地藏菩薩本願經

Chapter Seven

BENEFITING BOTH THE LIVING AND THE DEAD

At that time, Ksitigarbha Bodhisattva Mahasattva said to the Buddha: “World-Honored One! I observe that whenever sentient beings in Jambudvipa stir their minds or give rise to a thought, there is nothing that is not an offense. They forsake the wholesome benefits they have obtained, and most of them regress from their initially wholesome resolve. If they encounter adverse conditions, their unwholesome thoughts increase with every successive thought. Such people are like travelers in deep mud who also carry heavy stones; they become increasingly distressed and burdened, and their feet sink ever deeper.

“If they encounter a good spiritual guide, that guide will help bear part of their burden, or even carry all of it for them. Because that good spiritual guide possesses great strength, the guide also supports and encourages them, enabling them to stand firmly upon their feet. Once they reach level ground, they must reflect upon that dangerous and treacherous road and never enter it again.”

“World-Honored One! The evil habits of sentient beings begin with the smallest thing and gradually multiply beyond measure.

“When sentient beings with such habits are approaching the end of life, their parents and relatives should cultivate merit on their behalf to assist them on the road ahead. They may hang banners and canopies and light oil lamps; recite the revered sutras; make offerings before images of Buddhas and holy beings; or recite the names of Buddhas, bodhisattvas, and pratyekabuddhas, so that every name and title enters the auditory faculty of the dying person or is heard and known by that person’s fundamental consciousness.

“When the karmic retributions incurred by the evil deeds of those sentient beings are weighed, they would certainly have to fall into the evil realms. Yet because their relatives cultivate these holy causes on behalf of the dying, all such offenses are entirely extinguished.

“If, after that person has died, others can further cultivate many wholesome blessings on that person’s behalf during the forty-nine days, they can cause the deceased to depart forever from the evil realms, be born among humans or devas, and enjoy supremely subtle happiness. Their living relatives will also receive immeasurable benefits.”

“For this reason, before the Buddha, the World-Honored One, as well as the devas, nagas, the eight classes of beings, humans, nonhumans, and others, I now exhort the sentient beings of Jambudvipa: On the day someone is about to die, be extremely careful not to kill or create evil conditions. Nor should you perform sacrificial rites for ghosts and spirits or entreat demons and apparitions.

“Why is this? Because such killing and sacrificial worship do not possess the slightest power to benefit the deceased. They merely bind that person to further causes of offense, making the burden deeper and heavier.

“Suppose that in a future life, or even in the present life, the deceased was due to attain a portion of the fruition of sagehood and be born among humans or devas. Yet because the relatives created evil causes at the time of death, the deceased is implicated in the resulting calamity, must answer charges, and is delayed in being born in a wholesome place.

“How much more is this so for someone who, while alive, never planted even the slightest wholesome root and must fall into an evil realm according to their own original karma! How could their relatives bear to increase that person’s karmic offenses?

“It is as though someone had traveled from a distant land, had been without food for three days, and was also carrying a burden weighing more than a hundred jin. Suddenly, a neighbor entrusted that person with a few more things to carry, thereby making the traveler even more distressed and heavily burdened.”

“World-Honored One! I observe that if sentient beings of Jambudvipa, within the teachings of the Buddhas, can perform a wholesome deed as small as a strand of hair, a drop of water, a grain of sand, or a mote of dust, they will personally receive all the resulting benefits.”

After these words had been spoken, there was in the Dharma assembly an elder named Great Eloquence. This elder had long ago realized the Unborn and manifested the body of an elder to liberate beings throughout the ten directions. Placing his palms together respectfully, he asked Ksitigarbha Bodhisattva: “Great Being! When sentient beings in southern Jambudvipa die and their relatives, both elders and juniors, cultivate merit on behalf of the deceased—even to the extent of preparing vegetarian feasts and creating wholesome causes—does the deceased receive great benefit and attain liberation?”

Ksitigarbha Bodhisattva replied: “Elder! Relying upon the awesome spiritual power of the Buddha, I shall now briefly explain this matter for all sentient beings of the present and future.

“Elder! If sentient beings of the present or future, when approaching the end of life, hear the name of one Buddha, one bodhisattva, or one pratyekabuddha, then regardless of whether they have committed offenses, they will all attain liberation.”

“If a man or woman failed to cultivate wholesome causes while alive and instead created much evil karma, but after that person’s death their relatives cultivate blessings and benefits, whether great or small, on behalf of the deceased, then of all such holy deeds, the deceased receives one-seventh of the merit, while the remaining six-sevenths accrue to the living people who performed them.

“Therefore, good men and good women of the present and future who hear these words should diligently cultivate for themselves, and they will receive the entire share of merit.

“The great ghost of Impermanence arrives without appointment. The spirit wanders obscurely and confusedly, uncertain whether its destiny is one of offense or blessing. During the forty-nine days, it is as though dazed and deaf, or it remains at the various offices where its karmic consequences are debated. After judgment has been rendered, it undergoes rebirth according to its karma.

“While the outcome is still unknown, it already endures thousands upon thousands of sorrows and sufferings; how much more so if it must fall into the evil realms!

“During the forty-nine days before taking rebirth, the deceased constantly hopes that blood relatives will cultivate the power of blessings to rescue them. After those days have passed, they undergo retribution according to their karma.

“If they are offenders, they must pass through hundreds of thousands of years without a day of liberation. If they have committed one of the Five Uninterrupted Offenses, they must fall into the great hells and continually endure suffering for thousands and tens of thousands of kalpas.”

“Furthermore, Elder! After sentient beings who have created such evil karma die, if their blood relatives prepare vegetarian offerings on their behalf to aid them upon the path determined by karma, then before the food has been prepared and while it is being prepared, they must not carelessly spill rice water or vegetable leaves upon the ground. Moreover, no one may eat any food before it has been offered to the Buddha and the Sangha.

“If the food is eaten contrary to proper practice or is not prepared with meticulous purity, the deceased will ultimately receive no assistance whatsoever.

“If they can carefully preserve its purity and offer it to the Buddha and the Sangha, the deceased will receive one-seventh of the merit.

“Elder! Therefore, after the parents or relatives of sentient beings in Jambudvipa die, if they can prepare vegetarian offerings and make supplications with utmost sincerity, then both the living and the dead will receive benefits.”

After these words had been spoken, in the Trayastrimsa Heaven, thousands of millions of nayutas of ghosts and spirits from Jambudvipa all brought forth the immeasurable resolve for bodhi.

The Elder Great Eloquence bowed and withdrew.

