法苑珠林 70

English (machine translation) 70

Language: English

70.1

Compiled by the śramaṇa Shi Daoshi of Ximing Temple

Where there is a form, a shadow appears; where there is a sound, an echo responds. One has never seen a form exist while its shadow vanishes, or a sound continue while its echo fails to correspond. The principle of the mutual retribution of good and evil is crystal clear; we hope people will believe it deeply and not foster doubts that invite censure. Heavy and light painful retributions are set forth below in detail. If one physically engages in killing living beings—either skinning, slicing, mincing, cutting, roasting, and boiling razor clams and oysters, or flying hawks, running hounds, and hunting sentient beings—one will fall into the hell of slaughtering, tearing, chopping, and cutting. If one steams, boils, burns, or roasts sentient beings, one will fall into the hell of boiling caldrons and furnace coals. Because of this killing of living beings, one experiences intense suffering in hell through exhaustive years and boundless kalpas. Having finished undergoing suffering, one falls again into the animal realm, becoming an ox, horse, pig, sheep, donkey, mule, camel, chicken, dog, fish, bird, serpent, worm, clam, or leech to be killed by humans; such types as freshwater clams cannot live out their natural lifespan, but must provide their bodily flesh for platters and cutting boards. Trapped in these birds and beasts through immeasurable samsaric births and deaths, if there is no minute trace of good, there will never be a time of release. Should there be a sliver of merit, one may weakly regain a human body, but may perish in the womb or die upon birth, or die at age ten or twenty before attaining understanding, going from darkness into darkness, an object of pity to others. One should know that short lifespans are entirely caused by killing living beings.

70.5

Furthermore, the Bodhisattvabhūmi-śāstra states: The sin of killing living beings can cause sentient beings to fall into the three evil destinies. If born among humans, they obtain two kinds of fruits and retributions: first, a short life; second, many sicknesses. The ten unwholesome actions (daśākuśala) each fully possess five kinds of fruits and retributions: First, why does killing living beings cause one to suffer the pain of hell? Because by killing living beings, one causes suffering to sentient beings; therefore, when the body breaks down and life ends, all the pains of hell come to torment oneself. Second, why does one emerge from hell after killing living beings to become an animal? Because killing living beings lacks compassion and pity, and such conduct violates human relations; hence, when the sins of hell are exhausted, one receives an animal body. Third, why does killing living beings further make one a hungry ghost? Because killing living beings invariably stems from a stingy mind and a craving attachment to flavours, one again becomes a hungry ghost. Fourth, why does killing living beings cause one to obtain a short lifespan when born as a human? Because by killing living beings, one harms and destroys living creatures; thus one obtains a short lifespan. Fifth, why does killing living beings additionally bring about many illnesses? Because killing living beings violates their well-being and causes various afflictions to gather together; thus one obtains many sicknesses. One should know that killing living beings is great suffering.

70.6

Furthermore, the Saṃyuktaratnapiṭaka-sūtra states: At that time, a ghost said to Maudgalyāyana: 'I constantly have eyes on my two shoulders, and a mouth and nose on my chest, but constantly have no head. What is the cause and condition for this?' Maudgalyāyana answered, saying: 'In your previous life, you were constantly an executioner's disciple. When killing people, you constantly felt joy in your heart, tying a rope to their topknot and dragging it. Due to these causes and conditions, you suffer this kind of punishment. This is the flower retribution of evil deeds; the bitter fruit of hell lies yet ahead.'

70.7

Furthermore, there was a ghost who said to Maudgalyāyana: "My body is constantly like a lump of meat, without hands, feet, eyes, ears, nose, or the like. It is constantly eaten by worms and birds, an unbearable suffering for my sins. What was the cause of this?" [Maudgalyāyana] answered: "In your previous life, you constantly gave medicine to others to abort their fetuses. Therefore you receive such punishment. This is [only] the preliminary blossom of retribution; the bitter fruit of hell lies yet in your future lives." Moreover, because of killing living beings, greed and harm increase; and because they increase, one lacks righteousness and yielding, and so commits robbery. If in one's present life one steals and takes what is not given, upon death one will fall into the Hell of Iron Caverns, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among animals, one's body constantly bearing heavy burdens, driven, harassed, and beaten, without any rest, and one's food consisting solely of water and grass. Remaining within this state through immeasurable births and deaths, by the original cause, if one encounters slight goodness, one may barely regain a human body, but constantly as a servant or slave, driven and ordered about, unable to obtain autonomy. Before the debt is repaid, one cannot hear the Dharma, and because of this suffers endless transmigration. One should know that this suffering is entirely due to stealing.

70.8

If in the present life one conceals the light of others, not using light to make offerings to the Three Jewels, but instead taking the light belonging to the Three Jewels for one's own illumination, upon death one will fall into the Black Ear, Black Rope, and Deep Darkness hells, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among nits and lice, unable to bear the light, undergoing immeasurable births and deaths therein. By the original cause, if one encounters slight goodness, one may barely regain a human body, but one's appearance will be pitch-black, greasy, and impure, smelling foul and repulsive so that people loathe and avoid it, both eyes blind, unable to see heaven and earth. One should know that concealing light also stems from stealing. Therefore the *Bodhisattvabhūmi-śāstra* says: "The sin of robbery also causes sentient beings to fall into the three evil destinies. If born among humans, one receives two kinds of retribution: first, poverty; second, common property over which one has no autonomy." Why does robbery lead to a fall into hell? Because through robbery, stripping, and theft of human property, one causes suffering to sentient beings; hence, when the body dies, one immediately enters the Cold Ice Hell, undergoing all kinds of suffering. Why does robbery lead to emerging as an animal? Because one did not practice the human way, one receives the retribution of an animal, one's body constantly bearing heavy burdens and serving as flesh for humans to repay past debts. Why does one further fall among hungry ghosts? Because robbery is committed out of stinginess and greed, once the animal punishment is ended, one becomes a hungry ghost. Why, as a human, is one poor? Because one's robbery and deprivation caused things to be exhausted and lacking; therefore one is poor. Why does one have common property over which one has no autonomy? Because of robbery, theft, and plunder, even if one has wealth, it is shared by the five households and one cannot have autonomy over it. One should know that robbery brings these two great sufferings.

