Repaying Parents and Deliverance of Deceased

Back in the days when I was being taught by Mr. Sanshan Jiuhou, I learned there is a method of repaying parents and deliverance of souls which can also benefit oneself: “Parents of one’s seven past lives will be delivered and parents of one’s present life will never suffer from illness. Through this method, one benefits the living and the dead, oneself and others. One departs from evil paths forever and reaches ultimate, eternal bliss.” With this method, the dead can be liberated from suffering and ascend to the pure land, and the living can enjoy longevity and a blissful life. Beings from the four types of birth and of the nine levels of existence, as well as sentient beings, ghosts, and spirits of the eight places of difficult circumstances and three evil realms—can all repent to be liberated from the ocean of suffering. While repaying the kindness of one’s parents is everyone’s obligation, providing deliverance to spirits in the netherworld is the foundation of Buddhahood. Regardless of the merit, this is an act in furtherance of great compassion and of supreme virtuous karma. 

When Shakyamuni Buddha’s disciple Maudgalyayana attained the six supernatural powers, he wanted to repay his deceased parents’ love and care by saving them with these powers. Maudgalyayana gazed at flowing water. With the “water shadow method”, he found his mother in the hungry ghost realm, where a hungry ghost is just skin and bones with an enormous belly and a long, slender neck. Maudgalyayana used his magical powers to descend into the netherworld. He handed his mother a bowl of food. His mother stretched out her hand to take the bowl, but before she could eat the food, it transformed into hot coals. Maudgalyayana wept bitterly and returned to seek help from Shakyamuni Buddha.

Shakyamuni Buddha said, “People with heavy transgressions cannot be saved by supernatural power. Even the heavenly spirits, earth spirits, twisted demons, heretic priests, and the Four Deva Kings cannot liberate and elevate these hungry ghosts.” Therefore, Shakyamuni Buddha told Venerable Maudgalyayana to prepare provisions consisting of clean basins filled with five kinds of fruits, food of a wide variety of flavors, incense, oil, lamps, candles, and other luscious things. On the 15th day of the seventh lunar month, Maudgalyayana was to offer these provisions to the sangha of the ten directions and the greatly virtuous assembly. Maudgalyayana was to then invite the holy assembly to pray for the blessing and liberation of his parents of the past seven lifetimes. Before distribution to the assembly and sangha, the provisions were to be placed in front of buddhas in monasteries. 

Shakyamuni Buddha said that the beings in the realm of the hungry ghosts need the meritorious power of the Three Jewels and the mighty power of the sangha to be saved. Therefore, making offerings to the sangha of the ten directions and requesting them to pray for the blessing and deliverance of one’s parents of the past seven lifetimes is one method of salvation. 

On the 15th day of the seventh lunar month, the Pravarana Day, those who wish their parents of this lifetime a happy and long life and the deliverance of their parents of the past seven lifetimes as humans or devas should make an offering to the assembly and sangha of the ten directions .

As far as the author knows, in the secular Zhongyuan Jie (Hungry Ghost Festival) in the seventh lunar month, people make offerings of meat, unclean, or smelly foods to ghosts and spirits. This seriously deviates from the original intent of Shakyamuni Buddha. Instead, one should provide purified food and chant sutras as an offering to the buddhas. One then distributes the purified food to the assembly and sangha who have prayed for one’s parents. This is the correct approach. 

I explain the practice as follows:

Upon hearing the bell ring three times, the sangha stand facing each other in two groups before the shrine. The Yuezhong Master (an officer of the assembly) rings the inverted bell, and the assembly of monastics prostrates three times to the buddhas. When the karmadana (the supervisor of the meditational hall) sees that the presiding sangha member has arrived, the karmadana hits the musical stone three times while the Yuezhong Master strikes three rounds of drums and cymbals. The presiding sangha member then offers incense to the buddhas and prostrates three times, while the sangha sings praise as follows: “Maudgalyayana initiated this practice, as proclaimed by the World Honored One, offering bowls of food to benefit the living and the dead. May they be liberated from suffering to be reborn to infinite happiness in the Western Paradise. May the virtue of filial piety last forever. Homage to the Enlightened One, cloud canopy of fragrance, Bodhisattvas and Mahasattvas. Homage to the Enlightened One, cloud canopy of fragrance, Bodhisattvas and Mahasattvas. Homage to the Enlightened One, cloud canopy of fragrance, Bodhisattvas and Mahasattvas.”

The assembly chants the holy epithet “Namo the Great Compassionate Guanyin Bodhisattva” three times. The presiding sangha member then holds the water vase and says, “The nectar from the bodhisattva’s willow branch can make a single drop pervade the ten directions, eliminating unpleasant smells and filth, completely blessing and purifying the mandala.” The sangha assembly chants the Great Compassion Dharani three times while the presiding sangha member sprinkles three rounds of purifying water . Then the assembly calls out the holy epithet “Namo all Buddhas and Bodhisattvas of the Ullambana Assembly,” followed by the chanting of The Buddha Discourses the Ullambana Sutra.

