Sūtra of the Merit and Virtue of the Past Vows of Medicine Master Vaiḍūrya Light Tathāgata
Commentary Part III
Explained by the Venerable Master Hua
Sūtra:
"Moreover, Mañjuśrī, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish."
Commentary:
"Moreover, Mañjuśrī," Śākyamuni Buddha continues. "If I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, the Vaiḍūrya Land in the East, I could not finish. Even if I spoke continuously for a great eon or more, I still could not finish in that long a time."
Sūtra:
"That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaiḍūrya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western land of Ultimate Bliss."
Commentary:
That Buddhaland has always been completely pure. It is always clean, pure, and undefiled, as bright and clear as Vaiḍūrya. There are no women in the Vaiḍūrya Land. Some women's rights activists object to Amitābha Buddha's Land of Ultimate Bliss, saying, "Why are there no women in that land? Does Amitābha Buddha look down on women? Does he favor men over women?" Not at all. We should realize that the saha world, in which men and women engage in lust, is filled with all kinds of evil and suffering. There is nothing worthwhile here. Everything is unclean.
The Saha world is known as the World of the Five Turbidities. Our time is very impure-that's the turbidity of the eon. The things we see with our eyes are also unclean-that's the turbidity of views. We all have incredibly many afflictions-that's the turbidity of afflictions. Living beings are all born from emotional desire, and they are differentiated into males and females-that's the turbidity of living beings. Not only human beings, but all beings with blood and breath are this way-born from sexual desire and dying from sexual desire. Even germs are imperceptibly brought into existence by this kind of desire. As long as there is desire, one is impure. The turbidity of life comes about because beings in the saha world live in an extremely unclean environment. The things we see, hear, smell, taste, touch, and think about are all unclean. Thus, this is known as the Evil World of the Five Turbidities.
In contrast to our dusty, defiled world, there is no dirt in the heavens; nor in the Western Land of Ultimate Bliss, where the ground is paved with gold; nor in the Eastern Vaiḍūrya Land, which has ground made of Vaiḍūrya.
The people in the Land of Ultimate Bliss are born transformationally from the vows of Amitābha Buddha, and they are free of desire. The Vaiḍūrya Land is created from the vows of Medicine Master Buddha. Because these Buddha lands are completely free of desire and birth occurs by transformation, not by sexual reproduction, there are no Women in these lands.
No evil destinies and no sounds of suffering. The hells, hungry ghosts, and animals do not exist in the Vaiḍūrya Land. There aren't any heart-breaking sounds of pain, sorrow, or distress.
The ground is made of vaiḍūrya, with golden cords lining the roads. The Vaiḍūrya Land is so named because its ground is made of Vaiḍūrya. Ropes and railings made of gold are used to mark the sides of the roads.
The city walls overlook the moat of the city. Towers are lookout towers above the city gate, or openings in the city wall. Palace pavilions refers to two-story buildings inside the palace.
Studios refer to individual rooms. The windows are clear, and everything is very clean. And latticework. There are seven rows of trees and seven layers of netting. They are all made of the seven treasures-gold, silver, vaiḍūrya, crystal, mother of pearl, red pearls, and agate.
The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss. They are exactly the same. As the saying goes, " Akṣobhya in the East, Amitābha in the West." Akṣobhya (Medicine Master) Buddha, the teaching host of the Vaiḍūrya Land, leads the Vajra Division. Amitābha Buddha, the host of the Land of Ultimate Bliss, leads the Lotus Division.
At the City of Ten Thousand Buddhas, we recite the name of Medicine Master Buddha in the morning and dedicate the merit to the Dharma-protectors of the City, praying that they will be safe from disasters and will enjoy long life. At noon we recite "Namo Fundamental Teacher Śākyamuni Buddha" in order to repay the kindness of Sakyamuni Buddha, who taught the Dharma to us. In the evening we recite the name of Amitābha Buddha, vowing to be born in the Land of Ultimate Bliss, where the three evil paths do not exist. In the saha world, we are troubled and afflicted every day, but in the Land of Ultimate Bliss and the Vaiḍūrya Land, there is only happiness.
The City of Ten Thousand Buddhas is a new Way-place, and we recite the names of three different Buddhas in the morning, at noon, and in the evening. In this respect, we differ from Way-places in China, Hong Kong, Taiwan, Singapore, Vietnam, and other countries where they follow the Chinese Buddhist tradition and recite Amitābha Buddha's name all the time. When left-home people from other places visit the City of Ten Thousand Buddhas, they think that we do everything wrong and do not understand the rules.
