Month: September 2022

Learning Ksitigarbha Sutra from Buddhist Masters 13

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 13: The Entrustment of People and Gods (嘱累人天品) English sound recording with captions, Online Chinese Earth Store Sutra text;  English Earth Store Sutra text, A commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

《地藏经》里介绍了很多地藏菩萨利益众生的情况。为什么要把地藏菩萨利益众生的各种情况分开在不同的品里来讲？

第六品里，普广菩萨问了一次，佛介绍了一些地藏菩萨利益众生的情况。

第十二品里，观音菩萨又问了一次，佛又介绍了一些地藏菩萨利益众生的情况。

第十三品里，虚空藏菩萨又问了一次，佛又介绍了一些地藏菩萨利益众生的情况。

其实还有第七品的大辩长者的提问，但是这一品十分的有针对性，仅针对众生中阴身这一阶段的情况发问，所以地藏菩萨针对性的单独回答是能理解的。但是普广菩萨，观音菩萨，虚空藏菩萨三位菩萨所问的问题都是普遍性的，为什么三位菩萨类似的问题要连续问三遍？为什么佛不在一开始普广菩萨问的时候一次性全都说完？ 《地藏经》里，普广菩萨、观世音菩萨、虚空藏菩萨，这三位菩萨发问，其深义不同：

Talking about benefits of expand our understanding Dharma, so we can have faith in Buddha’s teaching, the following materials to good ones to check out.

Aggañña Sutta is the 27th Sutta of the Digha Nikaya collection (Pāli version). The sutta describes a discourse imparted by the Buddha to two brahmans, Bharadvaja and Vasettha, who left their family and vanna to become monks. The two brahmans are insulted and maligned by their own caste for their intention to become members of the Sangha. The Buddha explains that vanna(class) and lineage cannot be compared to the achievement of morality practice and the Dhamma, as anyone from the four vannas can become a monk and reach the state of Arahant. Then, he explains about the beginning of the Earth and the birth of social order and its structure, including the vannas. The Buddha emphasizes the message of universality in the Dhamma and how the Dhamma is the best of all things.

The Jātakas (meaning “Birth Story“, “related to a birth”) are another voluminous body of literature people can check out to understand the previous births of Gautama Buddha in both human and animal form. According to Peter Skilling, this genre is “one of the oldest classes of Buddhist literature.” We can get first and second Volumes of the Jātaka Verses and their Word Commentaries on ordained Theravada Buddhist practitioner, Bhante Anandajoti‘s publication work site. It has tons of resources there. Check them out.

In the youtube program Devolution and Evolution, based on two discourses in the Dīghanikāya, Aggaññasutta (DN 27) and Cakkavattisīhanādasutta (DN 26), Bhante Anandajoti’ describes the various ways the universe comes to destruction, and how it re-evolves. It also talks about the moral devolution of humans, before a reversal happens.

The self luminous beings, just pure light when they were reborn, then got attracted by the sensuality in the matter, they become more gross in their own bodies after eating those matters. when beings were attracted by sensual matters, their minds become gross even though their mind was so far refined that they were up at the 2nd Jhana level. But when they were attracted by sensuality, they come back down into the body. What is true in the psychological world in Buddhism, is true in the cosmological world. The kind of things that happen in the psychological world also happen in the cosmological world. This describe how the world devolved, and also it describes how the mind devolves. Attracted by very refined sensual objects when you are in something like 2nd Jhana, you go down a level and then attracted again to objects at that level, you devolve to another level.

Buddha said, “Why did you get a human body?” The Balapandita Sutta compares the human birth in the metaphor of Golden Yoke and Blind Turtle. It is like a wooden cattle-yoke floating on the waves of the sea, tossed this way and that by the winds and Buddha illustrates this by giving the following analogy. He asks his disciples; ‘Suppose there existed a vast and deep ocean the size of this world, and on its surface there floated a golden yoke, and at the bottom of the ocean there lived a blind turtle who surfaced only once in every one hundred thousand years. How often would that turtle raise its head through the middle of the yoke?’ His disciple, Ananda, answers that, indeed, it would be extremely rare.

In this context, the vast and deep ocean refers to samsara – the cycle of impure life that we have experienced since beginningless time, continually in life after life without end – the golden yoke refers to Buddha dharma, and the blind turtle refers to us. Although we are not physically a turtle, mentally we are not much different; and although our physical eyes may not be blind, our wisdom eyes are.

To be continued ……

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 12

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 12: Benefits Derived from Seeing and Hearing (见闻利益品) English sound recording with captions, Online Chinese Earth Store Sutra text;  English Earth Store Sutra text, A commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

There are benefits from seeing an image of Earth Store Bodhisattva or the Fundamental Vows of Earth Store Bodhisattva Sutra. Even if we do not see these, but just hear the name Earth Store Bodhisattva or Fundamental Vows of Earth Store Bodhisattva Sutra, there are benefits. Humanity is actually at the verge of total destruction. Just the last few days, the prolonged war between Russia and Ukraine has escalated with the danger of triggering nuclear war. As Nato expanded several times in the past several years to the border of Russia, The war now has the huge danger of turning into World War Three. Ksitigarbha Bodhisattva and Avalokiteshvara Bodhisattva are the two Bodhisattva we should pray to.

Are we doomed? In this two parts video clip about Hopi and Tibetan prophec, a film by Ken Thornton foretold of three world wars or fights. A Native American Hopi Explains his interpretation of Prophecy rock as passed down through his Clan and also explains the view on the two paths in Life that prophecy rock meanings indicates, the two choices in the context of living in balance with the Earth. The Hopi prophecy, known actually as life plan or paths lay out of two paths that humanity has a choice on, either the materialistic path where people all unified, items that make life easier, people are so used to but that is the description also given, the first three being inventions, advancements and technology. If humanity continue our ways of destruction – taking from the earth, or even the world leader press the buttons for all their atomic missile heads, …..the Earth will be bits of particle dust in the endless space.

Or take another path which certain predictions and provisions tied into, and follow with right manner, even if we do continue to the extent of the end days or judgment days, the leader or Savior that is to come will be leading the exodus of people into the next level or next world. It just depends on how humanity make choices. Teachings are already out there laid out, it’s just that humanity need to pick up those teachings to have a little more thorough understanding. We need to get off the materialism and convert to the right path for the betterment and the good of all humanity. Technology is currently over empowering us. They are the inventions aided by witches or sorcerers who used his magic to help these technology creation.

We are at the reflection point where people are going back to the organic foods, all the traditional ancestral teachings, healing methods, medicinal roots and plants original teachings how to live off the Earth under land, how to respect it give of something back if we are taking , corporations companies are not those changes. Basically individuals want to have a little bit more thorough understanding of American teaching or indigenous teachings, interact with the Earth of how we’ve been doing it for all these for thousands of years. The prophecy describes a purification, where there will be great destruction all over the world. Natural disasters, such as floods and earthquakes are said to be warning signs of this coming purification. A Hopi leader, Thomas Banyacya, had the opportunity to speak to the United Nations in 1992.

Part two talked about the prophecies made by Padmasambhava (1136-1204) more than a thousand years ago, when asked by his disciple when is the beginning of Dharma-ending age: “When the iron bird flies and the horses run on wheels, the Tibetan people will be scattered like ants across the world, and the Dharma will come to the land of the red men”. Guru Rinpoche further prophesied that in that era (or rather now), carriages do not require horses to move, they self-propel . Youngsters in that era step on something that shaped like a bullhorn and there are wheels underneath that allow them to skate everywhere. It is even stranger that people in that era do not need to leave their houses to know things that happen around the world, just by sitting in front of a mirror. Padmasambhava , the precious Guru of Tibetan Buddhism, was Born from a Lotus, also known as Guru Rinpoche (Precious Guru) and the Lotus from Oḍḍiyāna, was from India who have taught Vajrayana in Tibet (circa 8th – 9th centuries).

