地藏菩薩本願經

Translated during the Tang dynasty by the Tripitaka Master Śramaṇa Śikṣānanda of Khotan

CHAPTER ONE

Spiritual Powers in the Palace of the Trayastrimsa Heaven

Thus have I heard: At one time, the Buddha was in the Trayastrimsa Heaven, expounding the Dharma for his mother.

At that time, all the Buddhas and great bodhisattvas from throughout the ten directions, so numerous that they could not be spoken of—truly, they could not be fully spoken of—all came to the Dharma assembly.

They praised and extolled Shakyamuni Buddha for being able, in the evil age of the five turbidities, to manifest inconceivably great powers of spiritual penetration and wisdom, subdue obstinate and unyielding sentient beings, and discern which dharmas bring suffering and which bring peace and joy. Each of them sent an attendant to inquire respectfully after the Blessed One.

At that time, the Tathagata smiled and emitted hundreds of thousands of myriads of kotis of radiant clouds of auspicious light, such as: the radiant auspicious cloud of great perfection, the radiant auspicious cloud of great compassion, the radiant auspicious cloud of great wisdom, the radiant auspicious cloud of great prajna, the radiant auspicious cloud of great samadhi, the radiant auspicious cloud of great auspiciousness, the radiant auspicious cloud of great merit and blessings, the radiant auspicious cloud of great virtuous merit, the radiant auspicious cloud of great refuge, and the radiant auspicious cloud of great praise.... After emitting such ineffably numerous radiant clouds of auspicious light...

The Buddha further issued all manner of subtle and wondrous sounds, such as the sound of dana-paramita, the sound of shila-paramita, the sound of kshanti-paramita, the sound of virya-paramita, the sound of dhyana-paramita, the sound of prajnaparamita, the sound of loving-kindness and compassion, the sound of sympathetic joy and equanimity, the sound of liberation, the sound of freedom from outflows, the sound of wisdom, the sound of great wisdom, the sound of the lion's roar, the sound of the great lion's roar, the sound of thunder issuing from clouds, and the sound of great thunder issuing from clouds. After the Buddha had issued all such ineffably numerous sounds...

From the Saha world and other lands, countless devas, dragons, ghosts, and spirits also assembled in the celestial palace of the Trayastrimsa Heaven. These were all the celestial hosts from the Heaven of the Four Heavenly Kings, the Trayastrimsa Heaven, the Suyama Heaven, the Tushita Heaven, the Heaven of Delight in Transformations, the Heaven of Mastery over Others' Transformations, the Heaven of the Brahma Hosts, the Heaven of Brahma's Ministers, the Great Brahma Heaven, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Light-Sound, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven Born of Merit, the Heaven of Beloved Merit, the Heaven of Abundant Fruit, the Heaven of No Thought,

the Heaven Free from Affliction, the Heaven Free from Heat, the Heaven of Excellent Vision, the Heaven of Excellent Manifestation, the Akanishtha Heaven, the Maheshvara Heaven, and even the Sphere of Neither Perception nor Non-Perception.

All the devas, dragons, ghosts, and spirits assembled there.

There also came ghost kings such as the Evil-Eyed Ghost King, the Blood-Drinking Ghost King, the Essence-and-Energy-Drinking Ghost King, the Fetus-and-Egg-Devouring Ghost King, the Disease-Spreading Ghost King, the Poison-Controlling Ghost King, the Kindhearted Ghost King, the Blessings-and-Benefits Ghost King, and the Great Loving-Respect Ghost King. Such ghost kings from the lands throughout the ten directions and from within the Saha world all assembled there.

At that time, Shakyamuni Buddha addressed Manjushri, the Dharma Prince and great bodhisattva: “You have seen all the Buddhas and bodhisattvas, as well as the devas, dragons, ghosts, and spirits from this world and other worlds, from this land and other lands, who have assembled today in the Trayastrimsa Heaven. Do you know their number?”

Manjushri said to the Buddha, “Blessed One, even if I were to measure their number with my spiritual powers for a thousand kalpas, I could not know it.”

The Buddha told Manjushri, “Even when I behold them with the Buddha-eye, I cannot know their full number. All of them are beings whom Kshitigarbha Bodhisattva, throughout many long and distant kalpas, has guided, is guiding, or will guide to liberation; and whom he has brought, is bringing, or will bring to accomplishment.”

Manjushri said to the Buddha, “Blessed One! Long ago in the distant past, I cultivated roots of goodness and attained unobstructed wisdom; therefore, upon hearing the Buddha's words, I immediately accept them with faith. Yet shravakas of lesser attainment, the eight classes of devas and dragons, and sentient beings of the future, although they may hear the Tathagata's truthful words, will still harbor doubts. Even if they respectfully accept them for a time, they may not necessarily refrain from later giving rise to slander. I respectfully beseech the Blessed One to explain fully the original causes: What practices did the great bodhisattva Kshitigarbha cultivate, and what vows did he make, that he was able to accomplish such inconceivable deeds?”

The Buddha told Manjushri, “Suppose that all the grasses, trees, and dense forests; every kind of rice and sesame; all bamboo, reeds, mountains, rocks, and motes of dust in the trichiliocosm were counted, and each individual unit among them were regarded as one Ganges River. Suppose that every grain of sand in all those Ganges Rivers were then regarded as one world; that every mote of dust in each of those worlds were regarded as one kalpa; and that every mote of dust contained within all the kalpas thus calculated were likewise regarded as one kalpa. The time that has passed since Kshitigarbha Bodhisattva attained the stage of the Tenth Bhumi is more than a thousand times longer than the number of kalpas in that analogy.

“How much longer still, then, has it been since Kshitigarbha Bodhisattva cultivated the stages of a shravaka and a pratyekabuddha? Manjushri, the awe-inspiring spiritual power and vows of this bodhisattva are inconceivable. If, in the future, good men or women hear the name of Kshitigarbha Bodhisattva and praise or extol him, bow in reverence or gaze upon him, recite his name or make offerings to him, or even embroider, paint, carve, sculpt, or lacquer an image of the Bodhisattva, those people will be reborn in the Heaven of the Thirty-Three one hundred times and, for a very long time thereafter, will not fall into the evil destinies.

“Manjushri, in the inconceivably and ineffably distant past, the great bodhisattva Kshitigarbha was once born as the son of a great elder. At that time, a Buddha appeared in the world whose name was Tathagata Lion's Vigorous Advance, Perfect in the Myriad Practices. The elder's son saw that the Buddha's physical marks were excellent and that his body was adorned with the blessings of a thousand merits. He therefore asked that Buddha what practices he had cultivated and what vows he had made to attain such excellent physical marks.

“At that time, Tathagata Lion's Vigorous Advance, Perfect in the Myriad Practices, told the elder's son, ‘If you wish to attain a body such as this, you must, throughout many long and distant kalpas, liberate all suffering sentient beings.’

“Manjushri, upon hearing this, the elder's son immediately made this vow: ‘From now until the end of incalculably many kalpas in the future, for the sake of suffering beings burdened by offenses in the six paths of cyclic existence, I shall extensively establish many skillful means to cause them all to attain complete liberation. Only then shall I myself attain Buddhahood.’”

Because he had made such a vast vow before the Buddha [Lion’s Vigorous Advance, Perfect in the Ten Thousand Practices], to this day, throughout hundreds of thousands of myriads of kotis of nayutas of inexpressible kalpas, [Ksitigarbha] has continued to remain a bodhisattva.

Again, in the inconceivably distant past, countless asamkhyeya kalpas ago, there was a Buddha named Enlightenment-Flower Samadhi Sovereign King Tathagata. That Buddha’s lifespan extended to four hundred thousand myriads of kotis of asamkhyeya kalpas.