We do not claim that what we do at the City of Ten Thousand Buddhas is correct. However, when we rise in the morning, we should emulate the vows of Medicine Master Buddha Who Quells Disasters and Lengthens Life. This will give us the fresh, youthful energy of dawn; an invigorating vitality like that of trees reviving after a drought or a spring bubbling forth from the ground. When we rise at dawn, the fire of our life bums brightly and everything is auspicious. At noon, we should be grateful to Śākyamuni Buddha for all the Dharma and Sūtras that he taught us. At night, our thoughts return to the Land of Ultimate Bliss, the final haven where we wish to be reborn.
All these years, you assumed that other places did things the same way. You didn't realize that the City of Ten Thousand Buddhas has a different style. For example, at all of the monasteries of Dharma Realm Buddhist Association, we begin each Sūtra lecture with a formal requesting of Dharma. You won't see this at other temples. I am telling you this because you are not familiar enough with the Buddhist rituals to know if it is right or not.
Does anyone have questions, criticisms, or opinions on this passage of the Sūtra or on my explanation of it? In studying the Dharma, we should investigate the principles until we are completely convinced of them, without the slightest doubt in our minds. If you disagree with something in the Sūtra, speak up.
If you really have no deluded thoughts, then you have already been born in the Land of Ultimate Bliss. If you are truly free of desire, then you have already taught and transformed living beings. Who told you to indulge in deluded thoughts? Who told you to have thoughts of desire? If no one told you, then it's empty and false. If someone told you, who was it? If it was you, then why weren't you aware of it when the deluded thought first arose in your mind?
Your not having any deluded thoughts is already the Pure Land. See how convenient, how immediate it is! Simply clean up your deluded thoughts, and you'll be in the Land of Ultimate Bliss. When you have no deluded thoughts, then you have no afflictions. That freedom from afflictions, that happiness, is itself the Land of Ultimate Bliss. So, don't go running allover the place!
The Pure Land teaches very clearly, "One definitely creates it; one doesn't really go anywhere." You create the Pure Land yourself by revealing the light of your own nature.
The Pure Land is in the mind.
Amitābha is in one's own nature.
You needn't look outside. Ordinary people think that the Pure Land is outside, but if you really want to study and cultivate Buddhism, you must understand that the Land of Ultimate Bliss and the Saha world are not beyond this very thought. A defiled thought is the Saha world, while a pure thought is the Land of Ultimate Bliss.
Don't be attached to the fact of your teaching living beings or being reborn in the Land of Ultimate Bliss. Recite the Buddha's name without worrying about whether you will be reborn there. Just cultivate sincerely. If you are free of affliction, then the Land of Ultimate Bliss is right here, ready-made. If you become afflicted, then you are in the Saha world, with its unspeakable suffering.
Sūtra:
"Residing in that land are two Bodhisattvas Mahāsattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata. Therefore, Mañjuśrī, all good men and women who have faith should vow to be born in that Buddha's land."
Commentary:
Residing in that land are two Bodhisattvas Mahāsattvas. Śākyamuni Buddha said there is no distinction between Medicine Master Tathāgata and Amitābha Tathāgata, or between their respective Buddhalands. Now he speaks of two great Bodhisattvas in the Vaiḍūrya Land. The first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. These two Bodhisattvas assist Medicine Master Buddha in teaching the beings of the Vaiḍūrya Land. When Medicine Master Buddha retires from the Buddha-position, Universally Radiant Sunlight Bodhisattva will take his place; and when he in turn retires, Universally Radiant Moonlight Bodhisattva will fill the position.
They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata. After these two Bodhisattvas become Buddhas, they will continue to honor the vows made by Medicine Master Buddha, adorning themselves with that Buddha's merit, virtue, and adornments and using his methods to teach beings. They will receive and uphold Medicine Master Vaiḍūrya Light Tathāgata's vows and practices, thereby maintaining the precious treasury of the Proper Dharma.
Therefore, Mañjuśrī, all good men and women who have faith should vow to be born in that Buddha's land so that they can meet Medicine Master Vaiḍūrya Light Tathāgata and eventually become Buddhas themselves.
Sūtra:
At that time, the World Honored One again spoke to the Pure Youth Mañjuśrī saying, "Mañjuśrī, there are living beings who don't distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.
"There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don't use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaiḍūrya Light Tathāgata, in their former human existence, and they recall that Tathāgata's name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!"
Commentary:
At that time, the World Honored One, Śākyamuni Buddha, again compassionately spoke to the Pure Youth Mañjuśrī, saying, "Mañjuśrī, there are living beings who don't distinguish good from evil, who mix up good and evil, who indulge in greed and stinginess, unable to give things away, and who know nothing of giving or its rewards. They don't know how to be generous or how to treat people well. They don't understand that they should give to the needy.