70.9

Furthermore, the *Saṃyuktaratnapiṭaka-sūtra* says: At that time there was a ghost who said to Maudgalyāyana: "Venerable One! My belly is huge like a vat, while my throat, hands, and feet are as thin as needles, so that I cannot eat or drink. What was the cause for receiving such suffering?" Maudgalyāyana answered: "In your previous life you were a village chieftain. Relying on your nobility, you indulged freely in food and drink, looked down upon and cheated other people, snatched their food and drink, and starved sentient beings. Due to this cause, you receive such punishment. This is [only] the preliminary blossom of retribution; the bitter fruit of hell lies yet in the future."

70.10

Furthermore, there was a ghost who said to Maudgalyāyana: "Constantly there are two burning-hot iron wheels turning under my two armpits, and my body is scorched and rotting. What was the cause of this?" Maudgalyāyana answered: "In your previous life, when making cakes for the saṃgha, you stole two pieces and clutched them under your two armpits; therefore you receive such punishment. This is the preliminary blossom of retribution; later you will receive the bitter retribution of hell." Furthermore, because of stealing, one's mind is unchaste and unrighteous, and one gives free rein to lust and debauchery. If one is lustful and debauched in the present life, one meets peril and danger in this very life, constantly frightened. Or, when discovered by a husband or neighboring people, one meets misfortune on the spot, weapons and staves applied to the body, head and feet severed, even losing one's life. At death one enters hell, lying on iron beds or embracing bronze pillars, while the hell-ghosts kindle fire to burn one's body. When the sins of hell are exhausted, one must undergo [rebirth as] animals—chickens, ducks, birds, sparrows, dogs, pigs, and flying moths—through immeasurable births and deaths like these, enduring various pains and afflictions for distant kalpas. Once this suffering has ended, by the original cause, if one encounters slight goodness, one may barely regain a human body, but the inner chambers will be lewd and disorderly, one's wives and concubines unchaste, and if there is a favorite, she will be snatched by others; one constantly harbors terror, having much danger and little peace. One should know that danger and suffering are entirely due to sexual misconduct.

70.11

Therefore the *Bodhisattvabhūmi-śāstra* says: "The sin of sexual misconduct also causes sentient beings to fall into the three evil destinies. If born among humans, one receives two kinds of retribution: first, an unchaste wife; second, acquiring dependents who do not accord with one's wishes." Why does sexual misconduct lead to a fall into hell? Because sexual misconduct transgreses proper bounds and infringes upon others, causing suffering; therefore, at the end of life, one receives the suffering of hell. Why does sexual misconduct lead to emerging as an animal? Because sexual misconduct goes against human principles; therefore, emerging from hell, one receives an animal body. Why does sexual misconduct lead to becoming a hungry ghost again? Because lust and debauchery are always rooted in stinginess and craving; due to the sin of stinginess and craving, one becomes a hungry ghost. Why does sexual misconduct cause one's wife to be unchaste? Because one violated another's wife, the wife one obtains is constantly unchaste and unrighteous. Why does sexual misconduct cause one to fail to obtain dependents who accord with one's wishes? Because through sexual misconduct one snatched the beloved favorites of others, one's dependents do not accord with one's wishes, and are in turn snatched by others. One should know that lust and debauchery bring three great sufferings.

70.12

Furthermore, the *Saṃyuktaratnapiṭaka-sūtra* says: In the past there was a ghost who said to Maudgalyāyana: "I cover my head with an object, yet I am constantly afraid that people will come and kill me. My heart is constantly terrified and cannot bear it. What was the cause of this?" [Maudgalyāyana] answered: "In your previous life, you committed lustful transgressions with outside women, constantly fearing being seen by others, or fearing being seized, bound, beaten, and killed by their husbands, or fearing being executed by the state law in the marketplace. You constantly harbored terror, terror without interruption; therefore you receive such punishment. This is the preliminary blossom of evil deeds; later you will receive the bitter retribution of hell." Furthermore, because of sexual misconduct, whatever one says is false. If in the present life one lies and afflicts sentient beings, at death one will fall into the Hell of Weeping, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among hungry ghosts, undergoing immeasurable births and deaths in this affliction. By the original cause, if one encounters slight goodness, one may barely regain a human body, but one will suffer from many diseases, emaciated and feeble, suddenly exhausted and tormented, personally bearing bitter toxins, unloved by others. One should know that this suffering is entirely due to false speech.