[After the Buddha entered nirvana,] during the Age of the Semblance Dharma, there was a brahmin maiden whose merit and virtue from previous lives were deep and abundant. Everyone respected her, and whether she was walking, standing, sitting, or lying down, devas always followed and protected her. Her mother believed in heterodox teachings and treated the Three Jewels with contempt. At that time, this noble maiden employed many skillful means to counsel her mother, hoping that she would give rise to right view. Yet her mother remained entirely without faith. Before long, she died, and her consciousness fell into the Avici Hell.

The brahmin maiden knew that while alive her mother had not believed in cause and effect and reasoned that, following such evil karma, she must have been born in an evil realm. She therefore sold her house and all her possessions, using the money to purchase incense, flowers, and various offerings. She went to a monastery and stupa dedicated to that former Buddha and made an exceedingly great offering.

In the monastery, she saw an image of Enlightenment-Flower Samadhi Sovereign King Tathagata, whose majestic countenance had been depicted with every mark of dignity and refinement. She gazed upon it and bowed in reverence, becoming even more wholehearted in her veneration. She then thought to herself: “The Buddha is the Greatly Awakened One, endowed with the wisdom to know all things clearly.

If he were still in the world, I could approach and ask him where my mother went after her death, and he would surely know where she is.”

The brahmin maiden then prostrated herself and wept sorrowfully for a long time, gazing upon the Tathagata with yearning devotion. Suddenly, she heard a voice from midair saying: “Noble maiden who weeps, do not grieve so deeply. I shall now tell you where your mother has been reborn.”

The brahmin maiden joined her palms, looked up into the air, and said: “What divine being are you who wishes to ease my sorrow? Since the day I lost my mother, I have longed for her day and night, yet there is nowhere I can inquire to learn where she has been reborn.”

At that moment, the voice in the air replied to the maiden: “I am Enlightenment-Flower Samadhi Sovereign King Tathagata of the past, whom you are now contemplating and reverently worshiping. I have seen that your remembrance of your mother far surpasses the ordinary affection of living beings, and so I have come to instruct you.”

When the brahmin maiden heard that voice, her entire body collapsed and all her limbs gave way. Those around her supported and cared for her for a long time before she regained consciousness. She then looked up into the air and said: “May the Buddha compassionately take pity on me and quickly tell me where my mother has been reborn. I now feel as though my body and mind are about to perish.”

Enlightenment-Flower Samadhi Sovereign King Tathagata then told the noble maiden: “When you have completed your offerings, return home promptly. Sit upright and recollect my name. You will naturally come to know where your mother has been reborn.”

After bowing to the Buddha, the brahmin maiden immediately returned home. Because of her longing remembrance of her mother, she sat upright and recollected Enlightenment-Flower Samadhi Sovereign King Tathagata. She continued in this way for one day and one night.

Suddenly, she saw herself beside the shore of a sea. Its waters boiled and surged, and many ferocious beasts with bodies entirely of iron flew and leaped over the sea’s surface, chasing one another back and forth. She also saw hundreds of thousands of myriads of men and women bobbing up and sinking down in the sea, while those ferocious beasts fought among themselves to devour them.

She further saw yakshas of many different forms: some had many hands and many eyes, while others had many feet and many heads. Their sharp fangs protruded like swords as they drove the offenders toward the beasts. These yakshas also seized the offenders themselves and bent their heads down to their feet.

Their myriad horrifying forms were such that one dared not gaze upon them for long. Yet through the power of her recollection of the Buddha, the brahmin maiden felt no fear at all.

A ghost king named No-Poison approached, bowed his head in greeting, and addressed the noble maiden: “Excellent, Bodhisattva! Through what causes and conditions have you come here?”

The brahmin maiden then asked the ghost king: “What place is this?” No-Poison replied: “This is the first sea west of the Great Iron Encircling Mountain.”

The noble maiden asked: “I have heard that there are hells within the Iron Encircling Mountain. Is that true?” No-Poison replied: “There truly are hells.”

The noble maiden again asked the ghost king: “How was I able to come to this place?” The ghost king No-Poison replied: “If it was not through awe-inspiring spiritual power, then it must have been through the force of karma. Apart from these two means, one can never come to this place.”

The noble maiden asked again: “Why does the water here boil and surge, and why are there offenders and ferocious beasts?” No-Poison replied: “These are evil-doing beings from Jambudvipa who have recently died. Forty-nine days have passed, yet no surviving relatives have performed meritorious deeds on their behalf to rescue them from suffering and calamity. Moreover, while alive, they did not plant wholesome causes.

Thus, following the karma they created, they are drawn toward the hells and must naturally cross this sea first. One hundred thousand yojanas east of this sea is another sea whose torments are many times greater. East of that sea is yet another sea, whose torments are many times greater still.

These seas are brought into being by the evil karma of the three modes of action and are therefore collectively called the Sea of Karma. This is that very place.”

The noble maiden again asked the ghost king No-Poison: “Where are the hells?” No-Poison replied: “Within the three seas are the great hells, numbering in the hundreds of thousands, each one different. There are eighteen major hells. There are five hundred somewhat smaller hells, whose cruel torments are immeasurable. Smaller still are hundreds of thousands of hells, likewise filled with immeasurable suffering.”

The noble maiden again asked the ghost king: “My mother died not long ago. I do not know where her consciousness has now gone.” The ghost king asked in return: “What karma was the Bodhisattva’s mother accustomed to creating while she was alive?” The noble maiden replied: “My mother held wrong views and slighted, reviled, and slandered the Three Jewels. Even when she temporarily professed belief, she showed them no respect whatsoever. My mother died only recently, and I do not know where she has been reborn.”

No-Poison then asked: “What were the names of the Bodhisattva’s parents?” The noble maiden replied: “Both my parents belonged to the brahmin caste. My father’s name was Sila Sudarsana, and my mother’s name was Yue-di-li.”

No-Poison joined his palms and said to the Bodhisattva: “Noble maiden, please return home. There is no need to worry or grieve with longing. The female offender Yue-di-li was reborn in a heavenly realm three days ago. This was due to her filial child, who made offerings and cultivated merit on her mother’s behalf at the monastery and stupa dedicated to Enlightenment-Flower Samadhi Sovereign King Tathagata. Not only was the Bodhisattva’s mother released from hell, but on that day all the offenders in the Avici Hell also rejoiced and were reborn together in the heavenly realms.” Having spoken, the ghost king joined his palms and took his leave.

The brahmin maiden suddenly awoke as though from a dream. Having clearly understood what had happened, she immediately went before the image of Enlightenment-Flower Samadhi Sovereign King Tathagata within the stupa and made this vast vow: “From now until innumerable kalpas in the future, for all beings suffering the torments of their offenses, I vow to extensively employ skillful means so that they may attain liberation.”

The Buddha told Manjusri: “The ghost king No-Poison of that time is now Foremost Wealth Bodhisattva. That brahmin maiden is Ksitigarbha Bodhisattva.”

CHAPTER TWO

THE ASSEMBLY OF THE BODHISATTVA’S TRANSFORMATION BODIES

At that time, throughout hundreds of thousands of myriads of kotis of immeasurable asamkhya worlds—numbers inconceivable, ineffable, incalculable, and impossible to fully express—all the transformation bodies of Ksitigarbha Bodhisattva in all the hells assembled at the Trayastrimsa Heaven Palace.

Through the spiritual power of the Tathagata, each transformation body came from his own place, accompanied by those who had been liberated from the paths of karma, numbering as many as thousands of myriads of kotis of nayutas. Together they brought incense and flowers as offerings to the Buddha. All those who came with them had, through the teaching and transformation of Ksitigarbha Bodhisattva, become forever irreversible from the attainment of anuttara-samyak-sambodhi.