There are three kinds of giving:
1. The giving of wealth
2. The giving of Dharma
3. The giving of courage
The giving of wealth means giving away one's wealth and property, including one's skills and talents, to help other people. In giving Dharma, one bestows teachings suited to the needs of each individual, like a physician prescribing medicine. When one sees people who are suffering or in danger, one may bestow courage by comforting them and dispelling their fears. These are the three kinds of giving. If you have no wealth, you can give Dharma. If you have no Dharma, then you can give courage. You may also explain the rewards of giving to others, telling them, for example, that in giving one thing, one may reap a reward ten thousand times greater (as stated in Chapter Ten of the Earth Store Sūtra).
They are stupid, ignorant, and lack the foundation of faith. Ignorant people are those who have never heard the principles of cause, effect, and retribution. Those who lack faith and wisdom are skeptical when they hear the Proper Dharma. They do not have Dharma-selecting vision-the wisdom to determine the truth. They take what is true to be false, and vice versa.
They accumulate much wealth and many treasures and ardently guard them. There are misers in this world, who think about their wealth and treasures twenty-four hours a day. How they exhaust themselves! They are so preoccupied with guarding their riches that they can't taste their food or get a wink of sleep! Wouldn't you call that suffering?
When they see a beggar coming, they feel displeased. They think, "How dare you beg from me, you despicable thing!" When they have to practice an act of charity that does not benefit themselves... Perhaps they are compelled by circumstances to give to charity. If they don't give, there will be trouble. When they are forced to give in this way, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret. For them, giving money is just like cutting the flesh from their body. The pain sears their hearts, and they cannot bear to do it.
There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don't use even for themselves, how much less for their parents, wives, or servants, or for beggars! There are countlessly many "stingy ghosts" who amass riches and store them away, not allowing anyone to use them. They cannot even bear to use these things themselves, so how could they possibly let their parents or wives enjoy them? How much less would they share their wealth with servants or beggars!
At the end of their lives, such beings will be reborn among the hungry ghosts or animals. Such misers may turn into poor ghosts, hungry ghosts, money-guarding ghosts, or animals.
If they heard the name of that Buddha, Medicine Master Vaiḍūrya Light Tathāgata, in their former human existence, and they recall that Tathāgata's name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. As humans, they might have heard someone reciting the name of Medicine Master Buddha. If they remember that Buddha's name while they are in the three evil paths, they will be reborn in the human realm. Moreover, they will remember their past lives. Having the knowledge of past lives, they will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will no longer indulge in eating, drinking, and making merry; but will instead delight in giving to all living beings and will praise those who do charity.
No longer misers, they will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body to anyone who seeks for them, to say nothing of their money and property! How much more will they be able to renounce other possessions!
By giving, one reaps blessings. Those who were stingy in past lives are poor now, while those who were generous are now rich. It is said, "You must first give in order to get something in return. If you don't give, you won't get anything." We must be clear about cause and effect. If you make even a tiny mistake in cause and effect, the consequences may be terrible. When we come to the temple to bow to the Buddhas, we should try to benefit others, not try to gain something for ourselves. We should be willing to take a loss. People who come to the temple to steal food, money, or other things will certainly fall into the three evil paths.
Be sure to tell your relatives and friends that, no matter what temple they go to, they shouldn't go there hoping to obtain responses or bargains, or to steal things. If they do, they are creating great offenses. If you fail to tell them, then you have a share in their offenses. You should clearly explain the law of cause and effect to them, so they won't make mistakes.
The Sūtras tell us to give to others, not to constantly be seeking offerings from others. Buddhists should benefit others. Otherwise, we will only be "thieves among the virtuous." If we constantly exploit situations and pull strings with the Dharma-protectors, we are simply creating offenses and trying to destroy Buddhism.
Hearing my advice, I hope you will wake up and quickly take stock of yourself! If you have faults, change them right away; and if you don't then try even harder to be a good Buddhist. Don't be a phony Buddhist who tries to take advantage of Buddhism. Don't be tempted to do business within Buddhism, for it will surely lead you to the hells! The woman who came to our temple and tried to sell jewelry didn't realize that she was asking for a terrible retribution. Be extremely careful. If you fall I won't be able to save you.
Sūtra:
"Moreover, Mañjuśrī, there are beings who, although they study under the Tathāgata, nonetheless violate the sīla. Others, although they do not violate the sīla, nonetheless transgress the rules and regulations. Others, although they do not violate the sīla or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sūtras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.
"Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaiḍūrya Light Tathāgata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathāgata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder's life. They will take up and maintain study of the Tathāgata's Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.”
Commentary:
“Moreover, Mañjuśrī...” Śākyamuni Buddha, in his great compassion, feared that living beings would not heed Medicine Master Buddha's instructions or his awesome spiritual power. Fearing that this wonderful Dharma would go in one ear and out the other, that we wouldn't really hear it, he wanted to explain it in more detail for those of us in the Dharma-Ending Age.
