Notes

n.1Dharmachakra Translation Committee, trans., Teaching the Ripening of Virtuous and Nonvirtuous Actions , Toh 355 (84000: Translating the Words of the Buddha, 2023).

n.2Scherrer-Schaub 2002, Stein 2010.

n.3As an example, the word for merit is translated in Toh 355 as legs pa’i don, instead of the more common bsod nams, as per Indic vocabulary.

n.4Jonathan Silk notes that some scholars support the possibility that Toh 355 is earlier, having been produced by the translator Chim Sākya Ö (mchims shA kya ’od). See Silk 2019, p. 237.

n.5This line is not in the Chinese, as it would have been added by the Tibetan translator.

n.6The Chinese for these two lines reads 有端政而貧賤。有醜陋而富貴。 “Some are good looking yet destitute and ignoble; some are ugly yet rich and noble” (Taishō 2881, p. 1380b25–26).

n.7The Chinese reads 有軟弱登上位。“while others are weak yet ascend to high positions” (Taishō 2881, p. 1380b26).

n.8The Chinese here contains an archaic and uncommonly used character, digitized online as “[目*甬]”: 眼[目*甬]睞 (Taishō 2881, p. 1380b28). It is not clear what this character means, other than that it refers to something related to the eye.

n.9The Chinese reads 婉媚 “graceful beauty” (Taishō 2881, p. 1380b28).

n.10The Chinese reads 有雖短小而足意氣 “Some are short and small yet spirited” (Taishō 2881, p. 1380b29).

n.11The Chinese reads 有富饒男女 “Some have many sons and daughters” (Taishō 2881, p. 1380c1).

n.12The Chinese reads 有孤單獨自 “while others are lonely and live alone” (Taishō 2881, p. 1380c1).

n.13The Chinese reads 有入宮在朝衣食自恣 “while others reside in palaces and courts, enjoying clothing and food with abandon” (Taishō 2881, p. 1380c1–2).

n.14The 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).

n.15Stein (2010, pp. 64–66) describes how the Tibetan sri zhu che was used in various ways to translate notions of filial piety (xiao 孝) from Chinese.

n.16The 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).

n.17The Chinese reads 有烏栖鹿宿禽狩同類 (Taishō 2881, p. 1380c5–6). The meaning of this line is obscure, but one possible interpretation is “Some are like hunters of birds, dwelling with crows and sleeping with deer.”

n.18The Chinese reads 有衣毛茹血不識文字 “Some wear furs, drink blood, and are illiterate” (Taishō 2881, p. 1380c6).

n.19The Chinese reads 有端坐受報 “Some suffer karmic results just by sitting up straight” (Taishō 2881, p. 1380c6).

n.20Reading gla instead of sla as per Toh 355. The Chinese reads 有客作無地 “Some are unable to find employment anywhere” (Taishō 2881, p. 1380c7).

n.21The Chinese reads 有聰明高爽 “Some are intelligent and open minded” (Taishō 2881, p. 1380c7).

n.22The 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).

n.23The Chinese reads 有眾人遠避 “while some are avoided by everyone” (Taishō 2881, p. 1380c10).

n.24The 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).

n.25The Chinese reads 有武夫無禮 “Some are warrior-like yet rude” (Taishō 2881, p. 1380c12).

n.26The 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.

n.27The Chinese phrasing is 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1380c15).

n.28The Chinese reads 先世用心不等 “disparate motivations in previous lifetimes” (Taishō 2881, p. 1380c15–16).

n.29The Chinese reads 今身端政者從忍辱中來 “As a human, having a lovely body right now comes from patient acceptance” (Taishō 2881, p. 1380c16–17).

n.30The Chinese reads 為人醜陋者從瞋恚中來 “As a human, having an ugly face comes from anger” (Taishō 2881, p. 1380c17).

n.31This line is not in the Chinese.

n.32The Chinese here reads 座短, literally “short seat” (Taishō 2881, p. 1380c20). This seems to mean a person who is short in some way, but it might specifically mean that a person is short legged.

n.33The Chinese reads 為人狠戾從羊中來 “As a human, being cruel comes 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.”

