussed the depths of Earth Store Bodhisattva’s filial practice in past lives, many members of the audience were moved to tears. This is not, of course, to say that the Master’s style evokes weeping only; on many occasions his lively wit introduced a humorous and lighthearted mood in the assembly.
Unfortunately, in the transformation of a spoken lecture to the printed page, most such effects are necessarily lost. We have tried as much as possible to retain the flavor of the spoken word while avoiding some of the tedium that can come from a mere verbatim transcription. On the other hand, as we tried to approach the conventions of written English, we have dropped some of the more trivial scholarly niceties. Thus the reader will not find Sanskrit and Chinese words set off by italics; they will be presented as any other word in context and explained.
The good points of the translation are due to the combined efforts of all the member of the Sino-American Buddhist Association, the Buddhist Text Translation Society, the Institute for Advanced Studies of World Religions, and the editorial staff of Vajra Bodhi Sea, in whose journal these lectures first appeared. Any errors or faults are, of course, solely the translator’s responsibility.
American Bhiksu Heng Ching
Gold Mountain Dhyana Monastery, San Francisco
Earth Store Bodhisattva’s Birthday,
AUGUST, 1973
________________________________________
CONTENTS
________________________________________
INTRODUCTION
CHAPTER ONE
Spiritual Penetrations in the Palace of the Trayastrimsa Heaven
CHAPTER TWO
The Assembly of the Reduplicated Bodies
CHAPTER THREE
Contemplating the Karmic Conditions of Living Beings
CHAPTER FOUR
Karmic Retribution of Living Beings
CHAPTER FIVE
The Names of the Hells
CHAPTER SIX
The Thus Come One’s Praises
CHAPTER SEVEN
Benefits for the Living and the Dead
CHAPTER EIGHT
The Praises of the Multitudes of King Yama
CHAPTER NINE
The Names of Buddhas
CHAPTER TEN
The Conditions and Comparative Merits of Giving
CHAPTER ELEVEN
The Dharma Protection of the Earth Spirit
CHAPTER TWELVE
The Benefits from Seeing and Hearing
CHAPTER THIRTEEN
The Entrustment of Men and Gods
GLOSSARY
BUDDHIST TEXT TRANSLATION SOCIETY
________________________________________
INTRODUCTION
________________________________________
SUTRAS MAY BE INTRODUCED in a number of ways, all of which help bring out the basic meaning of the text. In studying this sutra we shall approach the text through the investigation of the following six items:
I. The reasons for the arising of the teaching
II. The division and vehicle to which the sutra belongs
III. A determination of the sutra’s principle
IV. A full explanation of the title
V. A history of the translation
VI. A detailed explanation of the sutra
I. THE REASONS FOR THE ARISING OF THE TEACHING
Shortly after Sakyamuni’s birth from his mother’s side, his mother died and ascended to the heavens. After he had become a Buddha and had spoken Dharma for forty-nine years at over three hundred assemblies, he went to the Trayastrimsa Heaven to teach her. This occurred between the speaking of The Wonderful Dharma Lotus Blossom Sutra and The Nirvana Sutra. He stayed in that heaven for three months and spoke this sutra of filial piety, The Sutra of the Past Vows of Earth Store Bodhisattva.
II. THE DIVISION AND VEHICLE TO WHICH THE SUTRA BELONGS
Division refers to the three divisions of the canon, the Sutras, the Sastras, and the Vinaya. The Sutras encompass the study of Samadhi, the Sastras, the study of wisdom, and the Vinaya, the study of moral precepts. Since this sutra discusses morality it belongs to both the Sutra and Vinaya stores.
Vehicle refers to the Five Vehicles. Although some people say that there are only three – the Vehicles of the Sound-hearers, of Those Enlightened to Causation, and of Bodhisattvas – the Vehicles of Men and Gods can be added to these to make five. This sutra deals with the Vehicles of Men, Gods, and Bodhisattvas.