Guru Rinpoche， Padmasambhava 1136-1204

莲花生大师 （Padmasambhava 1136-1204) ）是印度的一位高僧，他去世前留下了很多神迹，还在书中被称为释迦牟尼佛，观音菩萨，以及阿弥陀佛身口意的三密化身。也是藏传佛教中神通法力最强的一位大师。 而他在世之际，就曾预言看到世界末日。 佛陀在涅磐前预示了莲花师的降世，公元前489年，据说乌金国的人民都沉沦于水深火热之中。遭遇了多年的天灾，庄稼全部旱死，百姓因缺粮缺水而饿死。 面对大自然带来的灾害，乌金国的国王都无能为力，只能和臣民每天祈祷天神的怜悯，当时的观音菩萨，不忍心看到众生的苦难，于是请求阿弥陀佛帮忙，阿弥陀佛心中射字，投射到了古印度的乌金国，达那郭夏海的莲花上，奇异的怪象发生了，一个已经是八岁模样的小孩，从莲花花蕾中走出来，当乌金国国王看到后，原本一直未愈的眼睛好了，他高兴地把小孩带回宫中。赐名海生金刚。 又因为是莲花中出生的孩子，大家也叫他莲花生。 自此，灾难不断的乌金国变得风调雨顺。 国王给莲花生请了最好的老师，希望把他培养成接班人。 莲花生展现了超凡的天赋和能力，但他心中并没有任何杂念，对于国家大事， 权利欲望，金钱美色，都毫无兴趣。 只想着如何放弃王位， 去宫外继续修行。 后来由于宫中人陷害他，他顺利被放逐宫外。 于是他云游四海，拜师求学。 学习了佛法，天文，风水等知识，终于在佛教中有所成就。 他后来就踏上了度人，消魔，传教的旅程。應 寂護 論師與 吐蕃 贊普 赤松德贊 迎請入藏弘法，創設僧團，建立了西藏第一座佛、法、僧三寶齊全的佛教寺院— 桑耶寺 ，确定了佛教的制度和规划，為 藏傳佛教 的奠基者。

莲花生大师在世时就给弟子留下预言末日的征兆：“铁鸟升空，铁马蹦腾。。。人们不需要出门，对着镜子就可以看天下事。“，他说末法时代魔道将会盛行于世。灾难，疾病，人祸接踵而至。那个时代，人们没有了责任和担当，父亲不像父亲， 儿子不像儿子，男人女人都各取所需， 没有道德底线，社会乱象层出不穷。很多人已经麻木，不再遵从本心改变社会。 而是被社会的欲望淹没在洪流之中。 直道弥勒佛降世人间方可解开。 当时没有人可以理解。 现在回顾莲花生大师的遗教，似乎他的预言正在一一应验。 莲花生大师说，面对末法时代，人们必须注意这四件事。

  • 第一，惜福，殊不知福报功德越大，始终都会在享用时慢慢减少。 同时懂得培植福报。否则乐极生悲。 惜福也是传统文化中勤俭节约的一种美德。 并非是佛教文化中才有的。它是儒释道传统思想。 很多大德高僧并非不是没有享用的福气，而是他们都惜福。弘一法师说，我们如果有十分福气，也只好享受三分。所余的留到以后去用。或者能发大心，愿以我的福气，布施一切众生，共同享受。 现代人越来越浪费，不懂惜福了。 资本主义的经济哲学更是鼓励大众消费来刺激经济和GDP的提高，这些都是非常折福的。
  • 第二，习劳。著名作家和政治家高尔基说，时间给勤劳者留下串串的果实，给懒汉留下白发和空空的双手。 佛陀在世时，据经论记载中他经常亲自动手做事， 就连扫地都亲自动手。
  • 第三，持戒。 佛陀教育49年，除了说缘起性空，其它教导众生最多的就是“戒”。 佛家说以戒为首。 《佛说遗教经》就有记载，以戒来强调。 即使你不是佛弟子，遵守戒律也有功德福报。
  • 第四，尊重，就是自己尊重自己。 要想得到别人尊重，必须从我自己尊重自己做起。向高僧大德学习看齐。自尊不是贡高，贡高是妄自尊大， 目空一切的胡乱行为。 自尊是自己增进自己的德业。 其中没有一丝一毫看不起人的意思。 要学会为自己积福，控制自己的贪欲。有自己的原则，这样才会一步一步的提升。

to be continued ……

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 11

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南无本师释迦牟尼佛（三称） Namo Fudnamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 11: The Earth Spirit Protects the Dharma (地神护法品) English sound recording with captions, Online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

A series of earthquakes rattled Taiwan in September with the highest one at 6.8 magnitude hit Taiwan on September 18 2022, according to the island’s weather bureau. Are these earthquakes just independent nature occurrences or these are the resonate of the human emotional turmoil triggered by the extreme disturbing political conflict of the region?

Human beings throughout history knew of their interconnectedness with nature as they were deeply immersed in the natural world. It is only in the last few centuries that humans have separated themselves from nature, both physically and psychologically. Most of us now operate under the unconscious assumption that what we call “the self” is something that exists independent of the world around us. We feel that we exist “in here” somewhere in our bodies, and that the world is something which exists “out there.”

This perception, though held by most people living today, is not actually an accurate representation of who we are (after we study Buddhism or eastern ancient philosophy).  We do not and cannot exist independent of our environment. You are made of the food you eat, the air you breathe, the water you drink, the sun that heats you and the planet, and so many other elements. When we think of ourselves as self, and other things in nature as not-self, we create a duality or separation that does not exist in reality. The tree, the sky, the sun—these are all not-self in terms of our notion of self. Without these elements, however, we could not exist. It is only because of not-self elements that what we call the self exists at all.

Yet, we do not tend to feel this on a visceral level. This illusory perception caused many of us often suffer deeply because we perceive ourselves to be disconnected and alienated from the rest of the world. This disconnect not only make us feel quite alone in this world, we often feel justified in judging, mistreating, and abusing other human beings and living creatures. we do not intuitively realize the harm we do to neglect Nature, to manipulate it, pollute it until the issue became so serious. If we continue to operate under the false notion of being a separate self, we will continue to act according to that notion, and our planet, and ourselves, will continue to suffer because of it. We need to awaken from this illusion and realize that we are not a separate self, but that we are one with the whole of nature.

Norweign philosopher Arne Naess is one of the first in the West to raise the proposition that humans can become part of the ecosystems of Earth, in distinction to becoming only themselves. Næss believed that the environmental crisis of the twentieth century had arisen due to certain unspoken philosophical presuppositions and attitudes within modern western developed societies which remained unacknowledged.

While Naess coined the term “deep ecology” and sparked a new movement along with it, this idea of seeing human beings as interconnected parts of nature is not by any means a new philosophy. In fact, it is quite ancient. We can find perhaps the oldest written document on deep ecology (though it wasn’t given this name at the time) in the ancient text of the Diamond Sutra. The Diamond Sutra is a primary text in the Mahayana Buddhist tradition (which includes the Ch’an or Zen school). Buddhism, among all world traditions, has focused most intently on questioning this notion of “self,” and no Buddhist text is more known for this than the Diamond Sutra.

Scholars believe the original text of the Diamond Sutra was written in India sometime in the 2nd century CE. Kumarajiva is believed to have made the first translation into Chinese in 401 CE, and the Kumarajiva text is the one most often translated into English.

In the Earth Store Sutra, there had mentioned many times of other lands and the saha world, beings in other realms, like the sea spirits, river spirits, stream spirits, tree spirits , mountain spirits, earth spirits, brook-and-marsh spirits, space spirits etc. As we read lines like these, people may have questions about how come the submarines in the deep water or spaceships to the moon do not discover such beings described in the sutra?

In broad strokes, lots of scientific theories are fairly harmonious with Buddhism, science is gradually catching up with Buddhism, especially in the last 100 years.  Buddhist cosmology is not humancentric, earth is just a dustmote among infinite galaxies here too, universes arise and cease after billions of years. The broad lines mesh well there. Obviously, Buddhist cosmology does not match well to scrutiny under a fine-toothed combed, although that can also be said of scientific theories from 20 years ago. Buddhist estimates for the number of atoms in the universe exceed current scientific estimates by thousands of orders of magnitude.

Buddhism even has a theory of evolution. Though it’s maxim is more of a “species evolve and devolve according to their collective karmic virtue” than “survival of the fittest”, so that doesn’t gel too well with modern science. Actually, Buddhist theory of evolution is a bit more expansive than just evolution, since it is simultaneously a theory of ecology – the environment also responds to all this. For example, in Buddhist cosmology, it is described how in the early stages of this world, ethereal gods populated the world. But they eventually grew too greedy and not only devolved into lesser more corporeal beings themselves, the planetary environment changed as a result of their greed as well.