n.34The Chinese reads 佛 “buddha(s)” instead of “thus-gone ones” (Taishō 2881, p. 1380c21).

n.35The 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).

n.36The 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).

n.37The 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).

n.38The 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).

n.39The Chinese reads 塞鼻 “congested nose” (Taishō 2881, p. 1380c25).

n.40The Chinese reads 魚鰓 “fish gills” (Taishō 2881, p. 1380c26).

n.41The Chinese does not specify that it is the ears of others. It reads 為人穴耳從穿耳中來 “As a human, having split ears comes from piercing ears” (Taishō 2881, p. 1380c27).

n.42The Tibetan sha brur was unfamiliar to the translators and unattested in available dictionaries and other Kangyur texts. The above translation is therefore based on the Chinese 蛇體, literally “snake body.” 《善惡因果經》：「蛇體」 (Taishō 2881, p. 1380c28).

n.43The 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).

n.44The Chinese reads 為人黑色從安佛像著屋簷下烟熏處中來 “As a human, being dark comes from having put buddha statues under roof eaves in places consumed by smoke” (Taishō 2881, p. 1380c28–29).

n.45The Chinese reads 為人癵躄從見師長不起中來 “As a human, having disabled limbs comes from not having stood up when seeing preceptors and elders” (Taishō 2881, p. 1380c29–1381a1).

n.46The Chinese reads 佛像 “buddha statues” (Taishō 2881, p. 1381a1–2).

n.47The 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.

n.48The Chinese reads 為人頸額者從見佛不禮捉手打額中來 “As a human, having a crooked neck and forehead comes from not having bowed upon seeing the buddhas, instead grabbing their hands and bumping their foreheads” (Taishō 2881, p. 1381a2–3).

n.49The 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 running away when one saw venerable elders” (Taishō 2881, p. 1381a3).

n.50Here translating snying na ba as “heart diseases.” The Chinese of this line supports this reading: 為人心痛病者從斫刺眾生身體中來 “As a human, having heart diseases comes from having hacked at and stabbed the bodies of beings” (Taishō 2881, p. 1381a4).

n.51The Chinese reads 為人癩病從枉取他物中來 “As a human, having leprosy comes from having taken things that belong to others” (Taishō 2881, p. 1381a4–5).

n.52The Chinese reads 為人氣嗽從冬月與人冷食中 “As a human, having a cough comes from giving others cold food in the eleventh lunar month” (Taishō 2881, p. 1381a5–6).

n.53The Chinese simply reads 從殺生中來 “from having killed beings/taken lives,” without specifying “many” (Taishō 2881, p. 1381a8).

n.54This line is not present in the Chinese.

n.55In the Chinese, the order is 蛇蝎 “snake and scorpion” (Taishō 2881, p. 1381a14).

n.56Reading 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).

n.57The 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.

n.58The Chinese reads 鵝鴨 “goose and duck” (Taishō 2881, p. 1381a21).

n.59The Chinese reads 土木中虫 “insects inside soil and wood” (Taishō 2881, p. 1381a23).

n.60The Chinese reads 好帶弓箭騎乘 “who take pleasure in bearing bows and arrows while riding” (Taishō 2881, p. 1381a23).

n.61The Chinese reads 載勝虫 “insect on a Eurasian hoopoe” (Taishō 2881, p. 1381a25). It appears that 載勝 is the bird known as the Eurasian hoopoe.

n.62Tib. srin bu mjug rings. The Chinese matches this: 長尾虫 “long-tailed insect” (Taishō 2881, p. 1381a25–26). It is not clear precisely what type of insect this is.

n.63The Chinese reads 蟒蛇 “python” (Taishō 2881, p. 1381a28).

n.64The Chinese reads 橫惱他人者 “those who are rude to others” (Taishō 2881, p. 1381a28).

n.65The Chinese reads 死作懊惱虫 “after death will become a vexed bug” (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.”

n.66The Chinese reads 為人喜作殃禍語者死作野狐 “People who like speaking about calamities will be born as a wild fox after death” (Taishō 2881, p. 1381a29–b1).

