Difference between revisions of "The Earth Store Sutra: Chapter VII: Benefiting the Living and the Dead"
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“[[World Honored One]], the bad [[habits]] of [[beings]] range from minor to major. Since all [[beings]] have such [[habits]], their families or relatives should create [[blessings]] for them when they are on the verge of dying in order to assist them on the road ahead. That may be done by hanging banners and canopies; lighting oil lamps; reciting the [[sacred]] [[sutras]]; and making [[offerings]] before the images of [[Buddhas]] or [[sages]]. Another way to assist them is by reciting the names of [[Buddhas]], [[Bodhisattvas]], and [[Pratyekabuddhas]] so that the {{Wiki|recitation}} of each [[name]] passes by the {{Wiki|ear}} of the dying one and is heard in his fundamental [[consciousness]]. | “[[World Honored One]], the bad [[habits]] of [[beings]] range from minor to major. Since all [[beings]] have such [[habits]], their families or relatives should create [[blessings]] for them when they are on the verge of dying in order to assist them on the road ahead. That may be done by hanging banners and canopies; lighting oil lamps; reciting the [[sacred]] [[sutras]]; and making [[offerings]] before the images of [[Buddhas]] or [[sages]]. Another way to assist them is by reciting the names of [[Buddhas]], [[Bodhisattvas]], and [[Pratyekabuddhas]] so that the {{Wiki|recitation}} of each [[name]] passes by the {{Wiki|ear}} of the dying one and is heard in his fundamental [[consciousness]]. | ||
− | “Suppose the [[evil karma]] created by [[beings]] were such that they ought to fall into the bad destinies. If their relatives cultivate [[wholesome]] [[causes]] on their behalf when they are close to [[death]], then their manifold offenses can be dissolved. If relatives can further do many [[good deeds]] during the first forty-nine days after the [[death]] of such [[beings]], then the deceased can leave the [[evil]] destinies forever, be born as [[humans]] and [[gods]], and receive supremely wonderful [[bliss]]. Their surviving relatives will also receive limitless benefits. | + | “Suppose the [[evil karma]] created by [[beings]] were such that they ought to fall into the bad destinies. If their relatives cultivate [[wholesome]] [[causes]] on their behalf when they are close to [[death]], then their manifold offenses can be dissolved. If relatives can further do many [[good deeds]] during the first forty-nine days after the [[death]] of such [[beings]], then the deceased can leave the [[evil]] destinies forever, be born as [[humans]] and [[gods]], and receive supremely wonderful [[bliss]]. Their surviving relatives will also receive {{Wiki|limitless}} benefits. |
− | “Therefore, before the [[Buddhas]], [[World]] Honored Ones, as well as before the [[gods]], [[dragons]], and the rest of the eightfold [[division]], [[humans]] and non-humans, I now exhort [[beings]] of [[Jambudvipa]] to be careful to avoid harming, {{Wiki|killing}}, and doing other [[unwholesome]] [[deeds]]; to refrain from worshipping [[ghosts]] and [[spirits]] or making sacrifices to them; and never to call on mountain sprites on the day of [[death]]. Why is that? {{Wiki|Killing}}, harming, and making sacrifices do not even have a tiny hairbreath of power with which to [[benefit]] the deceased. Such acts only bind up the [[conditions]] of offenses so that they grow ever deeper and heavier. The deceased might have been due to increase his potential for sagehood or gain [[birth]] among [[humans]] or [[gods]] in his next [[life]] or in the {{Wiki|future}}. But if his family commits offenses in his [[name]], his good [[rebirth]] will be delayed. How much more would that be the case for [[people]] on the verge of [[death]] who during their [[lives]] had failed to plant even a few [[good roots]]. Each offender has to undergo the bad destinies according to his own [[karma]]. How could anyone bear to have relatives add to that [[karma]]? That would be like having a neighbor add a few more things to a load of over a hundred pounds being carried by someone who had already traveled a long distance and who had not eaten for three days. If that extra weight were added, that person’s [[burden]] would become even more unbearable. | + | “Therefore, before the [[Buddhas]], [[World]] Honored Ones, as well as before the [[gods]], [[dragons]], and the rest of the eightfold [[division]], [[humans]] and [[non-humans]], I now exhort [[beings]] of [[Jambudvipa]] to be careful to avoid harming, {{Wiki|killing}}, and doing other [[unwholesome]] [[deeds]]; to refrain from worshipping [[ghosts]] and [[spirits]] or making [[sacrifices]] to them; and never to call on mountain sprites on the day of [[death]]. Why is that? {{Wiki|Killing}}, harming, and making [[sacrifices]] do not even have a tiny hairbreath of power with which to [[benefit]] the deceased. Such acts only bind up the [[conditions]] of offenses so that they grow ever deeper and heavier. The