He said, “There are beings who, although they study the Dharma under the Tathāgata, nonetheless violate the sīla.” Sīla is Sanskrit and refers to moral precepts that guard against evil and wrongdoing. Some people do not guard against wrongdoing, but recklessly break the precepts.
Others, although they do not violate the sīla, nonetheless transgress the rules and regulations that everyone should honor and abide by. Others, although they do not violate the sīla or rules and regulations, nonetheless destroy their own proper views. Such people abide by the rules, and yet are influenced by improper views. They have a strange manner and a peculiar point of view.
Others, although they do not destroy their own proper views, nonetheless neglect learning. They are lazy when it comes to studying the Dharma. They waste time and pass up the opportunity to study the prajñā (wisdom) in the Sūtras, so they are unable to understand the profound meaning of the Sūtras that the Buddha speaks. They have no wish to comprehend the truths in the Sūtras, which "tally with the principles of the Buddhas above and the potentials of living beings below." Instead, they treat the Sūtras as their enemies.
Others, although they are learned, nonetheless give rise to overweening pride. Some people have neither broken the precepts and rules, nor destroyed their proper views, nor neglected to study. But because they are erudite and have studied many Sūtras, they become arrogant and think they are better than everyone else.
Shadowed by overweening pride, they justify themselves and disparage others. With their wisdom obstructed by their arrogance, they justify themselves and denounce others. They slander monasteries where people practice the Proper Dharma, criticizing such practices as eating one meal a day, not lying down to sleep, and not keeping money. They say no one should cultivate in the Dharma Ending Age. Really! I wonder what sort of Buddhism they study!
And join the retinue of demons. Such people become the friends and followers of demons. Such fools act on their misguided views, behaving improperly and further, cause immeasurable millions of beings to fall into pits of great danger, from which they cannot escape. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts, undergoing endless suffering.
But if they hear the name of Medicine Master Vaiḍūrya Light Tathāgata... If these beings, who have committed the ten unpardonable offenses (pārājika), the ten evils, or the five rebellious acts-offenses that merit falling into the Relentless Hells-get to hear that Buddha's name, they will be able to renounce their evil practices, which were based on improper views, and cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies. Then they will not fall into the hells or among the hungry ghosts, animals, or asuras.
If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas... Some beings may not be able to renounce their evil deeds right away and cultivate precepts, erudition, and proper views. They also find it difficult to follow the rules and regulations. However, if, by the awesome power of the past vows of that Tathāgata, they get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. The Buddha manifests before those beings and, using various expedients, causes them to hear the name of "Medicine Master Vaiḍūrya Light Tathāgata so that when they die, they will be reborn as human beings.
Once reborn as human beings, they will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder's life. They are always happy, because they avoid selfishness, pursuing self-benefit, fighting, greed, and seeking, knowing that these are causes for falling. They see through the transient affairs of the world and leave home to cultivate the Way.
They will take up and maintain study of the Tathāgata's Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will vigorously study the Dharma under Medicine Master Vaiḍūrya Light Tathāgata. Never again will they transgress the precepts or rules, destroy their own proper views, or become lazy in their studies. Although they grasp the most profound and subtle principles in the Sūtras, they will not become arrogant. They will not slander the Proper Dharma and will never join the ranks of demons. They do not join the demons' retinue. They will progressively cultivate the practices of Bodhisattvas and soon bring them to perfection. Cultivating the Bodhisattva practices step by step, they will soon realize perfect enlightenment.
Sūtra:
"Moreover, Mañjuśrī, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.
"If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha's spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation."
Commentary:
Śākyamuni Buddha patiently calls out again, "Moreover, Mañjuśrī, if there are sentient beings who harbor stinginess, greed, and jealousy..." A stingy person is a miser, but works like a dog to save up money for his children and grandchildren. Some people are insatiable; they are greedy even for garbage, thinking they can convert it into energy. Jealous people try to hinder others from obtaining benefit. People may be jealous of others' talents, intelligence, blessings, happy lives, or good fortune. Usually, jealousy is hidden in the mind, and is not seen by others until it manifests in one's behavior.
The Bodhisattva Precepts speak very clearly about those who praise themselves and disparage others. Actually, people have sharp eyes. If you are truly good, they will be able to tell. You don't have to say anything. But some people advertise themselves, "Hey, do you know who I am? I'm a great Bodhisattva. I'm enlightened. I have great spiritual powers." They praise themselves, but criticize everyone else, including the Buddha! They say God is unfair and Mother Earth is unkind. As for such people, I tell you, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. It's not known how many eons they will suffer as hell-beings, hungry ghosts, and animals. By praising themselves and slandering others, and by being stingy, greedy, and jealous, they use up every last bit of virtue and blessings and so must suffer all sorts of unbearable pain.