All the members of this great assembly had, for many long kalpas, drifted through birth and death in samsara, ceaselessly enduring suffering in the six realms. Through Ksitigarbha Bodhisattva’s vast compassion and profound vows, each had attained realization. Upon arriving at the Trayastrimsa Heaven Palace, they were filled with boundless joy and gazed intently at the Tathagata without ever taking their eyes from him.

Then the World-Honored One extended his golden-hued arm and stroked the heads of all the transformation bodies of the Great Bodhisattva Ksitigarbha throughout hundreds of thousands of myriads of kotis of inconceivable, incalculable, ineffable, immeasurable asamkhya worlds, and said: “In the evil age of the five turbidities, I teach and transform such stubborn beings who are difficult to instruct, causing their minds to become subdued, to abandon deviant paths, and to return to the right path. Yet of every ten, one or two still retain their evil habits.”

The Tathagata likewise manifests hundreds of thousands of myriads of kotis of transformation bodies and extensively employs many skillful means. Those of keen faculties believe and accept the teaching as soon as they hear it. Those who already possess wholesome results attain accomplishment through repeated exhortation and encouragement.

Those who are dull and ignorant accept and follow the teaching only after being instructed for a long time. Those burdened by heavy karmic obstacles do not give rise to reverence. All such beings differ according to their kind, and the Tathagata manifests transformation bodies to liberate them all.

He may appear in a male body or a female body; as a deva or naga; as a ghost or spirit; or as mountains and forests, springs, plains, rivers, lakes, streams, wells, and so forth, benefiting everyone and thereby enabling them all to attain liberation. He may appear as Sakra, lord of the devas; as a Brahma king; as a wheel-turning king; as a layman; as a king; as a prime minister; as an official or attendant; as a bhiksu, bhiksuni, upasaka, or upasika; or even in the bodies of a sravaka, arhat, pratyekabuddha, or bodhisattva in order to teach and transform them.

He does not appear before beings solely in the body of a Buddha.

Ksitigarbha Bodhisattva, contemplate how the Tathagata has, for many kalpas, diligently and laboriously liberated such stubborn, suffering, sinful beings who are difficult to instruct. Among them are those who have not yet been subdued and must undergo retribution according to their karma. If they fall into the evil realms and must endure immense suffering and anguish, remember the Tathagata’s earnest entrustment and exhortation here today in the Trayastrimsa Heaven Palace. From now until Maitreya Buddha appears in the world, cause all beings in the Saha world to attain liberation, forever leave suffering and anguish behind, encounter Buddhas, and receive predictions of Buddhahood.

At that time, all the transformation bodies of Ksitigarbha Bodhisattva throughout the worlds united into a single body. Weeping tears of gratitude and devotion, he addressed the Buddha: “Throughout many long kalpas until now, through the kindness of the Buddha’s guidance, I have attained inconceivable spiritual powers and perfected great wisdom. My transformation bodies fill worlds as numerous as the sands of hundreds of thousands of myriads of kotis of Ganges Rivers.

In each of those worlds, I manifest hundreds of thousands of myriads of kotis of transformation bodies. Each such body teaches and liberates hundreds of thousands of myriads of kotis of people, causing them to return to and revere the Three Jewels, forever leave birth and death behind, and attain the bliss of nirvana. If any being performs even the slightest wholesome deed within the Buddha-Dharma—as little as a strand of hair, a drop of water, a grain of sand, a mote of dust, or even something as minute as the tip of a hair—I shall gradually liberate that being and enable them to obtain great benefit.”

May the World-Honored One not be concerned about beings who will create evil karma in future lives! The Bodhisattva addressed the Buddha three times in this way: “May the World-Honored One not be concerned about beings who will create evil karma in future lives!”

At that time, the Buddha praised Ksitigarbha Bodhisattva: “Excellent! Excellent! I rejoice in and support you. You shall be able to fulfill the vast vow you brought forth many long kalpas ago. Once your work of extensively liberating beings is complete, you shall attain bodhi.”

CHAPTER THREE

Contemplating the Karmic Conditions of Beings

At that time, the Buddha’s mother, Lady Maya, respectfully joined her palms and asked Ksitigarbha Bodhisattva: “Venerable One! What are the different kinds of karma created by beings in Jambudvipa, and what are the corresponding retributions they undergo?”

Ksitigarbha Bodhisattva replied: “Throughout thousands of myriads of worlds and even thousands of myriads of lands, some have hells and some have none; some have women and some have none; some have the Buddha-Dharma and some have none. The same applies even to sravakas and pratyekabuddhas. There is not merely one kind of karmic retribution in the hells.”

Lady Maya again addressed the Bodhisattva: “I wish to hear about the evil realms in Jambudvipa that are brought about by the retribution of offenses.”

Ksitigarbha Bodhisattva said: “Holy Mother, please listen and receive this teaching. I shall now speak briefly about this matter.” The Buddha’s mother replied: “May the Venerable One explain it.”

Ksitigarbha Bodhisattva then said to the Holy Mother: “The various kinds of retribution for offenses in southern Jambudvipa may be named and described as follows.

“If any being is unfilial, even to the point of killing their parents, that being will certainly fall into the Avici Hell for thousands of myriads of kotis of kalpas, with no appointed time for release even should they wish to escape.

“If any being sheds the blood of a Buddha, disparages and slanders the Three Jewels, or fails to revere the sutras, that being will likewise fall into the Avici Hell for thousands of myriads of kotis of kalpas, with no appointed time for release even should they wish to escape.

“If any being violates or damages a temple or monastery, defiles monks or nuns, or wantonly engages in sexual misconduct or killing within a pure sangharama, that being will certainly fall into the Avici Hell for thousands of myriads of kotis of kalpas, with no appointed time for release even should they wish to escape.

“If any being falsely assumes the appearance of a practicing sramana while inwardly not truly practicing, misuses or destroys the permanent property of the Sangha, deceives laypeople, violates and transgresses the precepts, and commits all manner of evil deeds, such a person will certainly fall into the Avici Hell for thousands of myriads of kotis of kalpas, with no appointed time for release even should they wish to escape.

“If any being steals the property, implements, grain, food, clothing, or other goods permanently belonging to the Three Jewels—even taking without permission a single item that has not been given—that being will fall into the Avici Hell for thousands of myriads of kotis of kalpas, with no appointed time for release even should they wish to escape.”

Ksitigarbha Bodhisattva said, “Holy Mother! If any beings commit offenses such as these, they will fall into the Fivefold Avici Hell. Even if they wish for their suffering to cease for a single moment, that will be impossible.”

Lady Maya again asked Ksitigarbha Bodhisattva, “Why is it called the Avici Hell?”

Ksitigarbha Bodhisattva replied, “Holy Mother! All the hells lie within the Great Iron-Ring Mountain. There are eighteen great hells. There are also five hundred smaller hells, each bearing a different name. Smaller still are innumerable hells, numbering in the hundreds of thousands, and they too all have different names.

“As for the Avici Hell, it is enclosed by a city wall more than eighty thousand miles in circumference. That wall is made entirely of iron and rises ten thousand miles high. It is covered with fire, with scarcely any space left bare. Within the city, the hells adjoin one another, each bearing a different name; only one is called Avici.

“This hell is eighteen thousand miles in circumference. Its iron wall is one thousand miles high. Fire pours down from above, while fire surges upward from below. Iron snakes and iron dogs spew flames as they chase back and forth all over the walls of the hell. Within the hell is a bed that expands to a breadth of ten thousand miles. When one person undergoes punishment, that person sees their own body grow large enough to fill the bed. Even when tens of thousands of people undergo punishment, each one likewise sees their own body grow large enough to fill the bed. Such are the retributions brought about by the karmic power of beings.

