Toh 355 — Teaching the Ripening of Virtuous and Nonvirtuous Actions

Notes

1. The Chinese has the additional line 一心靜聽 “listening quietly and one pointedly” (Taishō 2881, p. 1381b19).

   back

2. The Chinese reads “Ānanda” 阿難 instead of “Nanda” throughout the entire sūtra.

   back

3. The Chinese reads 等同一種生在人中 “among beings sharing similar birth as humans” (Taishō 2881, p. 1380b22).

   back

4. The Chinese reads 有貴有賤 “some are noble while others are lowly” (Taishō 2881, p. 1380b23).

   back

5. The Chinese reads 有百歲不死。有三十早亡。有十五夭喪。胞胎墮落。 “Some make it to one hundred years without dying, while others perish before thirty. Some suddenly die at fifteen, while others die right in their mother’s womb” (Taishō 2881, p. 1380b24–25). Cf. the English translation of Toh 354.

   back

6. The Chinese reads 有大強下劣。有軟弱登上位。 “Some are powerful but very wicked. Some are weak yet ascend to high positions” (Taishō 2881, p. 1380b26).

   back

7. The Chinese reads 有行善而致果。有作惡而福利。 “Some practice virtue, yet it leads to wrongdoing, while others commit misdeeds yet obtain meritorious benefits” (Taishō 2881, p. 1380b27–28).

   back

8. The Chinese reads 有肥白眼[目*甬]睞。有青黑而婉媚。 “Some are fat and fair but cross-eyed and hard of seeing, while others are dark in complexion yet have a graceful beauty” (Taishō 2881, p. 1380b28). Cf. the English translation of Toh 354.

   back

9. Translated based on Yongle, Lithang, Peking, and Narthang: rmang ba. Degé reads rmongs pa.

   back

10. The Chinese reads 有孤單獨自 “while others are lonely and live alone” (Taishō 2881, p. 1380c1).

    back

11. The Chinese reads 有在外遊飢寒憔悴。有入宮在朝衣食自恣 “Some roam outside, weak from hunger and the cold, while others reside in palaces and courts, enjoying clothing and food with abandon” (Taishō 2881, p. 1380c1–2).

    back

12. The Chinese reads 有理實無辜橫罹獄事 “Some have reason on their side and are in reality innocent, yet are wrongfully imprisoned” (Taishō 2881, p. 1380c3).

    back

13. Stein (2010, pp. 64–66) describes how sri zhu che was used in various ways to translate notions of filial piety (xiao孝) from Chinese.

    back

14. The Chinese reads 有父慈子孝論經説義 “Some have compassionate fathers and respectful children, and they discuss sūtras and expound upon their meaning” (Taishō 2881, p. 1380c3–4).

    back

15. The Chinese reads 有衣毛茹血不識文字 “Some wear furs, drink blood, and are illiterate” (Taishō 2881, p. 1380c6).

    back

16. The Chinese reads 有端坐受報 “Some suffer karmic results just by sitting up straight” (Taishō 2881, p. 1380c6).

    back

17. The Chinese reads 有客作無地 “Some are unable to find employment anywhere” (Taishō 2881, p. 1380c7).

    back

18. The Chinese reads 有出言和睦。有發語棘刺。 “Some have gentle and peaceful words with every utterance, while others open their mouths and cast thorns” (Taishō 2881, p. 1380c9).

    back

19. The Chinese reads 有寬而得眾。有為他所棄。 “Some are open minded and win over the masses, while some are shunned by others” (Taishō 2881, p. 1380c10–11).

    back

20. The Chinese reads 有武夫無禮 “Some are warrior-like yet rude” (Taishō 2881, p. 1380c12).

    back

21. The Chinese reads 有好學文義 “Some are fond of studying words and their meanings” (Taishō 2881, p. 1380c13). Cf. the English translation of Toh 354.

    back

22. The Chinese reads 有作畜生之形種種異類 “Some appear to behave like different kinds of animals” (Taishō 2881, p. 1380c13). Cf. the English translation of Toh 354.

    back

23. The Chinese reads 唯願世尊廣說因果。大眾死聞一心從善。 “I only ask that the Blessed One please explain in detail causes and results. The great assembly will listen and pursue virtue single mindedly” (Taishō 2881, p. 1380c13–14). It is not entirely clear what the phrase 死聞 (literally “death-listening”) in the original Taishō edition means. It is possible that this is a typo; in fact, the editors of the online version of CBETA have indicated in the digitized text that they believe this character should be 若 (“If the assembly hears it, they will pursue virtue single mindedly”). If it is not a typo, then this phrase likely just means listening intently, though it is still a rather peculiar phrase.

    back

24. The Chinese phrasing is 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1380c15).

    back

25. The Chinese reads 先世用心不等 “disparate motivations in previous lifetimes” (Taishō 2881, p. 1380c15–16).

    back

26. The Chinese reads 今身端政者從忍辱中來為人 “Having a lovely body right now means one has become human due to patient acceptance” (Taishō 2881, p. 1380c16–17).

    back

27. The Chinese reads 醜陋者從瞋恚中來為人 “Having an ugly face means one has become human due to anger” (Taishō 2881, p. 1380c17).