III. A DETERMINATION OF THE SUTRA’S PRINCIPLE
The foundations of this sutra are principles contained in eight terms grouped in four headings:
1. The practice of filial piety
2. The crossing over of living beings
3. The rescuing of sufferers
4. The repaying of kindness
1. To practice filial piety means to be “filial” to one’s parents and thus to be a dazzling light over the entire world. Both heaven and earth are greatly pleased by filial piety and so it is said, “Heaven and earth deem filial piety essential; filial piety is foremost. With one filial son, an entire family is peaceful.” If you are filial to your parents, your children will be filial to you; if you are not filial to your parents, your children will treat you in the same manner.
One may think, “What is the point of being human? Isn’t it merely to try to get by as well as possible?”
It certainly is not! The first duty of human beings is to be filial to their parents. Father and mother are heaven and earth, father and mother are all the elders, and father and mother are all the Buddhas. If you had no parents you would have no body, and if you had no body, you could not become a Buddha. If you want to become a Buddha, you must start out by being filial to your parents.
2. The crossing over of living beings. To cross means to go from one shore to another, from affliction to Bodhi; the Six Paramitas are also known as the six crossings-over. To cross beings over does not mean to cross over merely one, two, three, or four, but to cross all the ten kinds of living beings, so that they reach Buddhahood.
3. The rescuing of sufferers. This sutra is able to pull living beings out of their sufferings.
4. The repaying of kindness. This means to repay the kindness of parents.
I have mentioned only the essential points of these four phrases and will leave it to you to make further investigation of them.
At the mention of the first of these headings, the practice of filial piety, some people will immediately think of rushing home to be filial to their parents. This in itself is an excellent wish and is quite commendable. It is extremely important, however, that those who return home to care for their parents not forget everything they have learned and find themselves slipping back into their old habits. The way to practice ultimate filial piety is to learn how to be a model for and a benefit to the world; the very best way to do that is to study and practice the Buddhadharma.
There are four basic kinds of filial piety: limited, extensive, contemporary, and classic. Limited filial piety is to be filial within your own family but to be unable to “treat others’ elders as your own, treat others’ children as your own.” With extensive filial piety you reach throughout the world and take all fathers and mothers in the world as your own. Although this filial piety is large, it is by no means ultimate.
What then is ultimate filial piety? It is far beyond the scope of the four mentioned above. Sakyamuni Buddha’s father locked him in the palace and he stole away to cultivate a life of austerity in the Himalayas for six years, after which he finally realized Buddhahood beneath the Bodhi tree. After he had become a Buddha, he ascended to the heavens to speak Dharma for his mother. This ultimate filial piety.
Contemporary filial piety is to model oneself on present-day methods of filial piety and to study their methods of behavior.
Classic filial piety is to be filial to all the myriad things, in the same way as the Twenty-four Paragons of Filial Virtue in China. But even classic filial piety is not ultimate. If you want to practice ultimate filial piety you should investigate and practice the Buddhadharma; learn to be a good person and a positive force in the world. The practice of acts that benefit society is being genuinely filial to your parents.
IV. A FULL EXPLANATION OF THE TITLE
The name of this sutra is the Sutra of the Past Vows of Earth Store Bodhisattva, and among the seven classifications of sutra titles it belongs to those made up of a person and a dharma. Earth Store Bodhisattva is the person and past vows a dharma. Past vows can also be said to represent karma, since they are deeds that he performed in the past.
Earth Store Bodhisattva is named after the earth, which not only gives birth to things and makes them grow but can store a great many things within itself as well. Because this Bodhisattva is like the earth, he can produce the myriad things and make them grow. Anyone who believes in him may obtain the treasures stored in the ground: gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearls, and carnelian.
Bodhisattva is composed of two words: Bodhi, which means “enlightenment,” and sattva, which means “being.” A Bodhisattva can be said to be either one who enlightens living beings or an enlightened living being.
Past Vows also mean fundamental vows, vows that were made aeons ago. Long ago in the distant past Earth Store Bodhisattva vowed, “If the hells are not empty I will not become a Buddha; when living beings have all been saved, I will attain to Bodhi.”
The hells cannot cease to exist until the karma and the afflictions of living beings have come to an end, and that can never happen because of the nature of living beings. Viewed in the light of modern science and philosophy, isn’t Earth Store Bodhisattva’s behavior irrational? Doesn’t it mean that Earth Store Bodhisattva will never have the opportunity to become a Buddha?