After undergoing intense suffering, at the end of their lives they will be born in the world not as humans, but as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. As beasts of burden, they toil under oppressive conditions, constantly being flogged and often going without food and water. They never know a moment of happiness.
Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease. When they are nearly finished paying for their offenses, they become people again, but are born into the poorest families, where they do not have adequate food, clothes, or shelter. They may also become slaves or servants, who must take orders from others and are never at ease.
If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, and by this good cause-this good seed, are able to remember it and sincerely take refuge with that Buddha... In this life they may once again think of that Buddha's name and take refuge in him with utmost sincerity. Then, by means of the Buddha's awesome spiritual power, by the spiritual power of his great vows, they will be liberated from all sufferings and distress. They will be endowed with keen faculties. They will have excellent seeing, hearing, and a highly developed sense of smell. They will have discerning taste buds. They will have an acute sense of touch, and will be very intelligent with good memories.
And they will be wise and erudite, understanding many principles. b Not being satisfied with small achievements, they will always strive to advance. They won't grow weary and quit. When living beings with good roots encounter Medicine Master Vaiḍūrya Light Tathāgata, they will not be lazy. And they will always encounter good friends and good advisors who help them.
They will eternally sever the nets of demons. They will be liberated from the demon king's retinue forever, and will not be caught in their nets. And they will smash the shell of ignorance. For people who study Buddhism, it is crucial to smash the shell of ignorance. Ignorance is like an eggshell that isolates you. Inside the shell, you have no idea of what is going on outside. Being all confused inside that shell of ignorance, you start having idle thoughts that lead to doing something wrong.
They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation. They will leave all these problems behind, and always dwell in the four virtues of Nirvana-permanence, bliss, true self, and purity.
Fundamentally, our tempers do not come from the food we eat, nor from heaven or earth, nor from the weather. They come from our own ignorance. Ignorance comes from selfishness, as do afflictions, indirectly. We have so much anger and affliction simply because we are afraid to suffer a loss. Not wanting to take a loss, we get mad and fight. If we did not fight, were not greedy, did not seek anything, were not selfish, and did not want to benefit ourselves, we would have no anger.
Among the Bodhisattvas, Guanyin Bodhisattva has great compassion, and if you recite his name, he will relieve your suffering and pain. He has great affinities with all beings. If you wish to strengthen your ties with Guanyin Bodhisattva, recite his name more often and let your light blend with his.
Earth Store Bodhisattva has great vows. He cannot bear to see any living being in suffering. If we recite his name, he will help us to quickly attain Buddhahood with his awesome spiritual power. Did these two Bodhisattvas place advertisements in the Sūtras to promote themselves? No. The Buddha, who always speaks the truth, personally praised them and told us about their great compassion and great vows.
Sūtra:
"Moreover, Mañjuśrī, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yakṣa and rakṣasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.
"However, if the victims hear the name of Medicine Master Vaiḍūrya Light Tathāgata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another."
Commentary:
This passage shows how the proper overcomes the deviant and how the true destroys the false. Śākyamuni Buddha says, Moreover, Mañjuśrī, let me explain for you in greater detail. There may be beings who delight in perversity. Such beings deny truth, confounding right and wrong.
They stir up trouble for no reason and use false principles to bully the powerless.
And engage in legal disputes. They file suits and take people to court. Although the court is supposed to uphold justice, they use their illogical arguments to convince the court to rule their defendant innocent. That's how they invert right and wrong and cover up the truth. If they lose their case, they appeal to a higher court. They're determined to fight, and they won't give up until they die!
Bringing trouble to others as well as themselves, not allowing themselves or others a moment of peace, in their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Their bodies kill, steal, and engage in sexual misconduct. Greed, anger, and delusion fill their minds. Their mouths utter harsh speech, lies, frivolous speech, and duplicity. As they commit these Ten Evil Deeds with increasing frequency, their offenses become more and more serious.
Never willing to benefit and forgive others, they scheme to harm one another instead. Involved in endless, vengeful feuds, they are unable to forgive and forget past wrongs, and unwilling to benefit others under any circumstances. In their schemes of harming others, they even resort to the aid of ghosts and spirits. They pray to the spirits of the mountain forests, trees, and graves. They bow to mountain spirits, earth deities, animal spirits, and just about everything else, even "dung and urine" spirits! Since they are themselves filthy, they bow to filthy spirits. They pray to spirits, and to the lonely souls and desolate ghosts in the graves, saying, "If you protect me and kill my enemy, I'll sacrifice a chicken to you. I'll catch a mouse for you." They even bow to the spirits of toads and mice. The ghosts and spirits, tempted by the offer of food, are persuaded to use their spiritual, ghostly, or demonic powers to cause the victim such terrible pain that he so dies.