    back

28. The Chinese reads 貧窮者從慳貪中來為人 “Those who are poor became human due to stinginess.”

    back

29. The Chinese reads 為人下賤從憍慢中來 “Being ignoble comes from having acted arrogantly” (Taishō 2881, p. 1380c19).

    back

30. The Chinese reads 為人座短從慢法中來 “Being short comes from having shown contempt for the Dharma” (Taishō 2881, p. 1380c20).

    back

31. The Chinese reads 狠戾從羊中來為人 “Being cruel means one has become human from having been a sheep” (Taishō 2881, p. 1380c20–21). 狠戾 can mean cruel, but it can also mean hard to control and tame.

    back

32. The Chinese reads 佛 “buddha(s)” instead of “thus-gone ones” (Taishō 2881, p. 1380c21).

    back

33. The Chinese reads 為人緊脣從甞齊食中來 “As a human, having tight/thin lips comes from having partaken of the food of monks” (Taishō 2881, p. 1380c21–22).

    back

34. The Chinese reads 為人赤眼從惜火光明中來 “As a human, having red eyes comes from having been stingy with fire and light” (Taishō 2881, p. 1380c22). Cf. the English translation of Toh 354.

    back

35. The Chinese reads 為人雀目從縫鷹眼合中來 “As a human, having poor night vision comes from having sewn shut the eyes of hawks” (Taishō 2881, p. 1380c22–23).

    back

36. The Chinese reads 為人缺齒從喜咬骨肉中來 “As a human, missing teeth comes from having taken great pleasure in gnawing on bones and meat” (Taishō 2881, p. 1380c24–25).

    back

37. The Chinese reads 塞鼻 “congested nose” (Taishō 2881, p. 1380c25).

    back

38. The Chinese reads 魚鰓 “fish gills” (Taishō 2881, p. 1380c26).

    back

39. The Chinese reads 為人蛇體從著輕衣盪突佛像中來 “As a human, having a snake-like body comes from having worn thin clothing and brazenly displayed oneself in the presence of buddha statues” (Taishō 2881, p. 1380c28).

    back

40. The Chinese reads 黑色從安佛像著屋簷下烟熏處中來為人 “Being dark means one has become human from having put buddha statuesunder roof eaves in places consumed by smoke” (Taishō 2881, p. 1380c28–29).

    back

41. The Chinese reads 為人僂脊從輕衣出入背佛像中來 “As a human, being hunchbacked comes from having worn thin clothing and turned one’s back on images of buddhas” (Taishō 2881, p. 1381a1–2). Cf. the English translation of Toh 354.

    back

42. The Chinese reads 頸額 (Taishō 2881, p. 1381a2). This compound literally means “neck and forehead.” The exact meaning is not clear, but it probably indicates someone with a crooked neck or forehead.

    back

43. The Chinese reads 頸額者從見佛不禮捉手打額中來為人 “Having a crooked neck and forehead means that one has become human after not having bowed upon seeing the buddhas, instead grabbing their hands and bumping their foreheads” (Taishō 2881, p. 1381a2–3).

    back

44. The Chinese reads 為人短項從見尊長縮頭走避中來 “As a human, having a short neck comes from having hid one’s face and run away when seeing venerable elders” (Taishō 2881, p. 1381a3).

    back

45. The Chinese reads 心痛病者從斫刺眾生身體中來為人 “Having heart diseases means one has become human from having hacked at and stabbed the bodies of beings” (Taishō 2881, p. 1381a4).

    back

46. The Chinese reads 癩病從枉取他物中來為人 “Having leprosy means one has become human from having taken things that belong to others” (Taishō 2881, p. 1381a4–5).

    back

47. The Chinese reads 氣嗽從冬月與人冷食中為人 “Having a cough means one has become human from giving others cold food in the eleventh lunar month” (Taishō 2881, p. 1381a5–6).

    back

48. The Chinese reads 為人饒兒息者從喜養生物命中來 “As a human, having many children comes from having taken joy in caring for beings” (Taishō 2881, p. 1381a7). Cf. the English translation of Toh 354.

    back

49. The Chinese reads 慈心 “loving heart” (Taishō 2881, p. 1381a8).

    back

50. The Chinese reads 為人有車馬者從施三寶車馬中來 “As a human, owning horses and chariots comes from having offered horses and chariots to the Three Jewels” (Taishō 2881, p. 1381a9–10). Cf. the English translation of Toh 354.

    back

51. The Chinese reads 畜生, which is not necessarily a beast of burden but any type of domestic animal or livestock (Taishō 2881, p. 1381a11).

    back

52. The Chinese reads 狂躁, which can have the connotation of “short tempered” but more accurately means something like “manic” or “hotheaded and unstable” (Taishō 2881, p. 1381a12). Cf. the English translation of Toh 354, which renders this as “unstable and flighty.”

    back

53. The Chinese reads 為人手脚不隨者從縛勅眾生手脚中來 “As a human, having disabled limbs comes from having tightly bound the limbs of other beings” (Taishō 2881, p. 1381a13–14). Cf. the English translation of Toh 354.

    back

54. The Chinese reads 為人不淨潔者從猪中來 “As a human, having bad hygiene comes from having been a swine” (Taishō 2881, p. 1381a16). Cf. the English translation of Toh 354.