No, it does not mean that he cannot become a Buddha, and his vow is by no means irrational. In fact, his behavior is a manifestation of great compassion.
Thursday, July 3, 2008
"Let Us Pray Together for World Peace"
A Critical Moment that Can Change Heaven and Earth!
For All Lovers of Peace -- "Let Us Pray Together for World Peace".
The war between the U.S.A. and Iraq has finally erupted. All those who love peace tried everything possible but were still unable to prevent this war from taking place. We feel deeply sad that this war had to happen.
We believe that the majority of people in this world do not want this war. Then why couldn't we stop it from happening? We couldn't stop it because the people of this world all share in this common karma. If we want to survive this tragedy, all peace loving and kind people throughout the world should join together. With loving hearts, sincerity and compassion, let us pray together for lasting world peace and dedicate the merit of our prayers to the fulfillment of our concerted wish.
Since 911, people around the world are still impacted by the terror. Our everyday lives are filled with uncertainty. Some political leaders have tried to solve the conflicts by using military force. Responding to violence with violence will inevitably bring further reprisals, perhaps even the Third World War. It is possible that this war between the U.S.A. and Iraq is the prelude to the destruction of this planet and the annihilation of the human race.
The only thing we can do today is to pray together for lasting world peace with truly sincere, pure, and loving hearts for all people. A Chinese proverb says, "True sincerity can split a stone of gold." We are confident that with our strong faith and love, we will be able to receive a blessing that will resolve all of this world's tragedies caused by hatred, confrontations, and conflicts.
For All Lovers of Peace -- "Let Us Pray Together for World Peace".
The war between the U.S.A. and Iraq has finally erupted. All those who love peace tried everything possible but were still unable to prevent this war from taking place. We feel deeply sad that this war had to happen.
We believe that the majority of people in this world do not want this war. Then why couldn't we stop it from happening? We couldn't stop it because the people of this world all share in this common karma. If we want to survive this tragedy, all peace loving and kind people throughout the world should join together. With loving hearts, sincerity and compassion, let us pray together for lasting world peace and dedicate the merit of our prayers to the fulfillment of our concerted wish.
Since 911, people around the world are still impacted by the terror. Our everyday lives are filled with uncertainty. Some political leaders have tried to solve the conflicts by using military force. Responding to violence with violence will inevitably bring further reprisals, perhaps even the Third World War. It is possible that this war between the U.S.A. and Iraq is the prelude to the destruction of this planet and the annihilation of the human race.
The only thing we can do today is to pray together for lasting world peace with truly sincere, pure, and loving hearts for all people. A Chinese proverb says, "True sincerity can split a stone of gold." We are confident that with our strong faith and love, we will be able to receive a blessing that will resolve all of this world's tragedies caused by hatred, confrontations, and conflicts.
Wednesday, July 2, 2008
Speech of the Multi-Faith
Speech for the Opening Ceremony of the Multi-Faith Centre at Griffith University Given by Venerable Master Chin Kung
23 May 2002
Respected Chancellor, Vice Chancellor, religious leaders, ladies and gentlemen: Good Morning.
I have heard the prayers of twelve representatives from different faiths. I was deeply moved by their words, the words of loving peace.
Today our world is filled with natural disasters and man-made disasters. Our situation is critical. Therefore, it has become crucial to unite all religions and ethnicities.
About one year ago, when Mr. Uri Themal told me that Griffith University planned to build a Multi-Faith Centre, I was deeply touched that Griffith could do something so great for our world. All of us should do everything possible to bring the aspirations of this project to fruition.
There are many wise people in the world who wish to help eliminate disasters and reach world peace. Humanity has longed for peace for millennium, yet lasting peace has yet to be realized. Cruelty, conflicts, and wars are increasing. Why? This is a profound and extensive problem.
We are all religious followers. We deeply believe that there is only one God. He has incredible wisdom and ability, and can help all beings in the universe who are suffering.