Chapter Eight

THE PRAISES OF THE YAMA KINGS AND THEIR RETINUES

At that time, from within the Iron Ring Mountains, immeasurable Ghost Kings, together with the deva-son Yama, ascended to the palace of the Trayastrimsa Heaven and came before the Buddha. They were:

Evil Poison Ghost King,

Many Evils Ghost King,

Great Contention Ghost King,

White Tiger Ghost King,

Blood Tiger Ghost King,

Red Tiger Ghost King,

Disaster-Scattering Ghost King,

Flying Body Ghost King,

Lightning Flash Ghost King,

Wolf-Fang Ghost King,

Thousand-Eyed Ghost King,

Beast-Devouring Ghost King,

Ghost King Burdened with Rocks,

Ghost King Lord of Loss,

Ghost King Lord of Calamity,

Ghost King Lord of Food,

Ghost King Lord of Wealth,

Ghost King Lord of Domestic Animals,

Ghost King Lord of Birds,

Ghost King Lord of Beasts,

Ghost King Lord of Demons,

Ghost King Lord of Childbirth,

Ghost King Lord of Life,

Ghost King Lord of Illness,

Ghost King Lord of Danger,

Three-Eyed Ghost King,

Four-Eyed Ghost King,

Five-Eyed Ghost King,

King Qilishiq,

Great King Qilishiq,

King Qilicha,

Great King Qilicha,

King Anazha,

Great King Anazha.

Each of these great Ghost Kings, accompanied by hundreds of thousands of lesser ghost kings, dwelt throughout Jambudvipa. Each had duties and a particular domain under his governance.

These Ghost Kings, together with the Son of Heaven Yama, relying upon the awesome spiritual power of the Buddha and the mighty power of the great bodhisattva Ksitigarbha, ascended to the Trayastrimsa Heaven palace and stood to one side.

At that time, the Son of Heaven Yama knelt, joined his palms, and addressed the Buddha: “World-Honored One! Today, relying upon the awesome spiritual power of the Buddha and the mighty power of the great bodhisattva Ksitigarbha, we and all the Ghost Kings have been able to come to this great assembly in the palace of the Trayastrimsa Heaven. This is also a great benefit for us. I now have a matter of slight doubt that I venture to ask the World-Honored One. I humbly pray that the World-Honored One will compassionately explain it.”

The Buddha told the Son of Heaven Yama: “You may ask. I shall explain it clearly for you.”

At that time, the Son of Heaven Yama reverently gazed upon and bowed to the World-Honored One, then looked back at the bodhisattva Ksitigarbha and addressed the Buddha: “World-Honored One! I observe that, throughout the six realms, the bodhisattva Ksitigarbha employs hundreds of thousands of skillful means to save and liberate sentient beings afflicted by the suffering of their offenses, never shrinking from toil. This great bodhisattva possesses such inconceivable spiritual powers, yet sentient beings, shortly after being freed from the retribution of their offenses, fall once again into the lower realms.

“World-Honored One! Since the bodhisattva Ksitigarbha possesses such inconceivable spiritual power, why do sentient beings refuse to take refuge in the wholesome path and attain everlasting liberation? I humbly pray that the World-Honored One will clearly explain this matter to us.”

The Buddha told the Son of Heaven Yama: “The sentient beings of southern Jambudvipa are obstinate by nature, difficult to discipline and difficult to subdue. Throughout hundreds of thousands of kalpas, this great bodhisattva has continually rescued those sentient beings, enabling them to attain liberation swiftly.

“For those undergoing the retribution of their offenses, even those who have fallen into the gravely evil realms, the bodhisattva uses the power of skillful means to uproot the causes and conditions of their karma, enabling them to understand the events of their previous lives. Yet because the sentient beings of Jambudvipa are heavily bound by evil habits, no sooner do they emerge than they return again, causing the bodhisattva to labor through many kalpas to liberate them.

“Suppose a person forgets the way home and strays onto a dangerous road. On that dangerous road are many yaksha ghosts, as well as tigers, wolves, lions, venomous snakes, and scorpions. Within mere moments, that deluded person on the dangerous road will encounter all manner of poison and peril.”

“There is a wise guide who understands many methods and is skilled at warding off such poisons and perils, including yaksha ghosts and all kinds of vicious creatures. Suddenly encountering the deluded person as he is about to enter the dangerous road, the guide hurriedly says: ‘Alas, good man! Why are you entering this road? Do you possess some extraordinary method capable of warding off all these poisons and perils?’

“Upon suddenly hearing these words, the lost traveler realizes that the road is dangerous. He immediately turns back, wishing to leave that road. The good and wise guide takes him by the hand, leads him away from the dangerous road, enables him to avoid all those evils and dangers, and brings him to a safe and wholesome road where he finds peace and happiness. The guide then tells him: ‘Lost traveler! From now on, never enter that road again. Anyone who enters it will find it difficult to escape and may even lose his life!’

The lost traveler also feels deep gratitude and respect. As they part, the wise guide further admonishes him: ‘If you encounter relatives, acquaintances, or other travelers, whether men or women, tell them that this road contains many evils and dangers and that those who enter it may lose their lives. Do not allow them to walk to their deaths.’

“For this reason, the bodhisattva Ksitigarbha, replete with the virtue of great loving-kindness and compassion, rescues sentient beings afflicted by offenses and suffering, enabling them to be reborn among humans or in the heavenly realms and to enjoy wondrous happiness.

“Once those offenders clearly understand the suffering within the paths of karma and have escaped from them, they never enter them again. They are like the lost traveler who mistakenly entered the dangerous road, met a good and wise guide who led him out, and never strayed onto it again. Upon meeting others, he advises them not to enter that road, saying of himself: ‘I was deluded and went astray, but now I have escaped and will never enter it again. If I were to enter it once more and remain so deluded that I failed to recognize it as the dangerous road upon which I had previously strayed, I might lose my life.’

“Likewise, when sentient beings fall into the lower realms, the bodhisattva Ksitigarbha uses the power of skillful means to liberate them and enable them to be reborn among humans or in the heavenly realms, but afterward they enter those realms again. If their karmic bonds are heavy, they must remain in the hells perpetually, with no time when they can attain liberation.”

At that time, Evil-Poison Ghost King respectfully joined his palms and addressed the Buddha: “World-Honored One! We Ghost Kings are immeasurable in number. In Jambudvipa, some of us benefit people while others harm them; each acts differently. Yet because of karmic retribution, our retinues travel throughout the world, committing much evil and doing little good.

“When we pass through a person’s courtyard or house, or through a city, village, estate, garden, chamber, or dwelling, if there is a man or woman there who cultivates a good deed as slight as a hair or a strand of fiber—even hanging a single banner or jeweled canopy, offering a little incense or a few flowers before an image of a Buddha or bodhisattva, reciting a revered sutra, or burning incense as an offering to a single verse or sentence of scripture—we Ghost Kings will reverence and bow to that person as we would reverence and bow to all the Buddhas of the past, present, and future.

“We command all the lesser ghosts possessing great power, as well as the local earth spirits, to guard and protect that person. They shall prevent all evil events, unexpected calamities, incurable or grave illnesses of any kind, and even disagreeable occurrences from approaching that household, much less entering its gates!”

The Buddha praised the Ghost King: “Excellent! Excellent! You and King Yama are able to protect good men and good women in this way! I shall also instruct King Brahma and Sakra to protect you!”

After the Buddha had spoken these words, a Ghost King in the Dharma assembly named Lord of Life addressed the Buddha: “World-Honored One! By virtue of my fundamental karmic conditions, I govern human lives in Jambudvipa; both birth and death fall under my charge. My original vow is earnestly to benefit beings, but because sentient beings do not understand my intention, neither birth nor death proceeds peacefully for them. Why is this so?