    back

55. The Chinese reads 為人多貪從狗中來 “As a human, having excessive desire comes from having been a dog” (Taishō 2881, p. 1381a17). Cf. the English translation of Toh 354.

    back

56. Note from the translators of Toh 354: Reading according to the Chinese, which reads “to eat alone,” instead of the Tibetan, which reads gcig pu bsnogs “to mix up alone.” 《善惡因果經》：「為人項有癭肉者從獨食中來，」 (Taishō 2881, p. 1381a17–18).

    back

57. The Chinese reads 為人口氣嗅者從惡罵中來 “As a human, having bad breath comes from using abusive language” (Taishō 2881, p. 1381a18–19). Cf. the English translation of Toh 354.

    back

58. The Chinese reads 為人男根不具足者從揵猪狗中來 “As a human, having incomplete male faculties comes from having castrated swine and dogs” (Taishō 2881, p. 1381a19–20). Cf. the English translation of Toh 354.

    back

59. The Chinese reads 為人舌短者從屏處盜罵尊長中來 “As a human, having a short tongue comes from having disparaged venerable elders in private” (Taishō 2881, p. 1381a20). Even though 屏處 means a solitary place or a place far away, here it seems to refer to “where the elders cannot see/hear you,” i.e., saying bad things about your teachers behind their backs.

    back

60. The Chinese reads 為人喜婬九族親者死墮雀中 “As a human, taking pleasure in sexual misconduct with one’s relatives and friends, one will regress to rebirth as a sparrow after death” (Taishō 2881, p. 1381a21–22). Cf. the English translation of Toh 354.

    back

61. The Chinese reads 土木中虫 “insects inside soil and wood” (Taishō 2881, p. 1381a23).

    back

62. The Chinese here has two separate sentences: 好帶弓箭騎乘死墮六夷中，好猲殺生者死墮犲狼中 “Taking pleasure in bearing bows and arrows while riding, one will regress to a rebirth as a barbarian after death. Taking pleasure in hunting and killing beings, one will regress to a rebirth as a jackal after death” (Taishō 2881, p. 1381a23–24).

    back

63. The Chinese reads 好著創華者死作載勝虫 “Those who enjoy wearing crowns and flowers will be become insects on a Eurasian hoopoe after death” (Taishō 2881, p. 1381a25). It appears that 載勝 is the bird known as the Eurasian hoopoe.

    back

64. The Chinese reads 憙學人語調弄者死作鸚鵡鳥 “Those who take pleasure in mimicking the words of others and making fun will become parrots after death” (Taishō 2881, p. 1381a27). Cf. the English translation of Toh 354.

    back

65. The Chinese reads 憙讒人者死墮蟒蛇惡毒中 “Those who take pleasure in gossip will regress to being horribly poisonous pythons” (Taishō 2881, p. 1381a28).

    back

66. The Chinese reads 橫惱他人者死作懊惱虫 “Those who are rude to others will become a vexed bug after death” (Taishō 2881, p. 1381a28–29). It is not clear what type of insect this is, but it is described as being “vexed” or “plagued by troubles/worries.”

    back

67. The Chinese reads 為人喜作殃禍語者死作野狐 “People who like speaking about calamities will be born as wild foxes after death” (Taishō 2881, p. 1381a29–b1).

    back

68. The Chinese reads 䑜鹿虫 (Taishō 2881, p. 1381b1–2). It is not clear what type of insect this is, but the Chinese indicates that this is an insect and not a deer. Literally, it means “butterfly-deer insect.” We could not find anything that might indicate that this term refers to a centipede.

    back

69. The Chinese reads 今身 “this life” (Taishō 2881, p. 1381b2).

    back

70. The Chinese reads 憙放下氣者 “those who enjoy farting” (Taishō 2881, p. 1381b3).

    back

71. The Chinese reads 叩頭虫 “kowtowing insect” (Taishō 2881, p. 1381b4). It is not clear precisely what type of insect this is, but it might be the Elateriformia beetle.

    back

72. The Chinese reads 啄木虫 “wood-eating insect” (Taishō 2881, p. 1381b5).

    back

73. The Chinese reads 盜用僧水者今作水中魚鱉 “Those who stole water from the Saṅgha will be reborn as fish or softshell turtles in this life” (Taishō 2881, p. 1381b5).

    back

74. The Chinese reads 污眾僧地者作屏中虫 “Those who dirtied the grounds of the Saṅgha will be reborn as screen bugs” (Taishō 2881, p. 1381b6). It is not clear precisely what type of insect this is, but 屏 means a screen, shield, or wall, or possibly a scroll.

    back

75. The Chinese reads 食泥土虫 “mud-eating bugs” (Taishō 2881, p. 1381b6–7).

    back

76. The Chinese reads 蓼中虫 “insect on knotweed” (Taishō 2881, p. 1381b9).

    back

77. The Chinese reads 蛐蟮虫 “earthworm” (Taishō 2881, p. 1381b9).

    back

78. The Chinese reads 用僧雜物者作飛蛾投火虫 “Those who use the assorted things belonging to the Saṅgha will be reborn as moths” (Taishō 2881, p. 1381b10).

