Fascicle 3

[Contents of this cycle:] Explaining the Fruits of Retribution, first. Deliverance from the Hells, second. Dissolving Grudges and Enmities, third. Making the Vow, fourth. Today, the assembly gathered together in this common practice — we have already set out in detail the faults and calamities of evil, and it is because of these calamities that one turns away from the excellent path. Because of unwholesome karma, one falls among the three evil paths, passing through every evil destiny in full, and even when born among humans, still receives every kind of bitter retribution — all of this comes from the causes and conditions of past enmities, discarding one body and taking up another without a moment's rest. This is why the Buddhas and great bodhisattvas, with the heavenly eye of their supernormal power, see that every living being within the three realms, once their merit is exhausted, falls according to their karma into a place of suffering. They see how those in the formless realm, attached to the bliss of concentration, do not notice when their life ends and they fall into the realm of desire, receiving, once their merit is spent, the form of a bird or beast. The gods of the form realm are just the same: falling from their pure abode into the realm of desire, and, once there amid impurity, receiving again the pleasures of desire, until the merit of the six heavens is exhausted and they fall back into the hells, undergoing immeasurable suffering there. They see, too, how in the human realm, people obtain a human body through the power of the ten wholesome deeds, yet, mixed with evil conditions, still endure many sufferings, and when their life ends, most fall again among the evil destinies. They see every living being in the animal realm undergoing suffering and affliction — driven on by whip and rod, bearing heavy loads over great distances, exhausted and in misery, their necks worn through and branded with hot iron. They see the hungry ghosts, forever suffering hunger and thirst, constantly burned as though the kalpa itself were ending, and unless they have some small store of merit, they will never find release. Those with even a fragment of merit obtain a human body of the poorest kind, marked by frequent illness and a short life. This assembly should know: the two wheels of good and evil have never ceased turning even for a moment, the chain of retribution has never once rested, and poverty, wealth, nobility, and lowliness are all born according to one's own conduct — no effect is ever wrongly obtained without a cause. This is why the sūtra says: "To be born a person of noble rank, a king or an elder, comes from serving and honoring the Three Jewels. To be born a person of great wealth comes from giving. To be born a person of long life comes from keeping the precepts. To be born a person of fine appearance comes from patience. To be born a person diligent and never idle comes from perseverance. To be born a person of far-reaching wisdom comes from wisdom itself. To be born a person of clear and resonant voice comes from chanting praise of the Three Jewels. To be born a person clean and free of illness comes from a mind of loving-kindness. To be born tall comes from showing respect to others; to be born short comes from despising others. To be born ugly comes from a habit of anger; to be born ignorant comes from never studying; to be born foolish comes from never teaching others; to be born mute comes from slandering others; to be born a servant of low station comes from owing debts to others; to be born dark and unsightly comes from blocking the Buddha's light. To be born in the land of the naked comes from mocking those better dressed than oneself. To be born in the land of the horse-hoofed comes from wearing shoes to walk ahead of one's betters. To be born in the land of the pierced chest comes from giving with a heart of regret. To be born among the river-deer comes from startling people. To be born among the dragons comes from a habit of mockery. To bear an evil sore on the body comes from whipping living beings; to be one whom people are glad to see comes from being glad to see others. To be repeatedly hauled before officials comes from caging living beings. To hear the Dharma spoken and, through divisive talk, disrupt others' listening, and later be reborn as a floppy-eared dog; to hear the Dharma spoken and pay it no heed in the mind, and later be born as a long-eared donkey. To be stingy and eat alone leads to the hungry-ghost realm, and if then born human, to poverty and hunger. To feed others spoiled food leads to rebirth as a pig, a hog, or a dung beetle. To plunder others' possessions leads to rebirth as a sheep, whose skin is stripped and flesh eaten by people once reborn human. To delight in stealing from others leads to rebirth as an ox or a horse, made to serve others as a beast of burden. To delight in spreading false and malicious rumors about others leads, at death, to hell, where molten bronze is poured down the throat and the tongue is pulled out and plowed by an ox; once that fault is exhausted, one is reborn as a shrike, whose cry no one hears without being seized by terror, calling it an omen and cursing it to die. To delight in drunkenness leads, after death, to the hell of boiling excrement and mire; once that fault is exhausted, one is reborn as an orangutan, and once that karma too is exhausted, one may become human again, but dull and ignorant, counted for nothing by others. To covet the strength of others' labor leads to rebirth as an elephant; to be wealthy and of high station and yet whip and beat those beneath one, leaving them with no one to appeal to — such a person, at death, enters the hells and undergoes retribution there for thousands upon thousands of years, and upon leaving hell falls among the water buffalo, its nose and mouth pierced through, hauling boats and pulling carts, still receiving heavy blows from the rod, repaying the calamity of former days. To be unclean as a person comes from having been a pig; to be stingy and grudging toward oneself comes from having been a dog; to be stubborn and self-willed comes from having been a sheep; to be flighty and unable to bear with things comes from having been a macaque; to have a fishy-smelling body comes from having been a fish or a turtle; to harbor poison in oneself comes from having been a snake; to be without compassion comes from having been a tiger or a wolf." Today, the assembly gathered together in this common practice — people living in this world, beset with much illness and a short life, suffering pains of every kind beyond full description, all of this is brought about by the three kinds of karma we construct, which can cause a practitioner to be caught up in the retribution of the three evil paths. And the reason there are three evil paths is that a person has three poisons — greed, hatred, and folly — and also three evils: the mouth constantly speaking evil, the mind constantly thinking evil, and the body constantly doing evil. These six things together can destroy a person, bringing constant suffering and constant affliction without rest. When such a life comes to its end, the lone spirit departs by itself, and no loving parent or filial child can come to its rescue; in an instant it arrives before King Yama. The jailers of hell make no distinction between noble and humble, but only check the record of one's fault, examining how much good and evil was