deceased might have been due to increase his potential for sagehood or gain [[birth]] among [[humans]] or [[gods]] in his next [[life]] or in the {{Wiki|future}}. But if his family commits offenses in his [[name]], his good [[rebirth]] will be delayed. How much more would that be the case for [[people]] on the verge of [[death]] who during their [[lives]] had failed to plant even a few [[good roots]]. Each offender has to undergo the bad destinies according to his [[own]] [[karma]]. How could anyone bear to have relatives add to that [[karma]]? That would be like having a neighbor add a few more things to a load of over a hundred pounds being carried by someone who had already traveled a long distance and who had not eaten for three days. If that extra {{Wiki|weight}} were added, that person’s [[burden]] would become even more unbearable. |
“[[World Honored One]], I see that [[beings]] of [[Jambudvipa]] will themselves receive the [[benefit]] of any [[good deeds]] they are able to do that accord with the [[Buddha’s teachings]]. That holds true even when the [[deeds]] are as small as a strand of [[hair]], a drop of [[water]], a grain of sand, or a mote of dust.” | “[[World Honored One]], I see that [[beings]] of [[Jambudvipa]] will themselves receive the [[benefit]] of any [[good deeds]] they are able to do that accord with the [[Buddha’s teachings]]. That holds true even when the [[deeds]] are as small as a strand of [[hair]], a drop of [[water]], a grain of sand, or a mote of dust.” | ||
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“The arrival of the Great [[Ghost]] of [[Impermanence]] is so unexpected that the deceased ones’ [[consciousnesses]] first roam in {{Wiki|darkness}} and {{Wiki|obscurity}}, unaware of offenses and [[blessings]]. For forty-nine days the deceased are as if deluded or [[deaf]], or as if in courts where their [[karmic]] retributions are being decided. Once [[judgment]] is fixed, they are [[reborn]] according to their [[karma]]. In the [[time]] before [[rebirths]] are determined, the deceased [[suffer]] from thousands upon thousands of anxieties. How much more is that the case for those who are to fall into the bad destinies. | “The arrival of the Great [[Ghost]] of [[Impermanence]] is so unexpected that the deceased ones’ [[consciousnesses]] first roam in {{Wiki|darkness}} and {{Wiki|obscurity}}, unaware of offenses and [[blessings]]. For forty-nine days the deceased are as if deluded or [[deaf]], or as if in courts where their [[karmic]] retributions are being decided. Once [[judgment]] is fixed, they are [[reborn]] according to their [[karma]]. In the [[time]] before [[rebirths]] are determined, the deceased [[suffer]] from thousands upon thousands of anxieties. How much more is that the case for those who are to fall into the bad destinies. | ||
− | “Throughout forty-nine days, those whose [[lives]] have ended and who have not yet been [[reborn]] will be hoping every moment that their immediate relatives will earn [[blessings]] powerful enough to rescue them. At the end of that [[time]], the deceased will undergo retribution according to their [[karma]]. If someone is an offender, he may pass through hundreds of thousands of years without even a day’s [[liberation]]. If someone’s offenses deserve Fivefold Relentless Retribution, he will fall into the great [[hells]] and undergo {{Wiki|incessant}} [[suffering]] throughout hundreds of millions of [[eons]]. | + | “Throughout forty-nine days, those whose [[lives]] have ended and who have not yet been [[reborn]] will be hoping every [[moment]] that their immediate relatives will earn [[blessings]] powerful enough to rescue them. At the end of that [[time]], the deceased will undergo retribution according to their [[karma]]. If someone is an offender, he may pass through hundreds of thousands of years without even a day’s [[liberation]]. If someone’s offenses deserve Fivefold Relentless Retribution, he will fall into the great [[hells]] and undergo {{Wiki|incessant}} [[suffering]] throughout hundreds of millions of [[eons]]. |
− | “Moreover, Elder, when [[beings]] who have committed [[karmic]] offenses [[die]], their relatives may prepare [[vegetarian]] [[offerings]] to aid them on their [[karmic]] [[paths]]. In the process of preparing the [[vegetarian]] meal and before it has been eaten, rice-washing [[water]] and vegetable leaves should not be thrown on the ground. Before the [[food]] is [[offered]] to the [[Buddhas]] and the [[Sangha]], no one should eat it. If there is laxness or transgression in this {{Wiki|matter}}, then the deceased will receive no strength from it, but if [[purity]] is rigorously maintained in making the [[offering]] to the [[Buddhas]] and the [[Sangha]], the deceased will receive one seventh of the [[merit]]. Therefore, Elder, by performing [[vegetarian]] [[offerings]] on behalf of deceased fathers, mothers, and other relatives while making earnest supplication on their behalf, [[beings]] of [[Jambudvipa]] [[benefit]] both