Original Vows of Ksitigarbha Bodhisattva Sutra

Home , Bai Sheng, Bao ying, Bo Pi, Cheng Pu, Du Hu, Du Shi

Translated in English by Jeanne Tsai

Published by the Fo Guang Shan International Translation Center 3456 S. Glenmark Drive Hacienda Heights, CA 91745, U.S.A. Introduction by Venerable Master Hsing Yun...... ix Tel: (626) 923 5143 Website: www.fgsitc.org

Not to be sold. For free distribution only. Incense Praise...... 1

Protected by copyright under the terms of the International Copyright Union; Sutra Opening Verse...... 3 all rights reserved. Except for fair use in book reviews, no part of this book may be reproduced for any reason by any means, including any method of Original Vows of Ksitigarbha Bodhisattva Sutra photographic reproduction, without permission of the publisher. 1. Spiritual Penetration in Trayastrimsa Heaven...... 5 Printed in Taiwan. 2. The Assembly of the Emanations...... 51 18 17 16 15 14 1 2 3 4 5 3. Observing the Karmic Conditions of Living Beings. . . .65

4. The Karmic Consequences of Living Beings of Jambudvipa. .87

5. The Names of the Hells...... 131

6. The Praise of the Tathagata...... 149

7. Benefiting the Living and the Deceased...... 187

8. The Praise of King Yama and His Retinue...... 207

9. Reciting the Names of Buddhas...... 243

10. Comparing the Conditions and Virtues of Giving. . . .261

11. The Dharma Protection of the Earth Spirit ...... 283 12. The Benefits from Seeing and Hearing...... 295 Acknowledgements

13. Entrusting Humans and Devas...... 343

Praise ...... 367 Wonderful support and help have made this sutra translation possible. I would like to express my deepest gratitude to everyone. In Praise of Ksitigarbha Bodhisattva ...... 369 particular, thanks to Venerable Master Hsing Yun, founder of Fo Triple Refuge...... 373 Guang Shan Hsi Lai Temple and the Fo Guang Shan International Translation Center, for giving me the opportunities to learn this Dedication of Merit...... 375 and other sutras and Buddhist teachings in general; Venerable Tzu Jung, President of FGSITC, for guiding and leading the translation Notes...... 376 center; Venerable Yi Chao, Executive Editor of FGSITC, for laying down solid foundation and framework for this sutra early on and Glossary...... 381 overseeing all the final finishing details and bringing this project to completion. Thanissaro Bhikkhu, abbot of the Metta Forest Monastery, for reviewing the entire sutra draft and the glossary and providing immensely helpful suggestions for improving this translation; Khensur Rinpoche Lobsang Tsephel, the spiritual director of Land of Compassion Buddha, for resolving difficult Dharma questions and helping me understand this sutra; Venerable Miao Han, for providing a key reference to help me translate this sutra; the vener- ables who preferred to remain anonymous, for providing steadfast encouragement and unconventional approaches for the length of this project; Venerable Ching Kung, whose lecture tapes and tran- scriptions on this sutra shed light on many passages. John Gill, Nathan Michon, Jonathan Ko, Amanda Ling, Xiaoyang Zhang, and Le-Binh Tran, the editors and staff of the

vii viii Introduction FGSITC, for providing the finishing touch of this sutra translation and making the draft ready for publishing; Yichun Diuguid, By Venerable Master Hsing Yun for providing copy of an existing translation of this sutra and reviewing the entire early draft; Janet Brown, for reviewing the entire early draft and providing enthusiastic encouragement and The Original Vows of Ksitigarbha Bodhisattva Sutra (地藏菩薩本 thought-provoking critiques; Mu-Tzen Hsu, for reviewing a later 願經), is variously known as the Original Vows of Ksitigarbha Sutra draft and providing insightful critiques; Helen Tsai, my sister, for (地藏本願經), the Original Practices of Ksitigarbha Sutra (地藏本 reviewing multiple early and later drafts; Al Duffy, Brady Ching, 行經), the Power of the Original Vows of Ksitigarbha Sutra (地藏 Ching Tay, and Louvenia Ortega, for providing feedbacks on the 本誓力經), or simply the Ksitigarbha Sutra (地藏經). During the early draft; Tom Manzo and Shujan Cheng, for reviewing multiple Tang dynasty, the Chinese translation of the sutra was completed early and later drafts and organizing the footnotes and the glos- in two fascicles by Master Siksananda (652-710) of Khotan, a king- sary; Venerable Hong Sheng (formerly Christine Lim) and Florence dom located today in Hetian, Xinjiang, China. Master Siksananda Lim, for taking and introducing me to the Metta Forest Monastery was adept in both the Mahayana and the Theravada traditions of and arranging for the meeting with the Abbot as well as facili- Buddhism and an expert in many other fields of study. He passed tating contacts with other Buddhist temples; the many Buddhist away in the tenth month of the first year of the Jingyun era. Other practitioner who had offered support at various time during this well-known sutras he translated include the eighty-fascicle ver- project; and Harry Chen, my husband, for providing necessary sion of the Flower Adornment Sutra, the seven-fascicle version of support for this translation to be possible during the entire length the Lankavatara Sutra, and the Prediction of Manjusri Attaining of this project. Buddhahood Sutra. Among the Buddhist community, the Ksitigarbha Sutra is Jeanne Tsai lauded as the Buddhist sutra of filial piety. This sutra consists July 2014 of the discourses delivered by the Buddha to his mother in the Trayastrimsa Heaven. The sutra discusses the filial practices of Ksitigarbha Bodhisattva during his “causal practice,” the time when he was planting the causes for liberating sentient beings in the future, as well as the profound vows he made during previous lives: “Only after all beings have been guided to awakening will I

ix x Introduction Introduction xi myself attain bodhi; as long as the hells are not empty, I shall not suffering in hell. Through making offerings and cultivating -mer become a Buddha,” and “If I don’t enter the hells, who will?” it, Ksitigarbha was able to free her from hell. Ksitigarbha further The sutra also discusses cause and effect, the consequences vowed that, throughout the future kalpas, she would guide all of our actions, as well as the reality of suffering in the hells. In wrongdoing suffering beings to liberation. addition, it emphasizes that those who listen to, read, recite, and practice according to the sutra will attain inconceivable merits and II. The Assembly of the Emanations benefits and dissolve measureless negative karma. The innumerable emanations of Ksitigarbha Bodhisattva who -re This sutra consists of thirteen chapters. Below is a brief sum- side in the incalculably many hells all assemble in the palace of the mary of each chapter. Trayastrimsa Heaven. Sakyamuni Buddha then earnestly entrusts all these emanations with a task: until the arrival of Maitreya I. Spiritual Penetration in Trayastrimsa Heaven Buddha, Ksitigarbha is to guide all beings who suffer due to their Sakyamuni Buddha travels to Trayastrimsa Heaven to expound the wrongdoing to liberation. The many emanations of Ksitigarbha Dharma for his mother. He discusses the two extraordinary vows Bodhisattva come together, forming one being, and vow: Ksitigarbha Bodhisattva made during his causal practice, swearing to bring measureless living beings to attain Buddhahood and guide ...My emanations fill worlds as numerous as thesand them toward liberation. grains in hundreds of thousands of myriads of millions of In one such previous life, Ksitigarbha was the son of a great Ganges Rivers. In each of these worlds, I transform into elder. At that time he encountered a Buddha named Lion’s Swift hundreds of thousands of myriads of millions of emana- Rousing Perfect in Ten Thousand Practices Tathagata. The Buddha’s tions. Each emanation guides hundreds of thousands of body was adorned with many majestic signs of excellence, and myriads of millions of people across, causing them to re- Ksitigarbha felt profound reverence for him. Wishing to attain the vere and take refuge in the Triple Gem, leave samsara for- same remarkable features as the Buddha, Ksitigarbha vowed that, ever, and reach the bliss of nirvana. As long as they do throughout incalculable future kalpas, he would guide all wrong- good deeds in Buddhadharma, even if such deeds are as doing suffering beings who reside in the six realms of existence to little as a strand of hair, a drop of water, a grain of sand, a liberation. speck of dust, or a bit of a minute down hair, I will gradu- In another previous life, Ksitigarbha was born as a Brahman ally guide them across to liberation, causing them to gain woman who sought to relieve and rescue her mother from great benefits. xii Introduction Introduction xiii

III. Observing the Karmic Conditions of Living Beings …in front of the image of Pure Lotus Eyes Tathagata, I vow Ksitigarbha answers questions from Queen Maya, the Buddha’s that from this day forth, throughout hundreds of thou- mother, explaining the law of cause and effect. He describes how sands of myriads of millions of future kalpas in all worlds living beings of Jambudvipa are subject to the results of their kar- where there are hells, where there are the three lower ma, and the conditions of the Incessant Hell realms, I will rescue all wrongdoing suffering beings, causing them to leave the lower realms of hells, animals, and IV. The Karmic Consequences of Living Beings of Jambudvipa hungry ghosts. Only when the beings who undergo the The Buddha describes the vows Ksitigarbha Bodhisattva made ripened effects of wrongdoing have all become Buddhas during his causal practice. During the life of the Buddha named will I myself attain perfect awakening. All Wisdom Accomplished Tathagata, when Ksitigarbha was the king of a small country, he vowed: For the benefit of living beings, Sakyamuni Buddha encourages all beings to revere and take refuge in Ksitigarbha Bodhisattva, If I do not first guide all wrongdoing suffering beings and to reverently gaze and pay obeisance to his image. The Buddha across, causing them to attain peace and happiness and then entrusts the Bodhisattvas to expound and propagate this sutra enabling them to achieve bodhi, I shall not become a far and wide. Buddha. Finally, the Buddha speaks in general terms about the various effects brought about by karma maturing. During the Age of Semblance Dharma of Pure Lotus Eyes Tathagata, Ksitigarbha was a woman named Bright Eyes. Bright V. The Names of the Hells Eyes wished she could free her mother from the lower realms Ksitigarbha Bodhisattva answers the questions of Samantabhadra forever, and that she be free from the difficulty of being reborn Bodhisattva, enumerating and naming the various hells where lowly or as a woman. Bright Eyes made offerings to an arhat, who wrongdoing suffering beings in the saha world undergo the rip- taught her how to recollect Pure Lotus Eyes Tathagata and sculpt ened effects of their negative karma. The chapter depicts all living and paint images of this Buddha. By cultivating merit in this way, beings as subject to the law of cause and effect: that one reaps Bright Eyes was able to free her mother from the lower realms. what one sows. Even our closest relatives cannot take our place. Bright Eyes then made the following vow: Thus living beings should be weary of wrongdoing, give up what is unwholesome, and be virtuous and good. xiv Introduction Introduction xv

VI. The Praise of the Tathagata Afterwards, both Ghost King Evil Poison and Ghost King The Buddha explains that offerings to Ksitigarbha Bodhisattva can Presiding Over Life vow to support and protect people who lead to various virtues for both human and heavenly beings, listing read and recite the sutras and recite the names of Buddhas and the causes and conditions of these actions and the resulting bene- Bodhisattvas. fits they produce. The Buddha also explains the names of the sutra. IX. Reciting the Names of Buddhas VII. Benefiting the Living and the Deceased For the benefit of living beings in the future, Ksitigarbha Bodhisattva Ksitigarbha Bodhisattva describes how the mental stirrings and explains how living beings who recite and meditate on the names thoughts of living beings of Jambudvipa invariably generate kar- of Buddhas can gain inconceivable merits and benefits. ma. Therefore, when beings depart this life, their parents and relatives should make merit on their behalf by making offerings in X. Comparing the Conditions and Virtues of Giving veneration to Buddha images, reciting the Buddhas’ names, and The Buddha explains for Ksitigarbha Bodhisattva the effects of -giv paying obeisance to the Buddhas. They should also avoid killing ing: how differences in the giver, the recipient, and the gift result in other living beings so as to not generate additional negative kar- different merits and benefits. ma. During the forty-nine day period after death, relatives should perform many good deeds and make offerings to the Buddha and XI. The Dharma Protection of the Earth Spirit sangha on behalf of the departed. The deceased will then receive An Earth Spirit named Firm and Solid states that, among the one-seventh of the resulting merit and the living relatives will re- many Bodhisattvas that have affinities with living beings living in ceive the other six-sevenths. In this way such acts benefit both the Jambudvipa, only Ksitigarbha Bodhisattva has made deeply pro- living and the deceased. found vows. The spirit describes how those who sing praises, make offerings, reverently gaze upon, and pay obeisance to Ksitigarbha VIII. The Praise of King Yama and His Retinue Bodhisattva can gain the following benefits: The Buddha explains to King Yama and measureless other ghost kings how living beings of Jambudvipa are obstinate and difficult First, their lands will be fertile. to control. That is why, though Ksitigarbha Bodhisattva works tire- Second, their families and homes will ever be in peace. lessly to guide such beings to liberation, he has yet to lead them all Third, their deceased relatives will be reborn in the to attain Buddhahood and fulfill his vows. heavens. xvi Introduction Introduction xvii