n.67The Chinese reads 䑜鹿虫 (Taishō 2881, p. 1381b1–2). It is not clear what type of insect this is, but contra the Tibetan, the Chinese indicates that this is an insect and not a deer. Literally, it means “butterfly-deer insect.” In the English translation of Toh 355 F.211.a, this is rendered as “centipede,” but we could not find anything that might indicate that this term refers to a centipede.

n.68The 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.

n.69The 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).

n.70The 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.

n.71The Chinese reads 蓼中虫 “insect on knotweed” (Taishō 2881, p. 1381b9).

n.72The Chinese reads 蛐蟮虫 “earthworm” (Taishō 2881, p. 1381b9).

n.73The Chinese reads 捶股捭入寺者 (Taishō 2881, p. 1381b10). The meaning is not clear. It could mean “those who enter monasteries 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 Tibetan translation suggests.

n.74The Chinese reads 著烟炆胡粉朱脣入寺者 “if one enters monasteries wearing shadow and powder and with red lips” (Taishō 2881, p. 1381b11).

n.75The Chinese reads 夫婦在寺中止宿者今作青頭台虫 “If a married couple stays at a temple, they will be reborn as blue-headed insects” (Taishō 2881, p. 1381b12–13).

n.76The Chinese reads 却坐佛塔者 “If one sits on a stūpa of the buddhas” (Taishō 2881, p. 1381b13). The Chinese 却坐 does not have the connotation of “trampling.”

n.77The 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.

n.78The 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).

n.79In the Chinese this passage has an additional line: 若至僧中見佛禮拜見僧恭敬。請經問義受戒懺悔。捨於財務經營三寶。不惜身命持大法。 “when arriving in the midst of the Saṅgha, paying homage upon seeing the buddhas and paying respects when seeing the Saṅgha, inquiring into the sūtras and asking for the meaning, upholding discipline and making confessions, giving wealth and possessions in service to the Three Jewels, and protecting the Great Dharma without cherishing one’s own body and life” (Taishō 2881, p. 1381b21–23).

n.80This clause about being a householder is not in the Chinese.

n.81The 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).

n.82The Chinese phrasing is 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1381b29–c1).

n.83The 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).

n.84The 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).

n.85The 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).

n.86The Chinese includes an extra line: “In this life, those who hunt with falcons and hounds will die and fall into the hell of metal saws.” 《善惡因果經》：「今身飛鷹走狗憙獵射者，死墮鐵鋸地獄中」 (Taishō 2881, p. 1381c7).

n.87The 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).

n.88The Chinese reads 今身食猪狗腸肉者死墮糞屎地獄中。 “Those who eat the intestines and flesh of pigs and dogs in this life will fall into the hell of excrement” (Taishō 2881, p. 1381c15–16).

n.89The 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).

n.90The Chinese reads 今身兩舌鬪亂者死墮鐵犁地獄中。 “Those who sow discord with divisive speech in this life will fall into the hell of iron plows after death” (Taishō 2881, p. 1381c18–19).

n.91The Chinese reads 今身多妄語者死墮鐵針地獄中。 “Those who speak many falsehoods in this life will fall into the hell of iron needles” (Taishō 2881, p. 1381c19–20).

n.92The 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).

n.93The 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).

n.94The 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).

n.95The 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.”

n.96The sūtra appears to be referencing a particular non-Buddhist offering ritual with which the translators are unfamiliar. The Chinese here is 謝蠶 (Taishō 2881, p. 1381c28), which 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.

n.97The Chinese reads 墮鐵銅地獄中 “fall into the hell of iron and copper” (Taishō 2881, p. 1382a1).

n.98The Chinese reads 筋骨 “sinews and bones” (Taishō 2881, p. 1382a2).

n.99The Chinese reads 死墮入阿鼻大地獄中。備經八大地獄復入諸小地獄。一百三十六所悉皆入中。或經一劫二劫乃至五劫。然後得出 “will, after death, fall into the great hell of Avīci, experience the eight great hells, and then fall into the various minor hells, all one hundred thirty-six of them. One, two, or five eons will pass before they are able to leave” (Taishō 2881, p. 1382a4–7).