    back

79. The Chinese reads 捶股捭入寺者 (Taishō 2881, p. 1381b10). The meaning is not clear. It could mean “those who enter temples dragging and swinging their arms,” but this is a provisional suggestion. If other homonymic characters are substituted (i.e., 骨 for 股 and 牌 for 捭), it is also possible that this means “bone ornaments,” as the English translation of Toh 354 suggests.

    back

80. The Chinese reads 著烟炆胡粉朱脣入寺者今作赤𭉨鳥 “Those who enter temples wearing shadows and powder and with red lips will be born as red-beaked birds in this life” (Taishō 2881, p. 1381b11–12).

    back

81. The Chinese reads 著鞋靴入浮圖精舍中者今作蝦蟆虫 “If one enters Buddhist monasteries wearing shoes, one will be reborn as a toad insect” (Taishō 2881, p. 1381b14–15). It is not clear precisely what type of insect this is, but the Chinese indicates that this is an insect, not a toad. It might mean an insect on a toad.

    back

82. We have been unable to identify this type of bird. Tibetan: bye’u lhan dkar.

    back

83. The Chinese reads 聽法亂語者今作百舌鳥 “One who speaks nonsense while listening to the Dharma will be reborn as a hundred-tongued bird” (Taishō 2881, p. 1381b15).

    back

84. The Chinese reads bhikṣuṇī instead of bhikṣu: 污淨行尼僧者死墮鐵窟地獄中，百萬刀輪一時來下，斬截其身。 (Taishō 2881, p. 1381b15–17).

    back

85. The Chinese reads 四輩檀越 “four types of benefactors” (Taishō 2881, p. 1381b19). Cf. the English translation of Toh 354.

    back

86. Here the word “temples” renders the Tibetan gtsug lag khang, whereas in most other instances in this text the word renders the Tibetan lha khang.

    back

87. The Chinese reads 捨於財物經營三寶 “who offer their wealth in order to maintain the Three Jewels” (Taishō 2881, p. 1381b19). Cf. the English translation of Toh 354.

    back

88. The Chinese reads 如是之人舉足一步天堂自來。未來受果如樹提伽。 “For such persons, the heavenly realms are naturally reached with a single step. In the future, they reap fruits just like those of Jotiṣka” (Taishō 2881, p. 1381b23–24).

    back

89. This clause about being a householder is not in the Chinese.

    back

90. The Chinese reads 噉僧食都無愧心 “those who do not feel bad about consuming the food of the Saṅgha” (Taishō 2881, p. 1381b27). Cf. the English translation of Toh 354.

    back

91. The Chinese here is 餅 “cakes/breads” (Taishō 2881, p. 1381b27).

    back

92. The Chinese reads 如是之人死墮鐵丸地獄。 鑊湯爐炭刀山劍樹靡所不經 “When such persons die, they fall down to the hells of iron lumps, and there is nothing—from being boiled in cauldrons to charcoal knife mountains to sword trees—they will not experience” (Taishō 2881, p. 1381b28–29).

    back

93. The Chinese phrasing is 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1381b29–c1).

    back

94. The Chinese reads 誡語來世是我弟子者於三寶所謹慎莫犯。 “This is my warning to those who are my disciples: be vigilant and careful not to commit transgressions against the Three Jewels” (Taishō 2881, p. 1381c1–2).

    back

95. The Chinese reads 努力崇成勿生退心 。用佛語者彌勒出世得度無疑。 “So long as they strive continuously without regressing, they will undoubtedly be liberated when Maitreya appears in this world” (Taishō 2881, p. 1381c2–3).

    back

96. Here the Chinese has an additional phrase 佛言 “the Buddha said” (Taishō 2881, p. 1381c3).

    back

97. The Chinese here reads 佛言今身劫剝人衣者死墮寒氷地獄又生蠶虫為他燝剝 “The Buddha said, ‘Those who steal and strip the clothing from the body of another in this life will fall into the cold hell realms after death and will be reborn as silkworms and peeled open by others’ ” (Taishō 2881, p. 1381c3–4).

    back

98. The Chinese reads 死墮鐵圍山間黑闇地獄中 “They will fall into the dark hells between mountains after death” (Taishō 2881, p. 1381c5).

    back

99. The Chinese reads 今身屠殺斬截眾生者死墮刀山劍樹地獄中。 “Those who massacre and cut up beings in this life will fall into the hells with knife mountains and sword trees after death” (Taishō 2881, p. 1381c5–6).

    back

100. Reading “iron beds” from the Chinese 鐵床 instead of lcags kyi khrag or “iron blood” as per the Tibetan (Taishō 2881, p. 1381c8).

     back

101. The Chinese reads 今身畜多婦者死墮鐵磑地獄中。 “Those who keep many wives in this life will fall into the hell of iron armor after death” (Taishō 2881, p. 1381c8–9).

     back

102. The Chinese reads 今身畜多夫主者死墮毒蛇地獄中。 “Those who keep many husbands in this life will fall into the hells of poisonous snakes after death” (Taishō 2881, p. 1381c9–10).

     back

103. The Chinese reads 燒燝雞子者 “those who burn chicken eggs/chicks” (Taishō 2881, p. 1381c10).

     back

104. The Chinese reads 攕猪鷄者 “those who pluck the hair of pigs and defeather chickens” (Taishō 2881, p. 1381c11).

     back

105. “Horses” is not in the Chinese.