Fourth, the living will enjoy ever greater longevity. offerings, gaze reverently at, and make obeisance to Ksitigarbha Fifth, they will obtain what they seek with ease. Bodhisattva: Sixth, they will not suffer disasters of flood or fire. Seventh, events that cause depletion will be eliminated. First, devas and nagas will protect them. Eighth, they will not have nightmares. Second, their wholesome results will increase daily. Ninth, they will be protected by spirits in their daily Third, they will accumulate superior causes for holiness. comings and goings. Fourth, they will not retreat from bodhi. Tenth, they will come across many causes of holiness. Fifth, their food and clothing will be abundant. Sixth, they will not be infected by diseases or pestilence. In addition, the Earth Spirit, along with devas from different Seventh, they will not be in disasters of flood or fire. heavens and their retinues vow to support and protect those who Eighth, they will not fall victim to robbery or theft. venerate Ksitigarbha Bodhisattva. Ninth, people who see them will admire and respect them. XII. The Benefits from Seeing and Hearing Tenth, spirits and ghosts will aid and support them. Sakyamuni Buddha describes to Avalokitesvara Bodhisattva the Eleventh, women [who wish to] will be reborn as men. power of Ksitigarbha Bodhisattva’s awesome spiritual penetration Twelfth, [if reborn as women] they will be daughters of and the various virtues gained by living beings who see his im- kings and ministers. age and hear his name. The Buddha also entrusts Avalokitesvara Thirteenth, they will be good looking and with perfect Bodhisattva to expound and propagate this sutra far and wide. features. XIII. Entrusting Humans and Devas Fourteenth, they will frequently be reborn in the Sakyamuni Buddha once again entrusts Ksitigarbha Bodhisattva heavens. to rescue and guide Jambudvipa’s living beings who have not Fifteenth, they may be emperors or kings. yet left the threefold world, who are obstinate and difficult-to- Sixteenth, they will have the wisdom to know past lives. teach, to liberation. At the request of Akasagarbha Bodhisattva, Seventeenth, they will fulfill their wishes. Sakyamuni Buddha describes the twenty-eight kinds of benefits Eighteenth, their family members will be happy. that can be received by good men and women who give gifts, make Nineteenth, untoward dire occurrences will be eliminated. xviii Introduction Introduction xix

Twentieth, they will forever leave the karmic paths. Sixth, they will know past lives. Twenty-first, they will pass through safely wherever they Seventh, they will ultimately become Buddhas. go. Twenty-second, their dreams at night will be peaceful The sutra is easy to read and is frequently recited for the ben- and happy. efit of the deceased. The description of hells and the character of Twenty-third, their deceased relatives will leave suffering Ksitigarbha Bodhisattva easily integrate with Chinese folk beliefs. behind. This sutra has been broadly circulated among the people, especially during the Ming and Qing dynasties, and Ksitigarbha Bodhisattva Twenty-fourth, they will be reborn on the strength of himself is widely honored by the Chinese. their past merit. According to the Biographies of Mystical Monastics (神僧傳) Twenty-fifth, holy ones will praise them. and the Song Dynasty Compiled Biographies of Eminent Monastics Twenty-sixth, they will be intelligent and have keen (宋高僧傳), during the Tang dynasty Ksitigarbha Bodhisattva faculties. manifested as a Silla Korean prince named Jin Qiaojue (Kr. kim Twenty-seventh, their hearts will be replete with kind- kyogak). At age twenty-four Jin Qiaojue renounced the household ness and compassion. life and traveled to China by sea with his white canine companion Twenty-eighth, they will ultimately become Buddhas. Shanting (“Listen Well”). Once in China he cultivated at Mount Jiuhua, passing away at age of ninety-nine. During his seventy- Sakyamuni Buddha then describes the seven kinds of benefits re- five years living and meditating on Mount Jiuhua, he once entered ceived by devas, nagas, ghosts, and spirits who see Ksitigarbha uninterrupted meditative concentration for twenty years. Bodhisattva’s image, hear his name, gaze reverently at, or make Several miracles are attributed to Jin Qiaojue during his time obeisance to him: living on Mount Jiuhua. Once a rich village elder named Min offered to donate some of his property on Mount Jinhua to the mo- First, they will quickly ascend the stages of holiness. nastic. Elder Min asked Jin Qiaojue how much would be necessary, Second, their unwholesome karma will dissolve. to which he replied he would only need as much land as his robe Third, Buddhas will protect and be near them. could cover. After agreeing to such a modest donation, Jin Qiaojue Fourth, they will not retreat from bodhi. miraculously unfurled his robe to such a size that it was able to Fifth, their inherent powers will increase. cover all nine peaks of Mount Jiuhua. Impressed by the monastic’s xx Introduction Introduction xxi display of supernatural power, Elder Min agreed to donate all of recently Venerable Master Hongyi copied by hand one fascicle of his land. Jin Qiaojue lived amidst Mount Jiuhua thereafter. the Ksitigarbha Bodhisattva Repentance Liturgy (讚禮地藏菩薩 As time went on, Jin Qiaojue garnered a following of many 懺願儀) and dedicated the merit to his late mother. He himself also disciples, such that food and resources became scarce. Jin Qiaojue vowed to practice according to Ksitigarbha’s repentance. instructed his disciples to add some of the fine, white soil from This sutra is listed in volume one of the Jiaxing Buddhist the mountains to their rice as it cooked. Miraculously, the food Canon, volume sixty of the Qianlong Buddhist Canon, volume was able to support the entire monastic community. On another twenty-nine of the Manji edition of the Buddhist Canon, and vol- occasion, the mountain spirit’s son took the form of a scorpion ume thirteen of the Taisho Buddhist Canon. and stung Jin Qiaojue. Afterwards, the mountain spirit herself sent forth a flowing spring to apologize for her son’s offense. Because of Jin Qiaojue’s presence on the mountain and his association with Ksitigarbha Bodhisattva, Mount Jiuhua has become known as the teaching place of Ksitigarbha Bodhisattva and is regarded as one of the four great sacred mountains of Chinese Buddhism. Devotion to Ksitigarbha has not only become a major part of lay Buddhist practice, but many great patriarchs and eminent monastics throughout the ages have dedicated their lives to practices associated with this Bodhisattva. For example, during the Sui dynasty, Venerable Xinxing founded the Three Phases School三階 ( 教), which made devotion to Ksitigarbha its core practice. During the Song dynasty, Venerable Changjin compiled thirty-two miracles associated with Ksitigarbha Bodhisattava into the Record of Ksitigarbha Bodhisattva’s Responses (地藏菩薩靈驗記), which made Ksitigarbha Bodhisattva devotional practices even more widespread. During the Ming dynasty, Venerable Master Ouyi spent his whole life practicing devotion to Ksitigarbha Bodhsiattva. More lu xiang zan 爐香讚 Incense Praise

lu xiang zha ruo 爐香乍爇 Incense burning in the censer, fa jie meng xun 法界蒙熏 All space permeated with fragrance. zhu fo hai hui xi yao wen 諸佛海會悉遙聞 The Buddhas perceive it from every direction, sui chu jie xiang yun Auspicious clouds gather everywhere. 隨處結祥雲 cheng yi fang yin 誠意方殷 With our sincerity, zhu fo xian quan shen The Buddhas manifest themselves in their entirety. 諸佛現全身

nan mo xiang yun gai pu sa We take refuge in the Bodhisattvas-Mahasattvas. 南無香雲蓋菩薩 mo he sa 摩訶薩

1 2 Original Vows of Ksitigarbha Sutra

kai jing ji Sutra Opening Verse 開經偈

The unexcelled, most profound, and exquisitely wu shang shen shen wei miao fa 無上甚深微妙法 wondrous Dharma, bai qian wan jie nan zao yu 百千萬劫難遭遇 Is difficult to encounter throughout hundreds of wo jin jian wen de shou chi 我今見聞得受持 thousands of millions of kalpas. yuan jie ru lai zhen shi yi 願解如來真實義 Since we are now able to see, hear, receive and retain it,

May we comprehend the true meaning of the Tathagata.

3 4 Original Vows of Ksitigarbha Sutra

dao li tian gong shen tong pin di yi Chapter One 忉利天宮神通品第一 Spiritual Penetration in the Trayastrimsa Heaven ru shi wo wen yi shi fo zai dao 如是我聞：一時，佛在忉 li tian wei mu shuo fa er shi shi 利天為母說法。爾時，十 Thus have I heard. At one time, the Buddha was in the fang wu liang shi jie bu ke shuo bu Trayastrimsa Heaven expounding Dharma for his moth- 方無量世界不可說不 er.1 At that time, from measureless worlds of the ten direc- ke shuo yi qie zhu fo ji da pu tions, all Buddhas and great Bodhisattva-Mahasattvas, 可說一切諸佛及大菩 inexpressibly-inexpressibly [many], all came and as- sa mo he sa jie lai ji hui zan 薩摩訶薩皆來集會。讚 sembled there. They praised how Sakyamuni Buddha tan shi jia mou ni fo neng yu wu was able to manifest inconceivable, great wisdom and 歎釋迦牟尼佛能於五 supernatural powers to regulate and train obstinate liv- zhuo e shi xian bu ke si yi da ing beings in the evil age of the five degenerations, so 濁惡世，現不可思議大 that beings would come to understand suffering and zhi hui shen tong zhi li tiao fu gang 智慧神通之力，調伏剛 happiness. Each of them sent his attendant to inquire qiang zhong sheng zhi ku le fa ge qian after the World-Honored One. 強眾生，知苦樂法，各遣 shi zhe wen xun shi zun 侍者問訊世尊。

5 6 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 7

shi shi ru lai han xiao fang bai 是時，如來含笑放百 At that time, the Tathagata smiled and emitted hun- qian wan yi da guang ming yun suo dreds of thousands of myriads of millions of clouds of 千萬億大光明雲 — 所 great light. There were clouds of light of great perfect wei da yuan man guang ming yun da ci completeness, clouds of light of great kindness and com- 謂大圓滿光明雲、大慈 passion, clouds of light of great wisdom, clouds of light bei guang ming yun da zhi hui guang ming 悲光明雲、大智慧光明 of great prajna, clouds of light of great samadhi, clouds yun da bo re guang ming yun da san of light of great auspiciousness, clouds of light of great 雲、大般若光明雲、大三 merit, clouds of light of great virtue, clouds of light of mei guang ming yun da ji xiang guang ming great refuge, and clouds of light of great praise. 昧光明雲、大吉祥光明 After emitting an inexpressible [number of] clouds yun da fu de guang ming yun da gong 雲、大福德光明雲、大功 of light such as these, he furthermore gave forth various de guang ming yun da gui yi guang ming sublime, wonderful sounds. There was the sound of per- 德光明雲、大歸依光明 fection of giving, [.] yun da zan tan guang ming yun 雲、大讚歎光明雲。 fang ru shi deng bu ke shuo guang 放如是等不可說光 ming yun yi you chu zhong zhong wei miao 明雲已，又出種種微妙 zhi yin suo wei tan bo luo mi 之音 — 所謂檀波羅蜜 8 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 9

yin shi bo luo mi yin chan ti bo 音、尸波羅蜜音、羼提波 [.] the sound of perfection of morality, the sound of luo mi yin pi li ye bo luo mi perfection of patience, the sound of perfection of dili- 羅蜜音、毘離耶波羅蜜 gence, the sound of perfection of meditation, the sound yin chan bo luo mi yin bo re bo of perfection of prajna, the sound of kindness and com- 音、禪波羅蜜音、般若波 passion, the sound of joy and equanimity, the sound of luo mi yin ci bei yin xi she yin 羅蜜音、慈悲音、喜捨音、 liberation, the sound of no-outflows, the sound of wis- jie tuo yin wu lou yin zhi hui yin dom, the sound of great wisdom, the sound of the lion’s 解脫音、無漏音、智慧音、 roar, the sound of the great lion’s roar, the sound of cloud da zhi hui yin shi zi hou yin da thunder, and the sound of great cloud thunder. 大智慧音、師子吼音、大 After he had given forth an inexpressibly-inexpress- shi zi hou yin yun lei yin da yun 師子吼音、雲雷音、大雲 ible [number of] sounds such as these, from the saha lei yin world and other lands, measureless millions of devas, 雷音。 nagas, ghosts, and spirits also assembled in the palace of chu ru shi deng bu ke shuo bu the Trayastrimsa Heaven. [.] 出如是等不可說不 ke shuo yin yi suo po shi jie ji 可說音已，娑婆世界及 ta fang guo tu you wu liang yi tian 他方國土，有無量億天 long gui shen yi ji dao dao li tian 龍鬼神，亦集到忉利天 10 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 11

gong suo wei si tian wang tian dao li 宮。所謂四天王天、忉利 [...] They were from the Heaven of the Four Deva Kings, tian xu yan mo tian dou shuai tuo tian the Trayastrimsa Heaven, the Suyama Heaven, the Tusita 天、須焰摩天、兜率陀天、 Heaven, the Heaven of Delight in Transformations, the hua le tian ta hua zi zai tian fan Heaven of Mastery over Others’ Transformations, the 化樂天、他化自在天、梵 Heaven of Brahma’s Assembly, the Heaven of Brahma’s zhong tian fan fu tian da fan tian shao 眾天、梵輔天、大梵天、少 Ministers, the Great Brahma Heaven, the Heaven of guang tian wu liang guang tian guang yin tian Limited Light, the Heaven of Measureless Light, the 光天、無量光天、光音天、 Light-Sound Heaven, the Heaven of Limited Purity, the shao jing tian wu liang jing tian bian jing Heaven of Measureless Purity, the Heaven of Universal 少淨天、無量淨天、遍淨 Purity, the Heaven of Birth of Merit, the Heaven of Love tian fu sheng tian fu ai tian guang guo 天、福生天、福愛天、廣果 of Merit, the Heaven of Abundant Results, the Heaven of tian wu xiang tian wu fan tian wu re No Perception, the Heaven of No Affliction, the Heaven 天、無想天、無煩天、無熱 of No Heat [from affliction], the Heaven of Good Sight, tian shan jian tian shan xian tian se jiu the Heaven of Good Manifestation, the Ultimate Form 天、善見天、善現天、色究 Heaven, the Mahesvara Heaven, and so forth, up to the jing tian mo xi shou luo tian nai zhi 竟天、摩醯首羅天，乃至 Heaven of the State of Neither-Perception-nor-Non- fei xiang fei fei xiang chu tian yi qie Perception. All the multitudes of devas, nagas, ghosts, 非想非非想處天，一切 and spirits came and assembled there. tian zhong long zhong gui shen deng zhong xi 天眾、龍眾、鬼神等眾悉 12 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 13