Ghosts and spirits occupy large trees that are several hundreds of years old. It is not that the trees themselves are spirits, as many people think. People pray to tree spirits, saying things like, "Help me win at the horse races, and I'll build you a temple. II The spirit may help them win, but their winning is actually a mistake in cause and effect.
They kill living beings. People not only pray to spirits, they bribe them with fish, meat, and liquor. The spirits greedily drink the liquor, and once they are drunk, they cause a lot of trouble. With ghosts and spirits being so greedy for bribes, it is no wonder there are corrupt officials in the world.
People slaughter animals in order to make sacrifices of blood and flesh to the yakṣa and rakṣasa ghosts. Yakṣas have many names. They are known as “flying ghosts, “speedy ghosts," “life-demanding ghosts,” and “money- guarding ghosts.” Rakṣasas are powerful ghosts that eat people.
They write down the names of their enemies and make images of them. Their "enemy" refers to someone who has crossed them. They write down his name and the date and time of his birth, and they make an image of him. And then they hex those names and images with evil mantras. They recite deadly mantras and curse the victim, saying, “Die sooner! Die tomorrow, don't wait till the day after!” Mantras are true words that bring a response when recited with sincerity.
Once the evil ghosts and spirits accept your offerings and drink the liquor, they go about manifesting their powers and causing mischief. So don't think you're so great just because you've had some responses with the esoteric practices. You haven't opened the heavenly eye, so you don't know what's really going on! They're just a bunch of filthy ghosts and spirits that drink liquor, eat meat, and act in unruly ways.
They summon paralysis ghosts-kumbhanda ghosts. This type of ghost sits on sleeping people so that they cannot move or make any sound. The more nervous the victim becomes, the more the paralysis sets in. Kumbhanda ghosts are called "barrel-shaped ghosts" and "winter melon ghosts," because they resemble large winter squash and earthenware jugs or barrels. These powerful ghosts may paralyze people until they die.
Some people cast hexes. This refers to a practice called "sticking someone with gu poison." If you are poisoned, you will be controlled by the person who placed it. If you don't listen to him, he can activate the poison and cause you unbearable pain.
Or command corpse-raising ghosts. This kind of black magic really exists. In the provinces of Yunnan and Guangxi in China, people use mantras to summon corpse-raising ghosts. As soon as they recite the mantra, the corpse can stand up and walk, but only at night. The mantra doesn't work during the day, because the ghost is afraid of light.
To kill or injure their enemies. They command the corpse-raising ghost to kill the victim or to bring him under their control. They may cause the victim's stomach to be filled with worms, to the point that no doctor can cure him.
Or they may cause "stones" to grow in the victim's eyes so that he cannot see clearly. These are bizarre illnesses.
However, if the victims of such secret plots hear the name of Medicine Master Vaiḍūrya Light Tathāgata, then all those evil things will lose their power to do harm. The paralysis ghosts, hexes, complicated legal disputes, harmful plots, and prayers to the ghosts and spirits of mountain forests, trees, graves, and so forth will all be rendered useless. If these beings get to hear the name of Medicine Master Buddha, they will enjoy good fortune and be safe from disaster.
The evildoers will become kind to one another. The people who cast hexes or cursed people with mantras will develop a sense of compassion. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Those evil ghosts, spirits, demons, and followers of deviant cults will no longer be afflicted, nor will they be suspicious or resentful of others. Everyone will rejoice and feel content with what they have. The evil beings will reform and become joyful, and will not employ any more hexes, paralysis ghosts, or other demonic dharmas to harm people. They will be satisfied with what they have, and will no longer be greedy or malicious. Instead of encroaching upon and harming each other, they will seek to benefit one another. They will forgive each other, help each other out, and get along harmoniously.
[Note: Because the tapes of the Venerable Master's commentary of two sections of the Sūtra are missing, two sections were re-lectured by two disciples. The following is the first re-lectured section.]
Sūtra:
"Moreover, Mañjuśrī, there may be those among the fourfold assembly of Bhikṣus, Bhikṣunīs, Upāsakas and Upāsikās, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. With these good roots, they may vow to be born in the Western land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Mañjuśrī Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors."