A popular subject physicists have been looking into in recent years includes parallel universes and other dimensions. These parallel universes and dimensions are described as other realms which can include other life forms beyond our universe and other dimensions right here on earth. These ideas are part of superstring theories and M-theory. These theories of modern physics are one-hundred percent compatible with the Dhamma and the 31 planes of existence. The planes of existence include realms that are beyond our imagination in distance and realms that are right here on earth. The other dimensions include what are known as “invisible beings” in the Buddhist cosmology. They are invisible because they are in a different dimension.

Everything, including all of the dimensions are inter-connected. The Buddha said: “As a net is made up of a series of ties, so everything in this world is connected by a series of ties. If anyone thinks that the mesh of a net is an independent, isolated thing, he is mistaken. It is called a net because it is made up of a series of interconnected meshes, and each mesh has its place and responsibility in relation to the other meshes.” (Gach, 2002) In this quote we can see the talk of dimensions and parallel universes with the emphasis on the meshes and its relation to other meshes. The Buddha also made it clear that there is no permanent self-essence in anything in the universe and that nothing is independent. Modern scientists have concurred with these ideas. The language might be a little different, but the concepts and observations are the same.

The zen master, D. T. Suzuki, described emptiness as follows, “By emptiness of self-aspect or self-character, therefore, is meant that each particular object has no permanent and irreducible characteristics to be known as its own.” Modern physicist, David Bohm, repeats almost the same thing in scientific language with, “Quantum theory requires us to give up the idea that the electron, or any other object has, by itself, any intrinsic properties at all.” Einstein discussed space as follows, “According to general relativity, the concept of space detached from any physical content does not exist.” Compare these well learned people above to the words of Buddha, nearly 2,600 years ago: “If there is only empty space, with no suns nor planets in it, then space loses its substantiality.” 不同维次的空间，就如电视的不同频道；许许多多的鬼神也跟我们不同空间.

to be continued ……

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 10

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 10: The Conditions and Comparative Merit and Virtue of Giving (校量布施功德缘品)  English sound recording with captions, Online Chinese Earth Store Sutra text; English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

This chapter talks about the cause and effect of the merit and virtue of giving. Buddhism teaches us the true nature of ourselves as well as the true nature of the universe. When we are awakening to the illusory nature of our human experience, we can then adjust our value system and then can put our energy into positive usage that benefits the world and eventually benefits ourselves. Dharma help us to establish a good understanding of what is good, and what is evil, many times we can be confusing about the blurring lines. ultimately Buddhism lend us the wisdom to transcend duality and pursuit the ultimate good. 学佛法就是了解自己，认识自己生活真实环境的实相。从而顺应自然规律，创造积极的正面的人生。我们今天能听到佛法都是过去辈子有结过缘，种下善根。 你數一數這世界上，不明白佛法，沒有聽見大乘經典的人有多少？甚至有的人來此一聽就跑了，為什麼？就是因為沒有這種善根。

Buddha once said: “What you think you create, what you feel you attract, what you imagine you become.” …….. “All that we are is the result of what we have thought: it is based on our thoughts and made up of our thoughts. If a man speaks or acts with an evil thought, suffering follows him as the wheel follows the hoof of the beast that draws the wagon. If a man speaks or acts with a good thought, happiness follows him like a shadow that never leaves him”. That is why Buddha of past, present and future of all ten directions, all emphasis the Buddha’s Discourse on the Ten Wholesome Ways of Action as the foundation of Buddhism practices.  All schools of Buddhism teaching are build on the foundation of these practices. (佛说十善业道经). 「佛说十善业道经」，不是一尊佛说，是所有的佛都说，说这十种善法的业道。 是十方三世一切诸佛都说。帮助我们，无论修学哪一个法门，哪一个宗派，在这个基础上用功夫，你决定成就。

Although at extreme high levels, Buddha teaches the Oneness, but at our level, we should strictly only follow the Right ways. The mantra of “Om Ah Hum” as its most basic means to perfect our Action, Speech and Mind. Although it also has many other layers of meaning – 唵阿吽.

There are three forms of giving: giving of wealth, giving of Dharma, and giving of fearlessness. The gift of fearlessness is when a person has a kind of disaster and feels fearful, you comfort the person with soothing words making them not afraid giving of fearlessness. Of the three kinds of giving, the giving of Dharma is the most valuable, because it help them become aware of wrongdoing, and eventually lead people to their right path for crossover. 而「諸供養中，法供養最」，你要是以法供養人，這功德是最大的。「無畏施」，是人有什麼災難，飛災橫禍，有一種恐懼的事情，給他說幾句好話，安慰他，令他不生恐懼心，這叫無畏施。

净空法师讲解《佛说十善业道经》中谈到什么人是有福的人？「施者比受者更有福」； 这些话，回教《古兰经》里头都说，我们替别人服务比别人接受我服务更有福。 为众生服务的人是有福的了。 这在《新旧约》里头也有。 佛说，为一切众生服务，但把我忘掉。 于是这个福报就更大了。 这个福报超越六道，超越十法界。 我没有忘掉，决定在六道轮回。 我们要问自己，这一生想不想脱离轮回。 我们为什么会在六道轮回，就是因为我们的自私自利的心太重了。 你执著有个”我”， 有“我”你就脱离不了六道轮回。 我们必须清楚这一点。 《佛说十善业道经》佛法教我们要破我执；必须四相、四见断尽了，就超越十法界。 净空法师在「体解大道」- 佛法的基本法、圆满法中说，乘着我们还有体力，还要智慧，有这个能力，要多为一切众生， 为社会，为世界服务。 我们不是希求福报而服务，我们是希求佛果， 希求无上菩提。

The giver more blessed than the receiver. The Qur’an has over 50 verses about charity making it one of the most talked-about subjects in the Holy Book. Islam encourages Muslims to adopt charity as a way of life as opposed to it being a random or one-off act. Indeed some charity like Zakat is mandatory whilst there is a general instruction to give charity as regularly as possible.

Tzeddakah is a Hebrew word meaning “righteousness”, but commonly used to signify charity. Many think of themselves as helping others when they give of their hard earned money to those less fortunate than they are – or perhaps to those who may not work as hard as they do. Is charity truly only one-sided?! Is it possible that more than one benefits when charity is given?! Can giving actually be done with a smile? Is the receiver any less important because he receives?! Rabbi Moshe ben Maimon, known as Maimonides – authority on Jewish law, states the following in his “Laws of Gifts to the Poor” Chapter 10, Law 1 :

We are obligated to be careful with the commandment of charity more so than with all the positive commandments. For charity is a sign of the righteous person – of the children of Abraham our father. As it says, ‘For I have (known) loved him because he commands his children… to do righteousness (Tzedakkah, charity.)’ And the throne of Israel will not be established, and the religion of truth will not stand except through Tzeddakah. As it says, ‘Establish yourself through Tzeddakah.’ And the Jewish people will not be redeemed except through Tzeddakah – as it says, ‘Zion will be redeemed through justice and those who return to her through Tzedakkah.’”

Some people do evil, but still is blessed this life because his previous lives had earned profoundly merits. If he doesn’t do evil, the blessing is even greater! 有些人我们看来好像他并没有行什么善，甚至于还做很多恶事，这是什么原因？善是他前生修的，前生修的因，这一生得果报，这一生当中很可惜，他没有遇到善知识，没有遇到明白人教他，于是他迷惑了，迷惑才造业，才造这个不善的业，由于造不善的业，过去生中修的福报，很容易消失。 到来生福报就没有了。 他所造的恶业果报就现前了。

All the spiritual teachings points to a same directions. Dogmatic understanding of religion often result in a limited range of interest, purpose, or scope, or to be devoted to a particularly narrow definition. Sectarianism among the religions can cause misunderstanding and unnecessary division, sometimes lead to physical violence. This is very tragic because fundamentally all religions are about teaching love – love people, love nature and love universe.  Singapore is an excellent example of cohesion of all regions. Home to 10 religions – Buddhism, Hinduism, Islam, and Christianity/Catholic are the primary religions of Singapore, while Zoroastrianism, Judaism, Sikhism, Jainism, and others form the minority cluster, the Lion City is the ultimate melting pot, with the locals celebrating all festivals pompously, irrespective of the religion they follow. And it does not have a state-regulated religion which the citizens are supposed to follow. 