lai ji hui 來集會。 Furthermore, from other lands and the saha world, fu you ta fang guo tu ji suo sea spirits, river spirits, stream spirits, tree spirits, moun- 復有他方國土及娑 tain spirits, earth spirits, brook-and-marsh spirits, seed- po shi jie hai shen jiang shen he shen ling-and-crop spirits, day spirits, night spirits, space 婆世界海神、江神、河神、 spirits, heaven spirits, food-and-drink spirits, grass-and- shu shen shan shen di shen chuan ze shen 樹神、山神、地神、川澤神、 wood spirits—spirits such as these all came and assem- miao jia shen zhou shen ye shen kong shen bled there. 苗稼神、晝神、夜神、空神、 Furthermore, from other lands and the saha world, tian shen yin shi shen cao mu shen ru great ghost kings known as Ghost King Evil Eyes, 天神、飲食神、草木神，如 Ghost King Consuming Blood, Ghost King Consuming shi deng shen jie lai ji hui 是等神皆來集會。 Vital Energy, Ghost King Consuming Fetuses and Eggs, fu you ta fang guo tu ji suo Ghost King Spreading Diseases, Ghost King Controlling 復有他方國土及娑 Poisons, [.] po shi jie zhu da gui wang suo 婆世界諸大鬼王 — 所 wei e mu gui wang dan xie gui wang 謂惡目鬼王、噉血鬼王、 dan jing qi gui wang dan tai luan gui 噉精氣鬼王、噉胎卵鬼 wang xing bing gui wang she du gui wang 王、行病鬼王、攝毒鬼王、 14 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 15

ci xin gui wang fu li gui wang da 慈心鬼王、福利鬼王、大 [.] Ghost King Kindhearted, Ghost King Merit and ai jing gui wang ru shi deng gui wang Benefit, Ghost King Great Love and Respect—ghost 愛敬鬼王，如是等鬼王 kings such as these all came and assembled there. jie lai ji hui At that time, Sakyamuni Buddha said to Manjusri, 皆來集會。 Dharma Prince, Bodhisattva-Mahasattva, “Look at all er shi shi jia mou ni fo gao 爾時，釋迦牟尼佛告 the Buddhas, Bodhisattvas, devas, nagas, ghosts, and wen shu shi li fa wang zi pu sa spirits from this and other worlds, from this and other 文殊師利法王子菩薩 lands—those who come and assemble in the Trayastrimsa mo he sa ru guan shi yi qie zhu Heaven now. Do you know their number?” 摩訶薩：汝觀是一切諸 Manjusri said to the Buddha, “World-Honored One, fo pu sa ji tian long gui shen ci 佛菩薩及天龍鬼神，此 even if I were to measure and fathom with the power of shi jie ta shi jie ci guo tu ta my spiritual penetration for a thousand kalpas, I would 世界他世界，此國土他 not be able to know it.” guo tu ru shi jin lai ji hui dao 國土，如是今來集會到 dao li tian zhe ru zhi shu fou 忉利天者，汝知數不？ wen shu shi li bai fo yan shi 文殊師利白佛言：世 zun ruo yi wo shen li qian jie ce 尊！若以我神力千劫測 16 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 17

du bu neng de zhi The Buddha told Manjusri, “As I see them through 度，不能得知。 fo gao wen shu shi li wu yi the Buddha eye, their number still cannot be counted

佛告文殊師利：吾以 fully. All these are beings who have been guided across, fo yan guan gu you bu jin shu ci are being guided across, will be guided across [to the 佛眼觀故猶不盡數。此 other shore], have been brought to attainment, are be- jie shi di zang pu sa jiu yuan jie 皆是地藏菩薩久遠劫 ing brought to attainment, or will be brought to attain- lai yi du dang du wei du yi cheng ment by Ksitigarbha Bodhisattva throughout many long 來，已度、當度、未度，已成 kalpas.” jiu dang cheng jiu wei cheng jiu Manjusri said to the Buddha, “World-Honored One, 就、當成就、未成就。 in the past I have long cultivated roots of goodness and wen shu shi li bai fo yan shi 文殊師利白佛言：世 have attained unobstructed wisdom; therefore, when I zun wo yi guo qu jiu xiu shan gen hear what the Buddha says, I immediately believe and 尊！我已過去久修善根 accept it. However, sravakas of small attainment, devas zheng wu ai zhi wen fo suo yan ji and nagas and others of the eight classes of beings, as 證無礙智，聞佛所言即 well as living beings in the future—although hearing dang xin shou xiao guo sheng wen tian long 當信受。小果聲聞、天龍 the sincere, truthful words of the Tathagata, will cer- ba bu ji wei lai shi zhu zhong sheng tainly harbor doubts. Even if they receive these words 八部及未來世諸眾生 most respectfully, they may still be unable to avoid deng sui wen ru lai cheng shi zhi yu slandering them. O World-Honored One, please speak 等，雖聞如來誠實之語， 18 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 19

bi huai yi huo she shi ding shou wei 必懷疑惑，設使頂受未 in detail about what practices Ksitigarbha Bodhisattva- mian xing bang wei yuan shi zun guang shuo Mahasattva cultivated and what vows he made during 免興謗。唯願世尊，廣說 his causal states [of cultivation] that have enabled him di zang pu sa mo he sa yin di to accomplish such inconceivable deeds.” 地藏菩薩摩訶薩因地 The Buddha told Manjusri, “As an analogy, suppose zuo he heng li he yuan er neng cheng 作何行？立何願？而能成 all the grasses, trees, thickets, forests, rice, sesame, bam- jiu bu si yi shi boo, reeds, mountains, stones, and dust particles in the 就不思議事。 three thousandfold world system were each counted as a fo gao wen shu shi li pi ru unit, and [for each unit] there would be a Ganges River; 佛告文殊師利：譬如 for each grain of sand in each of these Ganges Rivers, san qian da qian shi jie suo you cao 三千大千世界，所有草 there would be a world; for each speck of dust in each mu cong lin dao ma zhu wei shan shi of these worlds, there would be a kalpa; and for every 木叢林，稻麻竹葦，山石 speck of dust accumulated during each of these kalpas, wei chen yi wu yi shu zuo yi heng there would be a kalpa. [.] 微塵，一物一數作一恒 he yi heng he sha yi sha yi jie 河，一恒河沙一沙一界， yi jie zhi nei yi chen yi jie yi 一界之內一塵一劫，一 jie zhi nei suo ji chen shu jin chong 劫之內所積塵數盡充 20 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 21

wei jie di zang pu sa zheng shi di 為劫。地藏菩薩證十地 [...] The time since Ksitigarbha Bodhisattva attained the guo wei yi lai qian bei duo yu shang Tenth Ground of Fruition [of Bodhisattva Development] 果位已來，千倍多於上 is thousands of times greater than that of the above yu he kuang di zang pu sa zai sheng analogy. How much greater yet [is the time] since 喻，何況地藏菩薩在聲 Ksitigarbha Bodhisattva was at the stages of sravaka and wen pi zhi fo di 聞、辟支佛地。 pratyekabuddha! wen shu shi li ci pu sa wei “Manjusri, inconceivable are the awesome spiritual 文殊師利！此菩薩威 penetration and vows of this Bodhisattva. In the future shen shi yuan bu ke si yi ruo wei if there are good men and good women who hear this 神誓願不可思議。若未 Bodhisattva’s name, and they sing his praises, reverently lai shi you shan nan zi shan nü ren 來世有善男子善女人， gaze, pay obeisance, recite his name, make offerings, or wen shi pu sa ming zi huo zan tan if they paint, carve, sculpt, or use lacquer to make his 聞是菩薩名字，或讚歎， image, these people will be reborn a hundred times in huo zhan li huo cheng ming huo gong yang the Heaven of the Thirty-Three Devas and will never fall 或瞻禮，或稱名，或供養， into the lower realms. nai zhi cai hua ke lou su qi xing 乃至彩畫、刻鏤、塑漆形 xiang shi ren dang de bai fan sheng yu 像，是人當得百返生於 san shi san tian yong bu duo e dao 三十三天，永不墮惡道。 22 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 23

wen shu shi li shi di zang pu 文殊師利！是地藏菩 “Manjusri, in the distant past, an inexpressibly- sa mo he sa yu guo qu jiu yuan inexpressible [number of] kalpas ago, Ksitigarbha 薩摩訶薩，於過去久遠 Bodhisattva-Mahasattva was once the son of a great -el bu ke shuo bu ke shuo jie qian shen der. At that time in the world there was a Buddha named 不可說不可說劫前，身 Lion’s Swift Rousing Perfect in Ten Thousand Practices wei da zhang zhe zi shi shi you fo 為大長者子。時世有佛 Tathagata. The elder’s son saw the Buddha’s signs hao yue shi zi fen xun ju zu wan and characteristics of excellence, how he was adorned 號曰師子奮迅具足萬 with thousands of merits. He therefore inquired of that heng ru lai shi zhang zhe zi jian fo Buddha what practices he had cultivated and what vows 行如來。時，長者子，見佛 he had made to achieve these signs of excellence. xiang hao qian fu zhuang yan yin wen bi 相好千福莊嚴，因問彼 “Lion’s Swift Rousing Perfect in Ten Thousand fo zuo he heng yuan er de ci xiang Practices Tathagata told the elder’s son that if he wished 佛：作何行願而得此相？ to attain this [Buddha] body, he would have to guide all shi shi zi fen xun ju zu wan suffering beings across to liberation throughout a very 時，師子奮迅具足萬 long time. heng ru lai gao zhang zhe zi yu zheng 行如來告長者子：欲證 ci shen dang xu jiu yuan du tuo yi 此身，當須久遠度脫一 qie shou ku zhong sheng 切受苦眾生。 24 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 25

wen shu shi li shi zhang zhe zi 文殊師利！時長者子 “Manjusri, the elder’s son hence made a vow, saying yin fa yuan yan wo jin jin wei lai ‘From now on, throughout incalculable kalpas in the

因發願言：我今盡未來 future, I will employ many skillful means for the sake of ji bu ke ji jie wei shi zui ku wrongdoing suffering beings in the six realms of exis- 際不可計劫，為是罪苦 tence, causing all of them to attain liberation; only after liu dao zhong sheng guang she fang bian jin 六道眾生，廣設方便盡 that will I myself attain Buddhahood.’ He made such a ling jie tuo er wo zi shen fang cheng great vow in front of that Buddha. Now, hundreds of 令解脫，而我自身方成 thousands of myriads of millions of nayutas of inex- fo dao yi shi yu bi fo qian li pressible kalpas later, he is still a Bodhisattva. 佛道。以是於彼佛前立 “Moreover, in the past, inconceivable asamkhyeya si da yuan yu jin bai qian wan yi 斯大願，于今百千萬億 kalpas ago, in the world there was a Buddha named na you ta bu ke shuo jie shang wei Awakening-Blossom Concentration Mastery King 那由他不可說劫，尚為 Tathagata. [.] pu sa 菩薩。 you yu guo qu bu ke si yi 又於過去不可思議 a seng qi jie shi shi you fo hao 阿僧祇劫，時世有佛號 yue jue hua ding zi zai wang ru lai 曰覺華定自在王如來， 26 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 27

bi fo shou ming si bai qian wan yi 彼佛壽命四百千萬億 [...] The lifespan of that Buddha was four hundred a seng qi jie xiang fa zhi zhong you thousand myriad million asamkhyeya kalpas. During 阿僧祇劫。像法之中有 the Age of Semblance Dharma, there was a Brahman yi po luo men nü su fu shen hou woman who had ample, profound merits from previous 一婆羅門女，宿福深厚 lives. She was admired and respected by people. Whether zhong suo qin jing xing zhu zuo wo zhu 眾所欽敬，行住坐臥諸 she was walking, standing, sitting, or lying down, devas tian wei hu qi mu xin xie chang qing guarded and protected her. Her mother, however, be- 天衛護。其母信邪常輕 lieved in false doctrines and often slighted the Triple san bao shi shi sheng nü guang she fang Gem. The holy woman used many skillful means to 三寶。是時，聖女廣設方 persuade and encourage her mother to give rise to right bian quan you qi mu ling sheng zheng jian 便，勸誘其母令生正見。 view, but her mother did not fully believe. Before long, er ci nü mu wei quan sheng xin bu the mother’s life ended and her consciousness fell into 而此女母未全生信。不 the Incessant Hell.2 jiu ming zhong hun shen duo zai wu jian “The Brahman woman knew that when her mother 久命終魂神墮在無間 was alive, she had not believed in cause and effect. [...] di yu 地獄。 shi po luo men nü zhi mu zai 時，婆羅門女知母在 shi bu xin yin guo ji dang sui ye 世不信因果，計當隨業 28 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 29