n.100The Chinese reads 佛 “the Buddha” (Taishō 2881, p. 1382a9).

n.101The 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 an ox” (Taishō 2881, p. 1382a11). The meaning of 無記錄心 is unclear. It might not mean mental retention per se, but rather not noticing.

n.102Tib. grang ba mang. An equivalent term is missing in the Chinese (Taishō 2881, p. 1382a12).

n.103The 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.

n.104The Chinese here is 妻子 (Taishō 2881, p. 1382a14). This could mean “wife and children,” as the Tibetan translation renders it, but more likely it just means “wife.”

n.105The Chinese here is 野狐 “wild fox” (Taishō 2881, p. 1382a16).

n.106The Chinese here is 勇健 “being brave and strong” (Taishō 2881, p. 1382a16–17).

n.107The 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).

n.108The Chinese includes an additional line: “As a human, delighting in people and being quite disruptive by speaking in a group comes from having been a waterfowl.” 《善惡因果經》：「為人樂人，眾中言語多煩者，鸚鵅中來。」 (Taishō 2881, p. 1382a20). We are tentatively reading 鸚鵅 as “waterfowl,” though it may also mean “parrot.”

n.109The Chinese does not specifically say “cloth coverings” but reads 臥則纏身 “wrapping oneself up when sleeping” (Taishō 2881, p. 1382a22).

n.110The 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.

n.111The Chinese here is 佛 “the Buddha” (Taishō 2881, p. 1382a27).

n.112The Chinese reads 青雀 “blue sparrow” (Taishō 2881, p. 1382a29).

n.113The Chinese reads 獐鹿 “water deer” (Taishō 2881, p. 1382a29).

n.114The 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).

n.115The 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).

n.116The Chinese reads 死墮象猪牛羊水牛蚤虱蚊蝱蟻子等形 “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).

n.117The Chinese reads 諸根不具足不能受法。 “they will have incomplete faculties and not be able to take in the Dharma” (Taishō 2881, p. 1382b6).

n.118The 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).

n.119The Chinese reads “spoil their fast” instead of “tear apart a feast offering.” 《善惡因果經》：「今身破齋夜食者，死墮餓鬼中」 (Taishō 2881, p. 1382b11). More accurately, the Chinese says “break their fast.” The Chinese would be more accurately translated as “Those who in this life break their fasts and eat at night will fall into the hungry ghost realm after death.”

n.120The Chinese reads 百萬萬歲不得飲食。若行之時節頭火出。 “They will not receive food and drink for millions of years, and their joints will blaze with fire as they move about” (Taishō 2881, p. 1382b11–12).

n.121The 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.

n.122The Chinese reads 熱鐵地獄 “hot iron hell” (Taishō 2881, p. 1382b13–14).

n.123The Chinese reads 今身禮佛頭不至地者。死墮倒懸地獄。 “Those who in this life do not touch their heads to the ground when prostrating to the buddhas will fall into the hell where they hang upside down after death” (Taishō 2881, p. 1382b15–16).

n.124The Chinese here is 蟒蛇 “python” (Taishō 2881, p. 1382b18).

n.125The Tibetan that is rendered “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).

n.126The 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).

n.127Toh 355 adds a note here explaining the five points: “The five physical points are the two knees, the two hands, and the head.”

n.128The Chinese has the additional qualification of prostrating “wholeheartedly” 今身合掌五體投地至心禮佛者 (Taishō 2881, p. 1382b20–21).

n.129The Chinese reads 護婦罵父母者 “those who protect their wives and rebuke their parents” (Taishō 2881, p. 1382b23).

n.130The Chinese reads 斬舌 “tongue cutting” (Taishō 2881, p. 1382b24).

n.131The 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).

n.132The Chinese here reads 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1382b26).

n.133The Chinese reads 於中殺生之罪能令眾生墮於地獄畜生餓鬼。 “Of these, the crime of killing will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382b28–29).

n.134The Chinese reads 一者短命。二者多病 “first, a short life; second, being prone to illness” (Taishō 2881, p. 1382b29–c1).