done in life, and the consciousness itself must confess, not daring to conceal anything. Because of this, one follows one's karma to a place of suffering or joy, and must bear it in one's own person. In that dim and hidden place, the separation is long, and since the roads no longer meet, there is no fixed time to see one another again. The gods and spirits, moreover, record every good and evil deed of a person, down to the smallest hair, missing nothing. The good person who does good obtains a life a hundredfold longer; the evil person who does evil has a short life and long suffering. Turning in this way, one falls further among the hungry ghosts, and, released from that state, is born among the animals, the bitter suffering of fault hard to bear and without end. Today, the assembly gathered together in this common practice — each of us should awaken to this and arouse a mind of shame. The sūtra says: "Doing good obtains good; doing evil obtains evil." And in this world of the five turbidities, one must not do evil — good never loses its good reward, and evil brings calamity upon itself; do not say it can be shrugged off lightly. In establishing this rite of confession, the sūtra says: "Do not belittle a small good as bringing no merit — though a drop of water is tiny, it gradually fills a great vessel; without accumulating small goods, one cannot become a sage. Do not belittle a small evil as bringing no fault — the accumulation of small evils is enough to destroy the very body." This assembly should know that good fortune and misfortune, blessing and calamity, are all made by the mind; if the cause is not made, the effect cannot be obtained either. Yet accumulated calamity and great fault are invisible to the fleshly eye — how, then, could anyone dare disbelieve what the Buddhas themselves have taught? We ourselves, living in this world in health and strength, still fail to study diligently or exert our own effort toward doing good, and when the end draws near, only then do we repent — but what good can that do? Now that we have together seen every one of these faults and calamities, exactly as the sūtra describes, and know our own fault for ourselves, how could we fail to think of casting off evil and turning to good? If, in this present life, we still cannot apply our minds to this, and let go of this body without deciding otherwise, we shall surely fall into the hells. How do we know this? Consider: whenever we are in the act of committing a fault, we are never without a fierce and poisonous hatred, deep and severe resentment — if angry at one person, we wish that person dead outright; if jealous of one person, we resent seeing their good fortune; if we slander one person, we wish to see them cast into suffering; if we whip one person, we do so with a cruelty that reaches to heaven itself. In our rage and violence we spare neither the exalted nor the humble; in our cursing and foul language we make no distinction of rank — our voice roars like thunder, and fire seems to flash in our eyes. Yet when it comes time to do good, our wholesome mind is faint and feeble: we begin meaning to do much, but end up doing less and less; we begin intending to act quickly, but soon put it off again. Since the mind never fully arrives at the task, the days and months slip by, and in this back-and-forth we end up forgetting it altogether. This is why, in the moment of committing a fault, the mind's energy is fierce and strong, while in the moment of doing good, the will is feeble and weak. Now, seeking to escape a strong and evil retribution by means of such a weak and feeble goodness — how could this ever succeed? The sūtra says: "Through confession, there is no fault that cannot be dissolved." Whenever we come to the moment of confession, we must prostrate ourselves fully to the ground like a great mountain collapsing — this means not begrudging body or life, for the sake of the cause and condition that dissolves fault, urging and encouraging ourselves earnestly. Let us, the disciples, each examine ourselves together: since this present life began, how many times have we already reproached ourselves in just this way? Not begrudging body or life, enduring hardship and bearing suffering, we perform this confession — and yet, after only a brief period of bowing, we already say our strength cannot bear it; after sitting upright only a short while, we say again that we should rest; or we say the four limbs cannot be overworked, and ought to be nursed and not driven to exhaustion. The moment we stretch out to sleep, we feel as good as if we would never die — where, then, is there room to remember that we ought to bow to the Buddha, sweep the stūpa, and plaster its floor, accomplishing what is difficult to accomplish? And yet, as the sūtra's teaching makes clear, no single good has ever been seen to arise from laziness and idleness, nor has any single wholesome dharma ever been obtained through arrogance and self-indulgence. We, the disciples, though we possess this human form today, our minds turn against the Way in many ways. How do we know this is so? Let us now examine ourselves: from morning to noon, from noon to evening, from evening to night, from night to dawn, even in a single hour, a single moment, a single thought, a single instant — is there ever a fragment of mind given to the Three Jewels or the Four Noble Truths? A fragment of mind given to repaying our parents' kindness? A fragment of mind given to repaying our teachers' kindness? A fragment of mind wishing to give, to keep the precepts, to practice patience, to be diligent? A fragment of mind wishing to study meditative concentration and cultivate wisdom? Of pure and wholesome dharmas, there is not one worth mentioning, while the heavy obstruction of affliction stands thick and visible everywhere we look. And if we do not examine ourselves in this way, we are quick to say instead that our own merit is not small, that we have some small share of goodness — and, relying on this, grow complacent, saying, "I can do what others cannot," saying, "I can practice what others cannot practice," our manner proud and arrogant, as though no one else were present. Looking back on this, it is truly a thing to be ashamed of. Today, before this assembly, we bare our sincerity and lay open every fault in confession, praying that it be forgiven with joy, so that no obstruction remains for the future. This assembly should likewise wash its own body and mind clean; the signs of retribution have already been fully described as above — how could we indulge ourselves and not seek to leave it behind? Let none of us say: I have no such fault, so why should I need to confess? Should such a thought arise, we pray that it be dissolved at once. For even the smallest, most trifling fault can already become a great transgression; a fleeting resentment can already give rise to anger, and once nature and habit are formed together, they are hard to reform. The mind must not be indulged, the will must not be given free rein — if we can restrain and endure, then affliction can be removed; but if we remain idle, we shall see no deliverance. We, the disciples, today, relying upon the compassionate mindfulness-power of the Buddhas and the power of the original vows of the great bodhisattvas, shall now expound the Sūtra on the Requital of Sinful Karma, Teaching and Transforming through the Hells. Let each of us calm our thoughts and listen closely with a single mind.