bi sheng e qu sui mai jia zhai guang 必生惡趣。遂賣家宅，廣 [...] Realizing that her mother would certainly be reborn qiu xiang hua ji zhu gong ju yu xian in the lower realms in accordance with her karma, the 求香華及諸供具，於先 woman sold the family house and searched far and wide fo ta si da xing gong yang jian jue for incense, flowers, and various objects worthy to be 佛塔寺大興供養。見覺 offered. She then made many great offerings to that past hua ding zi zai wang ru lai qi xing 華定自在王如來，其形 Buddha’s stupas and monasteries. In one of the mon- xiang zai yi si zhong su hua wei rong asteries, she saw Awakening-Blossom Concentration 像在一寺中，塑畫威容 Mastery King Tathagata’s image: his awe-inspiring ap- duan yan bi bei shi po luo men nü pearance was sculpted and painted, replete with splen- 端嚴畢備。時，婆羅門女 dor and dignity. As the Brahman woman gazed up at and zhan li zun rong bei sheng jing yang si 瞻禮尊容，倍生敬仰。私 made obeisance to his honored countenance, her rever- zi nian yan fo ming da jue ju yi ence multiplied. She thought to herself, ‘The Buddha is 自念言：佛名大覺具一 called the great awakened one, replete with all wisdom. qie zhi ruo zai shi shi wo mu si If [it were] during the time that this Buddha is in the 切智。若在世時我母死 world, and I were to inquire of him after my mother’s hou tang lai wen fo bi zhi chu suo 後，儻來問佛必知處所。 death, he would certainly know where she is.’ shi po luo men nü chui qi liang “The Brahman woman wept for a long time as she 時，婆羅門女垂泣良 gazed up longingly at the Tathagata. Suddenly she heard jiu zhan lian ru lai hu wen kong zhong a voice in the sky saying [.] 久，瞻戀如來。忽聞空中 30 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 31

sheng yue qi zhe sheng nü wu zhi bei 聲曰：泣者聖女勿至悲 [.] ‘Weeping holy woman, do not be so sorrowful. I will ai wo jin shi ru mu zhi qu chu show you where your mother has gone.’ 哀！我今示汝母之去處。 “The Brahman woman joined her palms, faced sky- po luo men nü he zhang xiang kong ward, and answered by saying, ‘Who is the divine virtu- 婆羅門女合掌向空 ous one relieving me of my worry? Ever since I lost my er bai kong yue shi he shen de kuan 而白空曰：是何神德寬 mother, I have held her in memory day and night. There wo you lü wo zi shi mu yi lai is nowhere that I can ask about the realm of her rebirth.’ 我憂慮。我自失母已來， “A voice again resounded in the sky, telling the wom- zhou ye yi lian wu chu ke wen zhi an, ‘I am the one to whom you gaze reverently and pay 晝夜憶戀，無處可問知 obeisance, the past Awakening-Blossom Concentration mu sheng jie 母生界。 Mastery King Tathagata. I have seen that you think of shi kong zhong you sheng zai bao nü your mother many times more than ordinary beings do 時空中有聲再報女 theirs. Therefore, I have come to show you [where she yue wo shi ru suo zhan li zhe guo is].’ 曰：我是汝所瞻禮者過 qu jue hua ding zi zai wang ru lai 去覺華定自在王如來。 jian ru yi mu bei yu chang qing zhong 見汝憶母倍於常情，眾 sheng zhi fen gu lai gao shi 生之分故來告示。 32 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 33

po luo men nü wen ci sheng yi 婆羅門女聞此聲已， “Upon hearing these words, the Brahman woman ju shen zi pu zhi jie jie sun zuo cast her entire body [skyward] to prostrate herself, in- 舉身自撲肢節皆損。左 juring her limbs and joints. Her attendants supported you fu shi liang jiu fang su er bai and attended her for quite a while before she finally 右扶侍良久方穌，而白 came to. Then she said toward the sky, ‘I implore the kong yue yuan fo ci min su shuo wo 空曰：願佛慈愍速說我 Buddha to take kind pity upon me and quickly tell me in mu sheng jie wo jin shen xin jiang si what realm my mother has been reborn, now that I am 母生界，我今身心將死 near death myself.’ bu jiu “Awakening-Blossom Concentration Mastery King 不久。 Tathagata told the holy woman, ‘After your offering is shi jue hua ding zi zai wang ru 時，覺華定自在王如 complete, go home quickly. Sit upright and meditate on lai gao sheng nü yue ru gong yang bi my name. You will soon know where your mother has 來告聖女曰：汝供養畢， been reborn.’ dan zao fan she duan zuo si wei wu “After the Brahman woman made obeisance to the 但早返舍端坐思惟吾 Buddha, [.] zhi ming hao ji dang zhi mu suo sheng 之名號，即當知母所生 qu chu 去處。 shi po luo men nü xun li fo 時，婆羅門女尋禮佛 34 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 35

yi ji gui qi she yi yi mu gu 已，即歸其舍。以憶母故， [.] she returned home immediately, and because she duan zuo nian jue hua ding zi zai wang thought of her mother, she sat upright meditating on 端坐念覺華定自在王 Awakening-Blossom Concentration Mastery King ru lai Tathagata. 如來。 “After a day and a night, she suddenly saw herself jing yi ri yi ye hu jian zi 經一日一夜，忽見自 beside a sea whose waters seethed. Many evil beasts shen dao yi hai bian qi shui yong fei with iron bodies flew and ran on the sea, rushing here 身到一海邊。其水涌沸， and there in pursuit. She saw hundreds of thousands duo zhu e shou jin fu tie shen fei of myriads of men and women, rising and sinking in 多諸惡獸盡復鐵身，飛 the sea, snatched up and devoured by vying evil beasts. zou hai shang dong xi chi zhu jian zhu 走海上東西馳逐。見諸 She also saw yaksas whose appearances were each dif- nan zi nü ren bai qian wan shu chu ferent—some had many hands, some many eyes, some 男子女人百千萬數出 many legs, some many heads—and protruding from mo hai zhong bei zhu e shou zheng qu their mouths were teeth as sharp as swords. [.] 沒海中，被諸惡獸爭取 shi dan you jian ye cha qi xing ge 食噉。又見夜叉其形各 yi huo duo shou duo yan duo zu duo 異，或多手多眼多足多 tou kou ya wai chu li ren ru jian 頭，口牙外出利刃如劍， 36 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 37

qu zhu zui ren shi jin e shou fu 驅諸罪人使近惡獸，復 [...] They drove the wrongdoers on toward the evil zi bo jue tou zu xiang jiu qi xing beasts; moreover, they themselves hit and seized those 自搏攫頭足相就，其形 people; they forced their heads and feet together—the wan lei bu gan jiu shi shi po luo forms [of torment] were myriad in variety, a sight at 萬類不敢久視。時，婆羅 which one would not dare look for long. During that men nü yi nian fo li gu zi ran 門女以念佛力故，自然 time, the Brahman woman was naturally without fear wu ju because of the power of recollecting the Buddha. 無懼。 “There was a ghost king named Poisonless who pros- you yi gui wang ming yue wu du trated himself to welcome her. He said to the holy wom- 有一鬼王名曰無毒， an, ‘Excellent, Bodhisattva! For what reason have you qi shou lai ying bai sheng nü yue shan 稽首來迎白聖女曰：善 come here?’ zai pu sa he yuan lai ci “The Brahman woman asked the ghost king, ‘What is 哉！菩薩何緣來此？ this place?’ shi po luo men nü wen gui wang “Poisonless replied, ‘This is the first of the seas west 時，婆羅門女問鬼王 of the Great Iron Encircling Mountains.’ yue ci shi he chu

曰：此是何處？ wu du da yue ci shi da tie 無毒答曰：此是大鐵 wei shan xi mian di yi chong hai 圍山西面第一重海。 38 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 39

sheng nü wen yue wo wen tie wei 聖女問曰：我聞鐵圍 “The holy woman asked, ‘I have heard that hells are zhi nei di yu zai zhong shi shi shi within the Iron Encircling [Mountains]. Is this really 之內，地獄在中是事實 so?’ fou “Poisonless replied, ‘There really are hells.’ 不？ “The holy woman asked, ‘Now, how have I come to wu du da yue shi you di yu 無毒答曰：實有地獄。 the hells?’ sheng nü wen yue wo jin yun he “Poisonless replied, ‘If it were not by [the power of]

聖女問曰：我今云何 awesome spiritual penetration, then it would have been de dao yu suo by the force of karma. Without either, one cannot come 得到獄所？ here at all.’ wu du da yue ruo fei wei shen 無毒答曰：若非威神 “The holy woman asked further, ‘Why is this water ji xu ye li fei ci er shi zhong seething, and why are there so many wrongdoers and 即須業力，非此二事終 evil beasts?’ bu neng dao 不能到。 sheng nü you wen ci shui he yuan 聖女又問：此水何緣 er nai yong fei duo zhu zui ren ji 而乃涌沸？多諸罪人及 yi e shou 以惡獸？ 40 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 41

wu du da yue ci shi yan fu 無毒答曰：此是閻浮 “Poisonless replied, ‘These are recently deceased be- ti zao e zhong sheng xin si zhi zhe ings of Jambudvipa who had done evil. They have passed 提造惡眾生新死之者， through forty-nine days without any descendants doing jing si shi jiu ri hou wu ren ji virtuous deeds on their behalf to rescue them from suf- 經四十九日後無人繼 fering.3 Besides that, during their lifetime they did not si wei zuo gong de jiu ba ku nan 嗣，為作功德救拔苦難。 plant any good causes. Therefore, their own karma will sheng shi you wu shan yin dang ju ben accordingly bring about the hells, and naturally they are 生時又無善因，當據本 to cross this sea first. A hundred thousand yojanas east ye suo gan di yu zi ran xian du of this sea, there is another sea where the suffering is 業所感地獄，自然先渡 many times greater than this one. To the east of that sea, ci hai hai dong shi wan you xun you 此海。海東十萬由旬，又 there is yet another sea where the suffering is multiplied you yi hai qi ku bei ci bi hai again. Brought on by the evil causes in the karma of 有一海其苦倍此。彼海 body, speech, and mind, these seas are called the seas of zhi dong you you yi hai qi ku fu karma. This is that place.’ 之東又有一海，其苦復 “The holy woman again asked Ghost King Poisonless, bei san ye e yin zhi suo zhao gan 倍。三業惡因之所招感， [.] gong hao ye hai qi chu shi ye 共號業海其處是也。 sheng nü you wen gui wang wu du 聖女又問鬼王無毒 42 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 43

yue di yu he zai [...] ‘Where are the hells?’ 曰：地獄何在？ wu du da yue san hai zhi nei “Poisonless replied, ‘Within the three seas are great

無毒答曰：三海之內 hells. They number in the hundreds of thousands, and shi da di yu qi shu bai qian ge each one is different. There are eighteen specifically 是大地獄，其數百千各 known as the great hells. Second [to them] there are five ge cha bie suo wei da zhe ju you 各差別。所謂大者具有 hundred, where the agonizing suffering is measureless; shi ba ci you wu bai ku du wu and next, there are hundreds of thousands, also with 十八，次有五百苦毒無 measureless suffering.’ liang ci you qian bai yi wu liang ku “The holy woman again asked the great ghost king, 量，次有千百亦無量苦。 ‘My mother passed away not long ago. I wonder, to what sheng nü you wen da gui wang yue 聖女又問大鬼王曰 realm has her consciousness gone?’ wo mu si lai wei jiu bu zhi hun “The ghost king asked the holy woman, ‘What- ac 我母死來未久，不知魂 tions did the Bodhisattva’s mother do habitually while shen dang zhi he qu she was alive?’ 神當至何趣？ “The holy woman replied, ‘My mother held false gui wang wen sheng nü yue pu sa 鬼王問聖女曰：菩薩 views, [.] zhi mu zai sheng xi he xing ye 之母在生習何行業？ sheng yu da yue wo mu xie jian 聖女答曰：我母邪見 44 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 45

ji hui san bao she huo zhan xin xuan 譏毀三寶。設或暫信旋 [.] and she ridiculed and slandered the Triple Gem. you bu jing si sui ri qian wei zhi Even when she temporarily believed, she would quickly 又不敬。死雖日淺未知 become disrespectful again. She passed away recently. I sheng chu do not know where she has been reborn.’ 生處。 “Poisonless asked, ‘What was the name and clan of wu du wen yue pu sa zhi mu 無毒問曰：菩薩之母 the Bodhisattva’s mother?’ xing shi he deng “The holy woman replied, ‘My parents were both 姓氏何等？ Brahmans. My father’s name was Silou Shanxian, and sheng nü da yue wo fu wo mu my mother’s name was Yue Dili.’ 聖女答曰：我父我母 “Poisonless joined his palms and informed the Bodhi ju po luo men zhong fu hao shi luo 俱婆羅門種，父號尸羅 sattva, ‘Holy One, please return to your home. Do not be shan xian mu hao yue di li worried or sorrowful in remembering, for the woman 善現，母號悅帝利。 wrongdoer Yue Dili was reborn in heaven three days wu du he zhang qi pu sa yue ago. [.] 無毒合掌啟菩薩曰： yuan sheng zhe que fan ben chu wu zhi 願聖者卻返本處，無至 you yi bei lian yue di li zui nü 憂憶悲戀。悅帝利罪女 sheng tian yi lai jing jin san ri yun 生天以來，經今三日。云 46 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 47