70.13

Therefore the *Bodhisattvabhūmi-śāstra* says: "The sin of false speech also causes sentient beings to fall into the three evil destinies. If born among humans, one receives two kinds of retribution: first, frequently being slandered; second, being deceived by others." Why does false speech lead to a fall into hell? Because false speech is untrue and causes people to suffer in vain; therefore, when the body dies, one receives the suffering of hell. Why does false speech lead to emerging as an animal? Because deceit and falsehood violate human good faith; therefore, emerging from hell, one receives animal retribution. Why does false speech lead to becoming a hungry ghost? Because false speech is always rooted in greed and deceit; due to the sin of stinginess and deceit, one becomes a hungry ghost. Why, as a human, is one frequently slandered? Because of one's false speech and lack of sincerity. Why, through false speech, is one deceived by others? Because through false speech one deceived and misled others. One should know that false speech brings four great sufferings.

70.14

Furthermore, because of false speech, divisive speech ensues. If in the present life one's words lack compassionate love, and one slanders, reviles, abuses, and creates confusion with harsh speech, upon death one will fall into the Hell of Tongue-Pulling, Molten Bronze, and Ploughing, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among animals, eating dung and filth, like the pelican bird, lacking a tongue root, undergoing immeasurable births and deaths therein. By the original cause, if one encounters slight goodness, one may barely regain a human body, but one's tongue root will be defective, one's breath foul and repulsive, mute, stuttering, and faltering, one's teeth uneven, neither white nor clean, and sparse and few; and even if one utters good words, people will not believe or trust them. One should know that slander and discord are entirely due to divisive speech. Therefore the *Bodhisattvabhūmi-śāstra* says: "The sin of divisive speech also causes sentient beings to fall into the three evil destinies. If born among humans, one receives two kinds of retribution: first, acquiring vile dependents; second, acquiring discordant dependents." Why does divisive speech lead to a fall into hell? Because divisive speech separates those who love each other, and because of the suffering of separation from the beloved, one receives the suffering of hell. Why does divisive speech lead to emerging as an animal? Because the contention and discord caused by divisive speech are like the deeds of a jackal, one receives an animal body. Why does divisive speech lead to becoming a hungry ghost? Because divisive speech also stems from stinginess and jealousy; due to the sin of stinginess and jealousy, one becomes a hungry ghost. Why does divisive speech cause one, as a human, to acquire vile dependents? Because divisive speech causes people's good companions to all become wicked. Why does divisive speech cause one to acquire discordant dependents? Because divisive speech separates people's close friends and makes them discordant. One should know that divisive speech brings five great sufferings.

70.15

Furthermore, because of divisive speech, one's words are always coarse and harsh. Because of harsh speech in the present life, one incites strife and harm, mutual attack, and slaughters various sentient beings. Upon death, one will fall into the Hell of Weapons, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among animals, having one's legs pulled off, shoulders sold, thighs handed over, and shoulder blades destroyed, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, within this state one undergoes immeasurable births and deaths. By the original cause, if one encounters slight goodness, one may barely regain a human body, but with the four limbs incomplete, castrated, having feet amputated, tattooed, or having one's nose cut off, one's physical form mutilated, unshielded by spirits, and despised and discarded by people. One should know that mutilating and harming sentient beings is entirely due to harsh speech.

70.16

Therefore the *Bodhisattvabhūmi-śāstra* says: "The sin of harsh speech also causes sentient beings to fall into the three evil destinies. If born among humans, one receives two kinds of retribution: first, constantly hearing harsh sounds; second, whatever one says always leads to disputes." Why does harsh speech lead to a fall into hell? Because harsh speech always intends to harm people, and people suffer upon hearing it; therefore, at the end of life, one receives the suffering of hell. Why does harsh speech lead to emerging as an animal? Because with harsh speech one scolded people as animals; therefore, emerging from hell, one becomes an animal. Why does harsh speech lead to becoming a hungry ghost? Because of stinginess, whenever offended, one scolds; therefore, when animal suffering ends, one becomes a hungry ghost. Why does harsh speech cause one, as a human, to constantly hear harsh sounds? Because one uttered coarse and base words, what one hears is constantly harsh. Why does whatever one says always lead to disputes? Because harsh speech goes against all virtues, whatever one says always brings about disputes. One should know that harsh speech brings six great sufferings.

70.17

Furthermore, because of harsh speech, one's words are always frivolous and ornamental, entirely without beneficial meaning. Because they lack beneficial meaning, in the present life arrogance arises. Upon death, one will fall into the Hell of Binding, undergoing various pains and afflictions for distant kalpas. Once this suffering has ended, one falls among animals, thinking only of water and grass, oblivious to the kindness and nurture of parents, undergoing immeasurable births and deaths therein. By the original cause, if one encounters slight goodness, one may barely regain a human body, but one will be born in the borderlands, ignorant of loyalty, filial piety, benevolence, and righteousness, and unable to see the Three Jewels. Or if born in the central realm, one will be short, ugly, and stunted, despised and insulted by people. One should know that arrogance is entirely due to meaningless, unrestrained mockery and teasing.

70.18

Therefore, the Bodhisattvabhūmi-śāstra states: The offense of frivolous speech also causes sentient beings to fall into the three evil destinies. If born among humans, they receive two kinds of retributive fruits: first, whatever words they speak are not believed or accepted by others; second, whatever they say cannot be clearly understood. Why does frivolous speech cause one to fall into hell? Because speech that lacks meaningful purpose causes harm to others in practice; therefore, at the end of life, one suffers the torments of hell. Why does one emerge from hell as an animal due to frivolous speech? Because frivolous speech goes against human propriety and reason; therefore, upon leaving hell, one receives an animal's body. Why does frivolous speech lead further to becoming a hungry ghost? Because frivolous speech is obstructed by the delusion of stinginess; through the delusion of stinginess, one becomes a hungry ghost. Why, as a result of the offense of frivolous speech, when born among humans, are one's words not believed or accepted by others? Because frivolous speech is inherently unworthy of being accepted. Why does frivolous speech result in what one says not being clearly understood? Because frivolous speech stems entirely from ignorance and obscurity; as the retribution of ignorance and obscurity, it cannot be clearly understood. One should know that frivolous speech constitutes the seventh great suffering.