Thus have I heard: at one time the Buddha dwelt on Mount Gṛdhrakūṭa near Rājagṛha, together with the great bodhisattvas and the assembly of disciple-hearers, together also with monks, nuns, laymen, and laywomen, and the gods, dragons, ghosts, and spirits, all gathered together. At that time the Bodhisattva Xinxiang said to the Buddha: "World-Honored One, there now exist the hells, the hungry ghosts, the animals, and slaves, the poor and the rich, the noble and the humble, in every variety. Whenever any living being hears the Buddha teach the Dharma, it is like a child finding its mother, like the sick finding a physician, like the naked finding clothing, like one in darkness finding a lamp. The World-Honored One's teaching of the Dharma benefits living beings in just this way." The World-Honored One, seeing that the time had come, and knowing how earnestly the bodhisattvas had entreated him, then released a ray of light from the white curl between his brows, illuminating the immeasurable worlds of the ten directions, so that the hells were stilled and their suffering brought to peace. At that time, every being undergoing punishment there followed this radiance to where the Buddha was, circled him seven times, bowed with utmost sincerity, and entreated the World-Honored One to proclaim the transforming teaching of the Way widely, so that all living beings might receive liberation. Today, the assembly gathered together in this common practice — we now, with utmost sincerity, entreat the Buddhas in just this same way, praying that every living being may attain liberation together. Let us together, with sincere mind, in this same anguish of resolve, prostrate ourselves fully to the ground, and entreat all the Buddhas throughout the ten directions and the whole reach of empty space, praying that, by the power of compassion, they may rescue every being from suffering and affliction and bring them to peace and joy. We further entreat the great and compassionate father of the world: Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha Brahmā. Homage to the Buddha, Foremost of the Non-Retrogressing Wheel. Homage to the Buddha King of Great Flourishing Radiance. Homage to the Buddha, Honored Seed of the Dharma. Homage to the Buddha Sun-and-Moon Lamp-Light. Homage to the Buddha Sumeru. Homage to the Buddha Great Sumeru. Homage to the Buddha Who Surpasses Sumeru. Homage to the Buddha of the Fragrant Elephant. Homage to the Buddha Surrounded by Fragrant Merit. Homage to the Buddha of Pure Radiance. Homage to the Buddha King, Sovereign of Fragrance. Homage to the Buddha of the Great Assembly. Homage to the Buddha of Fragrant Brightness. Homage to the Buddha of Great Radiance. Homage to the Buddha of Boundless Brightness. Homage to the Bodhisattva Who Plays as a Lion. Homage to the Bodhisattva of the Lion's Vigorous Leap. Homage to the Bodhisattva of Firm and Courageous Diligence. Homage to the Bodhisattva of Vajra Wisdom. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. Homage to the Buddha. Homage to the Dharma. Homage to the Saṅgha. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. One bow. With great compassion, we pray only that they rescue every being from suffering and affliction, that all living beings may attain liberation at once. May we correct what is past and cultivate what is to come, no longer doing evil, and from this day forward never again fall among the three evil paths. May body, speech, and mind be purified, no longer thinking of others' faults, departing from every obstruction of karma to attain pure karma, so that every evil influence can no longer move us. May we constantly practice the four immeasurables with courage and diligence, planting roots of virtue without measure, and, whatever body we discard or take up, always be born in a land of blessing; recollecting the suffering of the three evil paths, may we arouse the awakening-mind, walking the bodhisattva path without rest, the six perfections and the four immeasurables always present before us, the three insights and six supernormal powers ours at will, moving freely in and out of every Buddha's domain, and ascending together with the bodhisattvas to true and equal awakening. Today, the assembly gathered together in this common practice — arouse a mind of dread, arouse a mind of compassion, and with a single mind and intent, incline your ears and listen closely. At that time the World-Honored One released a ray of light from the white curl between his brows, illuminating every living being of the six destinies entirely. The Bodhisattva Xinxiang, moved to pity for all these beings, then rose from his seat, went before the Buddha, knelt with palms joined, and said to the Buddha: "World-Honored One, there are now living beings whom the jailers of hell chop and pound, cutting the body from the feet up to the very crown of the head — and once this cutting is finished, a cunning wind blows and revives them, only to be cut again, undergoing this retribution without rest. What fault brought this about?" The Buddha said: "These living beings, in a former life, did not believe in the Three Jewels, did not know how to make offerings, and were unfilial to their parents; they gave rise to a rebellious and