“When people of Jambudvipa have just given birth, whether to a boy or a girl, or when they are about to give birth, they should perform good deeds to increase the blessings of the household. Then the local earth spirits will naturally be exceedingly joyful and will protect both mother and child so that they attain great peace and happiness, while their relatives also receive benefit.

“Or, after the child has been born, they should take care not to kill living beings in order to obtain fresh and savory foods for the mother, nor should they gather relatives together to drink alcohol, eat meat, sing, play stringed instruments, or blow flutes; for such actions may cause both mother and child to be deprived of peace and happiness.”

“Why is this so? Because during the difficult time of childbirth, innumerable evil ghosts, wangliang spirits, and goblin spirits desire to come and consume the blood and gore. I have already dispatched the spirits of the household and the land to protect the mother and child, enabling them to enjoy peace, happiness, and many benefits.

“When these people see that mother and child are safe and joyful, they should create merit to repay the local Earth Spirits. Yet, on the contrary, they kill living beings and gather their relatives together. For this reason, whenever offenses are committed, they themselves must bear the consequences, and both mother and child suffer harm!

“Moreover, in Jambudvipa, whenever people are about to die, whether they have been good or evil, I wish to prevent them from falling into the evil paths; how much more so when they themselves have cultivated wholesome roots, thereby increasing my awe-inspiring power!

“Even when people who have done good in Jambudvipa approach death, hundreds of thousands of ghosts and spirits from the evil paths may transform themselves into their parents or even other relatives and lead the dying person to fall into an evil path; how much more so for those who have already committed evil!”

“O Blessed One! When men or women in Jambudvipa approach death, their consciousness becomes clouded, confused, and deluded, so that they cannot distinguish good from evil; even their eyes and ears can no longer see or hear anything.

“Their relatives should arrange great offerings, recite the honored sutras, and invoke the names of Buddhas and bodhisattvas. Such wholesome conditions can enable the deceased to escape the evil paths, while all demons, ghosts, and evil spirits must withdraw or disperse.

“O Blessed One! If, as they approach death, any sentient beings hear the name of a Buddha, the name of a bodhisattva, or a single sentence or verse from a Mahayana scripture, I perceive that such persons—apart from those who have committed the Five Uninterrupted Offenses or the offense of killing—will soon be freed from all the minor evil karma for which they would otherwise deserve to fall into the evil paths.”

The Buddha told the Life-Ruling Ghost King: “Because of your great loving-kindness, you are able to make this great vow to rescue and protect sentient beings amid birth and death. In future lives, whenever any man or woman reaches the time of birth or death, do not withdraw this vow, but cause them all to attain liberation and abide forever in peace and happiness.”

“O Blessed One! When men or women in Jambudvipa approach death, their consciousness becomes clouded, confused, and deluded, so that they cannot distinguish good from evil; even their eyes and ears can no longer see or hear anything.

“Their relatives should arrange great offerings, recite the honored sutras, and invoke the names of Buddhas and bodhisattvas. Such wholesome conditions can enable the deceased to escape the evil paths, while all demons, ghosts, and evil spirits must withdraw or disperse.

“O Blessed One! If, as they approach death, any sentient beings hear the name of a Buddha, the name of a bodhisattva, or a single sentence or verse from a Mahayana scripture, I perceive that such persons—apart from those who have committed the Five Uninterrupted Offenses or the offense of killing—will soon be freed from all the minor evil karma for which they would otherwise deserve to fall into the evil paths.”

The Buddha told the Life-Ruling Ghost King: “Because of your great loving-kindness, you are able to make this great vow to rescue and protect sentient beings amid birth and death. In future lives, whenever any man or woman reaches the time of birth or death, do not withdraw this vow, but cause them all to attain liberation and abide forever in peace and happiness.”

The Ghost King addressed the Buddha, saying: “May the Blessed One not be concerned! Throughout my life, I shall constantly support and protect the sentient beings of Jambudvipa, enabling them to be peaceful and joyful both at birth and at death. I only hope that all sentient beings, at the times of birth and death, will trust and follow my words; then there will be none who do not attain liberation and receive great benefit!”

At that time, the Buddha told Ksitigarbha Bodhisattva: “This Great Ghost King who presides over life has already passed through hundreds of thousands of lifetimes as a Great Ghost King, supporting and protecting sentient beings at the times of birth and death. Because of his compassionate vow, this Great Being manifests the body of a great ghost; in truth, however, he is not a ghost.

“After one hundred and seventy kalpas, he will attain Buddhahood and be called Signless Tathagata. His kalpa will be called Peace and Happiness, and his world will be called Pure Abode. That Buddha’s lifespan will extend for an incalculable number of kalpas.

“Ksitigarbha Bodhisattva! The deeds of this Great Ghost King are inconceivable in this way, and the devas and humans whom he liberates are also beyond measure.”

Chapter Nine

RECITING THE NAMES OF THE BUDDHAS

At that time, Ksitigarbha Bodhisattva Mahasattva addressed the Buddha, saying: “O Blessed One! I shall now explain benefits for sentient beings of future generations, so that they may receive great benefits both at birth and at death. I respectfully beseech the Blessed One to listen to what I shall say.”

The Buddha told Ksitigarbha Bodhisattva: “You now wish to give rise to compassion and rescue all suffering, sinful sentient beings in the Six Paths by explaining inconceivable matters. Now is precisely the proper time; speak at once, for I am about to enter nirvana! Complete this vow swiftly, and I shall no longer need to be concerned about any sentient beings of the present or future.”

Ksitigarbha Bodhisattva addressed the Buddha, saying: “O Blessed One! Immeasurable asamkhyeya kalpas ago, a Buddha appeared in the world named Boundless Body Tathagata. If any man or woman hears the name of this Buddha and gives rise, even briefly, to a mind of reverence, that person will immediately transcend the grave offenses of birth and death accumulated throughout forty kalpas; how much more so if that person paints or fashions an image of him, makes offerings, and offers praise! That person will obtain immeasurable and boundless blessings and rewards.”

“Again, as many kalpas ago as there are grains of sand in the Ganges River, a Buddha appeared in the world named Jewel Nature Tathagata. If any man or woman hears the name of this Buddha and, in the brief interval of a finger snap, brings forth the resolve to take refuge, that person will forever cease to regress from the Unsurpassed Path.

“Again, in the past, a Buddha appeared in the world named Padma Victory Tathagata. If any man or woman merely hears the name of this Buddha pass by their ears, that person will be born one thousand times in the Six Heavens of Desire; how much more so if that person sincerely recites his name!”

“Again, ineffable, ineffable asamkhyeya kalpas ago, a Buddha appeared in the world named Lion’s Roar Tathagata. If any man or woman hears the name of this Buddha and takes refuge with a single thought, that person will encounter immeasurable Buddhas, who will rub the crown of that person’s head and bestow predictions of Buddhahood.

“Again, in the past, a Buddha appeared in the world named Krakucchanda Buddha. If any man or woman hears the name of this Buddha and sincerely beholds and bows in reverence, or furthermore offers praise, that person will become a Great Brahma King in the Dharma assemblies of the one thousand Buddhas of the Auspicious Kalpa and will receive a supreme prediction of Buddhahood.”

Again, in the distant past, a Buddha appeared in the world named Vipasyin Buddha. If any man or woman hears the name of this Buddha, that person will forever avoid falling into the evil realms, will always be born among devas or humans, and will enjoy supreme and wondrous bliss.