“The offenders must also endure every kind of torment. Hundreds of thousands of yakshas and fierce ghosts have teeth as sharp as sword blades, eyes that flash like lightning, and copper claws with which they seize, drag, and pull the offenders. Other yakshas wield great iron halberds and stab the offenders’ bodies, sometimes piercing their mouths or noses, sometimes their bellies or backs.

They toss them into the air and catch them again, or lay them upon the bed. There are also iron hawks that peck out and devour the offenders’ eyes. Iron snakes coil around and constrict their necks.

Long nails are driven into every one of the hundreds of joints and bones throughout their bodies. Their tongues are pulled out to a great length, and plows are dragged over them. Their intestines are pulled out and chopped into sections.

Boiling molten copper is poured into their mouths, and red-hot iron is pressed against their bodies. They die ten thousand times and are revived a thousand times, all as a consequence of the karma they have brought upon themselves.

“Even after hundreds of thousands of kalpas, there is no appointed time when they may escape. When this world is destroyed, they are transferred and born in another world. When that other world is destroyed, they are transferred and born in another region. When that region is destroyed, they are successively transferred to still other regions, continuously undergoing punishment. When this world forms again, they are born back here and continue to undergo punishment. Such is the retribution of Avici.

“Moreover, it is called Avici because karma brings about five kinds of uninterruptedness. What are these five?

“First, throughout day and night, offenders undergo punishment for the full number of kalpas in which punishment must be endured, without any interval of respite. Therefore, it is called Avici.

“Second, one person fills the hell, and many people also fill the hell. Therefore, it is called Avici.

“Third, the instruments of punishment and tortures include tridents, clubs, hawks, venomous snakes, wolves, dogs, mortars and pestles, grinding mills, saws, chisels, chopping knives, cauldrons of boiling water, iron nets, iron ropes, iron donkeys, and iron horses. Rawhide is wrapped around the offenders’ heads, and molten iron is poured over their bodies. When hungry, they swallow iron pellets; when thirsty, they drink molten iron. Year after year and kalpa after kalpa, throughout many nayutas of kalpas, their suffering continues without the slightest interruption. Therefore, it is called Avici.

“Fourth, no distinction is made between male and female, nor among the peoples of Qiang, Hu, Yi, and Di; whether old or young, noble or lowly, whether dragon, spirit, deva, or ghost, once they have committed offenses that bring about this retribution, they must all undergo the same suffering. Therefore, it is called Avici.

“Fifth, if anyone falls into this hell, from the moment they first enter and throughout hundreds of thousands of kalpas, they die and revive ten thousand times in a single day and night. Even if they wish for the punishment to pause for a single instant, that is impossible. Only when their karma has been exhausted can they be reborn elsewhere. Because the punishment continues without cease, it is called Avici.”

Ksitigarbha Bodhisattva said to the Holy Mother, “This is but a brief account of the Avici Hell. If I were to speak extensively of the names of all its instruments of punishment and of the suffering and pain within it, I could not finish speaking even throughout an entire kalpa.” Having heard this teaching, Lady Maya sorrowfully joined her palms, bowed in reverence, and withdrew.

CHAPTER FOUR

The Karmic Power of the Beings of Jambudvipa

At that time, the great bodhisattva Ksitigarbha addressed the Buddha, saying, “World-Honored One! By relying upon the awe-inspiring spiritual power of the Tathagata, I manifest transformation bodies throughout hundreds of thousands of millions of billions of worlds to liberate all beings undergoing karmic retribution. Were it not for the power of the Tathagata’s great compassion, I could not manifest such transformations.

“I have now also accepted the Buddha’s entrustment and exhortation: from this time until Ajita becomes a Buddha, I shall cause all beings in the six realms to attain liberation. Yes, World-Honored One! Please do not be concerned.”

At that time, the Buddha told Ksitigarbha Bodhisattva, “Before attaining liberation, the nature and consciousness of all beings are unstable and uncertain. By habitually doing evil, they form karmic retribution; by habitually doing good, they bring forth wholesome fruits. Whether they do good or evil arises from their pursuit of external conditions. Through karmic cause and effect, they revolve endlessly through the five paths, never pausing for even a moment. Deluded and confused, they undergo many obstructions and tribulations throughout kalpas as countless as motes of dust.

“They are like fish swimming within an encircling net, imagining themselves to be in a broad river. For a brief moment they may avoid becoming entangled in the net, but soon they are caught in it again.

“It is for the sake of such beings that I have been concerned. Now that you seek to fulfill your past vows and the solemn oaths you have made throughout many kalpas to liberate suffering, sinful beings far and wide, what further cause have I for concern?”

After the World-Honored One had spoken these words, a great bodhisattva in the assembly named Samadhi Self-Mastery King addressed the Buddha, saying, “World-Honored One! What vows has Ksitigarbha Bodhisattva made throughout many kalpas that the World-Honored One now praises him so earnestly? I pray that the World-Honored One will speak of them briefly.”

At that time, the World-Honored One told Samadhi Self-Mastery King Bodhisattva, “Listen attentively! Reflect well upon this! I shall distinguish and explain it for you.”

“In the past, an immeasurable and incalculable number of indescribable nayutas of kalpas ago, there was a Buddha named All-Wisdom-Accomplished Tathagata, Worthy of Offerings, Perfectly and Universally Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One. The lifespan of that Buddha was sixty thousand kalpas. Before renouncing the household life, he was the king of a small country. He was a friend of the king of a neighboring country, and together they practiced the ten wholesome deeds and benefited beings.

“The people of that neighboring country committed many evil deeds. The two kings consulted together and devised many skillful means to rescue them. One king made this vow: ‘I vow to attain Buddhahood swiftly so that I may liberate every one of these people.’ The other king made this vow: ‘If I do not first liberate all suffering, sinful beings, enabling them all to attain peace and happiness and realize bodhi, then I vow not to become a Buddha.’”

The Buddha told Bodhisattva Samadhi Self-Mastery King: “The king who vowed to attain Buddhahood swiftly is none other than the Tathagata Accomplishment of All-Wisdom. The king who vowed to continue forever rescuing suffering, sinful beings and who did not yet vow to attain Buddhahood is none other than Bodhisattva Ksitigarbha.”

Furthermore, immeasurable asamkhya kalpas ago, a Buddha appeared in the world named Tathagata Pure Lotus Eyes. The lifespan of that Buddha was forty kalpas.

During the Semblance Dharma Age [of that Buddha], there was an arhat who used his merit and virtue to deliver sentient beings. While teaching and transforming them in due course, he encountered a maiden named Bright Eyes, who prepared various foods and presented them as an offering. The arhat asked, “What do you wish to seek?” Bright Eyes replied, “On the anniversary of my mother’s death, I wish to rely upon the merit [of this offering] to rescue her, but I still do not know into which realm she has been reborn.”

Taking pity on her, the arhat immediately entered samadhi and contemplated. He saw that Bright Eyes’ mother had fallen into an evil realm and was undergoing extreme suffering. The arhat then asked Bright Eyes, “What karma did your mother create while she was alive? She has now fallen into an evil realm and is undergoing extreme suffering.”

Bright Eyes replied, “The sole evil deed my mother committed was her fondness for eating creatures from the sea. She especially relished their eggs, whether fried or boiled, and indulged in eating them freely. The lives thus taken must number more than tens of thousands. Venerable One, please have compassion and devise some means to rescue her.”

Taking pity on her, the arhat expediently advised Bright Eyes, “You may sincerely recite the name of Tathagata Pure Lotus Eyes and also commission a painted image of him. Then both the living and the deceased will obtain blessed rewards.”