cheng xiao shun zhi zi wei mu she gong 承孝順之子為母設供 [...] It is said that by virtue of her filial - child’smak xiu fu bu shi jue hua ding zi zai ing offerings to cultivate merit in the mother’s behalf 修福，布施覺華定自在 by practicing giving to the stupas and monasteries of wang ru lai ta si fei wei pu sa Awakening-Blossom Concentration Mastery King 王如來塔寺。非唯菩薩 Tathagata, not only was the Bodhisattva’s mother - re zhi mu de tuo di yu ying shi wu 之母得脫地獄，應是無 leased from the hells, the other wrongdoers in the jian zui ren ci ri xi de shou le Incessant Hell, too, experienced happiness and were 間罪人，此日悉得受樂 reborn on that day.’ After the ghost king had finished ju tong sheng qi gui wang yan bi he speaking, he joined his palms and withdrew. 俱同生訖。鬼王言畢合 “The Brahman woman quickly returned as if from zhang er tui 掌而退。 a dream. Upon realizing this event, she made an im- po luo men nü xun ru meng gui mense vow before the image and stupa of Awakening- 婆羅門女尋如夢歸。 Blossom Concentration Mastery King Tathagata, ‘I vow wu ci shi yi bian yu jue hua ding that throughout the future kalpas, I will employ many 悟此事已，便於覺華定 skillful means for all wrongdoing suffering beings, caus- zi zai wang ru lai ta xiang zhi qian 自在王如來塔像之前， ing them all to attain liberation.’” li hong shi yuan yuan wo jin wei lai 立弘誓願：願我盡未來 jie ying you zui ku zhong sheng guang she 劫，應有罪苦眾生，廣設 48 Original Vows of Ksitigarbha Sutra Spiritual Penetration in the Trayastrimsa Heaven 49

fang bian shi ling jie tuo The Buddha told Manjusri, “Ghost King Poisonless 方便使令解脫。 fo gao wen shu shi li shi gui then is now Leader In Wealth Bodhisattva, and the

佛告文殊師利：時鬼 Brahman woman is now Ksitigarbha Bodhisattva.” wang wu du zhe dang jin cai shou pu 王無毒者，當今財首菩 sa shi po luo men nü zhe ji di 薩是。婆羅門女者即地 zang pu sa shi 藏菩薩是。 50 Original Vows of Ksitigarbha Sutra

fen shen ji hui pin di er Chapter Two 分身集會品第二 The Assembly of the Emanations

er shi bai qian wan yi bu ke si 爾時，百千萬億不可思、 At that time, emanation Ksitigarbha Bodhisattvas from bu ke yi bu ke liang bu ke shuo 不可議、不可量、不可說 all the hells in hundreds of thousands of myriads of mil- wu liang a seng qi shi jie suo you lions of unthinkable, ineffable, immeasurable, inexpress- 無量阿僧祇世界，所有 ible, measureless asamkhyeyas of worlds all came and di yu chu fen shen di zang pu sa assembled in the palace of the Trayastrimsa Heaven. 地獄處分身地藏菩薩， Because of the spiritual power of the Tathagata, each ju lai ji zai dao li tian gong yi 俱來集在忉利天宮。以 came from his direction with beings—also numbering in ru lai shen li gu ge yi fang mian the thousands of myriads of millions of nayutas—who 如來神力故，各以方面 had obtained liberation from the karmic paths, and all yu zhu de jie tuo cong ye dao chu came holding incense and flowers to make offering to 與諸得解脫從業道出 the Buddha. Those groups of beings who came were ir- zhe yi ge you qian wan yi na you 者，亦各有千萬億那由 reversibly [on the path] to unexcelled perfect complete ta shu gong chi xiang hua lai gong yang awakening [.] 他數，共持香華來供養 fo bi zhu tong lai deng bei jie yin 佛。彼諸同來等輩，皆因

51 52 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 53

di zang pu sa jiao hua yong bu tui 地藏菩薩教化，永不退 [.] because they had been taught and transformed by zhuan yu a nou duo luo san miao san Ksitigarbha Bodhisattva. For many long kalpas these be- 轉於阿耨多羅三藐三 ings had been wandering in samsara, undergoing suf- pu ti shi zhu zhong deng jiu yuan jie fering in the six realms of existence with never a mo- 菩提。是諸眾等，久遠劫 mentary rest. Due to the great kindness and compassion lai liu lang sheng si liu dao shou ku 來流浪生死，六道受苦 and profound vows of Ksitigarbha Bodhisattva, they zhan wu xiu xi yi di zang pu sa each had realized attainments. When they came to the 暫無休息。以地藏菩薩 Trayastrimsa Heaven, their hearts danced joyously. They guang da ci bei shen shi yuan gu ge gazed up in reverence at the Tathagata, their eyes never 廣大慈悲，深誓願故各 leaving him for a moment. huo guo zheng ji zhi dao li xin huai 獲果證。既至忉利心懷 At that time, the World-Honored One stretched forth yong yue zhan yang ru lai mu bu zhan his golden arm and placed his hand on the crowns of 踴躍，瞻仰如來目不暫 the heads of all the emanation Ksitigarbha Bodhisattva- she Mahasattvas from hundreds of thousands of myriads of 捨。 millions of unthinkable, ineffable, immeasurable, inex- er shi shi zun shu jin se bi 爾時，世尊舒金色臂， pressible, [.] mo bai qian wan yi bu ke si bu 摩百千萬億不可思、不 ke yi bu ke liang bu ke shuo wu 可議、不可量、不可說無 54 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 55

liang a seng qi shi jie zhu fen shen 量阿僧祇世界諸分身 [.] measureless asamkhyeyas of worlds and spoke these di zang pu sa mo he sa ding er words, “I teach and transform obstinate living beings like 地藏菩薩摩訶薩頂，而 these in the evil age of the five degenerations, causing zuo shi yan wu yu wu zhuo e shi their minds to be regulated and tamed so that they aban- 作是言：吾於五濁惡世， don the false and return to the true. However, there are jiao hua ru shi gang qiang zhong sheng ling 教化如是剛強眾生，令 one or two out of every ten who still have evil habits. I xin tiao fu she xie gui zheng shi you too transform into hundreds of thousands of millions of 心調伏捨邪歸正，十有 emanations and employ many skillful means [for living yi er shang e xi zai wu yi fen beings]. Some beings are of keen capacity: they imme- 一二尚惡習在。吾亦分 diately believe and accept upon hearing [the Dharma]. shen qian bai yi guang she fang bian huo 身千百億，廣設方便。或 Some are reaping the results of wholesome [deeds]: they you li gen wen ji xin shou huo you achieve accomplishments through energetic encourage- 有利根聞即信受，或有 ment. Some are ignorant and dull: they return [to the shan guo qin quan cheng jiu huo you an true] only after long being instructed. Some have karma 善果勤勸成就，或有暗 that is heavy: they do not give rise to respect [for the dun jiu hua fang gui huo you ye zhong 鈍久化方歸，或有業重 Dharma]. bu sheng jing yang “Living beings like these types are each different. [...] 不生敬仰。 ru shi deng bei zhong sheng ge ge 如是等輩眾生，各各 56 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 57

cha bie fen shen du tuo huo xian nan 差別分身度脫。或現男 [.] I therefore transform into emanations to guide them zi shen huo xian nü ren shen huo xian across to liberation. The emanations are manifested in 子身，或現女人身，或現 the forms of a man, a woman, a deva, a naga, a spirit, a tian long shen huo xian shen gui shen huo ghost, or a mountain, a forest, a stream, a plain, a river, a 天龍身，或現神鬼身，或 pond, a spring, or a well to benefit people, so that they all xian shan lin chuan yuan he chi quan jing 現山林川原、河池泉井， may be guided across to liberation. The emanations are li ji yu ren xi jie du tuo huo also manifested in the forms of Sakra, Brahma, a wheel- 利及於人悉皆度脫。或 turning king, a householder, a king, a high minister, a xian tian di shen huo xian fan wang shen government official, or a bhiksu, a bhiksuni, an upasaka, 現天帝身，或現梵王身， an upasika, or a sravaka, an arhat, a pratyekabuddha, a huo xian zhuan lun wang shen huo xian ju 或現轉輪王身，或現居 Bodhisattva, or others to teach and guide living beings shi shen huo xian guo wang shen huo xian across. [.] 士身，或現國王身，或現 zai fu shen huo xian guan shu shen huo 宰輔身，或現官屬身，或 xian bi qiu bi qiu ni you po se 現比丘、比丘尼、優婆塞、 you po yi shen nai zhi sheng wen luo 優婆夷身，乃至聲聞、羅 han pi zhi fo pu sa deng shen er 漢、辟支佛、菩薩等身而 58 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 59

yi hua du fei dan fo shen du xian 以化度，非但佛身獨現 [.] It is not only in the form of a Buddha that I have qi qian manifested before them. 其前。 “You see how, kalpa after kalpa, diligently and- ar ru guan wu lei jie qin ku du duously I guide difficult-to-teach, obstinate, wrongdo- 汝觀吾累劫勤苦，度 ing, suffering beings such as these across to liberation. tuo ru shi deng nan hua gang qiang zui 脫如是等難化剛強罪 Those not yet regulated and tamed experience ripened ku zhong sheng qi you wei tiao fu zhe effects according to their karma. If they fall into the 苦眾生。其有未調伏者 lower realms and undergo great suffering, you should sui ye bao ying ruo duo e qu shou remember what I am earnestly entrusting to you now 隨業報應。若墮惡趣受 in the Trayastrimsa Heaven: Help all living beings in the da ku shi ru dang yi nian wu zai 大苦時，汝當憶念吾在 saha world from now until Maitreya [Buddha] arises in dao li tian gong yin qin fu zhu ling the world—cause them to attain liberation, to leave all 忉利天宮殷勤付囑，令 suffering forever, and to meet [Maitreya] Buddha and be suo po shi jie zhi mi le chu shi given prediction.” 娑婆世界至彌勒出世 At that time, emanation Ksitigarbha Bodhisattvas yi lai zhong sheng xi shi jie tuo yong 已來眾生，悉使解脫永 from the various worlds [.] li zhu ku yu fo shou ji 離諸苦，遇佛授記。 er shi zhu shi jie fen shen di 爾時，諸世界分身地 60 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 61

zang pu sa gong fu yi xing ti lei 藏菩薩共復一形，涕淚 [.] returned together to one form, and weeping from ai lian bai qi fo yan wo cong jiu pity and great love, he said to the Buddha, “Throughout

哀戀白其佛言：我從久 many long kalpas Buddhas have guided me, so that I yuan jie lai meng fo jie yin shi huo am able to attain inconceivable spiritual power and be 遠劫來蒙佛接引，使獲 replete with great wisdom. My emanations fill worlds bu ke si yi shen li ju da zhi 不可思議神力，具大智 as numerous as the sand grains in hundreds of thou- hui wo suo fen shen bian man bai qian sands of myriads of millions of Ganges Rivers. In each 慧。我所分身，遍滿百千 of these worlds, I transform into hundreds of thousands wan yi heng he sha shi jie mei yi of myriads of millions of emanations. Each emanation 萬億恒河沙世界每一 guides hundreds of thousands of myriads of millions shi jie hua bai qian wan yi shen mei 世界化百千萬億身，每 of people across, causing them to revere and take ref- yi shen du bai qian wan yi ren ling uge in the Triple Gem, leave samsara forever, and reach 一身度百千萬億人，令 the bliss of nirvana. As long as they do good deeds in gui jing san bao yong li sheng si zhi Buddhadharma, even if such deeds are as little asa 歸敬三寶，永離生死至 strand of hair, a drop of water, a grain of sand, a speck of nie pan le dan yu fo fa zhong suo 涅槃樂。但於佛法中所 dust, or a bit of a minute down hair, [.] wei shan shi yi mao yi ti yi sha 為善事，一毛一渧一沙 yi chen huo hao fa xu wo jian du 一塵，或毫髮許，我漸度 62 Original Vows of Ksitigarbha Sutra The Assembly of the Emanations 63

tuo shi huo da li wei yuan shi zun 脫使獲大利。唯願世尊 [.] I will gradually guide them across to liberation, bu yi hou shi e ye zhong sheng wei causing them to gain great benefits. O World-Honored 不以後世惡業眾生為 One, please do not be concerned about future living beings lü who have unwholesome karma.” 慮！ Thus he said three times to the Buddha, “O World- ru shi san bai fo yan wei yuan 如是三白佛言：唯願 Honored One, please do not be concerned about future shi zun bu yi hou shi e ye zhong living beings who have unwholesome karma.” 世尊不以後世惡業眾 At that time, the Buddha praised Ksitigarbha Bodhi sheng wei lü sattva, saying, “Excellent, excellent! I will help in your 生為慮！ aspirations. You will be able to fulfill the profound vows er shi fo zan di zang pu sa 爾時，佛讚地藏菩薩 taken throughout many long kalpas, finish guiding [be- yan shan zai shan zai wu zhu ru xi ings] far and wide [to the other shore], and immediately 言：善哉善哉！吾助汝喜， attain bodhi.” ru neng cheng jiu jiu yuan jie lai fa 汝能成就久遠劫來。發 hong shi yuan guang du jiang bi ji zheng 弘誓願廣度將畢，即證 pu ti 菩提。 64 Original Vows of Ksitigarbha Sutra

guan zhong sheng ye yuan pin di san Chapter Three 觀眾生業緣品第三 Observing the Karmic Conditions of Living Beings er shi fo mu mo ye fu ren gong 爾時，佛母摩耶夫人恭 jing he zhang wen di zang pu sa yan 敬合掌，問地藏菩薩言： At that time, the Buddha’s mother, Queen Maya, - re sheng zhe yan fu zhong sheng zao ye cha spectfully joined her palms and asked Ksitigarbha