To be continued …..

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 9

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 9:  The Names of Buddhas (称佛名号品) English sound recording with captions,  online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

In this chapter, Earth Store Bodhisattva is about to explain what kind of merit and virtue one is going to receive by reciting the various Buddhas’ names.

“World-Honored One, all living beings in the present and future—be they devas or humans, men or women—as long as they remember a Buddha’s name, they will attain measureless virtues. How much more so when they remember many [Buddhas’] names! These beings will gain great benefits at the time of birth and the time of death, and they will never fall into the lower realms.
“If a person is on the verge of death and his family members, even just one of them, recite a Buddha’s name clearly for the sick one’s sake, with the exception of the five great violations that lead to incessant torments, the ripened effects of the dying person’s other karma will be dissolved. The five great violations that lead to incessant torments are so extremely grave that the offender would pass through millions of kalpas without release. Nevertheless, by virtue of other people reciting and meditating on the names of Buddhas for his sake when he is on the verge of death, [even the torments from] such offenses can be gradually dissolved, too. How much more so when living beings themselves recite and meditate on [the names of Buddhas]! They will gain measureless merit and dissolve measureless [torments of] offenses.”

Masters all say that study Earth Store Sutra, we should not just read it, but we should feel it with heart, instill into your mind. They also said we should work on penance before focusing on meditation practice, otherwise it is easy to get into delusion state triggered by the mental obstructions.

有人问净空法师：‘法师，你专弘净土，怎么讲起地藏经？’净空法师回答他们：‘道场建立要先讲地藏经，表示我们有地，有地才能够创办事业，有地才能够建立佛法，所以必须要从我们心地建设做起。’明因果，详事理，坚信心，启智慧，光大孝道，止于至善之域，即心地无尽宝藏。。。[现代人修行]心不清净，妄念很多。原因在于疏忽了地基，像盖房子，把地基这一层疏忽了。

净空法师又说，佛在四弘誓愿里告诉我们修行的次第。学佛的人，无论出家在家，先要发菩提心。什么是菩提心？菩提心是觉悟的心。我们今天觉悟六道轮回可怕，一定要下定决心在这一生了生死、出轮回。有这个认识，有这个意愿，就是觉悟。觉悟的人，不但要度自己，而且要帮助别人，所以四弘誓愿第一愿是‘众生无边誓愿度’。

—选自《摩诃止观》

净空法师还说我们念经，不要去思维，要去念，然后去感知他。你看《地藏经》中，释迦佛在忉利天，有许多菩萨，天龙鬼神都来，后来文殊菩萨，普贤菩萨，观音菩萨，虚空藏菩萨。你看有这么多菩萨都来了。来证明《地藏经》和地藏菩萨的功德。这个场面中，没有声闻，缘觉，只有菩萨。而且一出场，就是场面宏大，放光动地的，这个是一场很欢快的聚会。佛在这部经中，给主命鬼王授记成佛。《法华经》中，佛才给声闻罗汉，还有其他比丘授记。那《地藏经》中，佛给鬼王授记，说他是未来成佛。所以这里面的法会，是非常殊胜。 念《地藏经》，一般会出现三种情况。

第一层境界，认为《地藏经》很简单，每句话都听得懂。不像《金刚经》那样绕口令，感觉很高深。所以许多人，乃至学佛很久的人，他们看了许多大乘佛经，尤其是般若经典，他们就会轻慢《地藏经》。尤其是一听说，《地藏经》是基础，那更是瞧不起了。这类人，是以思维来解读经典。如论修行多久，他永远无法入道。好比世间的专家，他研究道理很多，但他无法入道。对于了生死，对于生命体验，他们不如一个不识字的念佛老人。懂得多，不一定就代表他的修行正确。

第二层，就是喜欢念《地藏经》，但念了会怕，感觉有鬼神听经，也感觉念经能消除业障。这类人，他一般不怎么用思维，他用心去念，所以他能打开法界的磁场，接触到鬼神道去。这个境界，又比第一类的人要高。有的人很排斥鬼，也很怕他。 只要我们有业障，身边就跟着鬼神。他是我们错误的思维和行动，佛教叫做业力，变现出来的。我们的错误行为，会在法界留下痕迹，这个痕迹变现出来，他就是鬼。错事有错事的磁场，你要去化解掉这个磁场。这个就是超度。这一层，是《地藏经》的意义。应该来说，普遍人念《地藏经》，都会停留在第二层上。因为只有消除了错误的思维，磁场后，你才能达到第三层。

第三层，念《地藏经》时，就好像诸佛菩萨在聚会。弘一大师说《地藏经》属于华严的部分，华严是富贵。很多人会认为说，《华严经》讲的是心地宝藏，《地藏经》也是。所以属于华严部分。更重要的是《地藏经》本来具足华严的大方广的庄严。

如果没有第二层的修持，无法达到第三层。《地藏经》中讲到阎浮提众生有业障，就是凡夫的生命显现出来，有所缺乏。也就是有业障。你必须去慢慢消除。这个业障，比如悭贪嫉妒，自赞毁他，不肯布施等，这些都是业障。梦参老和尚说：修行前应当先修忏悔 （地藏法门-净土门）。 若是恶业少且薄而轻的，自然容易见功，「若恶业多厚者，不得即学褝定智慧」，如果恶业多而且厚的，不能立即修学褝定智慧法门，「应当先修忏悔之法。」应该在未修学褝定智慧功夫以前，先求消除宿生业障，这消除宿生业障最好的方法就是忏悔。。。惟有修忏悔，才能消业，业障消了，才能透出本性上的智慧光明。

自己没有得度，怎么能度得了众生？佛教给我们「广修供养。 众生就是自己。

净空法师说，净业三福是净宗修学最高的指导原则。净空法师细谈净业三福 （上集)， 下集。

To be continued ……

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 8

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 8: Praises of Lord Yama and his Followers (阎罗王众赞叹品) English sound recording with captions, Online Chinese Earth Store Sutra text;   English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

As the saying goes, ” To err is human, to forgive, divine.” We are all imperfect in different ways of various degree. I personally improved so much as my journey on the study of Dharma continues, and as I am influenced by so many virtuous friends.

Buddha said, “The beings of southern Jambudvipa have stubborn and obstinate natures, difficult to tame, difficult to subdue. ” Many times we have good intention, but as we are ignorant, confused, delusional, we did not do things the right way. Not to mention “because beings of Jambudvipa have heavy habits of forming evil“，most times it is our deep rooted bad habits of greed, aversion and bigotry got in the way. That is the very reason Shakyamuni Buddha born to the Earth, he devoted all his time after enlightenment to the education of sentient being. （印光祖师云，如来为一大事因缘故，出现于世。 所谓大事者，欲令一切众生，悉皆开示悟入佛之知见，各得成佛而已。）

Earth Store Bodhisattva said in Chapter 7, “I observe that the mental stirring and thoughts of living beings of Jambudvipa are [almost] always wrongdoings. Although now and then they [may generate virtuous thoughts and] gain good benefits, they mostly retreat from their initial resolve. If they encounter evil conditions, in every thought they increase and add to [the unwholesome]. These people are as if walking in the mire and carrying heavy rocks. They would become more trapped and weighted down as their feet would sink deeper with each step. If such a person can meet a virtuous friend, this person’s burden will be lightened or even completely removed, because such a virtuous friend has great strength. Furthermore, the virtuous friend will lend him support, advise him to keep his steps firm and steady, and point out that once he reaches the level ground, he should beware of the bad road and not walk on it again.” （地藏菩萨摩诃萨白佛言：世尊，我观是阎浮众生，举心动念，无非是罪。脱获善利，多退初心。若遇恶缘，念念增益。是等辈人，如履泥涂，负于重石，渐困渐重，足步深邃。若得遇知识，替与减负，或全与负。是知识有大力故，复相扶助，劝令牢脚。若达平地，须省恶路，无再经历。）