     back

106. The Chinese reads 今身犍猪狗者死墮尖石地獄中。 “Those who castrate pigs and dogs in this life will fall into the hell of jagged rocks after death” (Taishō 2881, p. 1381c12).

     back

107. The Chinese reads 今身斬截眾者，死墮鐵輪地獄中 “Those who hack off and sever the limbs of beings in this life will fall into the hells of iron wheels after death” (Taishō 2881, p. 1381c13–14). Cf. the English translation of Toh 354.

     back

108. The Chinese reads 今身作生魚食者死墮刀林劍樹地獄中。 “Those who eat live fish in this life will fall into the hell of knife forests and sword trees after death” (Taishō 2881, p. 1381c16–17).

     back

109. The Chinese reads 今身作後母諛剋前母兒者，死墮火車地獄中 “Those who become stepmothers and look upon their stepchildren with scorn in this life will fall into the hells of blazing chariots after death” (Taishō 2881, p. 1381c17–18).

     back

110. The Chinese reads 今身殺生祠邪神者死墮鐵碓地獄中。 “Those who kill in order to make sacrifices to perverse gods in this life will fall into the hell of iron pestles after death” (Taishō 2881, p. 1381c20–21).

     back

111. The Chinese reads 今身作師母鬼語誑他取物者死墮肉山地獄中。 “Those who, in this life, become sorceresses who speak in the language of ghosts and steal the property of others will fall into the hell of flesh mountains after death” (Taishō 2881, p. 1381c21–22). Rolf Stein (2010, p. 248–49) identifies 師母 as the term that is translated into Tibetan as bon mo, while 師公 is rendered as bon po.

     back

112. Similar to bon mo, the term bon is translated as “sorcery” as per Stein’s (2010, p. 248-249) analysis of the usage of this term in translating the Chinese shigong師公.

     back

113. The Chinese reads 今身作師母合眼眠地誑他上天取禰魂神者死墮斬腰地獄中。 “Those who, in this life, become sorceresses who close their eyes as they sleep on the ground in order to deceive others and steal the spirits of gods will fall into the hell of severed waists after death” (Taishō 2881, p. 1381c22–24).

     back

114. The Chinese reads 今身作師母教他殺生求其大神。或禍五道土地社公阿魔女郎。諸如是等皆是誑惑愚人死墮斫地獄中 (Taishō 2881, p. 1381c24–26). Provisional translation: “Those who, in this life, become sorceresses who kill to appease the great gods or the earth gods or demonesses who harm beings of the five realms—since people such as these confuse and delude the foolish, after death they fall into the hell of axes.”

     back

115. The Chinese reads 作師公 “those who act as sorcerers” (as opposed to sorceresses) (Taishō 2881, p. 1381c27).

     back

116. “Five families” refers to the five families of soothsayers presented in Chinese divination texts related to the household. For more on this, see Stein 2010, p. 249.

     back

117. The Chinese reads 今身作師公，或葬埋死人，占宅吉凶、五姓便利、安龍謝蠶、壓衰禍，誑其癡人多取財物，妄作吉凶之語者 “Those who in this life act as sorcerers by burying the corpses of the dead, by making prognostications of the good and bad omens of houses and of the fortune or lack thereof of the five families, by appeasing the nāgas, by making thanksgiving offerings of crushed silkworms, and by deceiving fools to take their wealth with false prognostications will fall into the hell of iron and copper after death” (Taishō 2881, p. 1381c27–1382a1). 謝蠶 appears to mean “thanking the silkworm goddess”; in ancient Chinese folk legends, there was the figure of the silkworm goddess (蠶神), who was worshiped to ensure the smooth production of the precious commodity of silk.

     back

118. The Chinese reads 針灸 “acupuncture and/or moxibustion” (Taishō 2881, p. 1381c27–1382a3).

     back

119. The Chinese reads 反戾師僧、不孝父母 “who go against preceptors and monks and do not have reverence for their parents” (Taishō 2881, p. 1382a4).

     back

120. The Chinese has 佛言 “the Buddha said” here (Taishō 2881, p. 1382a9).

     back

121. The Chinese reads 為人身大臭穢，健瞋難解者，從駱駝中來 “As a human, having a body that is large and pungent and being quick to anger and difficult to liberate comes from having been a camel” (Taishō 2881, p. 1382a9–10). Cf. the English translation of Toh 354.

     back

122. The Chinese reads 喜行健食不避嶮難者從馬中來 “Those who like to eat on the go and do not avoid dangers have become human from being horses” (Taishō 2881, p. 1382a10–11).

     back

123. The Chinese reads 堪履寒熱無記錄心者從牛中來為人。 “Those who take no notice of the cold or heat they endure have become human from being oxen” (Taishō 2881, p. 1382a11). The meaning of 無記錄心 is a little unclear. It might not mean mental retention per se, but rather not noticing.

     back

124. The Chinese reads 憎嫉 “angry and jealous” (Taishō 2881, p. 1382a14). In this context, it could mean being angry and possessive of one’s wife.