Upon hearing this, Bright Eyes immediately relinquished everything she cherished and used her resources to commission a painted image of the Buddha as an offering. With utmost reverence and sorrowful devotion, she gazed upon and bowed to it, tears streaming down her face.

Suddenly, shortly after midnight, Bright Eyes dreamed that she saw the Buddha’s body, brilliant and radiant with golden light, as lofty as Mount Sumeru and emitting dazzling rays. He told Bright Eyes, “Before long, your mother will be born into your household. As soon as she can feel hunger and cold, she will be able to speak.”

Thereafter, a maidservant in the household gave birth to a child. Before three days had passed, the child could already speak. Bowing her head and weeping sorrowfully, she said to Bright Eyes, “Within the karmic conditions of birth and death, each person must personally undergo the resulting retribution. I was formerly your mother and for a long time had to dwell in darkness. Since parting from you, I have repeatedly fallen into the great hells. Now, through the power of your merit, I have obtained this rebirth as a lowly person. Yet my life will be brief: at the age of thirteen, I shall die and fall once more into an evil realm. Do you have some means to help me escape?”

When Bright Eyes heard these words, she knew without the slightest doubt that this was her mother. Choked with sobs, she wept and said to the maidservant’s child, “Since you are my mother, you must surely know your own offenses. What karma did you create that caused you to fall into an evil realm?” The child replied, “Because of the two kinds of karma—killing and reviling—I had to undergo this retribution. Had I not relied upon the merit and virtue that rescued me from suffering and calamity, I still would not have been freed from that karma.”

Bright Eyes asked again, “What is the retribution for offenses in the hells like?” The maidservant’s child replied, “The suffering for offenses there is truly unbearable to describe. Even in hundreds of thousands of years, I could not relate it all.”

After hearing this, Bright Eyes wept bitterly. Raising her face toward empty space, she said, “May my mother forever escape the hells. When her thirteenth year has ended, may she be free of grave offenses and never again enter an evil realm.”

“May all Buddhas of the ten directions compassionately take pity, listen, and bear witness. For my mother’s sake, I now make this vast vow: If my mother can forever leave the three evil realms and this lowly existence, and never again, even for all time, receive a woman’s body, then before the image of Tathagata Pure Lotus Eyes I vow that, from this day onward, throughout hundreds of thousands of myriads of millions of kalpas, in whatever world there may be sentient beings suffering the retribution of offenses in the hells or in any of the three evil realms, I shall rescue them all and cause them to leave the realms of hell-beings, animals, and hungry ghosts. Only after all those undergoing such retribution have attained Buddhahood shall I myself attain perfect enlightenment.”

As soon as she had made this vow, she distinctly heard Tathagata Pure Lotus Eyes tell her, “Bright Eyes, you possess great loving-kindness and vast compassion, and for your mother’s sake you have skillfully made such a great vow. I have contemplated and seen that, after your mother completes her thirteenth year and casts off this karmic retribution, she will be reborn as a brahmin and will live for one hundred years. Afterward, she will be born in the Land of No Sorrow, where her lifespan will extend for an incalculable number of kalpas. Later, she will attain Buddhahood and extensively deliver beings throughout the two realms of gods and humans, whose numbers will be as great as the sands of the Ganges.”

The Buddha told Samadhi Self-Mastery King, “The arhat who used merit and virtue to teach and deliver Bright Eyes at that time is now Bodhisattva Inexhaustible Intention. Bright Eyes’ mother is now Bodhisattva Liberation. The maiden Bright Eyes is now Bodhisattva Ksitigarbha.

“Throughout many long and distant kalpas in the past, he possessed such loving-kindness and compassion, making vows as numerous as the sands of the Ganges and extensively delivering sentient beings.

“In the future, there may be men or women who do no good but commit evil deeds, who even disbelieve cause and effect, engage in sexual misconduct, speak falsely, engage in divisive speech, utter harsh words, or slander the Mahayana. Sentient beings who create such karma will certainly fall into the evil realms. Yet if they encounter a virtuous spiritual friend who counsels them and causes them to turn back and take refuge in Bodhisattva Ksitigarbha, even for a very brief time, they will immediately be liberated from the three evil realms.

“If anyone can wholeheartedly take refuge in him, honor him, gaze reverently upon and bow to him, praise and extol him, and serve and make offerings to Bodhisattva Ksitigarbha with all kinds of incense, flowers, garments, precious treasures, food, and drink, that person will frequently be born in the heavenly realms throughout hundreds of thousands of myriads of millions of kalpas to come and enjoy supremely wondrous bliss. When that heavenly merit has been exhausted and the person is reborn in the human realm, throughout hundreds of thousands of kalpas that person will frequently become a sovereign and will be able to recall in detail the causes and effects of past lives.

“Samadhi Self-Mastery King! Bodhisattva Ksitigarbha possesses such great awesome spiritual power and brings inconceivable benefit to sentient beings. You bodhisattvas should remember this sutra and proclaim and circulate it widely.”

Samadhi Self-Mastery King said to the Buddha, “World-Honored One! Please do not be concerned. We, the thousands of myriads of millions of great bodhisattvas, shall certainly rely upon the Buddha’s awesome spiritual power to expound this sutra widely for the benefit of the sentient beings of Jambudvipa.”

After Bodhisattva Samadhi Self-Mastery King had spoken thus to the World-Honored One, he joined his palms, reverently bowed to the Buddha, and withdrew.

At that time, the Heavenly Kings of the four directions all rose from their seats, joined their palms reverently, and said to the Buddha, “World-Honored One! Bodhisattva Ksitigarbha has made such great vows throughout many long and distant kalpas. Why has his work of teaching and delivering beings still not come to an end even today, so that he must continue making such vast vows? We pray that the World-Honored One will explain this clearly for us.”

The Buddha told the Four Heavenly Kings: “Excellent! Excellent! Now, for the great benefit of you and of devas and humans in the present and future, I shall speak of the skillful means employed by Ksitigarbha Bodhisattva in Jambudvipa within the Saha world, where, amid the cycle of birth and death, he compassionately pities, saves, liberates, and delivers all suffering beings burdened by transgressions.”

The Four Heavenly Kings said: “Yes, World-Honored One! We joyfully wish to hear.”

The Buddha told the Four Heavenly Kings: “From remote ages until the present day, Ksitigarbha Bodhisattva has saved, liberated, and delivered sentient beings, yet his vow remains unfulfilled. He compassionately pities the sentient beings suffering for their transgressions in this age, and he also sees that their suffering will continue without end throughout immeasurable future kalpas. Therefore, he must now again make this momentous great vow.

“In this way, the Bodhisattva employs hundreds of thousands of myriads of millions of skillful means to teach and transform beings in Jambudvipa within the Saha world.

“O Four Heavenly Kings! If Ksitigarbha Bodhisattva encounters those who kill sentient beings, he explains the retribution of a shortened lifespan resulting from their former karma of killing. If he encounters thieves, he explains the retribution of poverty, destitution, and hardship. If he encounters those who engage in sexual misconduct, he explains the retribution of being born as such creatures as sparrows, pigeons, or mandarin ducks.”

If he encounters those who speak harshly, he explains the retribution of discord and strife among their families and associates. If he encounters slanderers, he explains the retribution of being born without a tongue or with sores in the mouth.

If he encounters those who are frequently angry, he explains the retribution of being born ugly and disabled. If he encounters those who are miserly and stingy, he explains the retribution of having their wishes remain unfulfilled. If he encounters those who indulge immoderately in food and drink, he explains the retribution of hunger, thirst, and diseases of the throat that prevent swallowing.