Earth Store Bodhisattva is such a good teacher. He is skilled in lots of magic because of his finely wondrous and inconceivable wisdom through spiritual powers. Earth Store Bodhisattva is one of these virtuous friends on the high realm, now that Sakyamuni Buddha is not in physical form on Earth, and Metteyya Buddha, the future Buddha of this world, has not arrived yet. So we shall follow Buddha’s advice to often pay tributes to Earth Store Bodhisattva in Chapter 6, “in the future on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of the [lunar] month, the offenses of living beings will be compiled and the degrees of seriousness assessed. The acts and thoughts of the beings of Jambudvipa are invariably karma and wrongdoing. How much more so when they give themselves over to killing, stealing, sexual misconduct, false speech—hundreds of thousands of offenses! If they are able to read this sutra aloud once in front of the images of Buddhas, Bodhisattvas, holy ones, and worthies on these ten observance days, there will not be disaster or calamity for a hundred yojanas to the north, south, east, and west. Those in their families, both young and old, will be apart from the lower realms now and throughout hundreds of thousands of years in the future. If they can recite this sutra once on each of the ten observance days, in the present life there will not be untoward dire events and illnesses in the family, and there will be food and clothing in abundance. ” ( 若未来世众生，于月一日、八日、十四日、十五日、十八日、二十三、二十四、二十八、二十九日、乃至三十日，是诸日等，诸罪结集，定其轻重。南阎浮提众生，举止动念，无不是业，无不是罪，何况恣情杀害、窃盗、邪淫、妄语、百千罪状。能于是十斋日，对佛菩萨诸贤圣像前，读是经一遍，东西南北百由旬内，无诸灾难。) To read Sutras is to worship Buddha. 高僧開示：佛法中的“善知識”該怎樣找？“惡知識”又該怎樣躲？

As we getting more and more conscience of the nature law of universe, we human should design laws that close align with cosmic principles, and follow the good practices of Buddha and Bodhisattvas like Earth Store to help those commit crimes. So education is of crucial importance. All the sages and saints in the history are best known for the teachings they instructed to the world. Master Chin Kong spent a lot of time to disseminate the teaching of Buddha’s Discourse on the Ten Wholesome Ways of Action (佛说十善业道经(Bilingual Chinese English). According to Master Chin Kong, this is the foundation of Buddha’s teaching. This discourse help us apply the theory into all peripheral of daily life, the principle is universal applicable at all level for a ordered life, whether it is in personal, family, community, country or international.

💖敬邀大眾2022 年 9/29 到林口體育館來參加 老和尚圓寂傳供讚頌大典。🙏

净空法师看到世风日下，对今后发展的后果忧心忡忡，他苦口婆心地给我们讲法。 谆谆教导，实是老菩萨的良苦用心： ”诸位佛菩萨在世间示现的一个原则，必定是针对现前社会需要， 提供拯救解决方法。 对现前不适用的理论方法，他决定不说，今天的社会发生了严重的危机，我们要知道，这个危机是教育彻底失败了。过去世界还能维持一个祥和，原因在哪里？全世界对于道德伦理的教育疏忽了，而中国人重视。抗战之间胜利之前，家庭父母，学校老师还讲一些伦常道德，我[净空法师]这一辈人还得到熏习，抗战胜利之后，没有人讲了。所以现代人不懂得做人；我们看到小朋友，他们的思想，言行，仔细观察，感觉很恐怖。。。外国宗教讲的世界末日我也相信就要来了。这个问题要不认真的想办法来挽救，二三十年后，这个世界没救了！ 今天学校教育不讲[伦常道德]了，打开电视，网络，里面都是杀盗淫妄。全世界的众生脑子里都想这些。众业所感。大家都造恶业。恶业天天增长。果报就不可收拾。 世界末日真就到了。 有智慧的人，在这短短的一生当中，要懂得修福。 凡是利益一切众生，帮助社会安定，世界和平，这是善。 凡是利益自己，利益自己的小团体，损害别人，欺骗别人，这是恶。 而恶的果报在三途 。 这又何必？人在世间，能活几天？算你活一百岁，也不过三万六千日。 这么短暂的时间去造作罪业，堕落在三途，那时间就长了。不值得。所以在这个世间，读圣贤书， 受好的教育，一定要克服自己的烦恼，欲望，真正发心利益众生。“

Buddha’s Discourse on the Ten Wholesome Ways of Action (佛说十善业道经(Bilingual Chinese English) Buddhas and bodhisattvas have a method which could cut off all pain and get substantial benefits. This method is to practice ten virtues. 《佛說十善業道經》出自西晉月氏國三藏­竺法護譯《佛說海龍王經》，為其第十一品《十德六度》，是佛為海龍王說，一切法靡不由­心，應修十善，遂廣明十善功德，及攝一切佛法。即諸佛菩薩有一方法，能斷除一切惡道之­苦，獲取極大利益，這個方法就是修行十善業道。Here is a movie of the “Ten commandments” of The Discourse on the Ten Wholesome Ways of Action.

净空老法师谈 佛陀是对于宇宙人生的真相，理事、性相、因果彻底明了通达的觉者。《十善业道经》在佛法教化众生是最重要的一部经论。他在经题报告中说；佛法众多宗派，唯独净土三经 （《 佛说无量寿经 》、《 佛说观无量寿佛经 》、《 佛说阿弥陀经 》）跟这一部《佛说十善业道经》，一切诸佛是决定要说的。业就是在每一天的生活工作处世待人接物，所以的一切作为。做的时候叫作”事”， 事做完之后，它的结果就叫作”业”。做的好事，坏事就叫作善业，恶业。 业看不到，听不到，也摸不着，业在阿赖耶识里。 我们的思想不善，行为不善，言语不善，都留在 阿赖耶识里。 善的标准是要与心性、性德相应；十善业道是佛教的幼稚园。五戒十善是佛法的基础；戒跟善在果德上不相同。因戒得定，因定生慧，五戒求的是清静。 十善求的是福报。 昼夜常念善法，思惟善法，观察善法，不容毫分不善夹杂。恶才取得干净，善才会修圆满。

社會要安定，世界要和平，能夠辦得到的只有教育。治国如是，治家也不例外。好子孙也是从教育中来。 无论什么环境，教育最重要。 工商界能成功，也在于对员工的教育。疏忽了教育，制度再好，都有弊病。建国君民，教学为先；作之师（法布施），作之亲（内财布施，布施恩德），作之君（无畏布施）；立德立功立言。

历史文献记载中，雍正皇帝是高僧大德虚云老和尚、体光老和尚、太虚大师等认定的乘愿再来大士！ 对于儒，释，道三教有深刻的认知，他说：“佛以治心，道以治身，儒以治世。”三教各有其用，又有许多共同的东西。可谓真知灼见。他还特别强调，三教有一个共同目标，即教育百姓如何做人：“三教之觉民于海内也，理同出于一源，道并行而不悖。” 雍正在十一年二月十五日，他还为佛说十善道业经作序， 可见他对《佛说十善业道经〉的重视。

根据《吕氏春秋》中的”德主刑辅”法律观研究 一文分析，《吕氏春秋》的法律观念深受到儒家的影响，提出人治和德主刑辅的思想。在治国理念上以儒家”德治”和”人治”思想为主，也合理吸收了法家的法治思想，对儒家思想和法家思想予以的合理扬弃。

儒家提倡的人治。孔子也认同”人”在治理中的重要地位。他提出”为政在人”主张，其人治思想与柏拉图的”贤人政治”有着其共通之处。孔子在《论语·为政》中说：“道之以政,齐之以刑,民免而无耻。道之以德,齐之以礼,有耻且格。

通过将法治与德治相互进行对比，孔子显然更加推崇在治理中运用道德教化民众，感化民众，以使民”有耻且格”，从而达到社会治理的目的。而施行德治的手段则是人治。因此孔子强调统治者自身的道德修养，认为”修身”是”治国平天下”的前提和基础。《论语·子离》：”其身正，不令而行；其身不正，虽令不从”。

伴随着君主集权加强和官僚体制的逐步建立，法治思想逐渐兴盛。成文法取代了传统的习惯法，法律体系逐渐完善，法律条文更为明晰，使得”缘法而治”成为可能。因此，法家提出了不同于儒家的主张，《韩非子·显学》：圣人之治国,不恃人之为吾善也,而用其不得为非也。恃人之为吾善也,境内不什数;用人不得为非,一国可使齐。为治者用众而舍寡,故不务德而务法。

与儒家推崇”道之以德,齐之以礼”以使百姓”有耻且格”的主张相反，法家提倡”用人不得为非”，认为法律和法治可以”一国可使齐”，进而直接提出”不务德而务法”。在法家看来，完善的成文法能够克服人的因素对于治理的影响，法家不”比待贤”，而是以法代贤，”尚法不尚贤”.