70.19

Furthermore, because of frivolous speech, one cannot be modest or yielding, causing covetous desires to be insatiable. In this life, being stingy and greedy, one does not practice dāna; upon death, one will fall into the Hell of Boiling Excrement, where for long kalpas one suffers all manner of distress and pain. When this suffering is completed, one falls among animals and hungry ghosts, having neither food nor clothing, relying entirely upon humans, eating only filth and excrement, and getting nothing unless it is given. Amidst this, one undergoes immeasurable births and deaths. Through original karmic causes and conditions, if one encounters a minute amount of good, one may feebly regain a human body, hungry, freezing, naked, and exposed, constantly in distress, lack, and want. Since others do not give, seeking it is of no avail; even if one possesses a minute fraction, it is promptly stripped away, suffering helplessly until one loses one's body and perishes. One should know that this failure to practice dāna stems entirely from covetous desire. Therefore, the Bodhisattvabhūmi-śāstra states: The offense of covetous desire also causes sentient beings to fall into the three evil destinies. If born among humans, they receive two kinds of retributive fruits: first, having abundant desires; second, having no satisfaction. Why does covetous desire cause one to fall into hell? Because covetous desire stirs body and speech to afflict other beings; therefore, when the body dies, one suffers the torments of hell. Why does one emerge as an animal due to covetous desire? Because the impulses of covetous desire violate human propriety; therefore, upon emerging from hell, one becomes an animal. Why does one further become a hungry ghost due to covetous desire? Because covetous desire inevitably leads to begrudging what one obtains; due to the offense of begrudging, one becomes a hungry ghost. Why does covetous desire lead to abundant desires? Because covetous desire causes one's cravings to multiply. Why does covetous desire lead to insatiability? Because covetous desire makes one greedily seek without end. One should know that covetous desire constitutes the eighth great suffering.

70.20

Furthermore, when covetous desire is thwarted, anger arises and ill will is engendered. If one harbors abundant ill will in this life, upon death one will fall into the Niraya hell, fully undergoing manifold sufferings throughout successive kalpas. When this suffering is completed, one falls among animals, becoming a venomous snake, viper, cobra, tiger, leopard, dhole, or wolf, undergoing immeasurable births and deaths among them. Through original karmic causes and conditions, if one encounters a minute amount of good, one may feebly regain a human body, yet will still harbor abundant ill will, with a hideous and foul countenance, loathed by others; not only will relatives and friends not associate with them, but their eyes will dislike even looking upon them. One should know that fury and resentment all stem from ill will and vexation.

70.21

Therefore, the Bodhisattvabhūmi-śāstra states: The offense of ill will also causes sentient beings to fall into the three evil destinies. If born among humans, they receive two kinds of retributive fruits: first, everyone constantly seeks out their shortcomings; second, they are constantly harassed and harmed by the multitudes. Why does ill will and vexation cause one to fall into hell? Because this ill will and vexation causes one to harm and torment beings with malice, one suffers the torments of hell. Why does ill will and vexation

70.22

result in emerging as an animal? Because this ill will and vexation lacks benevolence and forbearance; therefore, upon emerging from hell, one receives an animal's body. Why does ill will and vexation lead further to becoming a hungry ghost? Because this ill will and vexation arises from a stingy mind; due to the offense of a stingy mind, one becomes a hungry ghost. Why does one with ill will and vexation always have their shortcomings sought out by everyone? Because this ill will and vexation cannot tolerate others; therefore, everyone seeks out their shortcomings. Why is one with ill will and vexation constantly harassed and harmed by the multitudes? Because this ill will and vexation harasses and harms others; hence, others harass and harm them as well. One should know that ill will and vexation constitutes the ninth great suffering.

70.23

Furthermore, because of ill will and vexation, one harbors crooked perversity and does not believe in the right path. Having wrong views in this life, one obstructs others from hearing the Dharma, recites the sūtras without personally absorbing them, and upon death will fall into the Hell of Deafness and Folly, suffering all manner of distress and pain throughout long kalpas. When this suffering is completed, one falls among animals: hearing the sounds of the Three Jewels and the Four Noble Truths, they do not recognize them as good; hearing the sounds of slaughter and flogging, they do not recognize them as evil. Amidst this, they undergo immeasurable births and deaths. Through original karmic causes and conditions, if one encounters a minute amount of good, one may feebly regain a human body, but when born among humans, one is deaf and blind, unable to hear, no different from a stone wall, completely unconscious of fine speech and good sounds. One should know that obstructing the hearing of the Dharma stems entirely from wrong views.