If he encounters those who wantonly indulge in hunting and killing, he explains the retribution of madness and untimely death. If he encounters those who are disobedient and unfilial toward their parents, he explains the retribution of perishing through calamities of heaven and earth. If he encounters those who burn and destroy forests, mountains, trees, and vegetation, he explains the retribution of becoming deranged and deluded and thereby bringing about their own death. If he encounters stepfathers or stepmothers who are cruel to their children, he explains the retribution of being beaten and whipped in this very life. If he encounters those who net and capture young birds, he explains the retribution of separation from their closest blood relatives.

If he encounters those who slander the Three Jewels, he explains the retribution of being blind, mute, deaf, or unable to speak clearly. If he encounters those who disparage the Dharma, he explains the retribution of falling forever into the lower realms. If he encounters those who damage or squander the permanent property of the Sangha, he explains the retribution of revolving in the hells for myriads of millions of kalpas. If he encounters those who defile the pure conduct of monks or nuns, he explains the retribution of perpetually taking the bodies of animals.

If he encounters those who harm living beings by boiling water, scorching fire, hacking, chopping, mincing, or cutting, he explains the retribution of repeatedly undergoing rebirth to repay and compensate for the harm. If he encounters those who break the precepts or violate the fast, he explains the retribution of taking the bodies of hungry and thirsty birds and beasts. If he encounters those who wastefully and improperly consume goods and resources, he explains the retribution of having all necessities become scarce and eventually exhausted.

If he encounters those who are arrogant and haughty, he explains the retribution of being born as lowly and servile persons. If he encounters those who engage in divisive speech, sowing discord and causing turmoil, he explains the retribution of being born without a tongue or with many tongues. If he encounters those who are deluded and hold wrong views, he explains the retribution of being born in remote and uncivilized regions where they cannot encounter the Buddha-Dharma.

Sentient beings in Jambudvipa create such karma through body, speech, and mind. Evil deeds ripen into results, with hundreds of thousands of forms of retribution; these have now been described only briefly. Sentient beings in Jambudvipa experience such varying karmic consequences, and Ksitigarbha Bodhisattva employs hundreds of thousands of skillful means to teach and transform them all.

These sentient beings [who create karma] first undergo retributions such as these and afterward fall into the hells, passing through countless kalpas without knowing when they will escape. Therefore, as protectors of lands and peoples, you must not allow these evil karmic deeds to delude sentient beings.”

Having heard this, the Four Heavenly Kings shed tears, grieving and sighing sorrowfully. They joined their palms in reverence, paid homage, and withdrew.

CHAPTER FIVE

The Names of the Hells

At that time, Samantabhadra, the Great Bodhisattva, said to Ksitigarbha Bodhisattva: “Virtuous One! For the sake of the four assemblies, devas, dragons, and all sentient beings of the present and future, please explain the places where sentient beings in the Saha world and in Jambudvipa undergo painful retributions, together with the names of the hells and the various evil retributions, so that sentient beings in the future Age of the Decline of the Dharma may know of these consequences.”

Ksitigarbha Bodhisattva replied: “Virtuous One! Relying upon the awesome spiritual power of the Buddha and upon the strength of you, Great Being, I shall briefly describe the names of the hells and the matters concerning evil retributions. Virtuous One! To the east of Jambudvipa stands a mountain named Iron Encircling Mountain. Within that mountain all is profoundly dark; neither the light of the sun nor that of the moon reaches it. There is a great hell called Ultimate Uninterrupted Hell. There is also a hell called Great Avici.

“There is also a hell called Four Corners; a hell called Flying Knives; a hell called Fiery Arrows; a hell called Crushing Mountains; a hell called Piercing Spears; a hell called Iron Carts; a hell called Iron Beds; a hell called Iron Oxen; a hell called Iron Garments; a hell called Thousand Blades; a hell called Iron Donkeys; a hell called Molten Copper; a hell called Embracing the Pillar; a hell called Flowing Fire; a hell called Plowing Tongues; a hell called Locking Heads; a hell called Burning Feet; a hell called Devouring Eyes; a hell called Iron Pellets; a hell called Quarreling; a hell called Iron Axes; and a hell called Much Anger.”

Ksitigarbha Bodhisattva said: “Virtuous One! Within Iron Encircling Mountain there are such kinds of hells, limitless in number.”

There is also the Wailing Hell, the Tongue-Pulling Hell, the Feces and Urine Hell, the Copper Locks Hell, the Fiery Elephants Hell, the Fiery Dogs Hell, the Fiery Horses Hell, the Fiery Oxen Hell, the Fiery Mountains Hell, the Fiery Stones Hell, the Fiery Beds Hell, the Fiery Beams Hell, the Fiery Hawks Hell, the Sawing Teeth Hell, the Skinning Hell, the Blood-Drinking Hell, the Burning Hands Hell, the Burning Feet Hell, the Inverted Thorns Hell, the Fiery Houses Hell, the Iron Houses Hell, and the Fiery Wolves Hell.

Within such hells, each hell in turn contains smaller hells—one or two, three or four, or even hundreds of thousands. The names of all these hells are different.

Ksitigarbha Bodhisattva told Samantabhadra Bodhisattva: “Virtuous One! All these hells manifest in response to the evil karma of sentient beings in Southern Jambudvipa.”

The power of karma is exceedingly great, comparable to Mount Sumeru and as deep as the vast ocean; it can obstruct the Noble Path. Therefore, sentient beings should not regard minor evil deeds lightly and suppose that they bear no offense. After death, every deed brings its retribution; even the slightest offense must be undergone. Though as close as father and child, each follows a separate path; even if they should meet again, neither can bear the other's offenses. Now, relying upon the Buddha's awesome power, I shall briefly describe the retributions for offenses in the hells. May you, benevolent one, bear witness for the time being to these words.

Samantabhadra replied: “I have long known of the retributions in the three evil realms. I hope that you, benevolent one, will speak of them, so that all sentient beings who commit evil in the future Age of the Decline of the Dharma, upon hearing your explanation, may turn back and take refuge in the Buddha.”

Ksitigarbha Bodhisattva said: “Benevolent one, the retributions for offenses in the hells are as follows.”

There is a hell where offenders' tongues are pulled out and oxen are made to plow over them; a hell where offenders' hearts are torn out and fed to yaksha demons; a hell where water boils furiously and offenders' entire bodies are cast in to be cooked; a hell where copper pillars are heated red-hot and offenders are forced to embrace them; a hell where many raging masses of flame pursue and burn offenders; a hell filled entirely with ice and freezing cold; a hell overflowing with excrement and filth; a hell filled with flying spiked maces; a hell filled entirely with flaming spears; a hell where offenders are struck only upon the chest and back; a hell where only their hands and feet are burned; a hell where iron snakes coil tightly around offenders;

a hell where iron dogs are driven to pursue and bite offenders; and a hell filled entirely with iron mules.

Benevolent one, for retributions such as these, each and every hell contains hundreds of thousands of kinds of instruments [of punishment], all made of copper, iron, stone, and fire. These four kinds of material are brought forth in response to the various kinds of karma.

If the retributions for offenses in the hells were explained in detail, each individual hell would contain hundreds of thousands of sufferings, to say nothing of the many hells. Now, relying upon the Buddha's awesome power and in response to your question, benevolent one, I have spoken only briefly. Were I to explain them fully, I could not finish even by the end of a kalpa.

CHAPTER SIX

The Tathagata's Praise

At that time, the World-Honored One emitted a great radiance from his entire body, illuminating Buddha-worlds as numerous as the grains of sand in hundreds of thousands of myriads of kotis of Ganges Rivers. He raised a great and far-reaching voice, proclaiming to the Buddhas, great bodhisattvas, devas, dragons, ghosts, spirits, humans, and nonhuman beings throughout all those Buddha-realms: “Listen as today I praise and extol the great Bodhisattva Ksitigarbha, revealing his inconceivably great compassionate and awe-inspiring spiritual power, by which he rescues beings from every suffering and affliction.