Commentary:
The Buddha calls out again, "Moreover, Manjusri, there may be those among the fourfold assembly of Buddhist disciples, namely, Bhikṣus (fully ordained monks), Bhikṣunīs (fully ordained nuns), Upāsakas (Buddhist laymen), and Upāsikās (Buddhist laywomen), as well as other good men and women of pure faith who accept and uphold the eight precepts {the eight restrictions which include not eating at improper times] either for one year or for three months, practicing and studying them." The three months are the first, fifth, and ninth lunar months, also known as the months of purity. It is said that during these three months, the Four Heavenly Kings come to inspect Jambudvīpa. The merit and virtue of maintaining the rules of purity and fostering blessings during these three months is greater than in ordinary times.
If these good men and women are able to receive, uphold, and study these eight pure precepts, then, with these good roots, they may vow to be born in the Western land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma. With the merit from upholding the eight precepts, they may vow to be born in the Western Land of Amitābha Buddha, where they can hear the Proper Dharma. But their resolve may not be firm. They may not have completely decided whether or not they really want to go.
However, if they hear the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas to guide them, whose names are: Mañjuśrī Bodhisattva, The Bodhisattva Who Observes the Sounds of the World (Avalokiteśvara), Great Strength (Mahāsthamaprapta) Bodhisattva, Inexhaustible Intention (Akṣayamati) Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King (Bhaisajyarāja) Bodhisattva, Medicine Superior (Bhaisajyasamudgata) Bodhisattva, and Maitreya Bodhisattva.
Those eight great Bodhisattvas, by means of their spiritual powers, will appear in space before these people at their time of death to show them the way, leading them to rebirth in the Eastern Pure Land. And they will naturally be born by transformation in that land, amid precious flowers of a myriad colors. That Pure Land has a profusion of colorful flowers: green colored of green light, yellow colored of yellow light, red colored of red light, and white colored of white light. The eight great Bodhisattvas will guide cultivators to the Eastern Vaiḍūrya Land, where they will be born purely and by transformation, without having to pass through a mother's womb.
Sūtra:
"Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted, and so they will not fall into the evil destinies again. When their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as kṣatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, and sincerely cherishes it, in the future she will never again be born as a female."
Commentary:
Or they may be born in the heavens due to this cause. By virtue of Medicine Master Buddha's vows, cultivators who vow to be reborn in a pure land can do so, and those who have not made vows to go to a pure land can still enjoy the blessings of birth in the heavens. Although reborn in the heavens, their original good roots will not be exhausted, and so they will not fall into the evil destinies again. Ordinarily, those born in the heavens enjoy blessings "with outflows:' and when those blessings end, they fall into the lower realms again. When beings are born in the heavens through hearing the name of Medicine Master Buddha, however, their original good roots will not come to an end, and they will not fall into the paths of the hells, hungry ghosts, and animals.
When their life in the heavens ends, when their heavenly blessings run out, they will be born among people again. They may be wheel-turning kings, reigning over the four continents. There are four kinds of wheel-turning sage kings:
1. Gold wheel-turning kings reign over the four great continents: Purvavideha in the East, Jambudvīpa in the South, Aparagodaniya in the West, and Uttarakuru in the North.
2. Silver wheel-turning kings rule the three continents in the south, west, and east.
3. Copper wheel-turning kings rule the two continents in the south and west.
4. Iron wheel-turning kings, the lowest kind, rule over the one continent in the south.
As wheel-turning sage kings, they are endowed with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. They influence countless beings to practice the ten good deeds.
The three deeds involving the karma of the body are:
- Not killing, which means not taking the life of any creature;
- Not stealing, which means not taking what has not been given to one;
- Not engaging in sexual misconduct, which means not having improper sexual relations with any man or woman.
The four deeds involving the karma of the mouth are:
- Not lying, which means always speaking truthfully;
- Not speaking harshly, which means not berating or speaking rudely to others;
- Not speaking duplicitously, which means not speaking of others' faults or sowing seeds of dissension;
- Not speaking frivolously, which means avoiding obscenities, off-color jokes, and idle chatter.
The three deeds involving the karma of the mind are:
- Not being greedy,
- Not being hateful,
- Not being deluded.
The opposites of these ten good deeds are the ten evil deeds.
Cultivators may become wheel-turning sage kings, or they may be born as kṣatriyas, Brahmans, laymen, or sons of honorable families. They may be born into a royal family, into a family of Brahmans (those who cultivate purity), into a family of orthodox Buddhists, or into an old and respectable family whose members are well-educated.
They will be wealthy, with storehouses of gold, silver, and valuables filled to overflowing. They enjoy all the material comforts, such as an inexhaustible supply of food and provisions, and clothes of the finest quality. Handsome in appearance, they will be surrounded by a great retinue of relatives. Everyone is delighted to see them. All their relatives get along well and help each other. They will be intelligent and wise. They are learned in many subjects and understand many principles. They have great wisdom, and are talented in both mental and physical disciplines. They are courageous and valiant, like great and awesome knights. They are strong and heroic. Up to this point, the passage has been talking about being born in the human realm, not only with a healthy and perfect body, but as a man.
