The man's son has since grown up and begun to practise Buddhism. Every day he diligently recites the Sutra of the Past Vows of Kshitigarbha Bodhisattva for his father. He does good, dedicates the merit and develops bodhicitta, the aspiration to awakening for the benefit of beings. These efforts bring Dizang to the Hell of Wailing, where the father is suffering.
Dizang is accompanied by Daoming, a monk, and Min Gong, a lay protector. Together they are called the Southern Three Sages; Diting, the bodhisattva's mount, is also present. Min Gong asks the officers to bring the father forward. He is in too much pain to speak, so Daoming takes Dizang's pink jewel and recites a sacred formula. Its radiance temporarily eases the suffering throughout the Hell of Wailing. The father is then able to tell his story.
He admits his wrongdoing, weeps and promises to keep the precepts, protect the Dharma and contribute to society in future lives. With Dizang's help, he remembers having recited the bodhisattva's name before and begins to recite it again. His light brightens and he rises. Dizang explains the release through both the son's powerful dedication and the father's sincere repentance. The man's earlier good conduct also belongs to the history of help he receives. He is to be born human again, with promises still to fulfil.
Dizang says that this next life will be female, marked by divorce and by others refusing to believe her truthful words. Female birth itself is treated here as an adverse result, reflecting the passage's unequal valuation of male and female lives. The prediction also says that she will practise Buddhism. Steadfast faith, protection of the Dharma and fulfilment of her promises can gradually restore her light. The account preserves both the consequences still to be met and the possibility of further progress. [4][5]
A woman brought forward afterwards has a different outcome. She had repeatedly injured her husband's child from a former marriage, then starved the child to the point of collapse and inflicted a fatal beating. She had also beaten and abused her mother-in-law, who eventually died from the distress. The child and the older woman brought their complaints before the ruler. The resulting judgment sent her to several hells, including the Hell of Wailing.
Daoming has to recite for longer before she gains enough relief to speak. Dizang reminds her that the child had lost their mother and needed care, and that the older woman deserved respect. She admits that she used to attack anyone who pointed out a fault: she wanted to win, whatever it took. Now she recognises serious wrongdoing and begs to leave. Her light improves a little, but the officers take her back to punishment.
Dizang says this meeting has planted a beneficial connection. In a human life very far in the future, she will be able to encounter the true Dharma and practise. She has received help, yet she remains in hell. The two men are to return to human life with consequences and responsibilities that continue; the woman has made a beginning whose further benefit lies far ahead. The same act of compassionate assistance does not give all three people the same result. [6]
For those who do leave, the promises made in distress must survive another life. The first man's future makes that requirement plain: illness, deception and the renewed urge to steal will test what he now intends. Dao Lan's postscript connects lasting freedom from hell with sincere repentance, refusal to repeat the wrong and help given to others who need to change. Release provides an opportunity to live out that commitment. Keeping it is work that remains. [7][8]
Notes
[1] Yinlü Wuqing, vol. 2, chs. 14 and 17, on specific acknowledgment, repentance when an incident has been forgotten, prayer for the Buddha's help and the warning against knowingly repeating wrongdoing. Correcting an accusation and returning property are examples of what practical repair can involve.