     back

125. The Chinese here is 野狐 “wild fox” (Taishō 2881, p. 1382a16).

     back

126. The Chinese reads 為人勇健，少於婬慾，不愛妻子者，從狼中來 “As a human, being brave and strong, having little sexual desire, and lacking craving for a wife comes from having been a wolf” (Taishō 2881, p. 1382a17). Cf. the English translation of Toh 354.

     back

127. The Chinese reads 不好妙服伺捕奸非小時眼惡多怒者從狗中來為人。 “Those who dislike fine clothing, assist in catching criminals, [unclear meaning], and are full of anger have become human from being a dog” (Taishō 2881, p. 1382a17–19).

     back

128. The Chinese reads 為人好婬憙，談眾人所愛者，從鸚鵡中來 “As a human, delighting in sexual misconduct and discussing what people like to hear comes from having been a parrot” (Taishō 2881, p. 1382a19). There is probably a mistake in the line parsing; it should probably be 為人好婬, 憙談眾人所愛者.

     back

129. The Chinese reads 為人樂人，眾中言語多煩者，鸚鵅中來 “As a human, delighting in people and being quite disruptive by speaking in a group comes from having been a waterfowl” (Taishō 2881, p. 1382a20). It is unclear if 鸚鵅 means “waterfowl.” There is also no indication that this could mean “cuckoo.” It seems more likely that it means “parrot.”

     back

130. The Chinese reads 為人體小好婬意不專定見色心惑者，從雀中來 “As a human, being physically small, delighting in sexual misconduct, being unfocused mentally, and being distracted upon seeing beauty comes from having been a sparrow” (Taishō 2881, p. 1382a21).

     back

131. The Chinese reads 為人眼赤齒短，語便吐沫，臥則纏身者，從蛇蚖中來 “As a human, having red eyes and short teeth, spewing saliva when speaking, and wrapping oneself up when sleeping comes from having been a snake or lizard” (Taishō 2881, p. 1382a21–23). Cf. the English translation of Toh 354.

     back

132. The Chinese reads 語則瞋恚不察來義口出火毒者從蝎中來為人。 “Those who are angry as soon as they speak, who do not look into the intentions of others but immediately spew out fiery venom, have become human from being a scorpion” (Taishō 2881, p. 1382a23–24).

     back

133. The Chinese here is 狸 (Taishō 2881, p. 1382a24). It is not clear if this refers to a cat. It could also mean a fox, a type of wild cat, or a type of raccoon dog.

     back

134. The Chinese reads 為人穿牆竊盜，貪財健怨，無有親疎者，從鼠中來 “As a human, boring holes in walls to thieve, craving wealth, harboring grudges easily, and not distinguishing between close and distant relations come from having been a mouse” (Taishō 2881, p. 1382a25–26).

     back

135. The Chinese has here 佛言 “the Buddha said” (Taishō 2881, p. 1382a27).

     back

136. The Chinese here is 鴛鴦 “duck” (Taishō 2881, p. 1382a29).

     back

137. The Chinese reads 青雀 “blue sparrow” (Taishō 2881, p. 1382a29).

     back

138. “Pig” is not in the Chinese (Taishō 2881, p. 1382a29).

     back

139. The Chinese reads 獐鹿 “water deer” (Taishō 2881, p. 1382a29).

     back

140. The Chinese reads 若得人身受黃門形、女人、二根、無根、婬女。 “If they do attain a human body, they will become a person labeled a paṇḍaka, a woman, a person with double gender, a person with no gender, or a prostitute” (Taishō 2881, p. 1382a29–b1).

     back

141. The Chinese list reads 毒蛇、師子、虎、狼、熊羆、猫狸、鷹、雞之屬 “poisonous snakes, lions, tigers, wolves, bears, feral cats, hawks, chickens, and the like” (Taishō 2881, p. 1382b2–3).

     back

142. The Chinese reads 若得人身喜養雞猪屠兒獵師網捕獄卒 “If they do attain a human body, they will delight in raising chickens and swine and in being butchers, hunters, ensnarers, and prison guards” (Taishō 2881, p. 1382b3–4).

     back

143. The Chinese reads 為人愚癡不解道理者,死墮象猪牛羊水牛蚤虱蚊蝱蟻子等形 “Those who are ignorant and cannot understand analytical reasoning will regress into the forms of elephants, pigs, cows, sheep, water buffalo, fleas, lice, mosquitoes, horseflies, ants, and the like after death” (Taishō 2881, p. 1382b4–5).

     back

144. The Chinese reads 若生人中受奴婢身貪窮乞丐眾所輕賤。 “If they are reborn as humans, they will take up the body of a servant or be a poverty-stricken beggar, looked down upon by everyone” (Taishō 2881, p. 1382b8).

     back

145. The Chinese reads 為人因官形勢貪取民物者。死墮肉山地獄中。百千萬人割肉而噉。 “As a human, those who make a show of their official status and steal from the people will fall into the hell of flesh mountains after death, where they will have their flesh cut up and eaten by hundreds of thousands of people” (Taishō 2881, p. 1382b8–10).

     back

146. The Chinese reads 今身喜立他人者。死墮白象中。脚直不得眼臥。 “Those who in this life enjoy making others stand will regress into a white elephant after death, with straight legs that do not allow for lying down for some shut-eye” (Taishō 2881, p. 1382b10–11).