“After I enter nirvana, all of you bodhisattva mahasattvas, together with the devas, dragons, ghosts, spirits, and others, should extensively employ skillful means to guard and protect this sutra, enabling all sentient beings to realize the bliss of nirvana.”

After the Buddha had spoken these words, a bodhisattva in the assembly named Universal Expansiveness respectfully joined his palms and addressed the Buddha: “I now behold the World-Honored One praising and extolling Bodhisattva Ksitigarbha for possessing inconceivably great, awe-inspiring spiritual power and virtue. May the World-Honored One, for the sake of sentient beings in the future Age of the Decline of the Dharma, proclaim the deeds of Bodhisattva Ksitigarbha concerning cause and effect that benefit devas and humans, so that the eight classes of devas and dragons, together with all sentient beings in the future, may receive the Buddha's teaching.”

The World-Honored One then said to Bodhisattva Universal Expansiveness and the fourfold assembly of disciples: “Listen, listen, and consider carefully! I shall now briefly explain to you the meritorious deeds by which Bodhisattva Ksitigarbha benefits devas and humans.”

Bodhisattva Universal Expansiveness said: “Yes, World-Honored One! We shall joyfully listen.”

The Buddha said to Bodhisattva Universal Expansiveness: “In the future, if any virtuous man or woman hears the name of Bodhisattva Ksitigarbha and joins their palms, praises and extols him, pays homage to him, or gives rise to joyful reverence and admiration, that person will transcend the offenses of thirty kalpas.

“Universal Expansiveness, if any virtuous man or woman paints an image of the Bodhisattva [Ksitigarbha], or fashions a statue of him from firmly bonded earth and stone, or from gold, silver, copper, or iron, and then bows before it even once, that person will be reborn one hundred times in the Trayastrimsa Heaven and will never fall into the evil realms. Even when that heavenly merit is exhausted and the person must be born in the human realm, that person will become a sovereign king and will not lose this great benefit.

“If any woman who detests the female body wholeheartedly makes offerings to a painted image of Bodhisattva Ksitigarbha or to a statue fashioned from firmly bonded earth and stone, copper, iron, or other materials, doing so every day without retreating in resolve, and constantly offers incense, flowers, food, drink, clothing, brocade, silk, banners, money, precious objects, and so forth—

“After that virtuous woman reaches the end of this present life in a female body, for hundreds of thousands of myriads of kalpas thereafter she will no longer be born in worlds where women exist, much less personally undergo a female body, unless she has made a compassionate vow to be born as a woman in order to liberate sentient beings. Through the power of the blessings and merit gained by making offerings to Bodhisattva Ksitigarbha, she will not be born in a female body for hundreds of thousands of myriads of kalpas.

“Furthermore, Universal Expansiveness, if any woman detests her present body because it is coarse, ugly, and afflicted by many illnesses, she need only wholeheartedly gaze upon and bow before an image of Bodhisattva Ksitigarbha for the duration of a single meal. Thereafter, throughout myriads of kalpas, whenever she is born, she will possess a beautiful, perfect, and fully formed body.

“If that unattractive woman does not dislike the female body, then for thousands of myriads of kotis of lives thereafter she will often be born as a princess, the daughter of a king; as a queen; or as the daughter of a great minister, chief minister, or eminent elder. She will always possess a dignified and beautiful appearance, perfect and complete.

“She receives such blessed retribution through sincerely and single-mindedly gazing upon and bowing before Bodhisattva Ksitigarbha.

“Furthermore, Universal Expansiveness, if any virtuous man or woman often sings praises before an image of the Bodhisattva with various kinds of music and lyrics, offers incense and flowers, and even encourages one or many others [to do likewise], such people, both in this life and in lives to come, will constantly be guarded and assisted day and night by hundreds of thousands of ghosts and spirits. They will not even be allowed to hear of inauspicious events, much less personally suffer calamities.”

“Furthermore, Universal Expansiveness, in the future, if evil people, malevolent spirits, or vicious ghosts see virtuous men or women taking refuge in, revering, making offerings to, praising, gazing upon, and bowing before an image of Bodhisattva Ksitigarbha, yet mistakenly give rise to disparagement and slander, saying that this has no merit and brings no benefit; or if they bare their teeth and laugh in their presence; disparage them behind their backs; encourage others to join in disparaging them; disparage them alone or together with many others; or even merely give rise to a single thought of disparagement and slander.”

Such people, even after all one thousand Buddhas of the Auspicious Kalpa have entered nirvana, will, because of the karmic retribution for their slander, still remain in the Avici hell, undergoing the gravest suffering. Only after this kalpa has ended will they be born as hungry ghosts; after another thousand kalpas, they will be born among animals.

“After yet another thousand kalpas, they will finally obtain human bodies. Although they obtain human bodies, they will be impoverished, destitute, lowly, and deficient in their faculties. Because evil karma will continually accumulate in their minds, before long they will again fall into the lower realms.”

“Therefore, Universal Expansive, even those who ridicule and slander the offerings made by others must undergo such retribution; how much more so those who themselves give rise to malicious intentions and seek to slander and destroy.”

“Furthermore, Universal Expansive! In the future, there may be men or women who have long been ill and bedridden, who seek to live but cannot and wish to die but are unable to do so. At night they may dream of evil ghosts or deceased relatives, or of traveling along dangerous roads; they may often experience oppressive spirits in their sleep or wander here and there with ghosts and spirits.

After many months or years of this, their bodies become emaciated and exhausted. Even in their sleep they cry out in anguish and are never joyful. Such phenomena occur because their karmic forces are undergoing adjudication, while the gravity of their offenses has not yet been determined.

Thus, it may be difficult for their lives to end, yet impossible for their illnesses to be cured. The ordinary eyes of men and women cannot discern these matters.”

One need only recite this sutra aloud once in its entirety before images of the Buddhas and bodhisattvas, or take objects cherished by the sick person—whether clothing, valuables, fields, gardens, houses, or other property—and, standing before the sick person’s bed, proclaim aloud: “I, named... ...on behalf of this sick person and before this scripture and the images [of Buddhas and bodhisattvas], relinquish and give these objects, either to make offerings to scriptures and sacred images, to create images of Buddhas and bodhisattvas, to build monasteries or stupas, to purchase lamp oil as an offering, or to present them as permanent property of the Sangha.”

Make this declaration clearly to the sick person three times, so that the sick person fully understands. If the sick person’s consciousness has already dispersed and even breathing has ceased, then for one day, two days, three days, four days, or as long as seven days, continue to make this proclamation aloud to the sick person and continue to recite this sutra aloud. After that person’s life ends, all grave offenses previously committed, even the five offenses entailing uninterrupted retribution, will be forever eradicated, and wherever that person is reborn, they will always remember their former lives.

How much greater, then, will be the karmic reward if good-hearted men or women personally copy this sutra, encourage others to copy it, personally paint or fashion an image of the Bodhisattva [Ksitigarbha], or encourage others to do so. The benefits they receive will be exceedingly great.

Therefore, Universal Expansive! If you see anyone reciting this sutra, or even giving rise to a single thought of praising and extolling it or expressing reverence for it, you should employ hundreds of thousands of skillful means to encourage such people to maintain a diligent and unwavering resolve. In this way, both now and in the future, they will obtain thousands of millions of inconceivable merits.