n.135The Chinese reads 令眾生墮於地獄畜生餓鬼。 “will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c1–2).

n.136The 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).

n.137The Chinese reads 邪婬之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of sexual misconduct will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c3–4).

n.138The 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).

n.139The Chinese reads 令眾生墮於地獄畜生餓鬼。 “will cause beings to fall into the hell, animal, and hungry ghost realms” (Taishō 2881, p. 1382c6).

n.140The Chinese reads 一者多被誹謗。二者恒為多人所誑。 “First, one will often be slandered. Second, one will always be swindled by others” (Taishō 2881, p. 1382c7–8).

n.141The Chinese contains an additional line following the passage on false speech: 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 transgression of being two-tongued causes beings to fall into hell. First, their company will be destroyed. Second, they will have wicked company” (Taishō 2881, p. 1382c8–10).

n.142For the latter part of this line, 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).

n.143The Chinese reads 綺語之罪亦令眾生墮於地獄畜生餓鬼。 “The crime of flattery will cause beings to fall into the hell, animal, or hungry ghost realms” (Taishō 2881, p. 1382c12–13).

n.144The 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.”

n.145The 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).

n.146The 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).

n.147The 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).

n.148The 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).

n.149The 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).

n.150The 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 that 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 realms, 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).

n.151The Chinese reads 共同福業 “collective meritorious actions” (Taishō 2881, p. 1382c27).

n.152The 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).

n.153The 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).

n.154The Chinese says 所須自恣 “they will acquire whatever they need” (Taishō 2881, p. 1383a2).

n.155The 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).

n.156The Yongle, Peking, Narthang, and Lhasa editions of the Kangyur all read “in all lives,” whereas the Degé edition is missing this locative indicator. The above translation follows the former reading.

n.157The Chinese reads 所生之處天厨自至 (Taishō 2881, p. 1383a6–7). It is unclear what 天厨 means.

n.158While the text literally reads gsang ba’i snying po or “secret nucleus,” this should not be mistaken as referring to the Guhyagarbha Tantra (rgyud gsang ba’i snying po). Instead, it would appear that here the Mahāyāna is understood as being the secret essence of the Thus-Gone One’s teachings. The Chinese reads 若施法師流通大乘講宣如來祕密之藏。令使大眾開其心眼者。得無量報。 “If one practices generosity toward Dharma teachers who open the mind’s eyes of beings by proclaiming the secret essence of the thus-gone ones‍—that is, the Great Vehicle‍—to many gatherings, one will attain ripened results without measure” (Taishō 2881, p. 1383a9–11).

n.159In the Chinese, the order of “beyond limits” and “inexhaustible” is reversed: 若施菩薩諸佛受報無窮。又復施三種人果報無盡。 “If one practices generosity toward the buddhas and bodhisattvas, one will enjoy ripened results that are inexhaustible. Furthermore, if one practices generosity toward the three types of individuals, the ripened results will be limitless” (Taishō 2881, p. 1383a11–12).

n.160The Chinese reads 諸佛 “buddhas” (Taishō 2881, p. 1383a12).

n.161The Chinese reads 自然衣裳 “will naturally come to possess clothing” (Taishō 2881, p. 1383a15).

n.162The Chinese reads 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1383a25).

n.163The 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).

n.164The 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).

n.165The Chinese reads 佛告阿難 “the Buddha said to Ānanda” (Taishō 2881, p. 1383a29).

n.166The Chinese here reads 亦名 “and may likewise be named” (Taishō 2881, p. 1383a29).

n.167The Chinese reads 菩薩發願修行經 The Sūtra on the Bodhisattva’s Aspiration to Practice (Taishō 2881, p. 1383a29–30).

n.168The Chinese has an additional line: 如是受持 “Retain it in this way” (Taishō 2881, p. 1383a30).

n.169The 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).

n.170The Chinese reads 千二百 “one thousand two hundred” (Taishō 2881, p. 1383b2).

n.171The Chinese reads 無量正者 “limitless righteous ones” (Taishō 2881, p. 1383b4).

n.172This part of the sentence is not in the Chinese.