70.24

Therefore, the Bodhisattvabhūmi-śāstra states: The offense of wrong views also causes sentient beings to fall into the three evil destinies. If born among humans, they receive two kinds of retributive fruits: first, being born into a family with wrong views; second, having a mind that is deceitful and crooked. Why do wrong views cause one to fall into hell? Because due to wrong views, one turns only toward deviant paths and mundane spirits, slandering the Buddha, Dharma, and Saṅgha, and failing to venerate the Three Jewels. Not revering them and severing others from the right path, one causes them to encounter suffering; therefore, at the end of life, one enters Avīci hell. Why do wrong views lead to becoming an animal? Because due to wrong views, one fails to recognize proper principles; therefore, upon leaving hell, one receives the retribution of an animal. Why do wrong views lead to becoming a hungry ghost? Because due to wrong views, the stingy mind becomes rigidly attached, stubbornly perverse, and refuses to let go; refusing to relinquish this stingy attachment, one becomes a hungry ghost. Why do wrong views lead to being born into a family with wrong views? Because the crooked habits of wrong views entangle the mind; therefore, when born as a human, one is born into a family with wrong views. Why do wrong views lead to a deceitful and crooked mind? Because wrong views are not upright; therefore, when born as a human, one's mind is constantly deceitful and crooked. One should know that wrong views constitute the tenth great suffering. In this manner, each and every subtle evil carries boundless and limitless sinful karma, leading all to enter hell and fully undergo manifold torments beyond reckoning. This has been briefly stated. If one can turn evil into good, that is my teacher.

70.25

Furthermore, the Sūtra of the Eight Teachers states: The Buddha expounded the teaching of the eight teachers to a brāhmaṇa. The Buddha said: First is ferocious violence that slaughters sentient life. Such a person is either executed by their enemies or punished and executed by the king's law, bringing ruin upon their entire clan and entering hell at death. Roasted, boiled, and flogged amidst myriad changing poisons, they seek death but cannot die; only when the offense is exhausted do they emerge. They may become hungry ghosts, or they become animals, butchered, severed, skinned, and torn apart, dying repeatedly under changing blades, their spirits drifting and continuing to slaughter one another in turn. I saw that the offenses of those who kill are like this; not daring to kill again, this was my first teacher. The Buddha then spoke a gāthā, saying:

70.26

The violent lack benevolence in their hearts, / Harm and injure the short and weak. / Taking life incurs retribution life after life, / Accumulating grudges across kalpas. / Suffering retribution, they die young, / In terror encountering sudden calamities. / Because I feared this, / With a compassionate heart I subdue all beings.

70.27

Second is stealing and forcibly robbing others of their wealth. Such a person is either punished with knives and staves by the owner of the wealth, instantly broken apart, or arrested by the king's law and bound in prison, flogged, beaten with staves, subjected to the five poisons, and executed in the public marketplace, their clan reduced to ashes. Upon death, they enter hell, holding fire in their hands and having molten copper poured down their throats; they seek death but cannot die. Only when the offense is exhausted do they emerge. They become hungry ghosts: wishing to drink water, the water turns into pus; whatever food they eat turns into charcoal; their bodies constantly bear heavy burdens, pursued by manifold afflictions. Or they become animals, dying repeatedly under changing blades, offering their flesh to feed others to repay their former debts. I saw that the offenses of thieves are like this; not daring to steal again, this was my second teacher. The Buddha then spoke a gāthā, saying:

70.28

Thieves take what is not given, / Plundering and stealing people's wealth and treasures. / Whether the victim loses much or little, / They harbor fury, sorrow, and bitter vexation. / At death they receive the form of domestic animals, / Repaying their past debts. / Because I feared death, / I renounced the kingdom and gave away wealth and treasures.

70.29

Third is sexual misconduct, violating other people's women. Such a person is either discovered by the husband or those nearby, immediately meeting disaster, punished with knives and staves, their heads and feet severed, bringing calamity upon their clan; or they are captured by the king's law, bound in prison, and subjected to cruel torture, bearing the punishment themselves. Upon death, they enter hell, made to lie upon iron beds or embrace copper pillars, as the hell-wardens kindle fire to burn their bodies. When the offenses in hell are completed, they become animals. If they later become humans, their households will be sexually disordered, far from the Buddha and contrary to the Dharma, never drawing near to the virtuous assembly, constantly harboring fear, facing much danger and little peace. Seeing this, I did not dare engage in sexual misconduct again; this was my third teacher. The Buddha then spoke a gāthā, saying:

70.30

Sensuality is an impure practice; / Deluded, one strays from the right path. / The body wastes away, the spirit is terrified, / Life is harmed and cut short early. / Suffering retribution, one becomes dull, foolish, and wild; / At death, one falls again into evil destinies. / Therefore, I gave away my wife and children, / Set my resolve, and delighted in the mountains and forests.

70.31

Fourth is divisive speech, harsh speech, false speech, and frivolous speech, slandering the innocent and disparaging the Three Honored Ones. This brings floggings with canes and leads to the extermination of one's clan. At death, one enters hell: the ghosts and spirits in hell pull out their tongues, plow them with oxen, and pour molten copper down their throats; they seek death but cannot die. Only when the offense is completed do they emerge, becoming animals that constantly graze on grass and thorns. If they later become humans, their words are not believed, their mouths constantly reek of foul odors, they are frequently subjected to slander and curses, when lying down they constantly have bad dreams, and though they have mouths, they cannot consume the supreme taste of the Buddha's sūtras. Seeing this, I did not dare engage in harsh speech again; this was my fourth teacher. The Buddha then spoke a gāthā, saying:

70.32

Deceivers commit four faults; / Slander and flattery harm the virtuous. / They receive bodies that are foolish, deaf, and dumb, / Stammering, with mouths that smell rank and foul, / Mad and unable to be trusted; / At death they fall to have their tongues plowed. / I cultivated the four pure speeches / And brought about the eight sounds for myself.