《吕氏春秋》和儒家思想类似，都认为只有有道德的人才能实现国家的治理，显示出其强烈的人治思想，而在对百姓的治理上，《上德》： ”以德以义，不赏而民劝，不罚而邪止……说通而化奋，利行乎天下，而民不识。岂必以严罚厚赏哉？严罚厚赏，此哀世之政也”。在文中，《吕氏春秋》也体现出浓厚的人治思想，认为治民依靠德与义的教化，能够使得百姓”不赏而民劝，不罚而邪止”，这同儒家”道之以德,齐之以礼,有耻且格。”的思想很类似。

这些思想都是我们当下乱世解决问题的很好借鉴。

to be continue ….

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 7

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 7:  Benefiting the Living and the Dead(利益存亡品) English sound recording with captions,  online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

Venerable Master Chin Kung’s du bi duo cremation took placed in September 3rd, 淨空法師荼毗驚現「觀音菩薩舍利花」. 千古奇跡 古有鳩摩羅什舌舍利 今有淨空喉舍利. Venerable Master Chin Kung has left behind many wonderful and astonishing Relics. Among his precious Relics, Tongue Relic and a Relic looks like Avalokiteshvara Bodhisattva were found. As early as Jan19 2018， in one of the workshop, Master Jing Kong had revealed to the audiences his passing time. 淨空法師生前 說法時即公開時間， 4年前即預知时至。

Tongue Relic from Venerable Master Chin Kung after the Cremation is a great indication of his achievement.

Is There Life after Death? Master Thich Nhat Hanh used the water/wave metaphor to explain to a group of young people during a retreat. As usual, he expounded such deep and difficult existential issues with great ease. In Fifty Years of Research at UVA, faculty from the Division of Perceptual Studies highlight the unit’s work since its founding, including studies of purported past lives, near-death experiences, and mind-brain interactions in phenomena such as deep meditation, veridical out-of-body experiences, deathbed visions, apparent communication from deceased persons, altered states of consciousness, and terminal lucidity in persons with irreversible brain damage.

We are all going to die anyway, the more we try to ignore, to stop the fear, of death and dying, it grows. It grows underground, it haunts us. Passing through life, progressing to old age and eventually death, it is not sufficient to just take care of the body. We need to take care of our emotions as well. In Dalai Lama’s Advice for Living & Dying, he gives advice to the terminally ill, medical professionals & general public on issues, including grief & loss and emotional & spiritual support at the end of life.

How do you care the sick & dying? Master Thick Nhat Hanh told the Story of Anathapindika, Buddha spent a few minutes to helped Anathapindika meditate on the good deeds he had performed for Buddha, the Dharma and Sangha. Likewise, sitting next to the dead bed of someone in the final hours, you need to realize the seed of happiness in the dying person, you need to inquire those things before hand, and say something to water the seed of happiness in him/her, create the joy and happiness in him. This program shows shared in detail how to help the elders prepare their final times: 如何護持老人往生淨土丨定弘法師

长期受唯物论教育的影响，缺乏信仰生活和心灵归宿。在我们的默认设定中，死亡就是这期生命的终结和消失。但人死真的如灯灭吗？到底有没有一个未知的世界？怎样有尊严地走完人生最后阶段？如何为此做好准备？包括以怎样的心态接纳衰老，面对疾病，都是我们需要共同学习的。

MasterJingKong 如何帮助临终之人往生净土?(助念须知）临命终往生的需要三个条件：

  1. 头脑很清楚，一点都不迷惑；这很不容易；临命终能明明白白这是有大福德的，有大福德就能有大因缘；就能有大增上缘；
  2. 临终遇善知识帮你助念；在病重垂危的时候，但是神智非常清楚；断了气后，这个助念最后能够延续12个小时；至少也要帮助他念8 个小时；助念一定是在家里，或者在医院，不是在宾仪馆； 宾仪馆是超度， 是超荐佛事，不是助念；助念是病人还没有断气；这时是关键的时候；善知识在旁边帮助他，照顾他不失正念；正念就是一心跟大家一起念佛，一心一意求生净土；临终时一生所造的善恶业，统统会现前，弥留之际，阴境现前。是冤亲债主变现成临终人的已故亲属来诱惑他；来带他走，带去之后，就要算账， 要报复；凡有这种现象，这个善友在旁边立刻提醒他，不要理会，不要管他，专心念佛， 求生净土， 阿弥陀佛来了就跟他去， 不是阿弥陀佛， 不管什么佛菩萨都不要理会；这样打断他的妄念，打断冤亲债主的诱惑，他念头一转，这个境界就没有了；临终就开示这么几句话；守着这个病人要守几天，日夜不能间断；时时刻刻提醒他，保持他的正念；他体力衰的时候，仍能够听；这个很重要；所以一般都有很好的瑞相，但凭这个瑞相并不一定断定是往生；只有他自己说，阿弥陀佛来接引我了，或者我看见阿弥陀佛了，那才是真的往生了。即使没有往生，凡是好相，就决定不堕恶道；堕恶道的相不好；
  3. 基本条件他自己一定要修福；临终神智不清，不认得家属， 就非常非常困难；我们也给他助念，念总比不念好，纵然堕恶道，也会减轻他的痛苦，能不能往生，很不可靠；助念的功德不可思议；

This article talked in detail how to help prepare the dying going through the most difficult period of transition. 如何帮助临终的亲人走完最后一段路？没有哪一种布施会大过于帮助一个人好好地死亡。《地藏菩萨本愿经》告诉我们：“若能更为身死之后七七日内广造众善，能使是诸众生永离恶趣，得生人天，受胜妙乐。”所谓广造众善，或是放生物命、助印经书、供养三宝；或是去寺院打普佛，让出家人在早晚上殿时将功德回向亡者；或是以亡者的名义救济贫苦、参与慈善等。总之要尽快去做，而且是带着纯正的利他心做，然后把功德回向亡者。

to be continued ….

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 6

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南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 6:  The Thus Come One’s Praises(如来赞叹品) English sound recording with captions, online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A Commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

This chapter Buddha gave the name of the sutra and went into details of the benefits reading this sutra and give solute to Earth Store Bodhisattva. This sutra was spoke toward the end of Buddha’ life, it possesses many unfathomable power. These including how to get benefits for women who wish to change to a man’s body in future incarnation. For the many people in our modern time who want to change genders, this sutra gave to the methods! Do not go to surgery!

What are blessed and virtuous deeds? According to one article called “Great Standards” in the Book of History that contains nine sections that explains five types of blessings: the first type of blessing is called blessings and longevity. What are blessings? Blessings means being very much at ease with everything. Longevity means a long life and not a short life. One is shone upon by the stars of blessings, prosperity, and longevity. Blessings are natural so that you are very much at ease. Prosperity could be one’s monthly income from being a government official. Lord Longevity, or Son of the South Pole in China, is mostly bald and wears a long, white beard. He is said to be the Immortal Man of South Pole in Taoism. His head contains three volumes of celestial texts, so he knows everything. He is the elderly Prosperity star.

The second type of blessing is affluence and nobility. The third type refers to a healthy and safe body. The fourth type means enjoying cultivating virtues and doing good deeds. With this type of blessings, one is willing to do what is virtuous. The fifth type of blessing is a peaceful passing.

There are also five kinds of virtues: mild-mannered, kind, respectful, frugal, and yielding. Who has these five kinds of virtues? Confucius. What are the five? The first is mild-mannered, neither too cold nor too hot. Too cold, one is like the silent and stoic Lord Guan all the time. The second virtue is kindness. The third type of virtue is respect, always respectful toward others without slighting others. The fourth type is frugality and simplicity. One does not waste any material resources.

For example, one usually eats five bowls of rice but reduces one’s intake to three bowls, leaving the other two bowls for those who are starving. One maintains a simple lifestyle. “One serves oneself a simple and restricted diet; one treats guests without letting the meal linger on.” We must try to save on what we use, what we wear, what we eat, what we live in so that none of it is excessive. The most important thing is frugality. The fifth type of virtue is yielding. Do not rush forward to fight for anything. Yield means letting other people be number one. Let other people enjoy the good things and pick up bad things ourselves. This is yielding. Politely yield. These are the five virtues.