Again, immeasurable and countless kalpas ago, as numerous as the sands of the Ganges River, a Buddha appeared in the world named Treasure-Victory Tathagata. If any man or woman hears the name of this Buddha, that person will never fall into the evil realms but will always dwell in the heavens and enjoy supreme and wondrous bliss.

Again, in the distant past, a Buddha appeared in the world named Treasure-Form Tathagata. If any man or woman hears the name of this Buddha and thereupon gives rise to reverence, that person will before long attain the fruit of arhatship.

Again, immeasurable and countless kalpas ago, a Buddha appeared in the world named Kashaya-Banner Tathagata. If any man or woman hears the name of this Buddha, that person will transcend the offenses of birth and death accumulated during one hundred great kalpas."

"Again, in the distant past, a Buddha appeared in the world named Great-Penetrating Mountain-King Tathagata. If any man or woman hears the name of this Buddha, that person will encounter Buddhas as numerous as the sands of the Ganges River, who will extensively expound the teachings for them, and will certainly attain bodhi.

Again, in the distant past there were Pure-Moon Buddha, Mountain-King Buddha, Wisdom-Victory Buddha, Pure-Name-King Buddha, Wisdom-Accomplishment Buddha, Unsurpassed Buddha, Wondrous-Voice Buddha, Full-Moon Buddha, Moon-Faced Buddha, and other Buddhas such as these who cannot all be named.

O Blessed One! If any beings in the present or future, whether devas or humans, male or female, are able to recollect the name of even one Buddha, they will obtain immeasurable merit—how much more so if they recollect many names! Whether at birth or at death, those beings will receive immense benefit and ultimately will not fall into the evil realms.

If a person is approaching the end of life and even one member of the household, for the sake of that sick person, raises their voice and recites the name of one Buddha, then, apart from the five Avici offenses, all other karmic retributions of the dying person will be dissolved.

Although those five Avici offenses are extremely grave and prevent one from escaping for hundreds of millions of kalpas, because another person recites a Buddha's name on one's behalf at the time of death, even those offenses will gradually be entirely dissolved. How much more so for beings who themselves recite and recollect the name! They will certainly obtain immeasurable blessings and eradicate immeasurable karmic offenses."

Chapter Ten

THE CAUSES AND CONDITIONS OF GIVING AND A COMPARISON OF ITS MERITS

At that time, Ksitigarbha Bodhisattva Mahasattva, relying upon the Buddha's awe-inspiring spiritual power, rose from his seat, knelt, joined his palms, and addressed the Buddha, saying: "O Blessed One! As I observe beings upon the paths of karma and compare their acts of giving, I see that some are slight and some are weighty. Some people enjoy blessings for one lifetime; some enjoy blessings for ten lifetimes; and some enjoy immense blessings and benefits for hundreds or thousands of lifetimes. Why is this so? I humbly beseech the Blessed One to explain this clearly to me."

The Buddha then told Ksitigarbha Bodhisattva: "Now, before this entire assembly in the palace of the Trayastrimsa Heaven, I shall explain the comparison between the slight and weighty merits of giving in Jambudvipa. Listen attentively, and I shall tell you!"

Ksitigarbha Bodhisattva addressed the Buddha, saying: "I have doubts concerning this matter and therefore very much wish to hear about it."

The Buddha told Ksitigarbha Bodhisattva: "In southern Jambudvipa, there are kings, chief ministers, high officials, great elders, great kshatriyas, great brahmins, and others who may encounter people of the utmost poverty and lowliness, including those who are hunchbacked, disabled, unable to speak clearly, mute, deaf, mentally impaired, blind, or otherwise physically incomplete. When those great kings wish to practice giving, if they can possess a heart of great loving-kindness and compassion, smile and humble themselves, personally give universally with their own hands or instruct others to give, and moreover console the recipients with gentle and tender words,

then those kings will gain blessings and benefits equal to the merit of making offerings to Buddhas as numerous as the sands of one hundred Ganges Rivers.

Why is this? Because those kings have given rise to a heart of great loving-kindness and compassion toward the most impoverished and lowly people and toward those with disabilities. Therefore, they receive such blessed rewards and, throughout hundreds of thousands of lifetimes, will always possess an abundance of the seven treasures, to say nothing of necessities such as clothing, food, and drink!"

"Furthermore, Ksitigarbha! In future ages, if kings, brahmins, and others encounter monasteries or stupas dedicated to the Buddha, images of the Buddha, or even images of bodhisattvas, shravakas, or pratyekabuddhas, and personally arrange to repair them and make offerings and donations, then those kings will be reborn as Sakra for three kalpas and enjoy supreme and wondrous bliss. If they can dedicate the blessings and benefits of this giving to the Dharma Realm, then those great kings will always be Great Brahma Heavenly Kings for ten kalpas.

Furthermore, Ksitigarbha! In future ages, if kings, brahmins, and others encounter stupas and shrines of Buddhas of the past, or even sutras and images, that have been damaged or fallen into ruin, and can thereupon resolve to restore them, whether those kings personally arrange the repairs or encourage and inspire others—even hundreds of thousands of people—to give together and form affinities with the Dharma, then throughout hundreds of thousands of lifetimes those kings will always be Wheel-Turning Kings, while the people who participated in those acts of giving will always be kings of smaller countries throughout hundreds of thousands of lifetimes.

If, moreover, they can resolve before those monasteries and stupas to dedicate the merit, then those kings and all those people will attain the Buddha Way, for that reward is immeasurable and boundless."

"Furthermore, Ksitigarbha! In future ages, if kings, brahmins, and others encounter the elderly and infirm, the sick, or women giving birth, and in a single thought possess great loving-kindness and give them medicines, food, drink, blankets, mats, and other necessities so that they may be peaceful and comfortable, then the resulting blessings and benefits will be inconceivable. For one hundred kalpas they will always be heavenly lords in the Pure Abodes; for two hundred kalpas they will always be heavenly lords in the Six Desire Heavens; and ultimately they will attain Buddhahood. They will forever cease to fall into the evil realms, and for even hundreds of thousands of lifetimes their ears will never hear the sounds of suffering.

Furthermore, Ksitigarbha! In future ages, if kings, brahmins, and others can perform such acts of giving, they will obtain immeasurable blessings. If they can also dedicate the merit, then regardless of whether their giving was great or small, they will ultimately attain Buddhahood—to say nothing of receiving the rewards of becoming Sakra, Brahma, or a Wheel-Turning King! Therefore, Ksitigarbha, you should encourage and inspire all beings to learn to act in this way!"

"Furthermore, Ksitigarbha! In future ages, if any good man or good woman plants within the Buddhadharma even a small root of goodness—as tiny as a strand of fur, a hair, a grain of sand, or a mote of dust—the blessings and benefits they enjoy will be beyond all comparison.

Furthermore, O Ksitigarbha! In the future, if any good man or good woman encounters an image of a Buddha, an image of a bodhisattva, an image of a pratyekabuddha, or an image of a Wheel-Turning King, and makes offerings and gives alms before it, that person shall receive immeasurable blessings and rewards, constantly dwelling among humans or heavenly beings and enjoying supreme and wondrous bliss. If that person is able to dedicate these merits to the entire Dharma Realm, then the resulting blessings and benefits shall be beyond all comparison.