70.33

Fifth is fondness for alcohol. Alcohol is a toxic vapor that principally causes all evils: the royal way is destroyed and benevolent grace extinguished; ministers disregard superiors and loyalty and respect rot; fathers lose propriety and mothers lose compassion; sons become ferocious and filial piety collapses; husbands lose trustworthiness and wives become extravagant and unchaste; the nine clans quarrel over wealth and possessions are depleted; kingdoms are destroyed and bodies endangered—nothing does not stem from it. Alcohol disorders the path in thirty-six ways. Seeing this, I renounced alcohol and did not drink; this was my fifth teacher. The Buddha then spoke a gāthā, saying:

70.34

The drunk are unfilial; / Enmity and disaster arise from within. / It deludes the pure and noble, / Corrupting virtue and ruining chastity. / Therefore, I do not drink alcohol; / With a compassionate heart, I deliver the multitudes. / With pure wisdom, I cross over the eight difficulties / And personally achieve the realization of the path.

70.35

Sixth is old age. Indeed, the suffering of old age: hair turns white and teeth fall out; the eyes grow blind and dark; the ears do not hear clearly; vigor departs and decline arrives; the skin slackens and the face wrinkles; the hundred joints ache; walking is extremely painful; sitting and standing bring groans; grief and sorrow afflict the mind, the conscious spirit gradually fades, and one forgets immediately after turning around; life's days rush toward an end, and tears stream when speaking of it. Seeing that impermanence and calamities change like this, I practiced to seek the path, not wishing to undergo it again; this was my sixth teacher. The Buddha then spoke a gāthā, saying:

70.36

I contemplate that the world is impermanent; / In human life, one inevitably grows old. / Vigor departs, daily declining and emaciating; / The body withers and the head turns white. / Worries and toils give rise to a hundred illnesses; / Sitting and standing bring painful distress. / Because I feared this, / I renounced the kingdom to practice and seek the path.

70.37

Seventh is sickness and emaciation. Flesh is exhausted and bones protrude; the hundred joints all ache as if beaten with rods. The four great elements fluctuate, hands and feet become unusable; breath and strength are depleted, requiring assistance to sit or rise. The mouth dries, lips scorch, sinews snap, and the nose cracks; eyes cannot see forms, ears cannot hear sounds; impurities discharge, and the body lies upon them; the mind harbors anguish, and whatever one says is mournful. Now, looking upon worldly people, full of youth and strength, radiant and bright: when blessings are exhausted, offenses arrive, and impermanence undergoes a hundred transformations. Seeing this distress, I practiced to seek the path, not wishing to undergo it again; this was my seventh teacher. The Buddha then spoke a gāthā, saying:

70.38

I contemplate that when humans decline and age, / A hundred illnesses afflict them at once. / Water recedes and fire blazes up; / Knives and wind dismember their form. / Bones, sinews, and vessels separate; / Great life must inevitably collapse. / Because I feared this, / I sought the path and wished never to be born.

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Eighth is what is called human death: the four hundred and four ailments arise all at once together; the four great elements are about to disperse, and the conscious spirit becomes restless. The wind departs and breath ceases; the fire extinguishes and the body turns cold. Wind goes first and fire next; the conscious spirit departs and is lost. The body stiffens straight, no longer knowing anything. Within ten days, the flesh rots and blood flows, bloating, rotting, and foul-smelling, with nothing whatsoever worthy of regard. There are worms within the body that turn around to eat its flesh. Sinews and vessels rot away completely, and the joints of the bones come undone and scatter. Skull, thigh, and shin each lie in different places. Flying birds and running beasts vie to come and eat them. Heavenly dragons, ghosts, spirits, emperors, kings, commoners, the poor, the rich, the noble, and the lowly—none escape this affliction. Having seen these transformations, I therefore go forth to seek the Way, not wishing to undergo them again. This is my eighth teacher." The Buddha thereupon spoke verses, saying:

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Reflecting solely on old age, sickness, and death—
they are the great afflictions of the tridhātu.
When blessings are exhausted and life terminates,
one is cast away into the Yellow Springs.

The rotting body returns to the earth;
the spirit follows causes and conditions.
It is because I fear this
that I study the Way to seek nirvāṇa.

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Thereupon the brahmacārin's mind was immediately opened to comprehension, and he subsequently attained the path-trace (srotāpanna). Kneeling long, he received the precepts and became a pure-faith layman (upāsaka): not killing, not stealing, not committing adultery, not deceiving, upholding filial piety, and not becoming intoxicated. Joyfully he made obeisance to the Buddha and departed. Thus the texts say: "The five colors blind the eyes; the five tones deafen the ears; the five flavors deaden the palate." Great anger harms yin; great joy ruins yang. Fair beauty is the axe that cuts down nature; fine delicacies are the poison that rots the body. One who can awaken to this principle is a great master.