Speaking of yielding, Kong Rong at the age of four knew to yield his pear. Kong Rong was someone before the Three Kingdoms period in China. He was in a real high political office. When he was four years old, some guests brought a gift basket (made out of bamboo) of pears for his family. The adults told him to get a pear and what does he do? He picks the smallest one. The guests ask, “Why don’t you pick a big one? Why do you pick such a small pear for yourself?” He said, “I am the youngest, I should eat a small one. My older brothers are older than I am, so they should eat the big ones.”

He yielded the bigger pears for his brothers and took the smallest one for himself. Later he reached a very high office. During the Han Dynasty, Huang Xiang at the age of nine knew to warm his parents’ bed. Every night at bedtime, he would go and sleep on his parents’ bed so that it is warm before he goes to sleep on his own bed. He shows his filiality by warming up the bed, which is a type of virtuous conduct. The Five Virtues are about being mild-mannered, kind, respectful, frugal, and yielding.

Master Hsuan Hua explained to us why is a female body so troublesome?

I am not saying this to make you hate the female body so that you will leave the householder’s life and become a Bhikshu or Bhikshuni. The female body is really so much trouble, that is why some women do not want to be women. Why be a woman? Let us study this, it is because female habits such as envy, obstructionism, greed for petty gain, and vanity etc. are so ingrained. They become women in future lives as a result. However, if you were to respect Earth Store Bodhisattva, then all these problems dissolve. If you do not resolve these issues, then women’s five obstructive tendencies and ten evils are no fun.

What are the females’ five obstructive tendencies? The first obstruction is that women cannot become a Great Brahma Heaven King in this lifetime. Why? Great Brahma Heaven Kings become accomplished in their cultivation through pure conduct. The female body is mostly impure, so they cannot become Great Brahman Heaven Kings.

The second obstruction: women cannot become Lord Shakra, the lord of the heavens. You wonder, “Didn’t a woman become the lord of the Thirty-Three Heavens?” Actually, she went from a woman to a man. Lord Shakra does not have very much desire. Women tend to have more lust, so they cannot become gods.

The third obstruction for women is that they cannot become demon kings, which is best. The reason for this is that demon kings are tough and firm while women are very weak. Sometimes they cannot take care of themselves so that when certain things happen, they have to look for help.

The fourth obstruction for women is that women cannot be Wheel Turning Sage Kings. There are Gold Wheel Sage Kings, Silver Wheel Sage Kings, Iron Wheel Sage Kings, and Copper Wheel Sage Kings. Why cannot one become a Wheel Sage King in the body of a woman? It is became Wheel Turning Sage Kings are most compassionate and kind. They teach people to practice the Five Precepts and the Ten Good Deeds. Women tend to be less compassionate and more envious; consequently they cannot become Wheel Turning Sage Kings.

The fifth obstruction for women is that they cannot become Buddhas. Since the body of Buddhas comes with the myriad virtues while the female body is full of evil, such as jealousy, obstructive tendencies, and pettiness, a heart the size of sesame. This is why women in their bodies cannot become Buddhas

Although women experience these five obstructions, if they can be free of jealousy, lust, and weakness, all the evils and tainted thoughts, then there is still hope for women to turn into men.

Shariputra, for example, said that Dragon Girl cannot become a Buddha, so she took here favorite pearl that she cannot possibly give up and gave it to the Buddha. The Buddha accepted her pearl. She explained, “I can become a Buddha now. The Buddha accepted the pearl I offered him. Is this fast?” Shariputra responded, “It is very fast.” She said, “The speed at which I become a Buddha is as fast as the speed at which I offered this pearl to the Buddha.” After saying this, she became a Buddha immediately indeed. Women should not give up on themselves and lose hope because of these Five Obstructions. They should only be afraid that they are not bold enough in their resolves. Were they to bring forth their resolves boldly, they can become Buddhas too. For instance, the Dragon Girl offered her favorite pearl and became a Buddha immediately.

Learning Ksitigarbha Sutra from Buddhist Masters 5

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南无本师释迦牟尼佛（三称） Namo Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times）

Chapter 5:  The Names of the Hells (地狱名号) English sound recording with captions, Bilingual Chinese-English version recording with opening and dedications. online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

As the title indicated, this chapter Earth Store Bodhisattva gave a general list of the names of the various kind of hell where people who have committed sins by killing, theft, adultery, lying, slandering, abusing, gossiping, craving and anger have to be cast into for punishment without any chance of escape…. Therefore, living beings must not underestimate small wrongs and consider them harmless, for after death there will be ripened effects to be experienced to the most exact detail.

Scientists have confirms there are many different dimensions exist in the universe, although the technology can not define clearly. What caused these different dimensions? Dimensions/realms satient being can be born in are not only just physical or spiritual realms, they also correspondence to psychological realms. The cosmological world reflects the psychological world, and psychological world is reflected in the cosmological world.  《华严经》里面，释迦牟尼佛初成道的时候，就很感慨的说：一切众生皆有如来智慧德相，但以妄想执着而不能证得。

Though commonly referred to as poisons, the Buddha first introduced these mental attitudes as fires in the Fire Sermon (Adittapariyaya Sutta): “Monks, all is burning . . . Burning with what? Burning with the fire of lust, with the fire of hate, with the fire of delusion.” The three poisons are depicted at the center of the Wheel of Life (bhavachakra), a visual representation of the sorrows of samsara. Greed is depicted as a rooster, hatred as a snake, and delusion as a pig. Importantly, they literally feed off one another; each animal consuming the tail end of the other in a vicious cycle of delusion. The centrality of the three poisons demonstrates their role in powering the cycle of birth, death, and rebirth, the escape from which is nirvana.

A person should always perform good actions and restrain himself from doing evil actions. There are three bodily actions which are kammically unwholesome. They are:

  • (1) Killing of living beings,
  • (2) Stealing, and
  • (3) Unlawful sexual intercourse. These bodily deeds correspond to the first three of the Five Precepts for people to follow.

Four verbal actions are kammically unwholesome, and they are as follows:

  • (1) Lying,
  • (2) Slander and tale-bearing,
  • (3) Harsh speech, and
  • (4) Frivolous and meaningless talk.

Except for lying, the other unwholesome deeds performed by speech may be viewed as extensions of the Fourth Precept.

The three other demeritorious deeds are performed by the mind, and they are as follows:

  • (1) Covetousness, or eagerly desirous especially of things belonging to others,
  • (2) Ill-will, and
  • (3) Wrong view.

These three deeds correspond to the three evil roots of greed, hatred and delusion. The non-observance of the Fifth Precept of abstention from intoxicants can not only lead to the performance of these three demeritorious mental actions after the mind is intoxicated, but also the other demeritorious deeds performed by body and speech.

The performance of good actions gives rise to merit (punna), a quality which purifies and cleanses the mind. If the mind is unchecked, it has the tendency to be ruled by evil tendencies, leading one to perform bad deeds and getting into trouble. Merit purifies the mind of the evil tendencies of greed, hatred and delusion. The greedy mind encourages a person to desire, accumulate and hoard; the hating mind drags him to dislike and anger; and the deluded mind makes one become entangled in greed and hatred, thinking that these evil roots are right and worthy. Demeritorious deeds give rise to more suffering and reduce the opportunities for a person to know and practise the Dhamma.

Merit is a great facilitator: It opens the doors of opportunity everywhere. While the material wealth a person gathers can be lost by theft, flood, fire, confiscation, etc., the benefit of merits follows him from life to life and cannot be lost, although it can be exhausted if no attempts are made to perform more merits. A person will experience happiness here and now as well as hereafter through the performance of merit.

Just as some soil can yield a better harvest (say black fertile soil compared to stony soil), a good deed performed to some persons can give rise to more merits than to others. The rich fields of merits include the Sangha or holy people, mother, father and needy. Good deeds performed to these persons will manifest in many ways and be the fountainhead of many wondrous results.