hateful mind, and, as butchers and executioners, slaughtered and killed living beings. Because of this cause and condition, they incurred this very fault." "There are further living beings whose bodies are numb and paralyzed, whose eyebrows and beard have fallen out, whose whole body is swollen and rotting, so that birds roost and deer bed down upon them, no human footstep ever comes near, and even their own kin abandon them, no one willing to look upon them. This evil retribution is called leprosy. By what cause and condition is this fault obtained?" The Buddha said: "In a former life, they did not believe in the Three Jewels, were unfilial to their parents, destroyed stūpas and ruined monasteries, stripped and plundered renunciants, attacked and shot at sages and worthies, injured their own teachers and elders, were never once true to their word, turned their backs on kindness and forgot what was right, behaved like dogs, defiled those they should have honored, showed no distinction between kin and stranger, and had no sense of shame. Because of this cause and condition, they incurred this very fault." "There are further living beings whose bodies are of great size, deaf and dull, without limbs, crawling along on their bellies, feeding only on mud to keep themselves alive, bitten and devoured constantly by small insects, undergoing suffering day and night without rest. What fault brought this about?" The Buddha said: "In a former life, they were headstrong and self-willed, disbelieving good advice, unfilial to their parents, rebellious and disobedient; or, as landholders, high ministers, regional governors, prefects and magistrates, or local officials and overseers, they relied on their power and authority to seize and plunder the people's property, acting without any regard for what was right, and reducing the people to poverty and hardship. Because of this cause and condition, they incurred this very fault." "There are further living beings whose two eyes have lost their sight entirely, so that they walk into trees or fall into ditches and pits. And when such a one dies and takes up another body, upon being born again the same condition recurs. What fault brought this about?" The Buddha said: "In a former life, they did not believe in fault and merit, obstructed the Buddha's own light, sewed shut or darkened the eyes of others, caged and confined living beings, or covered another's head with a leather bag so that they could not see. Because of this cause and condition, they incurred this very fault." Today, the assembly gathered together in this common practice — as the sūtra describes, this is truly a thing to be feared. We ourselves may well have already committed faults such as these, covered by ignorance and unable to recall or recognize it. Faults of this kind are immeasurable and boundless, and their bitter retribution is yet to be received in ages to come. Today, with sincere mind, in this same anguish of resolve, let us prostrate ourselves fully to the ground, bow our heads and beg for mercy, feeling shame and repenting, so that whatever fault we have already committed may, through confession, be dissolved, and whatever fault we have not yet committed may, from now on, remain pure. We look up and pray to all the Buddhas of the ten directions: Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha Who Opens Radiance. Homage to the Buddha of the Moon-Lamp's Light. Homage to the Buddha of Moonlight. Homage to the Buddha of Sun-and-Moon Brightness. Homage to the Buddha of Fire's Brightness. Homage to the Buddha of the Gathered Sound. Homage to the Buddha of Supreme Dignity. Homage to the Buddha, Honored in Brightness. Homage to the Buddha of the Lotus Army. Homage to the Buddha of the Lotus Echo. Homage to the Buddha of Many Treasures. Homage to the Buddha of the Lion's Roar. Homage to the Buddha of the Lion's Voice. Homage to the Buddha of the Diligent Army. Homage to the Buddha of Vajra's Leap. Homage to the Buddha Who Crosses Beyond Every Meditation and Cuts Off Every Doubt. Homage to the Buddha of the Great Jeweled Retinue. Homage to the Buddha Without Sorrow. Homage to the Buddha of Earth's Power and Courage. Homage to the Buddha of the Supreme Leap. Homage to the Bodhisattva of the Lion's Deeds. Homage to the Bodhisattva Who Casts Off the Hindrances. Homage to the Bodhisattva of Tranquil Faculties. Homage to the Bodhisattva Who Never Leaves the World. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. Homage to the Buddha. Homage to the Dharma. Homage to the Saṅgha. With great compassion, may they rescue and receive us, so that all living beings may attain liberation at once. May they extinguish, for the sake of all living beings, the karma of the hells, the hungry ghosts, and the animals, so that all living beings may never again receive any evil retribution; may they cause all living beings to leave behind the suffering of the three evil paths and reach entirely the ground of wisdom, attaining peace and the ultimate place of joy. With their great light, may they dispel every darkness of folly, and, expounding the profound and wondrous Dharma widely, cause all beings to be fully endowed with unsurpassed awakening and accomplish true and equal awakening.