The Universe is an extended family, like a city where we live. The Milky Way is like the community in which we live. The Earth is like our immediate family. Therefore, all who live on this Earth are one family. God will manifest in various identities to give countless forms of guidance to meet the needs of beings in different areas. In China, he manifested as Confucius, Mencius, Lao-Tzu, and Chuang-Tzu. In India, he manifested as Brahma and Buddha. In the Middle East, he manifested as Jesus and Mohammed. His incarnation is omnipresent and supreme. The image of his incarnation may be different, but his teachings are the same.
"God loves all people." God loves everyone regardless of their nationality, race, faith, or culture. Jesus taught "Love." Buddha spoke of "Compassion." Muhammad taught "Mercy." Therefore, when we carefully observe the religious scriptures, we find the world's religions are based on "Compassion and Love." Then why do we not yet have peace? It is because of our lack of sincere lovingkindness.
Through the teaching of many religious scriptures, we can conclude that God guides us to be leaders, parents, and teachers for all sentient beings. Especially important is the role of parent and teacher. To provide the best example, we should care for all beings as parents care for their children and as teachers guide their students.
We know we must resolve conflicts in order to attain peace. Where do conflicts come from? They come from the family. In today's families, we see conflicts between husbands and wives, between parents and children, and brothers and sisters. When these conflicts are carried into society, there are conflicts between employers and employees, leaders and subordinates. Then, there are fights among ethnic groups and countries, and this is the cause of our disasters today.
But the deepest conflict can only be spoken of by the saints, we ordinary being would never be able to speak of this. As the Buddha said, it is the conflict between the true nature and our habitual human nature. In other words, it is the conflict between the benefit of others and self-benefit. All the sages and saints have taught us to give up selfishness, to care for others, society, and all beings in the universe. Doing this, we will be the messengers of God, the disciples of God.
We definitely cannot underestimate the importance of each of our thoughts. The reality is that the vibration from our thoughts will spread throughout the universe in an instant. Therefore, to eliminate conflict in order to promote peace, we must start from awareness of our every thought.
Although I have not been in Australia for long, many of the people whom I have met and been touched by are messengers of God, and successors to Buddha.
I hope that through this Centre, many religious leaders and followers can learn from one another, encourage one another, respect one another, and work together to bring not only bring happiness to Australia, but also to bring peace and harmony to the whole world and well-being to all people.
Yesterday, when I read the three-year proposal for the Centre, and then when I visited here a few days ago and saw the new building, I felt very happy. Today, as I listen to the heart-felt wishes from each religious leader, I am very thankful for their aspirations. We shall do our best to promote world peace and harmony as well as well-being for all human beings to accomplish great kindness and virtue.
Finally, I hope people of diverse ethnicity and faiths will not isolate themselves from others but will, instead, communicate with one another. The Chinese say that when people come together, they will develop close ties. Only through communication will all of our problems be solved. Misunderstandings and conflicts come from a lack of communication. It is necessary for all people, religions, and nations to foster closer ties through contact, exchange, and dialogue. This is the only path to the resolution of misunderstandings and to peace.
Even when I was young, I was convinced that religions provided the best social and sacred education. Last month, on a visit to Japan, I saw a master who is 97 years old. He told me that the founders of all religions of the world are the manifestations of Guan Yin Bodhisattva. So we are one family. If we truly understand this, how can different religions not work together? They will unite. When different faiths and ethnic groups can work together, world peace can be attained, society will be stable, and the welfare of people will be fulfilled.
In conclusion, I would like to express my gratitude to the Griffith University, and especially to the Chancellor and Vice Chancellor for their work to unite and guide all faiths to unite as one family. I offer my best wishes for good health, happiness, and good fortune to everyone.
Thank you.
-----------------
23 May 2002
Respected Chancellor, Vice Chancellor, religious leaders, ladies and gentlemen: Good Morning.
I have heard the prayers of twelve representatives from different faiths. I was deeply moved by their words, the words of loving peace.
Today our world is filled with natural disasters and man-made disasters. Our situation is critical. Therefore, it has become crucial to unite all religions and ethnicities.
About one year ago, when Mr. Uri Themal told me that Griffith University planned to build a Multi-Faith Centre, I was deeply touched that Griffith could do something so great for our world. All of us should do everything possible to bring the aspirations of this project to fruition.