Furthermore, O Ksitigarbha! In the future, if any good man or good woman encounters a Mahayana scripture, or hears even a single verse or sentence from a sutra, and then earnestly gives rise to a mind of reverence and esteem, respectfully praises it, gives alms, and makes offerings, that person shall receive great rewards, immeasurable and boundless. If that person is able to dedicate these merits to the entire Dharma Realm, then these blessings shall be beyond all comparison."

"Furthermore, O Ksitigarbha! In the future, if any good man or good woman encounters stupas or monasteries dedicated to the Buddha, or Mahayana scriptures—if they are new, that person gives alms and makes offerings, gazes upon them with reverence, bows in worship, praises them, and respectfully joins palms; if they are old or damaged, that person repairs and restores them, either resolving to do so alone or encouraging many others to resolve to do so together. Such people shall, throughout thirty lifetimes, constantly be rulers of small kingdoms; while the principal benefactor shall constantly be a Wheel-Turning King and shall employ wholesome teachings to guide and transform those rulers of small kingdoms.

Furthermore, O Ksitigarbha! In the future, if any good man or good woman has planted roots of goodness within the Buddhadharma—whether by giving alms and making offerings, repairing stupas and monasteries, or restoring scriptures, even if the deed is as slight as a single hair, a speck of dust, a grain of sand, or a drop of water—and is able to dedicate all such wholesome deeds to the entire Dharma Realm, then the merit of that person shall enable them to enjoy wondrous and supreme bliss throughout hundreds of thousands of lifetimes.

If, however, they dedicate the merit only to their family and relatives or to their own benefit, then their reward shall be the enjoyment of happiness for three lifetimes; by relinquishing one portion, they shall receive a recompense ten thousand times greater.

Therefore, O Ksitigarbha, such are the causes and conditions of giving!"

Chapter Eleven

THE EARTH DEITY PROTECTS THE DHARMA

At that time, the Earth Deity Firm and Strong addressed the Buddha, saying: "World-Honored One! From times past until now, I have beheld and bowed in reverence to immeasurable bodhisattva-mahasattvas. They are all great beings possessed of inconceivable spiritual powers and wisdom, who extensively liberate sentient beings. Yet, compared with all other bodhisattvas, this Bodhisattva-Mahasattva Ksitigarbha has vows that are especially profound and weighty.

World-Honored One! This Bodhisattva Ksitigarbha has profound causes and conditions with the continent of Jambudvipa. Bodhisattvas such as Manjusri, Samantabhadra, Avalokitesvara, and Maitreya also manifest hundreds of thousands of bodies to liberate beings in the Six Realms, yet their vows shall one day be fulfilled. This Bodhisattva Ksitigarbha, however, has vowed to teach and transform all sentient beings throughout the Six Realms for as many kalpas as there are grains of sand in hundreds of thousands of kotis of Ganges Rivers."

"World-Honored One! I observe that if sentient beings of the present and future, in a clean place on the southern side of the land where they dwell, use earth, stone, bamboo, or wood to construct a shrine or chamber, and therein paint an image of Bodhisattva Ksitigarbha or fashion one from gold, silver, copper, or iron, and if they burn incense, make offerings, gaze upon and bow before the image, and offer praise, then the place where those people dwell shall receive ten benefits. What are these ten?

First, the land shall be fertile;

Second, the household shall remain peaceful and secure;

Third, deceased family members shall be reborn in the heavens;

Fourth, those still living shall enjoy increased longevity;

Fifth, all their wishes shall be fulfilled;

Sixth, they shall suffer no disasters of flood or fire;

Seventh, all waste and loss shall be eliminated;

Eighth, nightmares shall cease entirely;

Ninth, deities shall accompany and protect them whenever they come or go;

Tenth, they shall frequently encounter the causes leading to sagehood."

"World-Honored One! If sentient beings of the present and future are able to make such offerings at the places where they dwell, they shall receive benefits such as these."

He further addressed the Buddha, saying: "World-Honored One! In the future, if any good man or good woman possesses this scripture and an image of the Bodhisattva in the place where that person dwells, and is also able to recite this scripture and make offerings to the Bodhisattva’s image, then day and night I shall constantly use my spiritual power to protect that person, so that all evil occurrences, disasters of flood or fire, robbery and theft, and all great or minor unforeseen calamities shall be entirely dispelled."

The Buddha said to the Earth Deity Firm and Strong: "Few other deities can equal your vast spiritual power. Why is this? Because all the lands of Jambudvipa depend upon your support and protection. Even grasses, trees, sand, stones, rice, sesame, bamboo, reeds, grains, treasures, and all else that arises from the earth depend entirely upon your power.

Moreover, you constantly praise the benefits bestowed by Bodhisattva Ksitigarbha. Thus, your merit and spiritual powers shall surpass those of ordinary earth deities by hundreds of thousands of times.

In the future, if any good man or good woman makes offerings to the Bodhisattva and recites this scripture, even if that person cultivates in accordance with only one teaching from the Sutra of Ksitigarbha’s Fundamental Vows, you should use your spiritual power to support and protect that person. Do not allow any calamity or displeasing circumstance even to reach that person’s ears, much less permit that person to endure it.

Not only shall you alone protect that person, but the retinues of the Brahma Kings and Sakra, as well as the retinues of the heavenly beings, shall also support and protect that person!

Why does that person receive such protection from sages and holy beings? It is entirely because that person gazes upon and bows before the image of Bodhisattva Ksitigarbha and recites this Sutra of Fundamental Vows. Thus, that person shall naturally and ultimately leave the sea of suffering far behind and realize the peace and bliss of nirvana. For this reason, that person receives such great protection."

Chapter Twelve

BENEFITS DERIVED FROM SEEING AND HEARING

At that time, from the crown of the World-Honored One’s head shone forth hundreds of thousands of myriads of kotis of great rays of light, each bearing a distinctive sign.

They were: the ray of white light and the great ray of white light; the ray of auspicious light and the great ray of auspicious light; the ray of jade light and the great ray of jade light; the ray of purple light and the great ray of purple light; the ray of blue light and the great ray of blue light; the ray of azure light and the great ray of azure light; the ray of red light and the great ray of red light; the ray of green light and the great ray of green light; the ray of saffron light and the great ray of saffron light; the ray of auspicious-cloud light and the great ray of auspicious-cloud light; the ray of a thousand circles and the great ray of a thousand circles; the ray of jeweled circles and the great ray of jeweled circles;

the ray of the solar disk and the great ray of the solar disk; the ray of the lunar disk and the great ray of the lunar disk; the ray of palaces and the great ray of palaces; the ray of ocean clouds and the great ray of ocean clouds.

After emitting such rays of light from the crown of His head, He again spoke in a wondrous and subtle voice, addressing the great assembly, the devas, nagas, and the Eight Classes of Beings, humans and nonhumans, and so forth: “Listen attentively. Today, in the Trayastrimsa Heaven Palace, I shall proclaim and praise Ksitigarbha Bodhisattva’s beneficial deeds among devas and humans, his inconceivable deeds, his deeds that transcend the causes cultivated by sages, his realization of the fruitions of the Ten Grounds, and his ultimate non-retrogression from anuttara-samyak-sambodhi.”