After chanting the sutra, the assembly recites 49 repetitions of the Repaying Parents’ Kindness Mantra: “Na-mo, mi-li-duo, duo-po-ye, so-ha.” The presiding sangha member then sings a celebratory praise: “We all aspire to filial piety and practice the causes of the pure land, repenting sins of the three hindrances, repaying the kindness of both parents. May the living attain happiness and longevity, and the deceased attain liberation and ascension. May all be reborn together in the Pure Land of Amitabha. May all dear ones and enemies be delivered.”

The next step is to prostrate to the buddhas while chanting: “With one mind we prostrate to Root Teacher Shakyamuni Buddha, with one mind we prostrate to Manjushri Bodhisattva Mahasattva, with one mind we prostrate to Maitreya Bodhisattva Mahasattva, with one mind we prostrate to buddhas of the ten directions, with one mind we prostrate to the bodhisattvas mahasattvas of the ten directions, with one mind we prostrate to Maha Maudgalyayana the initiator of the Ullambana Dharma Ceremony.” 

After prostrating, the assembly further recites the Three Refuge Text: “I take refuge in the Buddha, and wish all sentient beings will awaken to the Great Path and generate the supreme resolution. I take refuge in the Dharma, and wish all sentient beings will penetrate the sutras and attain wisdom as deep as the ocean. I take refuge in the sangha, and wish all sentient beings will be brought together in great harmony without any obstructions whatsoever.”

The above constitutes purification of the mandala. What follows next is the Ullambana Offering.

Song of Praise: “The Ullambana Assembly commences, the door of universal salvation opens, respectfully welcoming the descent of the Three Jewels on lotus thrones. May you compassionately receive my wonderful and fragrant offering of food. Namo Pure Offering to Bodhisattva Mahasattva, Namo Pure Offering to Bodhisattva Mahasattva, Namo Pure Offering to Bodhisattva Mahasattva.”

The presiding sangha member speaks: “I have reverently heard that the dharmakaya is eternally quiescent, neither coming nor going, in harmony with the perfect wisdom, and is neither emptiness nor form. The clear and clean mind transcends time, and the ocean of awareness is boundless. Please look upon this misty world and effect time-changing influences. On this day, the Pravarana Day, the sangha self-reflect and indulge in prayer for our parents of the past seven lifetimes. We have set up Ullambana basins of foods of plentiful flavors, observing the etiquette of rituals and imitating the filial piety of Maudgalyayana. The delicacy of five grains is not the most fragrant, while bright virtue is. May the compassionate lights of the King of the Enlightened Ones descend to accept our offerings.”

During the offering, recite: “To the three bodies of the Tathagata, we present the Ullambana basins of offerings to the Three Jewels.” The karmadana further recites: “While the Mahavira was in the world, he went together with the sangha to accept food at Shravasti. The flourishing Right Dharma was not hidden in royal palaces, but was manifested and adapted to provide universal salvation to the masses. Today, we have solemnly set up Ullambana basins and bow reverently to present the special offering. On the thousand lotus thrones, among the hundred jeweled lights, the Buddha displays his thirty-two marks and eighty secondary signs. Throughout all Dharma realms of the ten directions, may the immeasurable buddhas of the past and the future not abandon compassion and have mercy on sentient beings. Please accept our offering today.”

Then, there are offering praises to the Buddha, Dharma, and Sangha.

During the offering to the buddhas, the following Buddha epithets are chanted: “Namo Buddhas and Bodhisattvas of the Ullambana Assembly, Namo the eternally abiding buddhas of the ten directions, Namo the eternally abiding Dharmas of the ten directions, Namo the eternally abiding sangha of the ten directions, Namo Shakyamuni Buddha, Namo Medicine Lapis Lazuli Light Buddha, Namo Enlightenment-Flower Samadhi Unimpeded King Buddha, Namo Pure Lotus Eyes Buddha, Namo Prabhutaratna Tathagata, Namo Ratnasambhava Tathagata, Namo Surupakaya Tathagata, Namo Vipulakaya Tathagata, Namo Abhayamkara Tathagata, Namo Amrtaraja Tathagata, Namo Amitabha Tathagata, Namo Worldly Vast Majestic Virtuous Unimpeded Light Tathagata, Namo The Buddha Discourses the Ullambana Sutra, Namo the Great Compassionate Ksitigarbha Bodhisattva, Namo the Great Compassionate Guanyin Bodhisattva, Namo Mahasthamaprapta Bodhisattva, Namo Bodhisattvas, Pratyekabuddhas, Sravakas, Monks of the past and the present, Namo the Great Filial Venerable Maudgalyayana, Namo all Patriarch Bodhisattvas, Namo Heavenly Dharma Protectors Bodhisattvas, Namo Temple Guardian Bodhisattvas, Namo the Deities of the Holy and Mortal Worlds in the Three Realms.”

Next recite the Food Transformation Mantra, Nectar Mantra, and Universal Offering Mantra. (These mantras are not recorded here since they are readily available in Buddhist ritual texts.)