There are many wise people in the world who wish to help eliminate disasters and reach world peace. Humanity has longed for peace for millennium, yet lasting peace has yet to be realized. Cruelty, conflicts, and wars are increasing. Why? This is a profound and extensive problem.
We are all religious followers. We deeply believe that there is only one God. He has incredible wisdom and ability, and can help all beings in the universe who are suffering.
The Universe is an extended family, like a city where we live. The Milky Way is like the community in which we live. The Earth is like our immediate family. Therefore, all who live on this Earth are one family. God will manifest in various identities to give countless forms of guidance to meet the needs of beings in different areas. In China, he manifested as Confucius, Mencius, Lao-Tzu, and Chuang-Tzu. In India, he manifested as Brahma and Buddha. In the Middle East, he manifested as Jesus and Mohammed. His incarnation is omnipresent and supreme. The image of his incarnation may be different, but his teachings are the same.
"God loves all people." God loves everyone regardless of their nationality, race, faith, or culture. Jesus taught "Love." Buddha spoke of "Compassion." Muhammad taught "Mercy." Therefore, when we carefully observe the religious scriptures, we find the world's religions are based on "Compassion and Love." Then why do we not yet have peace? It is because of our lack of sincere lovingkindness.
Through the teaching of many religious scriptures, we can conclude that God guides us to be leaders, parents, and teachers for all sentient beings. Especially important is the role of parent and teacher. To provide the best example, we should care for all beings as parents care for their children and as teachers guide their students.
We know we must resolve conflicts in order to attain peace. Where do conflicts come from? They come from the family. In today's families, we see conflicts between husbands and wives, between parents and children, and brothers and sisters. When these conflicts are carried into society, there are conflicts between employers and employees, leaders and subordinates. Then, there are fights among ethnic groups and countries, and this is the cause of our disasters today.
But the deepest conflict can only be spoken of by the saints, we ordinary being would never be able to speak of this. As the Buddha said, it is the conflict between the true nature and our habitual human nature. In other words, it is the conflict between the benefit of others and self-benefit. All the sages and saints have taught us to give up selfishness, to care for others, society, and all beings in the universe. Doing this, we will be the messengers of God, the disciples of God.
We definitely cannot underestimate the importance of each of our thoughts. The reality is that the vibration from our thoughts will spread throughout the universe in an instant. Therefore, to eliminate conflict in order to promote peace, we must start from awareness of our every thought.
Although I have not been in Australia for long, many of the people whom I have met and been touched by are messengers of God, and successors to Buddha.
I hope that through this Centre, many religious leaders and followers can learn from one another, encourage one another, respect one another, and work together to bring not only bring happiness to Australia, but also to bring peace and harmony to the whole world and well-being to all people.
Yesterday, when I read the three-year proposal for the Centre, and then when I visited here a few days ago and saw the new building, I felt very happy. Today, as I listen to the heart-felt wishes from each religious leader, I am very thankful for their aspirations. We shall do our best to promote world peace and harmony as well as well-being for all human beings to accomplish great kindness and virtue.
Finally, I hope people of diverse ethnicity and faiths will not isolate themselves from others but will, instead, communicate with one another. The Chinese say that when people come together, they will develop close ties. Only through communication will all of our problems be solved. Misunderstandings and conflicts come from a lack of communication. It is necessary for all people, religions, and nations to foster closer ties through contact, exchange, and dialogue. This is the only path to the resolution of misunderstandings and to peace.
Even when I was young, I was convinced that religions provided the best social and sacred education. Last month, on a visit to Japan, I saw a master who is 97 years old. He told me that the founders of all religions of the world are the manifestations of Guan Yin Bodhisattva. So we are one family. If we truly understand this, how can different religions not work together? They will unite. When different faiths and ethnic groups can work together, world peace can be attained, society will be stable, and the welfare of people will be fulfilled.
In conclusion, I would like to express my gratitude to the Griffith University, and especially to the Chancellor and Vice Chancellor for their work to unite and guide all faiths to unite as one family. I offer my best wishes for good health, happiness, and good fortune to everyone.
Thank you.
-----------------
Subscribe to:
Posts (Atom)
.jpg)