If a woman hears the name of the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, and sincerely cherishes it, in the future she will obtain an inconceivable response and never again be born as a female. In life after life, she will not have to undergo the suffering of being female. That is, in effect, to turn from being female into being male.
Sūtra:
"Moreover, Mañjuśrī, when Medicine Master Vaiḍūrya Light Tathāgata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes."
Commentary:
Moreover, Mañjuśrī, when Medicine Master Vaiḍūrya Light Tathāgata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. In past lives, Medicine Master Buddha made great vows to become a great king of physicians so that he would be able to cure living beings' 84,000 sicknesses (which represent an infinite number of sicknesses). Imbalance of the four elements (earth, water, fire and air) in our bodies, possession by ghosts or spirits, and karma from past lives are some of the reasons that we become ill.
Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever. Emaciation causes a person to waste away until he is mere skin and bones. Atrophy refers to a kind of disease that cripples a person so that he cannot straighten his hands or feet. Day by day, his limbs wither and shrink. There is also a disease of thirst, called ganxiao, in which the person feels parched. People with yellow fever have a jaundiced appearance. These and other diseases, such as typhoid fever and plagues, are caused by an imbalance of the four elements.
Others were harmed by paralysis ghosts or by poisonous hexes. Paralysis ghosts attack people in their sleep, pressing down on them so that they cannot move or make a sound. Sicknesses caused by poisonous hexes occur in areas where witchcraft is prevalent. In China's Yunnan province and in some parts of Southeast Asia, there are people who raise poisonous insects, such as centipedes, spiders, and scorpions, and place them in a vessel, which is then sealed with an incantation. The insects devour each other until only one is left. The last remaining insect contains all the poison of the others and is "the king of poison." Then spells and incantations are used to direct that insect, by then a monstrosity, to attack victims and cause them to become sick or die.
Some died naturally when young, due to their heavy karma from past lives, while others experienced untimely deaths, dying in various accidents such as plane crashes, train derailments, shipwrecks, car collisions, floods, fires, earthquakes, and hurricanes. Most people are totally unprepared to lose their lives under such circumstances. Medicine Master Buddha was extremely clear about such causes and effects, and he wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.
Sūtra:
At that time, the World Honored One entered a samādhi called "extinguishing the suffering and distress of all beings." After he entered this samādhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificent dhāraṇī:
Na mo bo qie fa di. Bi sha she. Ju lu bi liu Ii. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he.
After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings' sicknesses and sufferings were cast off, and they felt peaceful and happy.
Commentary:
At that time, the World Honored One, Medicine Master Vaiḍūrya Light Tathāgata, entered a samādhi called "extinguishing the suffering and distress of all beings." After he entered this samādhi, a great light came forth from his flesh-cowl. Samadhi is Sanskrit and means proper concentration and proper reception. From the invisible appearance on the crown of Medicine Master Buddha's head, from his flesh-cowl, he emitted a boundless light.
[Note: This is the end of the first section
that was re-lectured by a disciple.]
From amid that light he proclaimed this magnificent dhāraṇī. Wishing to save and protect all living beings and to relieve them of sickness and suffering, he spoke the mantra. If you recite this very short mantra faithfully and singlemindedly, you will find that it has infinitely many wonderful functions. A doctor can use this mantra to enable his patients to have a speedy recovery. With the mantra's help, he can become an extremely good doctor. Everyone, whether you are a doctor or not, should recite this mantra. If you recite it on behalf of sick people, they will soon get well.
The mantra consists of transliterated sounds, which cannot be explained. You are not supposed to understand what the mantra means. It is wonderful precisely because it is not understood. Since you can't think about what it means, you'll be able to recite single-mindedly and obtain a response. The mantra goes: Na mo bo qie fa di. Bi sha she. Ju lu bi liu Ii. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he.
If you recite this mantra constantly, there will be an inconceivable response. After he had spoken that mantra from amid the light, the earth trembled and emitted great light. After Medicine Master Buddha had spoken the True Words for Anointing the Crown, the earth shook in six ways: quaking, roaring, striking, moving, surging, and rising. All beings' sicknesses and sufferings were cast off, and they felt peaceful and happy.
Sūtra:
"Mañjuśrī, if you see a man (or a woman) who is ill, you should single-mindedly and frequently clean and bathe him and rinse his mouth. Provide him with food, medicine, or water that is free of insects, over any of which the dhāraṇī has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha's land. He will become irreversible and will ultimately attain Bodhi. Therefore, Mañjuśrī, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaiḍūrya Light Tathāgata, they should always recite this mantra and never forget it."
(Continue...) |