After these words were spoken, a bodhisattva-mahasattva named Avalokitesvara arose from his seat in the Dharma assembly, knelt with palms joined, and addressed the Buddha: “World-Honored One! This Ksitigarbha Bodhisattva-Mahasattva is endowed with the virtue of great loving-kindness and compassion and has pity for sentient beings afflicted by suffering and wrongdoing. Throughout hundreds of thousands of millions of worlds, the Bodhisattva manifests hundreds of thousands of millions of bodies. All his merit, virtue, and awe-inspiring spiritual power are inconceivable.

I have heard the World-Honored One and immeasurable Buddhas throughout the ten directions unanimously praise Ksitigarbha Bodhisattva, saying that even if all the Buddhas of the past, present, and future were to proclaim his merit and virtue, they still could not fully describe them.

Just now, the World-Honored One again told the entire assembly that He wished to proclaim the various benefits bestowed by Ksitigarbha Bodhisattva. I humbly beseech the World-Honored One, for the sake of all sentient beings of the present and future, to proclaim Ksitigarbha Bodhisattva’s inconceivable deeds, so that the devas, nagas, and the Eight Classes of Beings may gain merit by beholding and paying homage to him.”

The Buddha told Avalokitesvara Bodhisattva: “You have profound karmic affinities with the Saha world. If devas or nagas, men or women, spirits or ghosts, or even suffering, wrongdoing sentient beings in the Six Realms hear your name, see your image, cherish and recollect you, or praise you, those sentient beings will assuredly never again retrogress from the Unsurpassed Path. They will constantly be born among humans or devas and fully enjoy wondrous bliss. When the fruits of their causes are about to mature, they will encounter Buddhas who will bestow predictions of their future attainment.

Now, out of great loving-kindness and compassion, you pity sentient beings and the devas, nagas, and the Eight Classes of Beings, and wish to hear Me proclaim the inconceivable benefits bestowed by Ksitigarbha Bodhisattva. Listen attentively; I shall now explain them clearly.”

Avalokitesvara said: “Yes, World-Honored One! I joyfully wish to hear.”

The Buddha told Avalokitesvara Bodhisattva: “In the worlds of the present and future, there may be devas whose heavenly merit and enjoyment have come to an end and for whom the Five Signs of Decline appear, or who are destined to fall into the evil realms. When those devas, whether male or female, experience these signs of decline, if they see an image of Ksitigarbha Bodhisattva or hear the name of Ksitigarbha Bodhisattva and then behold him once and bow once, their heavenly merit will increase, they will enjoy abundant happiness, and they will never again fall into the three evil realms.

How much greater, then, will be the boundless and immeasurable merit, blessings, and benefits gained by those who see the Bodhisattva’s image, hear his name, and then give and make offerings of various kinds of incense, flowers, clothing, food, drink, precious objects, jeweled necklaces, and so forth.”

“Furthermore, Avalokitesvara! In the worlds of the present and future, if sentient beings in the Six Realms who are approaching the end of life hear the name of Ksitigarbha Bodhisattva even once, so that it merely passes through their ears, those sentient beings will never again undergo suffering in the Three Evil Realms.

How much more will this be so if, as they approach the end of life, their parents and relatives use the houses, wealth, precious objects, clothing, and so forth belonging to the dying person to sculpt or paint an image of Ksitigarbha Bodhisattva; or if they enable the sick person, before death, to see with their own eyes and hear with their own ears, and to know that their relatives have used their houses, precious objects, and so forth to sculpt or paint an image of Ksitigarbha Bodhisattva on their behalf. If, because of karmic retribution, that person was destined to suffer a severe illness, then through this merit the illness will immediately be cured and their lifespan prolonged.

If that person’s karmic retribution is such that their life is already at an end, and they are destined to undergo all manner of offenses, obstructions arising from wrongdoing, and karmic obstructions and to fall into the evil realms, then through this merit, immediately after death they will be born among devas or humans, enjoy supreme and wondrous bliss, and have all obstructions arising from wrongdoing eradicated.”

“Furthermore, Avalokitesvara Bodhisattva! In the future, there may be men or women who, while still nursing, or when three, five, or no more than ten years old, lose their parents, brothers, or sisters. When they grow older, they constantly remember and think of their parents and relatives, yet do not know into which realm they have fallen, in which world they have been born, or in which heaven they have taken birth.

If such people can sculpt or paint an image of Ksitigarbha Bodhisattva, or even hear his name, behold him once, and bow once, and if, for a period of one to seven days, they do not retreat from their initial resolve but continue to hear his name, behold his image, pay homage, and make offerings, then even if their relatives were cast into an evil realm because of unwholesome karma and were destined to remain there for many kalpas, through the merit gained by their children, brothers, or sisters in sculpting or painting an image of Ksitigarbha Bodhisattva and beholding and paying homage to him, they will immediately be liberated, be born among devas or humans, and enjoy supreme and wondrous bliss.

If, by the power of their blessings, those relatives have already been born among devas or humans and are already enjoying supreme and wondrous bliss, then through this merit their causes for sagehood will increase, and they will enjoy immeasurable happiness.”

“If such people can also single-mindedly behold and pay homage to the image of Ksitigarbha Bodhisattva for twenty-one days and recite his name a full ten thousand times, the Bodhisattva will manifest a boundless body and tell them the realm into which their relatives have been born. Or, in a dream, the Bodhisattva will manifest great spiritual power and personally lead them to various worlds to see their relatives.

If they can also recite the Bodhisattva’s name one thousand times every day for one thousand consecutive days, the Bodhisattva will command the ghosts, spirits, and local earth deities to protect them throughout their lives. In their present lives they will have clothing and food in abundance, will suffer none of the various illnesses, and even unexpected calamities will not enter their doors, much less afflict their bodies! Ultimately, the Bodhisattva will rub the crowns of their heads and bestow predictions of their future attainment.”

“Furthermore, Avalokitesvara Bodhisattva! In the future, if good men or good women wish to bring forth vast loving-kindness to rescue and liberate all sentient beings, wish to cultivate the Unsurpassed Bodhi Path, and wish to escape the Three Realms, then upon seeing an image of Ksitigarbha Bodhisattva and hearing his name, if they sincerely take refuge in him, or make offerings of incense, flowers, clothing, precious objects, food, and drink, and behold and pay homage to him, the aspirations of those good men and good women will swiftly be fulfilled and never be obstructed.”

“Furthermore, Avalokitesvara Bodhisattva! In the future, if good men or good women wish to fulfill hundreds of thousands of millions of aspirations and accomplish hundreds of thousands of millions of matters concerning the present and future, they need only take refuge in, behold and pay homage to, make offerings to, and praise the image of Ksitigarbha Bodhisattva; then all such wishes and aspirations will be fulfilled.

If, moreover, that person beseeches Ksitigarbha Bodhisattva, the one endowed with great loving-kindness and compassion, to protect and support them forever, then in a dream the Bodhisattva will immediately rub the crown of that person’s head and bestow a prediction upon them.”