In The Discourse On The Ten Wholesome Ways Of Action (佛说十善业道经) Chinese-English bilingual translation told us the ten wholesome attainments and the benefits of keep up these good deeds in detail: “Speaking about wholesome dharmas, the bodies of men and devas, the Illumination of the Sravakas, the Illumination of the Pratyekas, and the Highest Illumination, they are all accomplished depending on these dharmas which are to be considered as fundamental. Therefore they are called wholesome dharmas. These dharmas are the ten wholesome ways of actions. What are these ten? They are the ability to give up forever killing, stealing, wrong conduct, lying, slandering, harsh language, frivolous speech, lust, hate, and wrong views.” (十善业道。何等为十？谓能永离杀生、偷盗、邪行、妄语、两舌、恶口、绮语、贪欲、瞋恚、邪见。) Master JingKong talked about the ten wholesome ways of action is the basis of Buddhism practices.《佛说十善业道经》: 十善业是修行根本.

To be continued ….

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。

Learning Ksitigarbha Sutra from Buddhist Masters 4

Posted on by PathFinder

南无本师释迦牟尼佛（三称） Namo Fundamental Teacher Shakyamuni Buddha !(three times)
南无大愿地藏王菩萨（三称） Namo Ksitigarbha Bodhisattva! (three times)

Chapter 4: Contemplating the Karmic Conditions of Beings (阎浮众生业感品), English sound recording with captions, Bilingual Chinese-English version recording with opening and dedications. online Chinese Earth Store Sutra text;  English Earth Store Sutra text; A commentary by Master Hsuan Hua at City of Ten Thousand Buddhas;

In this chapter, Buddha demonstrated by the example of Earth Store Bodhisattva the importance of making vows when we practice Bodhicitta and dedicating merits to all sentient beings. Throughout many long kalpas past, [Ksitigarbha Bodhisattva] has made as many vows as there are grains of sand in the Ganges River to guide living beings far and wide [to the other shore]. But then why the hell has not been emptied yet? Buddha explained, “All beings who have not yet attained liberation are without fixity in their nature and consciousness: Through evil habits they form [unwholesome] karma, and through good habits they form [wholesome] results. Depending on situations, they give rise to good and evil doings. Revolving wheel-like through the five realms of existence with never a momentary rest, they pass through kalpas as numerous as dust particles, confused, deluded, hindered, and [afflicted] with difficulties. They are like a fish that swims in nets while following a long flowing current; now and then it would get free temporarily, only to be caught in the nets again. ”

—选自《摩诃止观》

Buddha stressed again and again that “Earth Store Bodhisattva has such inconceivably great awesome spiritual power that he uses expansively for the benefit of beings. All of you Bodhisattvas should remember this sutra, and proclaim and spread it far and wide.” Because Buddha foresaw in latter Day of the Dharma, “Men and women in the future may fail to do good deeds and only do evil; may not believe in cause and effect; may indulge in sexual misconduct and false speech; may use divisive and harsh speech; and may slander the Great Vehicle. Beings with karma like that should certainly fall into bad destinies.”  There are Three Ages of the Dharma (The Three Ages of Buddhism, 三时; ) are three divisions of time following Buddha’s passing, we are now in the early stage of the Degenerate Age of Dharma.

  1. Former Day of the Dharma — also known as the “Age of the Right Dharma” (正法), the first 500 years during which the Buddha’s disciples are able to uphold the Buddha’s teachings;
  2. Middle Day of the Dharma — also known as the “Age of Semblance Dharma” ( 像法), the second 500 years which only resembles the right Dharma;
  3. Latter Day of the Dharma — also known as “the Degenerate Age of Dharma” (末法), which is to last for 10,000 years during which the Dharma declines.

Buddhism is a non theistic belief in causes and conditions(因缘论的无神论). There is no creator god nor an ultimate ruler of the universe. Karmic law is the fundamental core teaching of all schools of Buddhism. Within the Sutra, Earth Store Bodhisattva manifested a a filial daughter twice, once as a Brahman girl in chapter one, and again as a girl name Bright Eyes in this chapter. in both cases, for the sake of saving her mother from the suffering within the hells, she vowed to save all evil sentient beings from suffering within the hells. Both cases also illustrate the importance of Right Livelihood of the Eightfold Path, the 12 links of dependent arising, and the three lives of retribution cycle keep us in the endless Dukka of the six realm samsara. (欲问前世因，今生受者是，欲知来世界，今生作者是。) As we read from Chapter one, celestial gods, ghosts Kings, Asuras, humans are all reincarnated into different forms based on our retribution of the past. What we sow is what we get. The law of cause and effect underlies the workings of all phenomena. Master Yin Guang used to say, “信因果者,其心常畏,畏则不敢作恶; 不信因果者,其心常肆,肆则无所忌惮; 正所谓菩萨怕因,众生畏果, 正是如此.” Such is the say, “Bodhisattvas deeply understand karma law, so are very careful with their precepts to avoid negative causes as they know the consequence of violation. Sentient beings have not consciousness, only feel sorry until the karma seed ripen.

In this online course, Master Sheng Yen explained how collective karma are formed. Even though we are all individuals, the karma, or conduct, we create are not dissimilar due to the restrictions of our environment. Environmental influences include social trends, habits, and customs, as well as human feelings. People living in the same environment may feel different from one another, but if we look from a general direction, or look macroscopically, the karma all humans create is similar, it is all alike. The reason we human beings or all sentient beings are living in this environment is due to the common karma created in our past lives.

The law of Karma is a law of nature. Bright Eye’s mother was exceptionally fortunate to have an exceptional capable daughter who made exceptional vow and successfully performed immeasurable amount of merits through eons of time to rescue sentient beings far and wide to cross over. For us the mortals, it would be WRONG to expect good outcome even for bad karma performed. It is illusional to think some invisible power will somehow favor us, even though we do nothing to change our own behavior and our actions. Here is a story of Gautam Buddha teaches law of karma to a man who wants to perform after life rituals for his father. Our fate is not arbitrary, neither is it imposed by supernatural force. We create our destiny. However karma much complex than simply immediately manifestation of cause and effect. This program explained in more detail why sometimes we see bad things happen to good people, and good things happen to bad people. Karma is not only important teaching of Buddhism, it is also deeply ingrained in Hinduism: Law of Cause and Effect | Explained | Hinduism

Earth Store Bodhisattva is an exceptional protector and guide. His teachings are not the kind that one size fits all. He coaches sentient beings according to their specific situation, he is such an excellent advisor that he earned himself another name “Excellent Consoler”. And this is his advises.

To killers, Earth Store Bodhisattva says that short life spans will be the retribution. To robbers, he says that poverty and acute suffering will be the retribution. To those who indulge in improper sex, he says that rebirth as pigeons or as mandarin drakes or ducks will be the retribution. To those who use harsh speech, he says that quarrelling families will be the retribution.

To those who slander, he says that being tongueless and having cankerous mouths will be the retribution. To the hateful, he says that being ugly and crippled will be the retribution. To the stingy, he says that not getting what they seek will be the retribution. To gluttons, he says that hunger, thirst and sicknesses of the throat will be the retribution. To hunters, he says that a frightening insanity that destroys one’s life will be the retribution. “To those who oppose their parents, he says that being killed in natural disasters will be the retribution. To arsonists who burn mountains and forests, he says that trying to take their own lives in the confusion of insanity will be the retribution.

To cruel parents or step-parents, he says that being flogged in future lives will be the retribution. To those who net and trap young animals, he says that being separated from one’s own children will be the retribution. To those who slander the Triple Jewel, he says that being blind, deaf, or mute will be the retribution. To those who slight the Dharma and regard the teachings with arrogance, he says that remaining in the bad paths forever will be the retribution.

To those who destroy or misuse possessions of the Eternally Dwelling, he says that revolving in the hells for hundreds of millions of eons will be the retribution. To those who defile the pure conduct of others and bear false witness against members of the Sangha, he says that remaining in the animal realm forever will be the retribution. To those who scald, burn, behead, maim, or otherwise harm beings, he says that undergoing the very same suffering will be the retribution.

To be continued ….

Dedicate Merits:

May the precious bodhicitta 
That has not yet arisen, arise and grow,
And may that which has already arisen not diminish,
But increase more and more.

回向偈：
愿以此功德，庄严佛净土。 
上报四重恩，下济三涂苦。 
若有见闻者，悉发菩提心。 
尽此一报身，同生极乐国。