     back

147. The Chinese reads《善惡因果經》：「今身破齋夜食者，死墮餓鬼中」 “Those who in this life eat at night and break their fast will fall into the hungry ghost realm after death” (Taishō 2881, p. 1382b11).

     back

148. The Chinese reads 今身喜露形坐者死作寒鴞虫。 “Those who in this life enjoy sitting naked will become [a type of insect]” (Taishō 2881, p. 1382b13). It is unclear what type of insect this is. There are some online sources that seem to indicate that this is a bird, not an insect. The word 鴞 usually refers to an owl—this could be a snowy owl, or perhaps an insect on the owl.

     back

149. The Chinese reads 今身聞鐘聲不起者，死墮蟒蛇中 “Those who in this life do not rise despite hearing the bell ring will regress to becoming pythons after death” (Taishō 2881, p. 1382b17–18). Cf. the English translation of Toh 354.

     back

150. The Tibetan for “where their hands are tightly bound behind their backs” is phyin ka log tu bcings pa. The Chinese reads 今身拱手禮佛者。死墮反縛地獄。 “Those who in this life pay respect to the buddhas by cupping the hands [this gesture refers to putting one hand on top of the other, often with one hand in a fist] will fall into the hell where both hands will be bound behind the back” (Taishō 2881, p. 1382b19–20).

     back

151. The Chinese reads 又生人中橫遭惡事。 “If they are reborn as human, they will continuously encounter misfortunes” (Taishō 2881, p. 1382b20).

     back

152. The Chinese reads 至心 “wholeheartedly” (Taishō 2881, p. 1382b21).

     back

153. The five physical points are the two knees, the two hands, and the head.

     back

154. The Chinese reads 今身健瞋懊食者，從顛狂中來 “Being quick to anger and unsatisfied with one’s food in this life comes from having previously been mentally ill” (Taishō 2881, p. 1382b21–22). Cf. the English translation of Toh 354.

     back

155. The Chinese reads 邪看 “looked sinfully/perversely at” (Taishō 2881, p. 1382b23).

     back

156. The Chinese reads 護婦罵父母者 “those who protect their wives and rebuke their parents” (Taishō 2881, p. 1382b23).

     back

157. The Chinese reads 如水著酒中。沽與人者。 “Those who wallow in alcohol as if it were water and sell it to others will become water insects after death” (Taishō 2881, p. 1382b24–25).

     back

158. The Chinese reads 又生人間水腫斷氣而死 “even if they are reborn as humans, they will die from swollen bodies and shortness of breath” (Taishō 2881, p. 1382b25). Cf. the English translation of Toh 354.

     back

159. The Chinese here reads 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1382b26).

     back

160. There appears to be a line missing here that is present in Toh 354. The Chinese line that supplies the ripened results for killing is 若生人中得二種果報：一者、短命；二者、多病 “first, a short life; second, being prone to illness (Taishō 2881, p. 1382b29–c1). Then it proceeds with 劫盜之罪，亦令眾生墮於地獄、畜生、餓鬼 “The crime of stealing will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c1–2).

     back

161. The Chinese reads 一者貧窮二者共財不得自 “first, poverty; second, having shared wealth and no financial freedom” (Taishō 2881, p. 1382b6).

     back

162. The Chinese reads 一者婦不貞良。二者二妻相諍不隨己心。 “First, one’s wife will be unfaithful. Second, one’s two wives will fight and not follow one’s will” (Taishō 2881, p. 1382c4–5).

     back

163. The Chinese reads 妄語之罪，令眾生墮於地獄畜生餓鬼。 “The crime of false speech will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c5–6).

     back

164. 兩舌之罪亦令眾生墮於地獄畜生餓鬼。若生人中得二種果報。一者得破壞眷屬。二者得弊惡眷屬 “The crime of being double tongued will cause beings to fall into the hell, animal, and hungry ghost realms. If they are reborn as humans, they will receive two types of ripened results: first, a broken family; second, evil relatives” (Taishō 2881, p. 1382c8–10).

     back

165. The Chinese reads 一者常聞惡聲。二者所有言說恒有諍訟 。 “First, they will always hear unpleasant sounds. Second, no matter what they say, it will always be litigious” (Taishō 2881, p. 1382c11–12).

     back

166. The Chinese reads 綺語之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of speaking in flowery words/flattery will cause beings to fall into the hell, animal, or hungry ghost realms” (Taishō 2881, p. 1382c12–13).

     back

167. The Chinese reads 一者說正人不言受。 二者所有言說不能辯了。 (Taishō 2881, p. 1382c14–15). The first part could either mean “First, even if they are right, others will not accept what they say” or “First, upright people will not accept what they say.” The second part says, “Second, no matter what they say, they cannot be understood.”

     back

168. The Chinese reads 貪慾之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of being covetous will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c15–16).

     back

169. The Chinese reads 一者貪財無有厭足。二者多求恒無從意。 “First, they covet wealth but are never satisfied. Second, they covet much, but nothing ever goes according to their wishes” (Taishō 2881, p. 1382c16–17).

     back

170. The Chinese reads 瞋恚之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of being anger prone will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c17–18).