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Section 12: Abodes (Comprising four sub-sections)

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Abodes of the Seven Consciousnesses
Abodes of the Nine Sentient Beings
Abodes of the Twenty-Five States of Existence
Abodes of the Forty-Two Dwellings

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1. Abodes of the Seven Consciousnesses

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As explained in the Abhidharma: within the desire realm, taking only the good destinies of humans and devas counts as one; together with taking the first three stages each of the upper two realms, these make seven. The treatise states: Why are the four bad destinies, the fourth dhyāna, and neither-perception-nor-non-perception not established as abodes of consciousness? This is again explained in the treatise as follows: If consciousness delights in abiding in that place, an abode of consciousness is established. Where delighting in abiding is out of the question, none is established. That is to say, because of the oppression of suffering in those four bad destinies, consciousness does not delight in abiding there. In the fourth dhyāna there are the Śuddhāvāsa heavens; because they delight in entering nirvāṇa, consciousness does not delight in abiding there. As for non-percipient sentient beings, because they lack mind, they cannot be spoken of as an abode of consciousness. As for the rest of the fourth dhyāna, it is also indeterminate: some seek the formless, some seek the Śuddhāvāsa, and some seek non-perception, so consciousness also does not delight in abiding there. In the highest state of existence (bhavāgra), because it is obscure and not nimble, consciousness does not delight in abiding there. For such reasons, they are not established. It is also stated that if a state has factors that destroy consciousness, an abode of consciousness is not established. That is to say, in those four bad destinies, painful feeling afflicts and destroys consciousness, which is why they are not established. In the fourth dhyāna, because there is the absorption of non-perception (asaṃjñi-samāpatti) and the Asamjñisattva heaven, which sever and destroy consciousness, they are likewise each not established. In the stage of neither-perception[-nor-non-perception], there is that meditative attainment of cessation (nirodhasamāpatti), which impairs the conscious mind. For this reason, none of these three places is established as an abode of consciousness. The brief differentiation of the seven abodes of consciousness is like this.

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2. Abodes of the Nine Sentient Beings

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Question: How are the abodes of the nine sentient beings differentiated? Answer: As stated in the Abhidharma, to the previous seven abodes of consciousness are added the Asamjñisattva heaven and neither-perception[-nor-non-perception]; these are the abodes of the nine sentient beings. If one asks why the bad destinies and the rest of the fourth dhyāna are not established as abodes of sentient beings, this is as explained previously in the treatise: If sentient beings love and delight in abiding there, an abode of sentient beings is established; where delighting in abiding is out of the question, none is established. That is to say, in those four bad destinies there is much suffering and affliction, so sentient beings do not delight in abiding in them. The five Śuddhāvāsa heavens of the fourth dhyāna swiftly delight in nirvāṇa, so they also do not delight in abiding there. The rest of the fourth dhyāna is as stated previously. Therefore, they are not established as abodes of sentient beings.

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3. Abodes of the Twenty-Five States of Existence

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Question: How are the twenty-five states of existence differentiated? Answer: As stated in the Śāriputrābhidharma-śāstra, the desire realm fully contains fourteen states of existence, the form realm has seven, and the formless realm has four; taken together across the tridhātu, there are therefore twenty-five. The fourteen of the desire realm are: the four bad destinies, which make four; taking the humans of the four continents makes another four, which added to the previous makes eight; further taking the various devas of the six desires makes six, which added to the previous makes fourteen states of existence.

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The seven of the form realm are: the so-called four dhyānas, which make four; taking the Mahābrahmā heaven from within the first dhyāna, and taking the five Śuddhāvāsa together with the Asamjñisattva heaven from the fourth dhyāna makes seven. Adding these seven to the previous fourteen makes twenty-one states of existence. The four within the formless realm are the four formless attainments; adding these four to the previous makes twenty-five states of existence. Therefore, that treatise states in verse:

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The four continents, the four bad destinies,
the Brahmā king, and the devas of the six desires;
non-perception, the five Śuddhāvāsa,
the four formless realms, and the four dhyānas.

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Question: It is not known on what grounds the Brahmā king is singled out within the first dhyāna, and the Asamjñisattva heaven together with the five Śuddhāvāsa are singled out within the fourth dhyāna, to be established as three states of existence differentiated from the first and fourth dhyānas. What is the reason? Answer: There is a reason: as for that Mahābrahmā heaven of the first dhyāna, non-Buddhists constantly reckon it to be the origin capable of generating all things; disobeying him means undergoing saṃsāra, while obeying him brings liberation. Furthermore, that Brahmā king also reckons himself to be the lord of creation, singular, permanent, and true liberation. Because the Tathāgata wished to break their affective views, he singled it out and taught it as a state of existence. Second, regarding the Asamjñisattva heaven: within that heaven, they all attain a fixed lifespan, the mindless retribution of five hundred mahākalpas. Non-Buddhists do not comprehend this and further reckon it to be real nirvāṇa; therefore, they delight in cultivating the absorption of non-perception, seeking rebirth in that place. Because the Tathāgata wished to break their affective views, he singled it out and taught it as a state of existence. Third, regarding the five Śuddhāvāsa: among them is the station of the heavenly king Maheśvara. Non-Buddhists also reckon that heavenly king to be the origin of creation, such that taking refuge in him brings liberation. To break this view, the Tathāgata singled them out and spoke of them as states of existence. The reason for speaking of them separately is clearly revealed in this.

70.53

Question: It is not known on what grounds, among the six destinies, the four bad destinies are each established as one state of existence, four are established among humans, and seventeen states of existence are established among the devas. Why is this? Answer: There is a reason: in those four bad destinies, because suffering and affliction are plentiful, sentient beings are not attached to them and the sentiment of delighting in abiding is slight; therefore, each destiny is established as a single state of existence. The human destiny is sequentially superior; sentient beings delight in abiding there, and their minds are already deeply attached; therefore, according to regions, they are spoken of as four. The deva destiny is the most superior; the sentiment of delighting in abiding is the most supreme; therefore, according to places, they are spoken of as seventeen. The brief explanation of the twenty-five states of existence is like this.