The supplication prayer is generally written as follows: “The chapter on knotgrass from the Book of Poetry cannot express the deep feelings of filial piety. By devoting to the holy teachings and disciplines of the Ullambana Sutra, we sincerely supplicate buddhas to compassionately descend. In this assembly, some have departed from this world of dust and bidden farewell to loved ones, some have long deceased parents with a shortage of memorial funds, and some have parents with graying temples whom they are unable to serve. We are ashamed that while accepting the generosity of others, we have not  performed acts to benefit self and others . We embrace our source, as we owe our lives to the infinite kindness of our parents, their ethical training of us, and their legacy. Conducting this universal deliverance ritual with a full heart, we plead to buddhas to deliver sentient beings in the Dharma realm. Loyal and sincere, we draw water and gather flowers for offering. Taking refuge in this treasure scripture and the everlasting grace, may we transcend the cycle of suffering to walk on the Path of Awakening. Thus, we have gathered in an assembly, on X month X day, to approach the holy shrine and read this treasure scripture. In prostration, we wish the light of kindness shines everywhere in the saha world, and the vast ocean of Dharma succors all sentient beings on earth. May the parents of our past lives, as well as family members and teachers of past eons and the living have increased blessings and wisdom, and may the deceased ascend on lotus thrones. By nourishing this good affinity of kindness, may we help relieve suffering as infinite as the sands of the Ganges. Furthermore, we pray for peace within the three doors of the temple and for harmony in the sangha. Whatever our deeds, may they be auspicious. With this supplication, we respectfully invite the Three Jewels to serve as our witness.” 

Finally, there are songs of praise and dedication of merit. The ceremony is then considered complete. 

In view of currently prevailing customs, the author feels that the general public has turned the Buddhist Ullambana Ceremony in the seventh lunar month into a ritual of animals sacrificed and offered to ghosts and spirits. The sangha conducting these rituals are nothing more than charlatans. They do not follow proper Buddhist rituals. Their behavior is inappropriate and undignified. They have turned deliverance ceremonies into parties for ghosts entwined in karmic defilements. The accrued killing of animals only serves to increase the karmic hindrances of family members. Rather than repaying  parents and delivering deceased family members, these ceremonies actually result in their falling into hell. This is a serious mistake. Therefore, I am now specially explaining the procedure of the ceremony. It has taken up a lot of space, and I hope the readers will share my heart and do their best to repay the kindness of their parents and deliver the deceased by adhering to proper procedures.

I will now elaborate again as follows: 

The Ullambana Dharma Ceremony is held each year on the 15th day of the seventh lunar month, or on one to several days during the seventh lunar month. Buddhists place purified food of different flavors, five fruits, drinks, basins, fragrant oils, and various kinds of daily necessities in new, clean basins. These are offered to buddhas, bodhisattvas, the sangha, and sentient beings of great virtue throughout the ten directions. By invoking the merit of the Three Jewels and the mighty power of the sangha, one’s current parents and six immediate relations will be freed from suffering in the three evil paths. If one’s parents are alive, they will have good health, happiness, and a long life. One’s parents of the past seven lifetimes will be reborn in the human realm or deva realm to enjoy endless happiness. Buddhists who practice filial piety should always remember their parents, even up to seven past lifetimes. In the seventh lunar month each year, they often remember their parents with filial piety and participate in Ullambana Ceremony to make offerings to buddhas and sangha as a way to repay the kindness of parents for giving birth to them and nurturing them. At the ceremony, there can be an additional chanting of the Sutra of the Original Vows of Ksitigarbha Bodhisattva and at night, the Yoga Flaming Mouth or Mengshan Nectar Ritual can be held to bestow dharma food of sweet dew to the spirits. The merit can be dedicated to one’s ancestors, relatives, mentors, friends, and enemies from the past and also provide help to wandering ghosts who have no one to pray for them. The goal is help them quickly escape the netherworld, be reborn in the pure land, and attain supreme enlightenment. 

I am profoundly aware that the Repaying Parent’s Kindness Mantra: “Na-mo, mi-li-duo, duo-po-ye, so-ha,” when chanted forty-nine times daily during the seventh lunar month, can repay the kindness of one’s parents. Reciting this mantra is a convenient method of personal practice. Families cannot generally afford to hold Ullambana Ceremony on their own. But if a group of people share in sponsoring one ceremony, it lowers the cost for each family and generates the same benefits for all. If an impoverished family cannot sponsor or participate in a Ullambana Ceremony, I advise them to chant the Repaying Parent’s Kindness Mantra 49 times per day during the seventh lunar month. If one perseveres in chanting the mantra day by day during the month, one will repay one’s parents and assist in their deliverance from the netherworld. There will be tremendous merit and myriads of families will attain Buddhahood.

Dharma-King Lian-sheng personally reciting the Repaying Parent’s Kindness Mantra: “Na-mo, mi-li-duo, duo-po-ye, so-ha.”

https://youtu.be/WPs9AUBvhL8