     back

171. The Chinese reads 一者常為他人求其長短。二者常為他所惱害 “First, others will always seek out their faults. Second, others will always try to harm them” (Taishō 2881, p. 1382c19–20).

     back

172. The Chinese reads 邪見之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of wrong view will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c20–21).

     back

173. The Chinese reads 一者常生邪見家。二者心恒諂曲。 “First, they will always be born in households with wrong views. Second, their minds will always be twisted by flattery (Taishō 2881, p. 1382c21–22).

     back

174. “In unison” is missing in the Chinese.

     back

175. The Chinese reads 爾時大眾之中有作十惡業者。聞佛說斯地獄苦報皆大號哭而白佛言。世尊弟子作何善行得免斯苦。 “At the time in the great assembly there were those who had committed the ten nonvirtuous actions. Hearing what the Buddha said about the ripening of the suffering of the hell realm, they cried out to the Buddha: ‘What virtues can the Blessed One’s disciples perform so that we may be free from such suffering?’ ” (Taishō 2881, p. 1382c24–26).

     back

176. The Chinese reads 當復教化一切眾生共同福業 “You should lead all beings toward collective meritorious actions” (Taishō 2881, p. 1382c26–27).

     back

177. The Chinese reads 今身作大化主造立浮圖寺舍者 “those who act as great benefactors in this life and construct Buddhist monasteries” (Taishō 2881, p. 1382c27–28).

     back

178. The Chinese reads 未來必作國王統領萬民無往不伏 “will, without a doubt, become kings in the future who rule over tens of thousands of people and are never disobeyed by anyone” (Taishō 2881, p. 1382c28–29).

     back

179. The Chinese reads 今身率化諸人作諸功德者 “those who encourage many people to create merit in this life” (Taishō 2881, p. 1383a2). Cf. the English translation of Toh 354.

     back

180. The Chinese reads 眾人敬仰四道開通所向對偶 “They will be respected by everyone, their passage on the four paths will be wide open, and what they pursue will be accomplished accordingly” (Taishō 2881, p. 1383a3–4).

     back

181. The Chinese reads 今身喜布施慈心養命者 “those who delight in generosity and healing creatures with a loving attitude in this life” (Taishō 2881, p. 1383a5).

     back

182. The Chinese reads 所生之處天厨自至 (Taishō 2881, p. 1383a6–7). It is unclear what 天厨 means.

     back

183. The Chinese just says 持戒比丘 “monks upholding discipline” and does not mention nuns and others (Taishō 2881, p. 1383a9).

     back

184. This question is not in the Chinese.

     back

185. The Chinese does not contain the portion about widening roads, but rather after building wells it also says 在道種樹蔭蓋諸人 “planting trees near roads to provide shade to many” (Taishō 2881, p. 1383a18).

     back

186. Reading ’bri “to copy” instead of ’dri “to ask,” as suggested by the Chinese: 今身喜抄寫經法施人讀者 (Taishō 2881, p. 1383a19–20).

     back

187. The Chinese reads 口辯多才 “will possess great eloquence” (Taishō 2881, p. 1383a20).

     back

188. The Chinese says 擁護 “embrace and protect” (Taishō 2881, p. 1383a21).

     back

189. The Chinese reads 今身喜造橋船濟渡人者 “Those who in this life delight in ferrying many beings with bridges and boats” (Taishō 2881, p. 1383a22). Even though 濟渡 has the metaphorical connotation of liberating someone, the literal meaning is “to ferry across” or “to take across.” Since here the literal example is being used, it should be translated as “ferrying.”

     back

190. The Chinese reads 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1383a25).

     back

191. The Chinese reads 如我處處經中所說因果。 勸諸眾生讀誦修行得度苦難。 “In accordance with the causes and results as I have taught in this and other sūtras, encourage beings to read, chant, and practice so that they can transcend suffering” (Taishō 2881, p. 1383a25–26).

     back

192. The Chinese reads 現世舌則墮落 “their tongues will fall out in this very life” (Taishō 2881, p. 1383a27).

     back

193. The Chinese reads 世尊當何名斯經以何勸發之 “What should be the name of this sūtra, Blessed One, and how should we promote it?” (Taishō 2881, p. 1383a28–29).

     back

194. The Chinese reads 菩薩發願修行經The Sūtra on the Bodhisattva’s Aspiration to Practice (Taishō 2881, p. 1383a29–30).

     back

195. The Chinese reads 百千女人現轉女身得成男子 “Hundreds of thousands of women immediately transformed their female bodies and were able to become men” (Taishō 2881, p. 1383b1–2).

     back

196. The Chinese has additional lines here: 千二百惡人捨其毒意自知宿命，無量善人得無生忍恒受快樂，無量正者生諸淨土、共諸佛菩薩以為等侶，一切大眾歸家作福，歡喜奉行。 “One thousand two hundred beings with wicked ways abandoned their malevolent thoughts and recollected their past lives. Limitless beings with virtuous ways attained the acceptance of nonarising and experienced lasting happiness. Limitless righteous ones were reborn in the pure lands of the buddhas and accompanied the bodhisattvas as their equals. All the gathered assemblies returned to their respective homes as they created merit and rejoiced, full of delight” (Taishō 2881, p. 1383b2–5). Cf. the English translation of Toh 354.

     back