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4. Abodes of the Forty-Two Dwellings

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Question: It is not known how the forty-two dwellings are differentiated. Answer: As stated in the Lokasthāna-sūtra, there are twenty dwellings within the desire realm, eighteen within the form realm, and four within the formless realm; taken together across the tridhātu, there are forty-two dwelling places. The twenty of the desire realm are: the eight great hells, together with animals and hungry ghosts, which make ten; further taking the humans of the four continents and the devas of the six desires makes another ten, totaling twenty dwelling places. The eighteen in the form realm are: the eighteen heavens within the four dhyānas, which make eighteen dwellings. In the formless realm are the four stations of formless absorption. Combined, they make forty-two dwellings.

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Question: Why is it that among the six destinies, multiple dwelling places are established for each of the three destinies of hells, humans, and devas, whereas only a single one is established for each of the two destinies of ghosts and animals, and none at all is established for the destiny of asuras? Answer: "Dwelling" means a settled abode of residence. Where there is a definite place, it is established according to the place; where there is no definite place, it is not established. That is to say, the hells definitively have eight places, humans have four places, and devas definitively have twenty-eight places; therefore, multiple dwellings are established for each of these three destinies. The two destinies of ghosts and animals have no definite, distinct multiple dwelling places; therefore, only one is established for each destiny. The asura destiny is subsumed into the other paths; therefore, it is not discussed.

70.57

Question: If one relies on the Abhidharma's explanation, those four formless states pervade the desire and form realms and also have no distinct locations; furthermore, being formless, they have no physical resting place. How then can they be called dwelling places? Answer: According to the Hīnayāna, it is indeed as you say. But according to the Mahāyāna, they also possess subtle physical forms and each has palaces; there are four distinct places. Within the tridhātu, each distinctively maintains one realm without mingling with the other two. Therefore, they are spoken of as four dwellings.

70.58

Question: According to the Abhidharma, that Brahmā king and the Brahmapurohita devas share the same place without distinct abodes, and the Asamjñisattva heaven in the fourth dhyāna is on the same level as the Bṛhatphala heaven without a distinct place either. If so, how can they be spoken of as two dwellings? Answer: There is a reason: for that Brahmā king in the first dhyāna, although there is no separate heaven, yet within the second Brahmapurohita heaven there is a separate tiered terrace, lofty, broad, and majestic, upon which the Great Brahmā King abides, not identical with the Brahmapurohita devas. This is because sovereign superior and minister inferior are distinct. As for the Asamjñisattva heaven, although it is on the same level as the Bṛhatphala heaven, their dwelling places have their own distinctions, just like prefectures and counties here. Because of such distinctions, they are spoken of as two dwellings.

70.59

The verse states:

70.60

Form and mind contaminate each other;
karmic hindrances become mutually entangled.
The seven consciousnesses arise and actuate;
the eighth consciousness is dragged along.
Retribution is received in the tridhātu;
suffering is ceaseless in the six destinies.
Unless one cuts off delusion,
how can firmness be attained?

70.61

Conditions of Sympathetic Resonance (Briefly citing twenty-two testaments)

70.62

In the Yuanshi reign-period of the Han, a woman gave birth to a child with two heads and two necks.
In the Guanghe reign-period of the Han, a woman gave birth to a child with two heads and four arms on its shoulders.
In the Jianxing reign-period of the Han, a woman gave birth to two girls facing each other, joined at belly, heart, and chest.
In the year of King Lie of Zhou, a woman gave birth to two dragons.
In the Han dynasty, a woman gave birth to a snake.
In the year of Duke Ai of Zhou, a woman gave birth to forty sons, and another gave birth to thirty sons.
In the time of Emperor Wen of Han, a horse grew horns.
In the fifth year of King Wen of Qin, a five-legged ox was presented.
In the second year of the Suihe reign-period of the Han, a mare gave birth to a three-legged foal.
In the sixth year of Emperor Jing of Han, an ox was presented with feet emerging from its back.
In the first year of the Daxing reign-period of the Jin, a cow gave birth to a calf with two heads, eight legs, and two tails.
In the Huangchu reign-period of the Wei, an eagle gave birth to a swallow with a red beak and talons.
In the Han dynasty, the officials Dou Ying, Guan Fu, and Tian Fen suffered manifest retribution over death plots driven by resentment.
In the Jin dynasty, Senior General Wang Dun suffered manifest retribution for unjustly killing Diao Xuanliang.
In the Jin dynasty, Censor Shi Mi suffered manifest retribution for unjustly petitioning to execute the Director of Foreign Guests.
In the Jin dynasty, Grand Marshal Huan Wen suffered manifest retribution for unjustly executing the Editorial Director Yin Juan.
In the Qin dynasty, Yao Chang suffered manifest retribution for unjustly murdering Fu Yonggu.
In the Qin dynasty, Li Xiong's paternal cousin Li Shou suffered manifest retribution for unjustly killing Li Qi.
In the Song dynasty, Zhai Tongwu suffered manifest retribution for unjustly murdering fellow townsman Zhang Chao.
In the Song dynasty, Zhang Pi was burned to death by a neighbor, and the neighbor suffered manifest retribution.
In the Song dynasty, Lü Qingzu was unjustly murdered by a slave who instructed his son [to kill him], and the slave suffered manifest retribution.
In the Zhenguan reign-period of the Tang, Du Tongda suffered manifest retribution for unjustly harming monks.
In the Zhenguan reign-period of the Tang, Xing Wenzong suffered manifest retribution for unjustly harming monks.

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法苑珠林 — 道世, Classical Chinese