the living and the [[dead]].” | + | “Moreover, Elder, when [[beings]] who have committed [[karmic]] offenses [[die]], their relatives may prepare [[vegetarian]] [[offerings]] to aid them on their [[karmic]] [[paths]]. In the process of preparing the [[vegetarian]] meal and before it has been eaten, rice-washing [[water]] and vegetable leaves should not be thrown on the ground. Before the [[food]] is [[offered]] to the [[Buddhas]] and the [[Sangha]], no one should eat it. If there is laxness or {{Wiki|transgression}} in this {{Wiki|matter}}, then the deceased will receive no strength from it, but if [[purity]] is rigorously maintained in making the [[offering]] to the [[Buddhas]] and the [[Sangha]], the deceased will receive one seventh of the [[merit]]. Therefore, Elder, by performing [[vegetarian]] [[offerings]] on behalf of deceased fathers, mothers, and other relatives while making earnest supplication on their behalf, [[beings]] of [[Jambudvipa]] [[benefit]] both the living and the [[dead]].” |
After that was said, thousands of billions of [[nayutas]] of [[ghosts]] and [[spirits]] of [[Jambudvipa]] who were in the palace of the [[Trayastrimsha Heaven]], made the [[unlimited]] resolve to attain [[Bodhi]]. The elder Great [[Eloquence]] made obeisance and withdrew. | After that was said, thousands of billions of [[nayutas]] of [[ghosts]] and [[spirits]] of [[Jambudvipa]] who were in the palace of the [[Trayastrimsha Heaven]], made the [[unlimited]] resolve to attain [[Bodhi]]. The elder Great [[Eloquence]] made obeisance and withdrew. |
Latest revision as of 01:03, 17 March 2015
The Earth Store Sutra
Chapter 7
Benefiting the Living and the Dead
At that time, Earth Store Bodhisattva Mahasattva said to the Buddha, “World Honored One, I see that every single movement or stirring of thought on the part of beings of Jambudvipa is an offense. Beings tend to use up any wholesome benefits they accrue, and many of them end up retreating from their initial resolve. If they encounter evil conditions, they magnify them with every thought. They are like people trying to carry heavy rocks while walking through mud. Each step becomes more difficult and the rocks more cumbersome as their feet sink deeper. If they meet a mentor, he may be strong enough to lighten or even totally remove their burdens. Helping them thus, the mentor will then advise them to stay on solid ground and be mindful never to go back into that treacherous path.
“World Honored One, the bad habits of beings range from minor to major. Since all beings have such habits, their families or relatives should create blessings for them when they are on the verge of dying in order to assist them on the road ahead. That may be done by hanging banners and canopies; lighting oil lamps; reciting the sacred sutras; and making offerings before the images of Buddhas or sages. Another way to assist them is by reciting the names of Buddhas, Bodhisattvas, and Pratyekabuddhas so that the recitation of each name passes by the ear of the dying one and is heard in his fundamental consciousness.
“Suppose the evil karma created by beings were such that they ought to fall into the bad destinies. If their relatives cultivate wholesome causes on their behalf when they are close to death, then their manifold offenses can be dissolved. If relatives can further do many good deeds during the first forty-nine days after the death of such beings, then the deceased can leave the evil destinies forever, be born as humans and gods, and receive supremely wonderful bliss. Their surviving relatives will also receive limitless benefits.
“Therefore, before the Buddhas, World Honored Ones, as well as before the gods, dragons, and the rest of the eightfold division, humans and non-humans, I now exhort beings of Jambudvipa to be careful to avoid harming, killing, and doing other unwholesome deeds; to refrain from worshipping ghosts and spirits or making sacrifices to them; and never to call on mountain sprites on the day of death. Why is that? Killing, harming, and making sacrifices do not even have a tiny hairbreath of power with which to benefit the deceased. Such acts only bind up the conditions of offenses so that they grow ever deeper and heavier. The deceased might have been due to increase his potential for sagehood or gain birth among humans or gods in his next life or in the future. But if his family commits offenses in his name, his good rebirth will be delayed. How much more would that be the case for people on the verge of death who during their lives had failed to plant even a few good roots. Each offender has to undergo the bad destinies according to his own karma. How could anyone bear to have relatives add to that karma? That would be like having a neighbor add a few more things to a load of over a hundred pounds being carried by someone who had already traveled a long distance and who had not eaten for three days. If that extra weight were added, that person’s burden would become even more unbearable.