Today, the assembly gathered together in this common practice — once again, with utmost sincerity, listen with a single mind. The Bodhisattva Xinxiang said to the Buddha: "World-Honored One, there are further living beings who stammer and are mute, unable to speak, and whatever they do manage to say cannot be understood clearly. What fault brought this about?" The Buddha said: "In a former life, they slandered the Three Jewels, disparaged the noble path, gossiped about others' virtues and faults, sought out others' strengths and weaknesses, falsely accused the good and virtuous, and hated and envied the worthy. Because of this cause and condition, they incurred this very fault." "There are further living beings whose bellies are huge and whose necks are thin, unable to swallow food, and whatever they do eat turns to pus and blood. What fault brought this about?" The Buddha said: "In a former life, they stole food from others, or, when preparing a feast for a great assembly, secretly took sesame and rice aside to eat in private. Stingy with their own possessions yet coveting what belonged to others, they constantly acted with an evil mind, giving others poison so that their very breath was cut off. This is why they incurred this fault." "There are further living beings constantly scorched and burned by the jailers of hell, molten iron poured over their bodies and iron nails driven into them; and once the nailing is done, fire spontaneously arises and burns their whole body to a scorched ruin. What fault brought this about?" The Buddha said: "In a former life, they worked as acupuncturists, injuring people's bodies without curing their illness, deceiving them to take their money while causing them pain. This is why they incurred this fault." "There are further living beings forever within a cauldron, where the ox-headed and horse-faced jailers hold iron forks, spearing them and dropping them into the cauldron to boil until they are utterly cooked, only to be revived by a breath of wind and boiled again. What fault brought this about?" The Buddha said: "In a former life, they slaughtered living beings without number, scalding them with boiling water and plucking out their feathers. Because of this evil karma, they incurred this very fault." Today, the assembly gathered together in this common practice — as the sūtra describes, this is truly a thing to be feared. We ourselves do not know in which destiny we may already have committed evil karma such as this without measure, to be met with severe retribution in the ages to come. It may well be that in this very body we should already be seeing such suffering — stammering and mute, unable to speak, or with a huge belly and thin neck, unable to swallow food. What certainty does a human life have? Though we are at peace today, tomorrow is hard to guarantee, and once retribution arrives there is no escaping it. Let each of us awaken to this thought, our minds upright and rightly mindful, with no other thought intruding, and, with this same anguish of resolve, prostrate ourselves fully to the ground, on behalf of every living being of the four modes of birth and six destinies today, whether already suffering or not yet suffering, and take refuge in the great and compassionate father of the world. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha King of Sovereign Mastery. Homage to the Buddha of Boundless Sound. Homage to the Buddha of Settled Radiance. Homage to the Buddha of Jeweled Radiance. Homage to the Buddha of the Jeweled Canopy Illuminating Space. Homage to the Buddha of the Wondrous Jewel. Homage to the Buddha of the Banner of Truth. Homage to the Buddha of the Brahmā Banner. Homage to the Buddha Amitābha. Homage to the Buddha Especially Victorious. Homage to the Buddha of the Gathered Sound. Homage to the Buddha of Vajra Strides and Diligence. Homage to the Buddha King of Sovereign Mastery and Supernormal Power. Homage to the Buddha of the Jeweled Fire. Homage to the Buddha of the Pure Moon-Banner, Renowned in Radiance. Homage to the Buddha of Wondrous Joy. Homage to the Buddha of the Boundless Banner and Streamer. Homage to the Buddha of the Boundless Streamer. Homage to the Buddha of Great Light Universally Spreading. Homage to the Buddha of the Jeweled Banner. Homage to the Bodhisattva of Supreme Wisdom. Homage to the Bodhisattva Who Never Leaves the World. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. Homage to the Buddha. Homage to the Dharma. Homage to the Saṅgha. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We look up and pray that the Buddhas and great bodhisattvas, with great compassion, may rescue and protect every suffering being, and, by their supernormal power, extinguish their evil karma, so that all living beings may never again fall into a place of suffering, attaining a pure destiny and a pure birth, their merit fulfilled without end, and, whatever body they discard or take up, may they always encounter the Buddhas, ascending together with the bodhisattvas to true and equal awakening. Today, the assembly gathered together in this common practice — once again apply the strength of the mind, and incline your ears to listen closely. The Bodhisattva Xinxiang said to the Buddha: "World-Honored One, there are further living beings within a city of fire, its embers rising to the level of the heart; though its four gates stand open, they close of themselves the moment one reaches them, so that one runs east and west unable to escape, and is consumed entirely by the fire. What fault brought this about?" The Buddha said: "In a former life, they burned mountains and marshes, breached embankments and drained ponds, roasted chicken eggs over fire, causing living beings to die smothered in ash and embers. Because of this cause and condition, they incurred this very fault." "There are further living beings forever upon a mountain of snow, the cold wind cutting their skin and flesh apart, seeking death and unable to find it, seeking life and unable to find it, suffering torments of every kind unbearable to endure. What fault brought this about?" The Buddha said: "In a former life, they robbed travelers on the road, stripping people of their clothing to support themselves, and in the depths of winter's cold left others naked to freeze to death, or skinned cattle and sheep alive, inflicting unbearable pain. Because of this cause and condition, they incurred this very fault." "There are further living beings forever upon a mountain of blades and a forest of swords, so that whatever they grasp cuts and wounds them, severing their very limbs, the pain bitter and sharp beyond