聖者！閻浮眾生造業差 Bodhisattva, “Holy One, living beings of Jambudvipa bie suo shou bao ying qi shi yun he generate different karma. What ripened effects do they 別，所受報應其事云何？ experience?” di zang da yan qian wan shi jie 地藏答言：千萬世界 Ksitigarbha replied, “There are thousands of -myri nai ji guo tu huo you di yu huo ads of worlds and lands: some have hells, others do 乃及國土，或有地獄或 not have hells; some have women, others do not have wu di yu huo you nü ren huo wu women; some have Buddhadharma, others do not have 無地獄，或有女人或無 Buddhadharma; this is also the case for [the presence nü ren huo you fo fa huo wu fo 女人，或有佛法或無佛 or absence of] sravakas, pratyekabuddhas, and so forth. fa nai zhi sheng wen pi zhi fo yi There is not only the category of ripened effects of 法，乃至聲聞、辟支佛亦 wrongdoing as occur in the hells.” fu ru shi fei dan di yu zui bao 復如是，非但地獄罪報

65 66 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 67

yi deng Queen Maya again said to the Bodhisattva, “I wish to 一等。 mo ye fu ren chong bai pu sa hear about the lower realms brought on by the ripened 摩耶夫人重白菩薩： effects of wrongdoing in Jambudvipa.” qie yuan wen yu yan fu zui bao suo Ksitigarbha replied, “Holy Mother, please listen and I 且願聞於閻浮罪報所 will briefly speak about that.” gan e qu 感惡趣。 The Buddha’s mother answered, “Holy One, please di zang da yan sheng mu wei yuan tell me.”

地藏答言：聖母！唯願 At that time, Ksitigarbha Bodhisattva said to the ting shou wo cu shuo zhi Holy Mother, “The offenses in Jambudvipa and the rip- 聽受我麤說之。 ened effects are like these: If there are living beings who fo mu bai yan yuan sheng zhe shuo

佛母白言：願聖者說。 are not filial toward their parents, who even kill them, er shi di zang pu sa bai sheng they will fall into the Incessant Hell, and for thousands 爾時，地藏菩薩白聖 of myriads of millions of kalpas, be without a time of mu yan nan yan fu ti zui bao ming release despite their wishes. 母言：南閻浮提罪報名 hao ru shi ruo you zhong sheng bu xiao 號如是，若有眾生不孝 fu mu huo zhi sha hai dang duo wu 父母或至殺害，當墮無 jian di yu qian wan yi jie qiu chu 間地獄，千萬億劫求出 68 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 69

wu qi 無期。 “If there are living beings who shed a Buddha’s ruo you zhong sheng chu fo shen xie blood, who slander the Triple Gem, who disrespect the 若有眾生出佛身血， sacred sutras, they too will fall into the Incessant Hell, hui bang san bao bu jing zun jing yi and for thousands of myriads of millions of kalpas, be 毀謗三寶不敬尊經，亦 without a time of release despite their wishes. dang duo yu wu jian di yu qian wan 當墮於無間地獄，千萬 “If there are living beings who usurp or damage the yi jie qiu chu wu qi property of the sangha, who defile monks or nuns, who 億劫求出無期。 commit sexual acts in the monastery, or who kill or ruo you zhong sheng qin sun chang zhu harm beings there—living beings like these will fall into 若有眾生侵損常住， the Incessant Hell, and for thousands of myriads of mil- dian wu seng ni huo qie lan nei zi 玷污僧尼，或伽藍內恣 lions of kalpas, be without a time of release despite their xing yin yu huo sha huo hai ru shi wishes. 行淫欲，或殺或害，如是 “If there are living beings who pretend to be monas- deng bei dang duo wu jian di yu qian tics but whose hearts are not those of monastics—they 等輩當墮無間地獄，千 abuse the property of the sangha, [.] wan yi jie qiu chu wu qi 萬億劫求出無期。 ruo you zhong sheng wei zuo sha men 若有眾生偽作沙門， xin fei sha men po yong chang zhu qi 心非沙門破用常住，欺 70 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 71

kuang bai yi wei bei jie lü zhong zhong 誑白衣違背戒律，種種 [.] deceive lay devotees, go against the precepts, do zao e ru shi deng bei dang duo wu various evil acts—living beings like these will fall into 造惡，如是等輩當墮無 the Incessant Hell, and for thousands of myriads of mil- jian di yu qian wan yi jie qiu chu lions of kalpas, be without a time of release despite their 間地獄，千萬億劫求出 wishes. wu qi 無期。 “If there are living beings who steal the wealth, ruo you zhong sheng tou qie chang zhu goods, grains, food, drink, clothing from the property of 若有眾生偷竊常住 the sangha, who take anything at all [from the sangha] cai wu gu mi yin shi yi fu nai that is not given to them, they will fall into the Incessant 財物，穀米、飲食、衣服，乃 Hell, and for thousands of myriads of millions of kalpas, zhi yi wu bu yu qu zhe dang duo 至一物不與取者，當墮 be without a time of release despite their wishes.” wu jian di yu qian wan yi jie qiu Ksitigarbha continued, saying, “Holy Mother, if there 無間地獄，千萬億劫求 are living beings who commit such offenses, they will chu wu qi fall into the hell with fivefold incessancy. Although they 出無期。 seek for their suffering to stop temporarily, that will not di zang bai yan sheng mu ruo you 地藏白言：聖母！若有 happen, not even for a thought-moment.” zhong sheng zuo ru shi zui dang duo wu 眾生作如是罪，當墮五 wu jian di yu qiu zhan ting ku yi 無間地獄，求暫停苦一 72 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 73

nian bu de Queen Maya again asked Ksitigarbha sattva,Bodhi 念不得。 mo ye fu ren chong bai di zang “Why is that hell named Incessant Hell?” 摩耶夫人重白地藏 Ksitigarbha replied, “Holy Mother, the hells are with- pu sa yan yun he ming wei wu jian in the Great Iron Encircling Mountains. There are eigh- 菩薩言：云何名為無間 teen of the great hells; second [to them] there are five di yu 地獄？ hundred, each with a different name; and next, there are di zang bai yan sheng mu zhu you hundreds of thousands, each also with a distinct name.

地藏白言：聖母！諸有 “In regard to the Incessant Hell, this city of hells is di yu zai da tie wei shan zhi nei more than eighty thousand li in perimeter. The city walls 地獄在大鐵圍山之內， are made entirely of iron, ten thousand li in height. Atop qi da di yu you yi shi ba suo 其大地獄有一十八所， these walls the mass of fire [...] ci you wu bai ming hao ge bie ci 次有五百名號各別，次 you qian bai ming zi yi bie 有千百名字亦別。 wu jian yu zhe qi yu cheng zhou 無間獄者，其獄城周 za ba wan yu li qi cheng chun tie 匝八萬餘里，其城純鐵 gao yi wan li cheng shang huo ju shao 高一萬里，城上火聚少 74 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 75

you kong que qi yu cheng zhong zhu yu 有空缺。其獄城中諸獄 [.] leaves hardly a gap. Within this city of hells, the xiang lian ming hao ge bie du you yi various hells are interconnected, each with a different

相連，名號各別。獨有一 name. There is just one hell named Incessant. It is eigh- yu ming yue wu jian qi yu zhou za teen thousand li in perimeter. Its hell walls are a thou- 獄名曰無間，其獄周匝 sand li in height, all made of iron, and with flames at wan ba qian li yu qiang gao yi qian 萬八千里，獄墻高一千 the top reaching to the bottom and flames at the bottom li xi shi tie wei shang huo che xia reaching to the top. Iron snakes and iron dogs spew fire 里悉是鐵圍，上火徹下 and rush here and there in pursuit atop these hell walls. xia huo che shang tie she tie gou tu “In this hell there is a bed that extends for ten thou- 下火徹上，鐵蛇鐵狗吐 sand li. When one person undergoes torment there, that huo chi zhu yu qiang zhi shang dong xi 火馳逐，獄墻之上東西 person sees his own body filling the bed. When thou- er zou sands of myriads of people undergo torment there, each 而走。 of them sees his own body filling the bed, too. Such are yu zhong you chuang bian man wan li the ripened effects brought on by the many [kinds of] 獄中有床遍滿萬里。 karma. yi ren shou zui zi jian qi shen bian 一人受罪，自見其身遍 wo man chuang qian wan ren shou zui yi 臥滿床。千萬人受罪，亦 ge zi jian shen man chuang shang zhong ye 各自見身滿床上。眾業 76 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 77

suo gan huo bao ru shi 所感，獲報如是。 “Moreover, the wrongdoers undergo all manner of you zhu zui ren bei shou zhong ku suffering. There are hundreds of thousands of yaksas and 又諸罪人備受眾苦， evil ghosts with teeth like swords and eyes like lightning qian bai ye cha ji yi e gui kou who pull and drag the wrongdoers with copper-clawed 千百夜叉及以惡鬼，口 hands. There are also yaksas wielding large iron halberds ya ru jian yan ru dian guang shou fu 牙如劍眼如電光，手復 who pierce the wrongdoers’ bodies, into their mouths tong zhao tuo zhuai zui ren fu you ye and noses or into their abdomens and backs. They toss 銅爪拖拽罪人。復有夜 them into the air, catch them again, or else place them cha zhi da tie ji zhong zui ren shen on the bed. There are also iron eagles that peck at the 叉執大鐵戟中罪人身， wrongdoers’ eyes. There are also iron snakes that stran- huo zhong kou bi huo zhong fu bei pao 或中口鼻，或中腹背拋 gle the wrongdoers’ necks. Long nails are driven into kong fan jie huo zhi chuang shang fu you all their hundreds of joints. Their tongues are pulled out 空翻接，或置床上。復有 and plowed through. Their bowels are drawn out and tie ying dan zui ren mu fu you tie chopped up. Molten copper is poured into their mouths. 鐵鷹啗罪人目。復有鐵 Their bodies are bound in hot iron. [...] she jiao zui ren jing bai zhi jie nei 蛇繳罪人頸。百肢節內 xi xia chang ding ba she geng li chou 悉下長釘，拔舌耕犁抽 chang cuo zhan yang tong guan kou re tie 腸剉斬，烊銅灌口熱鐵 78 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 79

chan shen wan si qian sheng ye gan ru 纏身。萬死千生業感如 [...] They undergo myriads of deaths and as many births. shi Such are the consequences brought about by their karma. 是。 “They pass through millions of kalpas without a time dong jing yi jie qiu chu wu qi of release despite their wishes. When this world under- 動經億劫求出無期。 goes destruction, they will be transferred to live [and ci jie huai shi ji sheng ta jie ta 此界壞時寄生他界，他 suffer] in another world.4 When that world undergoes jie ci huai zhuan ji ta fang ta fang destruction, they will be transferred to another one. 界次壞轉寄他方，他方 When that other world, too, undergoes destruction, huai shi zhan zhuan xiang ji ci jie cheng they will pass in turn through others. After this world 壞時輾轉相寄，此界成 is formed, they will return here once again. Such are the hou huan fu er lai wu jian zui bao 後還復而來。無間罪報 ripened effects of wrongdoing as occur in the Incessant qi shi ru shi Hell. 其事如是。 “Moreover, this hell is called Incessant because of you wu shi ye gan gu cheng wu five qualities of such karmic consequences. What are the 又五事業感故稱無 five? jian he deng wei wu 間。何等為五？ “First, torment is undergone day and night through- yi zhe ri ye shou zui yi zhi out many kalpas with never any break. Therefore, it is 一者，日夜受罪以至 called Incessant. jie shu wu shi jian jue gu cheng wu 劫數，無時間絕故稱無 80 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 81

jian 間。 “Second, one person fills this hell; many people fill it, er zhe yi ren yi man duo ren too. Therefore, it is called Incessant. 二者，一人亦滿多人 “Third, there are instruments of torment such as yi man gu cheng wu jian forks, clubs, eagles, snakes, wolves, dogs, pestles, grind- 亦滿，故稱無間。 ers, saws, chisels, files, axes, cauldrons of boiling liquid, san zhe zui qi cha bang ying she 三者，罪器叉棒鷹蛇 iron nets, iron ropes, iron donkeys, and iron horses. The lang quan dui mo ju zao cuo zhuo huo wrongdoers are flayed alive. Their heads are bound in 狼犬，碓磨鋸鑿剉斫鑊 their own skin. Hot iron is poured over their bodies. tang tie wang tie sheng tie lü tie ma They swallow iron balls when hungry and drink mol- 湯，鐵網鐵繩鐵驢鐵馬， ten iron when thirsty. The wretched suffering continues sheng ge luo shou re tie jiao shen ji 生革絡首熱鐵澆身，飢 nonstop throughout nayutas of kalpas. Therefore, it is tun tie wan ke yin tie zhi cong nian called Incessant. 吞鐵丸渴飲鐵汁，從年 “Fourth, be they men, women, of any race, young or jing jie shu na you ta ku chu xiang old, of upper or lower class, [.] 竟劫數那由他，苦楚相 lian geng wu jian duan gu cheng wu jian 連更無間斷，故稱無間。 si zhe bu wen nan zi nü ren 四者，不問男子女人， qiang hu yi di lao you gui jian huo 羌胡夷狄老幼貴賤，或 82 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 83