“World Honored One, I see that beings of Jambudvipa will themselves receive the benefit of any good deeds they are able to do that accord with the Buddha’s teachings. That holds true even when the deeds are as small as a strand of hair, a drop of water, a grain of sand, or a mote of dust.”
After that had been said, an elder named Great Eloquence rose in the assembly. He had realized Non-Production long ago and was appearing in the body of an elder only to teach and transform those in the Ten Directions. Putting his palms together respectfully, he asked Earth Store Bodhisattva, “Great Lord, after people in Jambudvipa die and their close and distant relatives cultivate merit by making vegetarian meal offerings and doing other such good deeds, will the deceased obtain merit and virtue significant enough to bring about their liberation?”
Earth Store replied, “Elder, based on the awesome power of the Buddhas, I will now expound this principle for the sake of beings of the present and future. Elder, if beings of the present and future when on the verge of dying hear the name of one Buddha, one Bodhisattva, or one Pratyekabuddha, they will attain liberation whether they have committed offenses or not.
“When men or women laden with offenses who failed to plant good causes die, even they can receive one-seventh of any merit dedicated to them by relatives who do good deeds on their behalf. The other six-sevenths of the merit will return to the living relatives who did the good deeds. It follows that good men and women of the present and future who cultivate while they are strong and healthy will receive all of the benefit derived.
“The arrival of the Great Ghost of Impermanence is so unexpected that the deceased ones’ consciousnesses first roam in darkness and obscurity, unaware of offenses and blessings. For forty-nine days the deceased are as if deluded or deaf, or as if in courts where their karmic retributions are being decided. Once judgment is fixed, they are reborn according to their karma. In the time before rebirths are determined, the deceased suffer from thousands upon thousands of anxieties. How much more is that the case for those who are to fall into the bad destinies.
“Throughout forty-nine days, those whose lives have ended and who have not yet been reborn will be hoping every moment that their immediate relatives will earn blessings powerful enough to rescue them. At the end of that time, the deceased will undergo retribution according to their karma. If someone is an offender, he may pass through hundreds of thousands of years without even a day’s liberation. If someone’s offenses deserve Fivefold Relentless Retribution, he will fall into the great hells and undergo incessant suffering throughout hundreds of millions of eons.
“Moreover, Elder, when beings who have committed karmic offenses die, their relatives may prepare vegetarian offerings to aid them on their karmic paths. In the process of preparing the vegetarian meal and before it has been eaten, rice-washing water and vegetable leaves should not be thrown on the ground. Before the food is offered to the Buddhas and the Sangha, no one should eat it. If there is laxness or transgression in this matter, then the deceased will receive no strength from it, but if purity is rigorously maintained in making the offering to the Buddhas and the Sangha, the deceased will receive one seventh of the merit. Therefore, Elder, by performing vegetarian offerings on behalf of deceased fathers, mothers, and other relatives while making earnest supplication on their behalf, beings of Jambudvipa benefit both the living and the dead.”
After that was said, thousands of billions of nayutas of ghosts and spirits of Jambudvipa who were in the palace of the Trayastrimsha Heaven, made the unlimited resolve to attain Bodhi. The elder Great Eloquence made obeisance and withdrew.
Continue Reading
- The Earth Store Sutra: Chapter I: Spiritual Penetrations in the Palace of the Trayastrimsha Heaven
- The Earth Store Sutra: Chapter II: The Division Bodies Gather
- The Earth Store Sutra: Chapter III: Contemplating the Karmic Conditions of Beings
- The Earth Store Sutra: Chapter IV: Karmic Retributions of Beings in Jambudvipa
- The Earth Store Sutra: Chapter V: The Names of the Hells
- The Earth Store Sutra: Chapter VI: The Thus Come One’s Praises
- The Earth Store Sutra: Chapter VII: Benefiting the Living and the Dead
- The Earth Store Sutra: Chapter VIII: Praises of Lord Yama and His Followers
- The Earth Store Sutra: Chapter IX: The Names of Buddhas
- The Earth Store Sutra: Chapter X: The Conditions and Comparative Merit and Virtue of Giving
- The Earth Store Sutra: Chapter XI: The Dharma Protection of an Earth Spirit
- The Earth Store Sutra: Chapter XII: Benefits Derived from Seeing and Hearing
- The Earth Store Sutra: Chapter XIII: The Entrustment of People and Gods