bearing. What fault brought this about?" The Buddha said: "In a former life, they made their living as butchers, cooking and killing living beings, slaughtering and flaying them, separating bone from flesh, head from limb, hanging them on high racks to weigh and sell, or even hanging them alive, their pain unbearable. Because of this evil karma, they incurred this very fault." "There are further living beings whose five faculties are incomplete. What fault brought this about?" The Buddha said: "In a former life, they flew hawks and ran hounds, shooting pellets and arrows at birds and beasts, breaking their heads or severing their feet, or plucking their wings while still alive to make them suffer. Because of this evil karma, they incurred this very fault." Today, the assembly gathered together in this common practice — as the sūtra describes, this is truly a thing to be feared. Let us together, with sincere mind, in this same anguish of resolve, prostrate ourselves fully to the ground, on behalf of every living being throughout the ten directions, whether already suffering or yet to suffer, and take refuge in the great and compassionate father of the world. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha of Pure Radiance. Homage to the Buddha King of Jewels. Homage to the Buddha King of the Flower at the Tree's Root. Homage to the Buddha, Adornment of Vipaśyin. Homage to the Buddha Who Opens and Transforms the Bodhisattvas. Homage to the Buddha Who Beholds Beings Without Fear. Homage to the Buddha of the One-Vehicle Crossing. Homage to the Buddha King of Inner Abundance and Adornment of Virtue. Homage to the Buddha of Vajra Firmness, Dispelling and Destroying All. Homage to the Buddha of the Jeweled Fire. Homage to the Buddha of the Jeweled Moon's Brightness. Homage to the Buddha, Foremost of Worthies. Homage to the Buddha Who Strides the Jeweled Lotus. Homage to the Buddha Who Alone Strides Beyond the Net of Māra. Homage to the Buddha of the Lion's Roaring Power. Homage to the Buddha of Compassionate Diligence. Homage to the Buddha of Golden Jeweled Brightness. Homage to the Buddha of Boundless, Honored Abundance. Homage to the Buddha King, Honored and Stainless in Boundless Measure. Homage to the Buddha, Foremost in Virtue. Homage to the Bodhisattva Medicine King. Homage to the Bodhisattva Supreme Medicine. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We pray that, with great compassion, they may rescue every living being throughout the ten directions, so that whoever now suffers may attain liberation at once, and whoever is yet to suffer may have it cut off once and for all, never again to fall among the evil destinies. From this day forward, even to the very seat of awakening, may we remove the karma of the three obstructions and extinguish the five fears, our merit and wisdom fully adorned, gathering in every living being, and together dedicating this toward unsurpassed awakening, accomplishing true and equal awakening. Today, the assembly gathered together in this common practice — once again, with growing intensity, listen with a single mind. The Bodhisattva Xinxiang said to the Buddha: "World-Honored One, there are further living beings, crippled and lame, hunchbacked, their waists unable to move as they wish, their legs limping and their arms broken, unable to walk. What fault brought this about?" The Buddha said: "In a former life, they were cruel and merciless, planting spears along the road, or shooting spears and arrows to trap and injure living beings. Because of this evil karma, they incurred this very fault." "There are further living beings whose bodies are bound and shackled by the jailers of hell, suffering the affliction of the cangue and fetters with no possibility of release. What fault brought this about?" The Buddha said: "In a former life, they netted and trapped living beings, caged the six kinds of livestock, or, as magistrates and officials, greedily seized the people's property, wrongfully imprisoning the innocent with nowhere to appeal their grievance. Because of this evil karma, they incurred this very fault." "There are further living beings who are deranged, or foolish, or mad, or dull-witted, unable to distinguish good from bad. What fault brought this about?" The Buddha said: "In a former life, they drank wine to drunken excess, committing the thirty-six faults of intoxication, and afterward obtained a foolish body, like a drunkard unable to tell high from low. Because of this evil karma, they incurred this very fault." "There are further living beings whose form is short and small, yet whose private parts are enormous, so that dragging them exhausts the body, and whether walking, sitting, or lying down, they are hindered by this. What fault brought this about?" The Buddha said: "In a former life, they traded and sold goods, praising their own wares while disparaging others', cunningly manipulating the measuring cup and stepping on the scale to shift its weight. Because of this evil karma, they incurred this very fault." Today, the assembly gathered together in this common practice — as the Buddha has taught, this is truly a thing to be feared. Let us together, with sincere mind, in this same anguish of resolve, prostrate ourselves fully to the ground, on behalf of every living being now suffering and every living being yet to suffer, and every being of the six destinies, present and future, suffering in this way; and further, on behalf of our parents and teachers, our faithful donors, and good and evil companions, extending it out to every living being throughout the ten directions, and take refuge in the great and compassionate father of the world. Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha of Countless, Flourishing Diligence. Homage to the Buddha Victorious Beyond Words. Homage to the Buddha of Abundant Freedom from Folly. Homage to the Buddha of the Moon's Abundant Splendor. Homage to the Buddha of Abundant, Unrivaled Radiance. Homage to the Buddha of Radiance Rising to Meet Emptiness. Homage to the Buddha of the Most Pure and Boundless Streamer. Homage to the Buddha King Who Alone Abides in Excellent Truth. Homage to the Buddha of Abundance Who Accomplishes Every Buddha-Land. Homage to the Buddha of Abundant, Pure Wisdom and Virtue. Homage to the Buddha of the Pure Wheel-Streamer. Homage to the Buddha of the Most Abundant Lapis Lazuli Radiance. Homage to the Buddha Who Strides in Jeweled Virtue. Homage to the Buddha of the Most Pure Jeweled Virtue. Homage to the Buddha of the Stūpa of Jeweled Radiance That Crosses Beings Over. Homage to the Buddha of Boundless Shame and Abundant Gold. Homage to the Bodhisattva Mañjuśrī. Homage to the Bodhisattva Samantabhadra. