Buddhist Rite for the Liberation of the Deceased: Benefiting Both the Living and the Deceased

During the seventh lunar month, participating in a Buddhist Rite for the Liberation of the Deceased not only allows one to connect with the deceased through sincere devotion, hoping to dedicate merit to them so they may hear the Dharma and be reborn in the Pure Land.

Simultaneously, through the collective practice of the service, one also maintains a respectful and solemn mind, attracting fellow believers with shared karmic affinities to join in the practice.

■ Yang Renhui楊仁惠
 
Every year during the seventh lunar month, various Dharma assemblies are held in places with Chinese populations to liberate the souls of the deceased. Whether it's the traditional Ghost Festival or Buddhist temple memorial assemblies, the concept and practice of "liberation" has become a collective religious activity in Chinese society and a unique phenomenon. Many believe that without such an assembly, the seventh lunar month, known as the "Ghost Month," cannot be passed safely.

However, in Buddhism, there is no such thing as a "Ghost Month"; instead, the seventh lunar month is called the "Joyful Month." The story originates from the Buddha's time. When the summer retreat (Vassa) is concluded, usually on the 15th day of the seventh lunar month, many disciples often attained enlightenment after a long period of practice; thus, the Buddha was pleased. Therefore, it was called the "Day of Joy," and later, the entire seventh lunar month became known as the "Month of Joy." The reason that Buddhism also holds Dharma assemblies in the seventh lunar month primarily for the salvation of the deceased and the living stems from the story of Maudgalyayana rescuing his mother.

According to the Ullambana Sutra, to save his mother who had fallen into the realm of hungry ghosts, Maudgalyayana was instructed by the Buddha to give alms and offerings to the monks on the 15th day of the seventh lunar month, the day the summer retreat ended. It was believed that offerings to enlightened or liberated monks would bring great merit, which could in turn help Maudgalyayana’s mother escape the evil realms as well as help other beings in the hell realms. Therefore, besides our deceased parents, we can also perform rituals for our karmic relatives and friends from past lives during Dharma assemblies, which can be seen as an expression of filial piety.
 
With utmost sincerity, inviting all beings to listen to the Dharma
 
This Buddhist expression of filial piety stems from the deep bond of blood ties among human beings. Sociologist Wu Jiujun (吳就君) points out that kinship does not cease with the passing of loved ones. Rather, after their death, there is always a sense of regret or missing someone, or a fear that they may suffer in the unknown world. This therefore leads to a desire to do something to make up for what was left undone during their time together.

As for what to do for deceased relatives, Buddhism believes that the best blessing for the deceased is to allow them to hear the Dharma, aspire to the Pure Land of Buddha, and be liberated from the suffering of birth and death. The best way to invite the deceased to listen to the sutra is to participate in the Dharma assembly with utmost sincerity. Because kinship is the easiest way to produce effects on them, sincerity can inspire them to come and listen to the sutra.

This is precisely the Buddhist view of liberation. In the article “Does Buddhism Teach the Efficacy of Delivering the Dead?” from his book “Orthodox Chinese Buddhism”, Master Sheng Yen points out: “Deliverance means to free the dead from unhappy destinies and help them be reborn in a land of bliss. The deliverance is effective because of the sympathetic resonance induced by the good karmic deeds that family members and friends of the deceased have performed. It is not the monks’ and nuns’ ritual chanting of sūtras that in itself has power to deliver the dead.”

This function and efficacy of deliverance are recorded in many scriptures. Besides the Ullambana Sutra, the Ksitigarba Sutra recounts how, in order to rescue her mother from the evil realms, a Bright-eyed and Brahmin woman performed various meritorious deeds and made respectful offerings with the power of sincere filial piety, to save her mother from the suffering of hell.

The primary participants in deliverance are the deceased family members

In China, the practice of deliverance assemblies originated with Emperor Wu of Liang, with the most famous repentance ritual being the Emperor Liang's Repentance Assembly. Legend has it that Empress Xi, wife of Emperor Wu, harbored jealousy while alive. After death, she was reborn as a python and appeared in the palace one day, pleading for Emperor Wu's help. Emperor Wu then sought the assistance of Master Baozhi, who formulated the Lianghuang Baochan (Emperor Liang's Repentance Ritual) and held a Dharma assembly, ultimately saving Empress Xi from the animal realm and rebirth as a celestial being. Furthermore, the Compassionate Samadhi Water Repentance Ritual composed by National Master Wuda is another example of a repentance ritual with numerous miraculous responses throughout history.