Furthermore, Universal Expansive! In the future, there may be beings who, while dreaming or sleeping deeply, see various kinds of ghosts and spirits in all manner of forms—some sorrowful or weeping, some grief-stricken and lamenting, and some fearful and terrified. These are all people who, in one, ten, a hundred, or a thousand former lives, were their parents, brothers, sisters, husbands, wives, or other relatives. They have now fallen into the lower realms and have not yet been able to escape. Having no other source of merit upon which they can rely for rescue, they seek to inform those with whom they once shared bonds of kinship, hoping that expedient means will be created to help them escape from the lower realms.

Universal Expansive! [For the sake of these beings,] use your spiritual power to influence their relatives, causing them to go before images of the Buddhas and bodhisattvas and personally recite this sutra with utmost sincerity, or invite others to recite it, completing either three or seven recitations. As soon as the sound of the prescribed number of recitations has ended, their relatives in the lower realms will immediately be liberated, and those beings will never again see them in dreams or deep sleep.

Furthermore, Universal Expansive! In the future, there may be lowly and humble people who must serve as slaves or servants, or who have otherwise lost their freedom. If they recognize that their circumstances arise from evil karma committed in former lives and resolve to repent, they should gaze upon and bow with utmost sincerity before an image of Ksitigarbha Bodhisattva and, over a period of seven days, recite the Bodhisattva’s name a full ten thousand times. After their present lives have ended, throughout thousands of millions of future kalpas they will always be born as honored and noble people and will not undergo suffering in the three lower realms.

Furthermore, Universal Expansive! If, in the future, among the kshatriyas, brahmins, elders, householders, or people of other clans and ethnic groups in Jambudvipa, a son or daughter is newly born, then within seven days they should promptly recite this inconceivable sutra on behalf of the child and recite the Bodhisattva’s name a full ten thousand times. In this way, if the newborn child, whether male or female, is destined to encounter calamities or misfortunes arising from former lives, they will all be dispelled. The child will be peaceful, joyful, and easy to raise, and their lifespan will increase. If the child was born through blessings accumulated in former lives, their peace and happiness will be even greater, and their lifespan will also increase.

Furthermore, Universal Expansive! In the future, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each lunar month, the offenses committed by beings are gathered and judged to determine whether they are grave or light.

Among the beings of southern Jambudvipa, there is no thought that arises and no deed that is performed that does not create karma and incur offenses, to say nothing of those who recklessly commit killing, stealing, sexual misconduct, false speech, and hundreds of thousands of other offenses. If, during these ten vegetarian observance days, they are able to recite this [Ksitigarbha] Sutra once before images of Buddhas, bodhisattvas, sages, and saints, then within a radius of one hundred yojanas in the four directions—east, west, south, and north—there will be peace and freedom from calamity. All adults and children dwelling in that household, both in the present and the future, will remain apart from the lower realms for hundreds of thousands of years.

If they are able to recite this sutra once each day during the ten vegetarian observance days, then in this very life the people dwelling in that household will not contract epidemic diseases, and clothing and food will be plentiful and abundant.

Therefore, Universal Expansiveness, you should know that Ksitigarbha Bodhisattva possesses such benefits and awesome spiritual powers of great might that they cannot all be described. The sentient beings of Jambudvipa have profound affinities with this Great Being. Therefore, those who hear the Bodhisattva’s name, behold the Bodhisattva’s image, or even hear but three or five words, a single sentence of scripture, or one verse from this sutra will presently attain sublime and wondrous peace and happiness; and throughout hundreds of thousands of myriads of future kalpas, whenever they are reborn, they will always be handsome and upright and will be born into noble families.

At that time, after Universal Expansiveness Bodhisattva heard the Buddha praise and extol Ksitigarbha Bodhisattva, he knelt, joined his palms, and addressed the Buddha, saying: “World-Honored One, I have long known that this Great Being possesses such inconceivable spiritual power and the power of vast vows. Yet, wishing sentient beings in the future to know of these benefits, I have asked the Tathagata about them, and now I bow my head in faithful acceptance. World-Honored One, what should this sutra be called, and how should we circulate and propagate it?”

The Buddha told Universal Expansiveness: “This sutra has three titles. One is The Fundamental Vows of Ksitigarbha; another is The Fundamental Practices of Ksitigarbha; and the third is The Power of Ksitigarbha’s Fundamental Vows. Because this Bodhisattva, throughout many long and distant kalpas, has made vast vows to benefit sentient beings, you should circulate and propagate this sutra in accordance with those vows.” Having heard this teaching, Universal Expansiveness Bodhisattva respectfully joined his palms, bowed to the Buddha, and withdrew.

END OF THE UPPER VOLUME

NOTES

1. The three-thousandfold great-thousand world-system: According to the method of calculation found in Buddhist scriptures, 1,000 worlds constitute a small-thousand world-system; 1,000 small-thousand world-systems constitute a medium-thousand world-system; and 1,000 medium-thousand world-systems constitute a great-thousand world-system. Because the number 1,000 is multiplied three times to form a great-thousand world-system, it is also called a three-thousandfold great-thousand world-system. In other words, the terms “three-thousandfold great-thousand world-system” and “great-thousand world-system” mean the same thing. Some mistakenly understand the three-thousandfold great-thousand world-system to mean 3,000 great-thousand world-systems.

2. The Heaven of the Thirty-Three (Trayastrimsa Heaven) is another name for the Trayastrimsa Heaven. It is divided among the four directions, with eight heavens in each direction, making 32 heavens; together with the central heaven, there are 33 heavens in all, hence its name.

3. The Chinese text of this sutra uses the term “魂神” (soul-spirit), reflecting an integration with Chinese folk beliefs and Daoist views that human beings possess vital and ethereal souls or an individual soul. From the Buddhist perspective, however, these terms express a belief in a self and an attachment to an “I” even after death. Buddhism therefore does not teach that each individual possesses a distinct soul or spirit-soul, but explains instead a continuum of mind, a stream of consciousness that flows without interruption, every manifestation of which arises through the convergence of conditions. Accordingly, throughout this sutra we will not translate the term as “soul” or “spirit-soul,” but will consistently use the expression “consciousness.”

4. The five paths refer to the realms of devas (heavens), human beings, hells, hungry ghosts, and animals.

5. The two characters yu bie (魚鱉) in the scripture have been translated in most previous translations, including English translations, as “fish and turtles.” However, we have found at least 29 scriptural texts in which this expression is used as a general noun referring collectively to aquatic creatures and marine life. The Commentary on the Compendium of the Mahayana also states: “譬如大海,眾流所入,其水相雜,為魚鱉等同所受用。” (Pi ru da hai, zhong liu suo ru, qi shui xiang za, wei yu bie deng tong suo shou yong.—Just as the many streams flow into the great ocean and their waters mingle, all aquatic creatures partake of them equally.) Here, yu bie clearly refers collectively to aquatic creatures and cannot be understood merely as fish and turtles.

This imprecise translation may lead to the misunderstanding that eating the flesh of fish and turtles is sinful, whereas eating other kinds of living creatures is not.

6. Property of the permanent establishment refers to material assets belonging to temples and monasteries and used to support the cultivation and daily lives of monks and nuns.

7. The original scriptural expression is heng bing (橫病), which older translations have all rendered as “calamities and illnesses.” We find that the character heng (橫) by itself does not mean calamity; only the compound heng huo (橫禍) means an unexpected calamity. Therefore, heng bing can only be understood as “an illness contracted unexpectedly” or “a grave, abnormal illness.” It refers specifically to epidemics that often spread suddenly and extensively, such as the COVID-19 pandemic in 2020. The subsequent explanation also states, “heng bing shi liu xing de shi yi” (橫病是流行的時疫—heng bing is a prevalent epidemic of the time). Separating these two characters and translating them as older translations have done does not accord with the meaning of the scripture.