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. We further take refuge in all the Three Jewels throughout the ten directions and the whole reach of empty space in this way. We disciples, today, relying on the power of the Buddha, the power of the Dharma, and the power of the bodhisattvas, bow our heads on their behalf and beg for mercy in confession. Should they already be suffering, may the great compassionate power of the Buddhas and bodhisattvas bring them liberation at once; should they not yet be suffering, may they, from this day forward, even to the very seat of awakening, never fall among the evil destinies. May they be freed from the suffering of the eight adverse conditions and receive birth amid the eight blessings, attaining every wholesome root and accomplishing impartiality, fully endowed with wisdom, pure and sovereign, ascending together with the Tathāgatas to true and equal awakening. Today, the assembly gathered together in this common practice — apply the mind further, and incline your ears to listen closely. The Bodhisattva Xinxiang again said to the Buddha: "World-Honored One, there are further living beings of the most hideous form, their bodies black as lacquer, their two ears tinged blue, their cheekbones jutting and swollen, their faces pocked and their noses flat, their two eyes a sickly yellow-red, their teeth gapped and broken, their breath foul as rotten fish, their bodies stunted and bloated, their bellies huge and their waists thin, their legs twisted, their spines hunched and ribs jutting out, wasting clothing and devouring food, covered with foul sores of pus and blood, afflicted with dropsy, wasting disease, scabies, leprosy, and abscesses, every kind of affliction gathered together upon a single body. Though they draw close to others, no one pays them any mind; and should another commit some fault, the blame falls wrongly upon them. They never see the Buddha, never hear the Dharma, do not recognize the bodhisattvas or the sages, passing from one suffering into the next without rest. What fault brought this about?" The Buddha said: "In a former life, as a child they were unfilial to their parents; as a minister, disloyal to their ruler; as a superior, disrespectful to those beneath them; as a subordinate, discourteous to those above them; among friends, they did not honor good faith; among their own community, they did not act by what was right; at court, they did not act according to their rank. They settled matters without regard to principle, their heart and mind inverted and without measure. They killed rulers and ministers, treated their elders with contempt, punished the nation and plundered its people, attacked cities and destroyed fortifications, robbed and stole — their evil karma was not of one kind alone. Praising themselves while despising others, they oppressed the solitary and the aged, falsely accused the good and virtuous, slighted their own teachers and elders, and deceived the lowly. Every kind of evil karma, they committed it all in full. Because of this multitude of evil karma, they incurred this very fault." At that time, all those undergoing punishment, hearing the World-Honored Buddha speak in this way, wailed so that the earth itself shook, their tears falling like rain, and they said to the Buddha: "We pray only that the World-Honored One remain long in the world to teach the Dharma, and transform us so that we may attain liberation." The Buddha said: "If I were to remain long in this world, those of shallow merit would fail to plant wholesome roots, supposing that I would always be here, and giving no thought to impermanence. Good sons, it is like an infant whose mother is always at its side — toward that mother, it never conceives the thought that she is hard to encounter. But should the mother leave, a thirsting, longing love arises in the child, and when the mother returns at last, joy arises in full. Good sons, I too am just the same. Knowing the causes and conditions of every living being's good and evil karma, and the fair or ugly retribution they receive, I therefore enter parinirvāṇa." At that time the World-Honored One then spoke this verse to those undergoing punishment: "A flowing stream is never always full; a fierce fire does not burn for long. The sun that rises sets again in a moment; the moon, once full, wanes once more. Those of honor, glory, wealth, and rank pass even more swiftly than these. Reflect on this, and strive with diligence, bowing your head to the Unsurpassed One." When the World-Honored One had spoken this verse, those undergoing punishment, filled with sorrow, said to the Buddha: "World-Honored One, by what wholesome practice can every living being leave this suffering behind?" The Buddha said: "Good sons, you should diligently be filial and support your parents, honor your teachers and elders, and take refuge in the Three Jewels; diligently practice giving, precepts, patience, diligence, meditative concentration, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity, treating enemy and friend with equal impartiality, without the distinction of two different appearances; do not deceive the solitary and the aged, do not look down on the lowly, protect others as you would protect yourself, and let no evil thought arise. If you are able to practice in this way, you will already have repaid the Buddha's kindness, and will forever leave behind the three evil paths, with no more suffering to endure." When the Buddha had finished speaking this sūtra, the great bodhisattva-mahāsattvas at once attained unsurpassed, perfect awakening; the disciple-hearers and pratyekabuddhas at once attained the six supernormal powers and the three insights, fully endowed with the eight liberations; and the rest of the assembly all attained the pure Dharma-eye. Should any living being hear this sūtra, they will not fall into the three evil paths or the eight adverse conditions, and the hells will be stilled and their suffering brought to peace. The Bodhisattva Xinxiang said to the Buddha: "World-Honored One, what should this sūtra be named? How should the great bodhisattva-mahāsattvas uphold it?" The Buddha said to the Bodhisattva Xinxiang: "Good son, this sūtra is named the Sūtra on the Requital of Sinful Karma, Teaching and Transforming through the Hells. You should uphold it, and cause it to be spread widely, for its merit is without measure." At that time the whole assembly, hearing this teaching, rejoiced with a single mind, and, holding it above their heads in reverence, undertook to carry it out.