“Furthermore, O Avalokitesvara Bodhisattva! In the future, if any good man or good woman cherishes profound reverence for the Mahayana scriptures and gives rise to the inconceivable resolve to read and recite them, yet, even after meeting a wise teacher who instructs them until they become proficient, forgets them again after reading, and for months or even years remains unable to read or recite them—such good people, because their karmic obstructions from previous lives have not yet been completely eradicated, lack the capacity to read and recite the Mahayana scriptures.”

“When people of this kind hear the name of Ksitigarbha Bodhisattva or see an image of Ksitigarbha Bodhisattva, they should, with their whole original heart, reverently state their circumstances before him. They should then make offerings to the Bodhisattva of incense, flowers, clothing, food and drink, and all kinds of playthings. They should also place a cup of pure water before the Bodhisattva for one day and one night.

Afterward, they should join their palms, request the water, and drink it while facing south; as the water is about to enter their mouths, they must be utterly sincere and solemn. After drinking the water, they must abstain from the five pungent plants, alcohol, meat, sexual misconduct, false speech, and all acts of killing for seven or twenty-one days. In their dreams, these good men and good women will see Ksitigarbha Bodhisattva manifest his boundless body, come to where they dwell, and pour water upon the crowns of their heads.

Upon awakening, they will immediately become intelligent; once any scripture has entered their faculty of hearing, they will remember it forever and never again forget even a single sentence of scripture or a single verse!”

“Furthermore, O Avalokitesvara Bodhisattva! In the future, there may be people who lack sufficient food and clothing; whose wishes are always frustrated; who suffer many illnesses or numerous ominous reversals; whose homes are unsettled; whose families are scattered; who repeatedly encounter unexpected calamities that injure them; or who often have frightening dreams while asleep. If such people hear the name of Ksitigarbha Bodhisattva, see an image of Ksitigarbha Bodhisattva, and with utmost sincerity and reverence recite his name a full ten thousand times, then all those adverse circumstances will gradually disappear. They will immediately attain peace and happiness, have food and clothing in abundance, and even their dreams will all be peaceful and joyful.”

“Furthermore, O Avalokitesvara Bodhisattva! In the future, if any good man or good woman must enter forests or climb mountains, cross rivers or traverse seas, encounter great floods, or travel along dangerous roads—whether for their livelihood, for public or private affairs, on account of matters of birth or death, or because of some urgent matter—that person should first recite the name of Ksitigarbha Bodhisattva ten thousand times. Then, wherever that person passes, ghosts and spirits will guard and protect them. Whether walking, standing, lying down, or sitting, they will always remain peaceful and happy. Even if they encounter tigers, wolves, lions, and every kind of poisonous or harmful creature, none will be able to injure them.”

The Buddha said to Avalokitesvara Bodhisattva: “Ksitigarbha Bodhisattva has profound affinities with Jambudvipa. Were I to speak of all the benefits that living beings obtain through seeing or hearing of him, I could not finish describing them even in hundreds of thousands of kalpas.

“Therefore, O Avalokitesvara, use your spiritual powers to disseminate this scripture, so that throughout hundreds of thousands of myriads of kalpas, living beings in the Saha world may always enjoy peace and happiness.”

At that time, the Blessed One spoke these verses:

“I behold Ksitigarbha’s awesome spiritual power;

Though I spoke for kalpas numerous as Ganges sands, I could not exhaust it.

Seeing, hearing, or gazing upon and bowing to him for but a single thought

Brings gods and humans immeasurable benefits.

Whether man or woman, dragon or spirit,

Whose retribution ends and who would fall into evil realms,

If with utmost sincerity they take refuge in the Great Being,

Their lifespans will increase, and their karmic obstructions will be removed.”

“Children who early lost their parents’ affection

Know not where their spirits have gone;

Brothers, sisters, and other relatives,

Since growing up, have never known one another.

Whether sculpting or painting the Great Being’s image,

They gaze and bow with such sorrowful love that they cannot bear to leave.

For twenty-one days they continually recite his name;

The Bodhisattva will surely manifest his boundless body

And clearly show where their relatives abide.

Even if they have fallen among evil destinies, they will swiftly be released;

If their initial resolve does not retreat,

He will rub their crowns and bestow a sacred prediction.”

“Those who wish to cultivate unsurpassed bodhi,

And even to leave far behind the suffering of the Three Realms,

Having already awakened the mind of great compassion,

Should first gaze upon and bow to the Great Being’s image.

All their aspirations will swiftly be fulfilled,

And karmic obstructions will never hinder them.

Some resolve to recite the scriptures,

Wishing to ferry the deluded multitude to the other shore;

Though they make inconceivable vows,

They forget as soon as they read and continually omit passages.

Their karmic obstructions cause them to remain obscured,

So they cannot remember the Mahayana scriptures they study.

They should make offerings to Ksitigarbha of incense and flowers,

Clothing, food and drink, and playthings;

Place a cup of pure water before the Great Being,

And, after one day has passed, lift it and drink.

With a solemn and reverent heart, abstain from the five pungent plants,

Alcohol, meat, sexual misconduct, and false speech.

For twenty-one consecutive days, refrain from killing,

And with utmost sincerity recollect the Great Being’s name.

In dreams they will surely behold his boundless body;

Upon awakening, their faculty of hearing will immediately become keen.

Once the teachings of the Mahayana scriptures pass through their ears,

They will never forget them throughout thousands of myriads of lives.

It is through the Great Being’s inconceivable power

That he secretly aids them in attaining the treasure of wisdom.”

“Living beings are poor, suffering, and afflicted by illness;

Their homes meet ominous decline, and their families are scattered.

Their sleep is troubled by dreams, and they find no rest;

Whatever they seek fails and does not accord with their wishes.

If with utmost sincerity they gaze upon and bow to Ksitigarbha’s image,

All evil circumstances will be entirely eradicated.

Even their dreams will become peaceful,

Ghosts and spirits will protect them, and food and clothing will abound.

Those wishing to enter mountains and forests or cross rivers and seas,

Where there are savage, poisonous beasts and evil people,

Evil spirits, evil ghosts, and harmful winds,

All manner of calamities and every affliction,

Need only gaze upon, bow to, and make offerings

To the image of the Great Being Ksitigarbha Bodhisattva.

Though they enter mountains, forests, or vast seas,

All harmful circumstances will be completely dispelled.

Avalokitesvara, listen attentively as I speak:

Ksitigarbha’s inexhaustible power is inconceivable.

It cannot be fully recounted in hundreds of thousands of myriads of kalpas;

Widely proclaim the Great Being’s powers such as these!

If people hear Ksitigarbha’s name,

Or even see his image, gaze upon it, and bow,

And with incense, flowers, food, and clothing

Make offerings, they will enjoy wondrous bliss for hundreds of thousands of lives.

If they dedicate these merits throughout the Dharma Realm,

They will ultimately attain Buddhahood and escape birth and death.

Therefore, Avalokitesvara, you should

Proclaim this throughout realms numerous as Ganges sands!”

Chapter Thirteen

ENTRUSTING HUMANS AND GODS

At that time, the Blessed One raised his golden-colored arm, rubbed the crown of Ksitigarbha Bodhisattva Mahasattva’s head, and said: “Ksitigarbha! Ksitigarbha! Your spiritual powers are inconceivable; your loving-kindness and compassion are inconceivable; your wisdom is inconceivable; and your eloquence is inconceivable. Even if all the Buddhas of the ten directions were to praise and proclaim your inconceivable qualities, they could not finish describing them in thousands of myriads of kalpas.

