本願藥師經古迹 2.9

2.9

The Commentary says: This is the fourth [section], the section on initiating the images and aiding [the dying]. This has two sections: first, the section on that for which the aid is provided; second, the section on the superior benefits of the aid. The first, on that for which it is provided, is as the sūtra says: 'from when the Semblance Dharma is turning up to and passes judgment.' The term 'Yama' in Chinese means 'quelling and ceasing', because he enlightens sinful persons to put an end to manifold evils. Due to this very meaning, although he is included in the realm of ghosts, he is also called a Dharma King. This means that by the power of karma, the mental consciousness of the sick person manifests four objective components: first, the emissaries of Yama; second, one's own conscious spirit; third, King Yama; fourth, the innate spirit. The tradition explains that the fundamental consciousness is together with the body, hence it is called 'innate'. The spirit is capable of perfuming; and the expression 'completely records and brings to present to the Dharma King' is expressed as 'hands over'. Due to the awesome power of karma, it appears like the image of a spirit. As the *Jingtusanmei jing* says: 'Born together and named together, a single spirit is born together [with one].' As for the second, the section on the superior benefits of the aid, it is as the sūtra says: 'from if the relatives and acquaintances of that sick person at that time up to will not commit any evil karma.' In this, there are five assisting conditions: taking refuge in the Buddha, inviting the saṃgha, turning the Dharma, lighting lamps, and hanging banners. A lamp is illumination; a banner is a guide. Because they rescue from darkness and sinking, banners and lamps are required. Regarding the seven tiers and five colors, no explanation is given [in the sūtra]. If inferred through principle, it is to subdue the sins of the seven members [of body and speech] and harmonize the five directions. Regarding 'it may be possible that their consciousness will return', to set aside fixed karma, it says 'it may be possible'. Regarding 'perhaps after seven days up to forty-nine days', it is modeled on the intermediate existence (antarābhava) lasting for seven days. However, the latter three are spoken of with intervals of two sevens (fourteen days) to reveal that in actuality, [the consciousness] has not departed from the body. All commentators state that in truth the conscious spirit has never departed from the body.