However, Buddhist rituals of repentance later degenerated into a practice of buying and selling. Therefore, we see people going to temples to write memorial tablets for deceased relatives or karmic creditors, but not attending the Dharma assembly, leaving the task of rebirth to the monks.

Can this behavior achieve the effect of liberating the deceased? According to the Ksitigarbha Sutra, for beings already in hell, as long as children have sincere and earnest filial piety, coupled with respectful and devout recitation of the Buddha's name, the blood ties between children and parents allow the parents to be liberated, through the power and virtue of the Three Jewels. Therefore, Master Sheng Yen also emphasized that "the primary participants of the work of deliverance is not monks and nuns, but the family members of the deceased."

Deliverance Assembly for Self-Benefit and Benefit to Others

If we return to the original intention of the patriarchs and great masters in establishing Buddhist rituals of repentance, it stemmed from self-cultivation and diligence, not for the purpose of delivering the deceased. However, the widespread practice of Buddhist rituals of repentance in China is also based on the compassionate sentiment of benefiting both oneself and others, hoping to benefit all sentient beings in the Dharma realm and help them attain liberation. Therefore, the object of deliverance assemblies is not only the deceased, but also the living. Thus, Master Yinshun pointed out in his article “The Holy Virtues of Ksitigarbha Bodhisattva and His Dharma Method” that "when reciting scriptures and performing repentance rites for the deceased, one should regard it as one's own merit to be effective." As stated in the Ksitigarbha Sutra: "Of all the holy deeds, the deceased receives one-seventh of the merit, while the living acquire the remaining six-sevenths through their own efforts." That is to say, if the living people perform the deliverance for the deceased, the deceased receives one-seventh of the merit, while the remaining six-sevenths are still acquired by the person performing the ritual.
 
Master Sheng Yen pointed out that Dharma assemblies must have an educational function and a role in spiritual practice, aiming to adjust people's mindsets and behaviors using Buddhist concepts. If your attending a deliverance assembly is merely to follow the custom, it will offer at most some psychological comfort.

In fact, the Buddhist principle for averting disaster lies in repentance and vows. The Ksitigarbha Sutra states, "...the thoughts and intentions of sentient beings in Jambudvipa are nothing but sins." In daily life or throughout countless lifetimes, we may have intentionally or unintentionally caused harm to others. We must repent before the Buddhas and Bodhisattvas, purifying our actions of body, speech, and mind, vowing not to commit further transgressions, and taking responsibility for past evil deeds, asking the Buddhas and Bodhisattvas to bear witness. Through Buddhist rituals such as chanting sutras, repentance, giving alms, and offerings, we guide our karmic creditors from past lives who are trapped in the realm of ghosts and spirits, helping them to open their hearts and minds and escape suffering. When these karmic creditors from past lives are liberated from suffering, their resentment dissipates, and they no longer repay evil with evil.
 
A Dharma Assembly Gathering the Power of Many

In religious rituals, the gathering of the congregation creates a tranquil atmosphere. The combination of resonant chanting, worship of Buddhas and Bodhisattvas, understanding of the scriptures, and monastic’s Dharma talks all contribute to a sense of peace and stability. With a calm mind and body, it's easier to handle problems with composure and resolve afflictions.

Particularly through group practice at Dharma assemblies, the collective power of the practitioners is gathered, thereby creating resonance and generating greater strength. Just as a single lamp, however bright, is still just a single lamp, but with more lamps, the light is stronger, and everyone benefits from the light.

Before attaining Buddhahood, the Buddha saw that all sentient beings were connected to him through karmic affinity, and thus vowed to liberate all sentient beings. Therefore, all sentient beings are connected to each other through karmic affinity, whether they are parents and relatives in this life, or even relatives from past lives. Every sentient being is related to us. During the Dharma assembly in the seventh lunar month, we bless not only our deceased loved ones but also all sentient beings connected to us through karmic affinity.


Resource: Issue 240 of Humanity Magazine, Dharma Drum Publishing Corporation
Photo: Public Relations and Communications Office
Translation: James
Editing: Keith Brown, Patricia Yang