“Ksitigarbha! Ksitigarbha! Remember that today, in the palace of the Trayastrimsa Heaven, before this great assembly of indescribably, indescribably many hundreds of thousands of myriads of kotis of Buddhas and bodhisattvas, as well as the eight classes of gods, dragons, and other beings, I once again entrust to you those living beings among gods and humans who still remain within the burning house and have not yet escaped the Three Realms.

“Do not allow those living beings to fall into the evil realms even for a single day or night, much less permit them to descend into the Five Uninterrupted Hells or the Avici Hell, where they would pass thousands of myriads of kotis of kalpas without ever emerging!”

“O Ksitigarbha! The dispositions of sentient beings in this Jambudvipa are unstable, and many are accustomed to following evil ways.”

“Though they may give rise to wholesome intentions, they soon regress and lose them; if they encounter evil conditions, their evil thoughts increase with every passing moment. Therefore, I divide this body into hundreds of thousands of kotis of transformation bodies to teach and liberate them, delivering each according to their faculties and dispositions.”

“O Ksitigarbha! I now earnestly entrust the devas and humans to you. In future ages, if any deva or human, any good man or good woman, plants within the Buddhadharma even the slightest root of goodness—as little as a hair, a mote of dust, a grain of sand, or a drop of water—you should use the power of the Way to protect that person, enabling them gradually to cultivate the unsurpassed Way and never regress or lose it.”

“Furthermore, O Ksitigarbha! In future ages, devas or humans may have to undergo retribution according to their karma and fall into the evil realms. When they are about to fall into an evil realm, or have just reached its threshold, if those sentient beings can recite the name of one Buddha, the name of one bodhisattva, or even a single sentence or verse from a Mahayana scripture, you should use your spiritual powers and skillful means to rescue them. Manifest boundless bodies wherever those people are, shatter the hells for their sake, and cause them to be born in the heavens, where they will enjoy supremely subtle and wondrous bliss.”

At that time, the Blessed One spoke this verse:

“Devas and humans of the present and future,

I now earnestly entrust them to you:

Use great spiritual powers and skillful means to deliver them;

Do not let them fall into the evil realms.”

At that time, Ksitigarbha Bodhisattva Mahasattva knelt, joined his palms, and addressed the Buddha, saying: “O Blessed One! I respectfully beseech the Blessed One not to be concerned! In future ages, if any good man or good woman gives rise to even a single thought of reverence toward the Buddhadharma, I shall use hundreds of thousands of skillful means to deliver that person, enabling them swiftly to attain liberation from the course of birth and death. How much more will this be so for those who, having heard of wholesome deeds, cultivate them thought after thought! They will naturally attain eternal non-retrogression from the unsurpassed Way.”

After these words had been spoken, a bodhisattva in the Dharma assembly named Akasagarbha addressed the Buddha, saying: “O Blessed One! Since coming to the Trayastrimsa Heaven, I have heard the Tathagata praise the inconceivable awesome spiritual power and might of Ksitigarbha Bodhisattva. In future ages, if any good man or good woman, or even any deva or naga, hears this scripture and the name of Ksitigarbha, or beholds and venerates his image, how many blessings and benefits will they obtain? I respectfully beseech the Blessed One to speak briefly of this for all sentient beings of the present and future.”

The Buddha told Akasagarbha Bodhisattva: “Listen attentively! Listen attentively! I shall explain this clearly for you. In future ages, if any good man or good woman sees an image of Ksitigarbha Bodhisattva or hears this Sutra, and even reads or recites it, makes offerings of incense, flowers, food, drink, clothing, and jewels, or praises, beholds, and venerates him, that person will obtain twenty-eight benefits.”

“First, devas and nagas will constantly protect and remember them;

Second, their wholesome fruits will increase daily;

Third, they will accumulate causes leading to noble states;

Fourth, their bodhicitta will never regress;

Fifth, they will have abundant clothing and food;

Sixth, epidemics will not afflict their bodies;

Seventh, they will remain far from disasters of water and fire;

Eighth, they will not suffer calamities caused by thieves and robbers;

Ninth, all who see them will treat them with reverence;

Tenth, ghosts and spirits will protect and support them.”

“Eleventh, a woman may be transformed into a man;

Twelfth, she may become the daughter of a king or high minister;

Thirteenth, they will possess upright and beautiful features;

Fourteenth, they will frequently be born in the heavens;

Fifteenth, they may become emperors or kings;

Sixteenth, they will clearly know the events of past lives;

Seventeenth, whatever they seek will be fulfilled according to their wishes;

Eighteenth, their families and relatives will be peaceful and joyful;

Nineteenth, all unexpected calamities will be entirely eliminated;

Twentieth, all karmic paths will be completely eradicated;

Twenty-first, wherever they travel, they will reach their destination;

Twenty-second, their dreams at night will be peaceful and joyful;

Twenty-third, their deceased ancestors will be freed from suffering;

Twenty-fourth, they will be reborn through the blessings accumulated in past lives;

Twenty-fifth, all noble beings will praise them;

Twenty-sixth, their faculties will be intelligent and keen;

Twenty-seventh, their hearts will abound in loving-kindness and compassion;

Twenty-eighth, they will ultimately attain Buddhahood.

Furthermore, O Akasagarbha Bodhisattva! If devas, nagas, ghosts, or spirits of the present and future hear the name of Ksitigarbha, bow in reverence before an image of Ksitigarbha, or hear of Ksitigarbha’s practices and deeds arising from his fundamental vows, and then praise, behold, and venerate him, they will obtain seven benefits.”

“First, they will swiftly transcend the stages of the noble ones;

Second, their evil karma will be eliminated;

Third, the Buddhas will come to protect them;

Fourth, they will not regress from bodhi;

Fifth, their original spiritual powers will increase;

Sixth, they will clearly know all events of their past lives;

Seventh, they will ultimately attain Buddhahood.”

At that time, all the ineffably ineffable Buddha-Tathagatas, great bodhisattvas, devas, nagas, and the eight classes of beings throughout the ten directions heard Sakyamuni Buddha praise and proclaim the inconceivable great awesome spiritual power of Ksitigarbha Bodhisattva, and they all praised it as unprecedented.

Then, in the palace of the Trayastrimsa Heaven, immeasurable fragrant flowers, celestial garments, and precious jewels rained down as offerings to Sakyamuni Buddha and Ksitigarbha Bodhisattva. When this was finished, the entire great assembly in the Dharma gathering again beheld and venerated them, joined their palms, and withdrew.

Verse of Praise:

The Sutra of Ksitigarbha’s Fundamental Vows,

Explains the causes of various karmic deeds;

Illness, disability, and muteness arise from past lives,

But in this life, by reading and reciting the Mahayana,

One obtains boundless blessings and benefits,

And is assured of rebirth upon a jeweled lotus.

Namo to the eternally abiding Buddhas of the ten directions.

Namo to the eternally abiding Dharma of the ten directions.

Namo to the eternally abiding Sangha of the ten directions.