Today, the assembly gathered together in this common practice — as the Buddha has taught, this is truly a thing to be feared. Let us together, today, arouse a mind of dread and arouse a mind of compassion, and, relying on the power of the Buddhas, walk the bodhisattva path; recollecting the suffering of the hells, let us arouse the awakening-mind, and, on behalf of every living being now suffering in the hells, every living being now suffering among the hungry ghosts, every living being now suffering among the animals, and every being now suffering throughout the six destinies, bow in confession for them with a single mind and intent, that these living beings may all attain liberation. Should we fail to diligently apply skillful means to turn calamity into blessing, then we ourselves bear a share of the fault in each and every hell. Let us together, with sincere mind, recollect that our parents, teachers, relatives, and kin must in the future undergo this same bitter retribution, and recollect also that we ourselves, in the future and even now, are on the verge of meeting this very suffering. With this same anguish of resolve, let us prostrate ourselves fully to the ground, our sincerity earnest and our minds fully applied, praying that a single thought may move the Buddhas of the ten directions, and that a single bow may cut off immeasurable suffering. Should any being of the six destinies already be suffering, may the power of the Buddha, the power of the Dharma, and the power of the sages bring them liberation at once. Should any being of the six destinies not yet be suffering, may the power of the Buddha, the power of the Dharma, and the power of every sage cause it to be cut off forever. From this day forward, may they never again fall among the evil destinies, removing the karma of the three obstructions and being reborn according to their thought, extinguishing the five fears and attaining sovereign liberation, diligently cultivating the practice of the Way without rest, their wondrous conduct adorned beyond the ground of the Dharma-cloud, entering the vajra-mind and accomplishing true and equal awakening. Today, the assembly gathered together in this common practice — once again, apply the mind, incline your ears, and reflect well upon this. The Miscellaneous Piṭaka Sūtra relates: at one time there was a ghost who said to Maudgalyāyana: "I have eyes on both my shoulders, and a mouth and nose on my chest, but no head at all. What fault brought this about?" Maudgalyāyana answered: "In a former life, you were always the disciple of an executioner, and whenever a person was killed, you were always glad of it, binding them with a cord. Because of this cause and condition, you received this fault — but this is only the flowering retribution; the true fruit still awaits you in the hells." There was another ghost who said to Maudgalyāyana: "My body is always like a lump of flesh, with no hands, feet, eyes, ears, or nose, forever devoured by insects and birds. This pain is so hard to bear and hard to endure — what fault brought this about?" Maudgalyāyana answered: "In a former life, you constantly gave medicine to others in such a way that living beings could not survive whole. Because of this cause and condition, you incurred this fault — but this too is only the flowering retribution; the true fruit still awaits you in the hells." There was another ghost who said to Maudgalyāyana: "My belly is enormous, and my throat is as narrow as a needle, so that through the whole span of the year I can obtain no food or drink. What fault brought this about?" Maudgalyāyana answered: "In a former life, you were the head of a village, and, relying on your wealth and rank, drank wine without restraint, treating others with contempt, seizing their food and drink and leaving everyone hungry and destitute. Because of this cause and condition, you incurred this fault — but this too is only the flowering retribution; the true fruit still awaits you in the hells." There was another ghost who said to Maudgalyāyana: "Since my birth in this form, two red-hot iron wheels have burned beneath my two armpits, my whole body scorched and rotting. What fault brought this about?" Maudgalyāyana answered: "In a former life, while baking cakes for the community, you stole two of them and hid them under your two armpits. Because of this cause and condition, you incurred this fault — but this too is only the flowering retribution; the true fruit still awaits you in the hells." There was another ghost who said to Maudgalyāyana: "I constantly wrap something around my own head to cover it, always fearing that someone comes to kill me, my mind forever in dread. What fault brought this about?" Maudgalyāyana answered: "In a former life, you committed adultery with another's spouse, always fearing to be seen, always fearing that the husband would seize, bind, and beat you to death, your mind forever gripped by terror — and this is why you received this fault. But this too is only the flowering retribution; the true fruit still awaits you in the hells." Today, the assembly gathered together in this common practice — as the sūtra describes, how could each of us fail to feel great dread? We, together, from beginningless time until this very day, must surely have committed evil of this kind, immeasurable and boundless. Faults of this kind all come from ignorance and the lack of a compassionate mind, using strength to overpower the weak and injure living beings, committing faults such as these, even stealing others' possessions, deluded and having lost the Way, slandering the good and virtuous, and committing every kind of fault. For faults and retributions of this kind, one must surely undergo suffering among the evil destinies. Today, with sincere mind, in this same anguish of resolve, let us prostrate ourselves fully to the ground, and, on behalf of every being of the six destinies, whether already suffering or not yet suffering, beg for mercy in this rite of bowing and confession; and on behalf of our parents, teachers, and every kin, beg for mercy in this rite of bowing and confession; and for ourselves as well, beg for mercy in this rite of bowing and confession — praying that whatever fault we have already committed be dissolved, and that we dare not commit again what we have not yet committed. We pray only to the great and compassionate father of the world: Homage to the Buddha Maitreya. Homage to the Buddha Śākyamuni. Homage to the Buddha of Honored, Abundant Lotus. Homage to the Buddha of Pure, Abundant Jeweled Flourishing. Homage to the Buddha King of the Lightning-Lamp Streamer. Homage to the Buddha, Lamp of the Emptiness of Dharma. Homage to the Buddha Who Accomplishes Every Virtue. Homage to the Buddha King of the Worthy Streamer-Banner. Homage to the Buddha Who Holds Every Jewel's Fine Color. Homage to the Buddha Who Cuts Off Doubt, Uproots Desire, and Dispels Darkness. Homage to the Buddha Whose Mind Knows No Fear, Whose Majesty Never Falters. Homage to the Buddha, the Lion. Homage to the Buddha Whose Renown Reaches Far. Homage to the Buddha Named for the Dharma. Homage to the Buddha Who Upholds the Dharma. Homage to the Buddha of the Dharma-Banner. Homage to the Bodhisattva Mahāsthāmaprāpta. Homage to the Bodhisattva of Constant Diligence. Homage to the Bodhisattva Who Never Rests. Homage to the Bodhisattva Ākāśagarbha. Homage to the Bodhisattva of Boundless Body. Homage to the Bodhisattva Avalokiteśvara. With great compassion, may they rescue every being of the six destinies, whether now suffering or yet to suffer, so that these living beings may attain liberation at once. By their supernormal power, may they cut off the evil destinies and the karma of the hells, so that every living being, from this day forward, even to the very seat of awakening, may never again fall among the evil destinies, discarding this body of bitter retribution to attain a body like vajra, the four immeasurables and six perfections always present before them, the four eloquences and six supernormal powers theirs at will, courageous and diligent without rest, until, advancing in cultivation, they fulfill the practice of the ten grounds, and, in turn, deliver every living being.