long huo shen huo tian huo gui zui xing 龍或神，或天或鬼，罪行 [.] or nagas, spirits, devas, or ghosts, they all undergo ye gan xi tong shou zhi gu cheng wu such karmic consequences based on the offenses they 業感悉同受之，故稱無 committed. Therefore, it is called Incessant. jian “Fifth, if beings fall into this hell, they will undergo 間。 myriads of deaths and myriads of births each day and wu zhe ruo duo ci yu cong chu 五者，若墮此獄，從初 night from the time of entry and on through hundreds of ru shi zhi bai qian jie yi ri yi thousands of kalpas. Although they seek to pause, even 入時至百千劫，一日一 in a thought-moment, that will not happen. Only when ye wan si wan sheng qiu yi nian jian their karma is exhausted can they be reborn. Because of 夜萬死萬生，求一念間 this continuity, it is called Incessant.” zhan zhu bu de chu fei ye jin fang 暫住不得，除非業盡方 Ksitigarbha Bodhisattva said to the Holy Mother, de shou sheng yi ci lian mian gu cheng “This is a brief description of the Incessant Hell. If I were 得受生。以此連綿故稱 to speak in detail about the names of the hells and the wu jian instruments of torment and also about all the sufferings 無間。 there, I could not finish even in a kalpa.” di zang pu sa bai sheng mu yan 地藏菩薩白聖母言： wu jian di yu cu shuo ru shi ruo 無間地獄麤說如是。若 guang shuo di yu zui qi deng ming ji 廣說地獄罪器等名及 84 Original Vows of Ksitigarbha Sutra Observing the Karmic Conditions of Living Beings 85

zhu ku shi yi jie zhi zhong qiu shuo 諸苦事，一劫之中求說 After hearing this, Queen Maya sorrowfully joined bu jin her palms, prostrated herself, and withdrew. 不盡。 mo ye fu ren wen yi chou you 摩耶夫人聞已愁憂， he zhang ding li er tui 合掌頂禮而退。 86 Original Vows of Ksitigarbha Sutra

yan fu zhong sheng ye gan pin di si Chapter Four 閻浮眾生業感品第四 The Karmic Consequences of Living Beings of Jambudvipa er shi di zang pu sa mo he sa 爾時，地藏菩薩摩訶薩 bai fo yan shi zun wo cheng fo ru 白佛言：世尊！我承佛如 At that time, Ksitigarbha Bodhisattva-Mahasattva said lai wei shen li gu bian bai qian wan to the Buddha, “World-Honored One, it is through the 來威神力故，遍百千萬 power of awesome spiritual penetration of the Buddha yi shi jie fen shi shen xing jiu ba Tathagata that I transform into emanation-forms 億世界分是身形，救拔 throughout hundreds of thousands of myriads of mil- yi qie ye bao zhong sheng ruo fei ru 一切業報眾生。若非如 lions of worlds to rescue all beings who undergo the lai da ci li gu ji bu neng zuo ripened effects of karma. If it were not for the power 來大慈力故，即不能作 of the Tathagata’s great kindness, I would not be able ru shi bian hua wo jin you meng fo to perform such transformations. Now, I have further 如是變化。我今又蒙佛 been entrusted by the Buddha to guide all beings in the fu zhu zhi a yi duo cheng fo yi 付囑，至阿逸多成佛已 six realms of existence across to liberation until Ajita lai liu dao zhong sheng qian ling du tuo becomes a Buddha. I will do so, World-Honored One. 來，六道眾生遣令度脫。 Please do not be concerned.” wei ran shi zun yuan bu you lü

唯然，世尊！願不有慮！

87 88 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 89

er shi fo gao di zang pu sa 爾時，佛告地藏菩薩： Then the Buddha told Ksitigarbha Bodhisattva, “All yi qie zhong sheng wei jie tuo zhe xing beings who have not yet attained liberation are without

一切眾生未解脫者性 fixity in their nature and consciousness: Through evil shi wu ding e xi jie ye shan xi habits they form [unwholesome] karma, and through 識無定，惡習結業善習 good habits they form [wholesome] results. Depending jie guo wei shan wei e zhu jing er 結果。為善為惡逐境而 on situations, they give rise to good and evil doings. sheng lun zhuan wu dao zhan wu xiu xi Revolving wheel-like through the five realms of exis- 生。輪轉五道暫無休息， tence with never a momentary rest, they pass through dong jing chen jie mi huo zhang nan ru kalpas as numerous as dust particles, confused, deluded, 動經塵劫迷惑障難。如 hindered, and [afflicted] with difficulties. They are like yu you wang jiang shi chang liu tuo ru 魚遊網將是長流，脫入 a fish that swims in nets while following a long flow- zhan chu you fu zao wang yi shi deng ing current; now and then it would get free temporarily, 暫出又復遭網。以是等 only to be caught in the nets again. I would think with bei wu dang you nian ru ji bi shi concern about these beings. However, because you will 輩吾當憂念。汝既畢是 fulfill your past vows, the profound oaths taken kalpa wang yuan lei jie zhong shi guang du zui 往願，累劫重誓廣度罪 after kalpa to guide wrongdoing beings far and wide bei wu fu he lü [to the other shore], what further cause of worry need I 輩，吾復何慮！ have?” shuo shi yu shi hui zhong you yi As these words were spoken, in the assembly [.] 說是語時，會中有一 90 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 91

pu sa mo he sa ming ding zi zai 菩薩摩訶薩，名定自在 [...] there was a Bodhisattva-Mahasattva named wang bai fo yan shi zun di zang pu Concentration Mastery King who said to the Buddha,

王白佛言：世尊！地藏菩 “World-Honored One, what vows has Ksitigarbha sa lei jie yi lai ge fa he yuan Bodhisattva made during the many kalpas past that he 薩累劫已來各發何願？ now receives profuse praise from the World-Honored jin meng shi zun yin qin zan tan wei 今蒙世尊殷勤讚歎。唯 One? O World-Honored One, please briefly speak about yuan shi zun lüe er shuo zhi this.” 願世尊略而說之。 Then the World-Honored One told Concentration er shi shi zun gao ding zi zai Mastery King Bodhisattva, “Listen attentively, listen -at 爾時，世尊告定自在 tentively. Ponder and remember this well. I will explain wang pu sa di ting di ting shan si 王菩薩：諦聽！諦聽！善思 them separately for you. nian zhi wu dang wei ru fen bie jie “At a time immeasurable asamkhyeyas of nayutas of 念之！吾當為汝分別解 inexpressible kalpas ago, there was a Buddha named All shuo Wisdom Accomplished Tathagata, [.] 說。 nai wang guo qu wu liang a seng 乃往過去無量阿僧 qi na you ta bu ke shuo jie er 祇那由他不可說劫，爾 shi you fo hao yi qie zhi cheng jiu 時，有佛號一切智成就 92 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 93

ru lai ying gong zheng bian zhi ming xing 如來、應供、正遍知、明行 [...] Worthy of Offering, Truly All Knowing, Perfect zu shan shi shi jian jie wu shang shi in Knowledge and Conduct, Well Gone, Knower of 足、善逝、世間解、無上士、 the World, Unsurpassed, Tamer, Teacher of Devas and tiao yu zhang fu tian ren shi fo shi Humans, Buddha, World-Honored One.5 The lifespan of 調御丈夫、天人師、佛、世 that Buddha was sixty thousand kalpas. Before he re- zun qi fo shou ming liu wan jie wei 尊，其佛壽命六萬劫。未 nounced the household life, he was the king of a small chu jia shi wei xiao guo wang yu yi country and friends with the king of a neighboring 出家時為小國王，與一 country. They both practiced the ten wholesome actions lin guo wang wei you tong xing shi shan and benefited living beings. However, in the neighbor- 鄰國王為友，同行十善 ing country most people did many evil acts. The two rao yi zhong sheng qi lin guo nei suo 饒益眾生。其鄰國內所 kings conferred with each other and planned to employ you ren min duo zao zhong e er wang many skillful means for them. One king vowed, ‘I will 有人民多造眾惡，二王 attain Buddhahood early and guide all these people yi ji guang she fang bian yi wang fa across without exception.’ 議計廣設方便。一王發 “The other king vowed, ‘If I do not first guide all yuan zao cheng fo dao dang du shi bei 願早成佛道，當度是輩 wrongdoing suffering beings across, [...] ling shi wu yu 令使無餘。 yi wang fa yuan ruo bu xian du 一王發願，若不先度 94 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 95

zui ku ling shi an le de zhi pu 罪苦令是安樂，得至菩 [...] causing them to attain peace and happiness and ti wo zhong wei yuan cheng fo enabling them to achieve bodhi, I shall not become a 提我終未願成佛。 Buddha.’” fo gao ding zi zai wang pu sa The Buddha told Concentration Mastery King Bodhi 佛告定自在王菩薩： sattva, “The king who vowed to become a Buddha early yi wang fa yuan zao cheng fo zhe ji 一王發願早成佛者，即 is All Wisdom Accomplished Tathagata. The king who yi qie zhi cheng jiu ru lai shi yi vowed to always guide wrongdoing suffering beings 一切智成就如來是。一 across and not to become a Buddha yet is Ksitigarbha wang fa yuan yong du zui ku zhong sheng Bodhisattva. 王發願永度罪苦眾生， “Moreover, in the past, measureless asamkhyeya wei yuan cheng fo zhe ji di zang pu 未願成佛者，即地藏菩 kalpas ago, there arose in the world a Buddha named sa shi Pure Lotus Eyes Tathagata. The lifespan of that Buddha 薩是。 was forty kalpas. During the Age of Semblance Dharma, fu yu guo qu wu liang a seng there was [.] 復於過去無量阿僧 qi jie you fo chu shi ming qing jing 祇劫，有佛出世名清淨 lian hua mu ru lai qi fo shou ming 蓮華目如來，其佛壽命 si shi jie xiang fa zhi zhong you yi 四十劫。像法之中有一 96 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 97

luo han fu du zhong sheng yin ci jiao 羅漢，福度眾生。因次教 [.] an arhat who guided living beings across by [means 6 hua yu yi nü ren zi yue guang mu of] merit, teaching and transforming them in sequence. 化，遇一女人字曰光目， He came upon a woman named Bright Eyes who made a she shi gong yang luo han wen zhi yu food offering to him. The arhat asked her, ‘What is your 設食供養。羅漢問之：欲 wish?’ yuan he deng 願何等？ “Bright Eyes replied, ‘In the days after my mother’s guang mu da yan wo yi mu wang death, I performed meritorious deeds for her rescue,

光目答言：我以母亡 but I do not know in what realm my mother has been zhi ri zi fu jiu ba wei zhi wo reborn.’ 之日資福救拔，未知我 “Out of compassion for her, the arhat entered into mu sheng chu he qu 母生處何趣？ meditative concentration to make observation and saw luo han min zhi wei ru ding guan that Bright Eyes’ mother had fallen into a lower realm 羅漢愍之為入定觀， and was undergoing extremely great suffering. The arhat jian guang mu nü mu duo zai e qu asked Bright Eyes, ‘What actions did your mother do 見光目女母墮在惡趣 while she was alive? She is now undergoing extremely shou ji da ku luo han wen guang mu 受極大苦。羅漢問光目 great suffering in a lower realm.’ yan ru mu zai sheng zuo he xing ye 言：汝母在生作何行業？ jin zai e qu shou ji da ku 今在惡趣受極大苦。 98 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 99

guang mu da yan wo mu suo xi 光目答言：我母所習， “Bright Eyes replied, ‘My mother had a habit of only wei hao shi dan yu bie zhi shu suo liking to eat fish, turtles, and the like. Of the fish and 唯好食噉魚鱉之屬。所 turtles that she had eaten, she had most often consumed shi yu bie duo shi qi zi huo chao their eggs, fried or boiled, and she would indulge in eat- 食魚鱉多食其子，或炒 ing them. I would reckon the number of all these lives huo zhu zi qing shi dan ji qi ming 或煮恣情食噉，計其命 to be thousands of myriads and many times over. O shu qian wan fu bei zun zhe ci min Venerable One, please take pity. How can she be saved?’ 數千萬復倍。尊者慈愍 “Out of compassion for them, the arhat used a skillful ru he ai jiu means. He advised Bright Eyes, ‘You may, with sincere 如何哀救？ resolve, recollect Pure Lotus Eyes Tathagata. Also, sculpt luo han min zhi wei zuo fang bian 羅漢愍之為作方便， and paint his image. Both the living and the deceased quan guang mu yan ru ke zhi cheng nian will reap the results.’ 勸光目言：汝可志誠念 “After hearing this, Bright Eyes immediately gave up qing jing lian hua mu ru lai jian su everything she loved to have an image of that Buddha 清淨蓮華目如來，兼塑 painted right away. She then made offerings to his im- hua xing xiang cun wang huo bao 畫形像存亡獲報。 age, [.] guang mu wen yi ji she suo ai 光目聞已即捨所愛， xun hua fo xiang er gong yang zhi fu 尋畫佛像而供養之。復 100 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 101

gong jing xin bei qi zhan li hu yu 恭敬心悲泣瞻禮。忽於 [.] and furthermore, with a reverent mind, she wept sor- ye hou meng jian fo shen jin se huang rowfully, gazed up at, and made obeisance to him. That 夜後夢見佛身，金色晃 night, in her dream, she suddenly saw that Buddha— yao ru xu mi shan fang da guang ming his body a dazzling golden hue, [majestic] like Mount 耀如須彌山，放大光明 Sumeru, and emitting great light. He said to Bright Eyes, er gao guang mu ru mu bu jiu dang 而告光目：汝母不久當 ‘Before long your mother will be reborn in your house- sheng ru jia cai jue ji han ji dang hold. She will speak as soon as she can feel hunger and 生汝家，纔覺飢寒即當 cold.’ yan shuo “Shortly thereafter, a maidservant in her household 言說。 bore a child who spoke within three days of birth. The qi hou jia nei bi sheng yi zi 其後家內婢生一子， infant, prostrating and weeping sorrowfully, told Bright wei man san ri er nai yan shuo qi Eyes, ‘In the cycle of birth and death through karmic 未滿三日而乃言說。稽 conditions, one undergoes the results [of one’s actions] shou bei qi gao yu guang mu sheng si oneself. I am your mother. I have long dwelled in dark- 首悲泣告於光目：生死 ness. Since parting from you, again and again I agonized ye yuan guo bao zi shou wu shi ru 業緣果報自受。吾是汝 in the great hells. It was through the strength of your mu jiu chu an ming zi bie ru lai merit [.] 母久處暗冥。自別汝來 lei duo da di yu meng ru fu li 累墮大地獄，蒙汝福力， 102 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 103

fang de shou sheng wei xia jian ren you 方得受生為下賤人，又 [...] that I was finally able to be reborn as a person of the fu duan ming shou nian shi san geng luo lower class, and my lifespan will be short. At the end of 復短命壽年十三，更落 thirteen years, I am to fall into a lower realm. Do you e dao ru you he ji ling wu tuo have any way to help relieve me [of these sufferings]?’ 惡道。汝有何計令吾脫 “When Bright Eyes heard what was said, she knew mian 免？ without a doubt that this infant was her mother. Sobbing guang mu wen shuo zhi mu wu yi and crying sadly, she said to the maidservant’s child, 光目聞說知母無疑， ‘Since you are my mother, you should know your own geng ye bei ti er bai bi zi ji past wrongdoing. What actions did you do that caused 哽咽悲啼而白婢子：既 you to fall into a lower realm?’ shi wo mu he zhi ben zui zuo he 是我母合知本罪，作何 “The maidservant’s child replied, ‘Killing and revil- xing ye duo yu e dao ing. I was undergoing the ripened effects of these two 行業墮於惡道？ actions. If it were not for the merit [that you have culti- bi zi da yan yi sha hai hui vated] to deliver me from difficulties, my karma would 婢子答言：以殺害毀 be such that I still could not have been released.’ ma er ye shou bao ruo fei meng fu 罵二業受報。若非蒙福 jiu ba wu nan yi shi ye gu wei 救拔吾難，以是業故未 he jie tuo 合解脫。 104 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 105

guang mu wen yan di yu zui bao 光目問言：地獄罪報 “Bright Eyes asked, ‘What took place during the rip- qi shi yun he ened effects of wrongdoing in the hells?’ 其事云何？ “The maidservant’s child replied, ‘I cannot bear to bi zi da yan zui ku zhi shi speak of those torments of wrongdoing. Even in a hun- 婢子答言：罪苦之事 dred thousand years I would not be able to describe bu ren cheng shuo bai qian sui zhong cu 不忍稱說，百千歲中卒 them all.’ bai nan jing “Upon hearing this, Bright Eyes cried and wailed. She 白難竟。 said toward the sky, ‘May my mother be forever released guang mu wen yi ti lei hao qi from the hells. At the end of thirteen years, may she 光目聞已，啼淚號泣 be finished with her heavy offenses and not go through er bai kong jie yuan wo zhi mu yong 而白空界：願我之母永 the lower realms again. O Buddhas of the ten directions, tuo di yu bi shi san sui geng wu kindly take pity upon me. Please hear the far-reaching 脫地獄，畢十三歲更無 vow that I am making for the sake of my mother. If she zhong zui ji li e dao shi fang zhu can forever leave the three lower realms, the low and 重罪，及歷惡道。十方諸 mean, [.] fo ci ai min wo ting wo wei mu 佛慈哀愍我，聽我為母 suo fa guang da shi yuan ruo de wo 所發廣大誓願：若得我 mu yong li san tu ji si xia jian 母永離三塗及斯下賤， 106 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 107

nai zhi nü ren zhi shen yong jie bu 乃至女人之身永劫不 [.] and never again be reborn as a woman, then, shou zhe yuan wo zi jin ri hou dui in front of the image of Pure Lotus Eyes Tathagata, I 受者，願我自今日後，對 vow that from this day forth, throughout hundreds of qing jing lian hua mu ru lai xiang qian thousands of myriads of millions of future kalpas in all 清淨蓮華目如來像前， worlds where there are hells, where there are the three que hou bai qian wan yi jie zhong ying 卻後百千萬億劫中，應 lower realms, I will rescue all wrongdoing suffering be- you shi jie suo you di yu ji san ings, causing them to leave the lower realms of hells, 有世界所有地獄及三 animals, and hungry ghosts. Only when the beings who e dao zhu zui ku zhong sheng shi yuan undergo the ripened effects of wrongdoing have all be- 惡道諸罪苦眾生，誓願 come Buddhas will I myself attain perfect awakening.’ jiu ba ling li di yu e qu chu 救拔，令離地獄惡趣、畜 “After making this vow, she clearly heard Pure Lotus sheng e gui deng ru shi zui bao deng Eyes Tathagata saying to her, [.] 生、餓鬼等，如是罪報等 ren jin cheng fo jing wo ran hou fang 人盡成佛竟，我然後方 cheng zheng jue 成正覺。 fa shi yuan yi ju wen qing jing 發誓願已，具聞清淨 lian hua mu ru lai er gao zhi yue 蓮華目如來而告之曰： 108 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 109

guang mu ru da ci min shan neng wei 光目！汝大慈愍，善能為 [.] ‘Bright Eyes, you have great kindness and compas- mu fa ru shi da yuan wu guan ru sion. It is excellent that you can make such a great vow 母發如是大願。吾觀汝 for your mother. I see that after your mother passes on mu shi san sui bi she ci bao yi from the present ripened effect at thirteen years of age, 母十三歲畢，捨此報已 she will be reborn as a Brahman with a lifespan of a sheng wei fan zhi shou nian bai sui guo 生為梵志，壽年百歲。過 hundred years. After that ripened effect is over, she will shi bao hou dang sheng wu you guo tu be reborn in the Land of No Sorrow with a lifespan of 是報後，當生無憂國土， incalculable kalpas. Later she will attain Buddhahood, shou ming bu ke ji jie hou cheng fo and far and wide she will guide humans and devas as 壽命不可計劫。後成佛 numerous as the sand grains in the Ganges River [to the guo guang du ren tian shu ru heng he 果廣度人天，數如恒河 other shore].’” sha The Buddha told Concentration Mastery King, “The 沙。 arhat who guided Bright Eyes across by [means of] fo gao ding zi zai wang er shi merit then is now Inexhaustible Intention Bodhisattva; 7 佛告定自在王：爾時 Bright Eyes’ mother is now Liberation Bodhisattva; and luo han fu du guang mu zhe ji wu 羅漢福度光目者，即無 the woman Bright Eyes is now Ksitigarbha Bodhisattva. jin yi pu sa shi guang mu mu zhe 盡意菩薩是。光目母者， ji jie tuo pu sa shi guang mu nü 即解脫菩薩是。光目女 110 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 111

zhe ji di zang pu sa shi 者，即地藏菩薩是。 “Throughout many long kalpas past, [Ksitigarbha guo qu jiu yuan jie zhong ru shi Bodhisattva] has been so kind and compassionate that 過去久遠劫中，如是 he has made as many vows as there are grains of sand in ci min fa heng he sha yuan guang du the Ganges River to guide living beings far and wide [to 慈愍發恒河沙願，廣度 the other shore]. zhong sheng 眾生。 “In the future, if there are men and women who wei lai shi zhong ruo you nan zi do not practice good deeds but do evil, who do not 未來世中，若有男子 believe in cause and effect, and who engage in sexual nü ren bu xing shan zhe xing e zhe misconduct, who speak falsehood, who engage in divi- 女人不行善者行惡者， sive talebearing, who use harsh speech, who slander the nai zhi bu xin yin guo zhe xie yin 乃至不信因果者，邪婬 Mahayana—beings with karma like these will certainly wang yu zhe liang she e kou zhe hui fall into the lower realms. However, if they meet a virtu- 妄語者，兩舌惡口者，毀 ous friend who encourages them so that they take refuge bang da cheng zhe ru shi zhu ye zhong in Ksitigarbha Bodhisattva within the time of a finger- 謗大乘者，如是諸業眾 snap, [.] sheng bi duo e qu ruo yu shan zhi 生必墮惡趣。若遇善知 shi quan ling yi tan zhi jian gui yi 識，勸令一彈指間歸依 di zang pu sa shi zhu zhong sheng ji 地藏菩薩，是諸眾生即 112 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 113

de jie tuo san e dao bao ruo neng 得解脫三惡道報。若能 [...] they will obtain release from the ripened effects [to zhi xin gui jing ji zhan li zan tan be experienced] in the three lower realms. If people are 志心歸敬及瞻禮讚歎， able to revere and take refuge in him with a resolute xiang hua yi fu zhong zhong zhen bao huo mind, as well as reverently gaze, pay obeisance, sing his 香華、衣服、種種珍寶或 praises, and make offerings of incense, flowers, -cloth fu yin shi ru shi feng shi zhe wei 復飲食，如是奉事者，未 ing, jewels of all sorts, or also food and drink to him, lai bai qian wan yi jie zhong chang zai they will be reborn in the various heavens to experi- 來百千萬億劫中，常在 ence excellent, wonderful happiness during hundreds of zhu tian shou sheng miao le ruo tian fu thousands of myriads of millions of kalpas in the future. 諸天受勝妙樂。若天福 When their heavenly merit is exhausted and they are re- jin xia sheng ren jian you bai qian jie 盡下生人間，猶百千劫 born below in the world of humans, they will frequently chang wei di wang neng yi su ming yin be emperors or kings throughout hundreds of thousands 常為帝王，能憶宿命因 of kalpas and will be able to remember the cause and guo ben mo effect of the sequence of events of their previous lives. 果本末。 “Concentration Mastery King, Ksitigarbha Bodhi ding zi zai wang ru shi di zang 定自在王！如是地藏 sattva has such power of inconceivable, great awesome pu sa you ru ci bu ke si yi spiritual penetration to widely benefit living beings thus. 菩薩有如此不可思議 [.] da wei shen li guang li zhong sheng ru 大威神力，廣利眾生。汝 114 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 115

deng zhu pu sa dang ji shi jing guang 等諸菩薩，當記是經廣 [...] All of you Bodhisattvas should remember this sutra. xuan liu bu Expound and propagate it far and wide.” 宣流布。 Concentration Mastery King said to the Buddha, “O ding zi zai wang bai fo yan shi World-Honored One, please do not be concerned. Through 定自在王白佛言：世 [the power of] the Buddha’s awesome spiritual penetra- zun yuan bu you lü wo deng qian wan 尊！願不有慮！我等千萬 tion, we, thousands of myriads of millions of Bodhisattva- yi pu sa mo he sa bi neng cheng Mahasattvas, will certainly be able to expound this sutra 億菩薩摩訶薩，必能承 widely throughout Jambudvipa to benefit living beings.” fo wei shen guang yan shi jing yu yan Having spoken thus to the Buddha, Concentration 佛威神廣演是經，於閻 Mastery King Bodhisattva joined his palms in respect, fu ti li yi zhong sheng 浮提利益眾生。 made obeisance, and withdrew. ding zi zai wang pu sa bai shi At that time, the Deva Kings of the four directions all 定自在王菩薩白世 rose from their seats, joined their palms in respect, and zun yi he zhang gong jing zuo li er said to the Buddha, [.] 尊已，合掌恭敬作禮而 tui 退。 er shi si fang tian wang ju cong 爾時，四方天王俱從 zuo qi he zhang gong jing bai fo yan 座起，合掌恭敬白佛言： 116 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 117

shi zun di zang pu sa yu jiu yuan 世尊！地藏菩薩於久遠 [...] “World-Honored One, Ksitigarbha Bodhisattva has jie lai fa ru shi da yuan yun he made such great vows throughout many long kalpas 劫來發如是大願，云何 past. As of now, living beings have not all been guided zhi jin you du wei jue geng fa guang across. How is it that he makes further immense vows 至今猶度未絕，更發廣 again? O World-Honored One, please explain this for us.” da shi yan wei yuan shi zun wei wo 大誓言，唯願世尊為我 The Buddha told the Four Deva Kings, “Excellent, ex- deng shuo cellent! Now for the broad benefit of you as well as of 等說。 devas and humans in the present and future, I will speak fo gao si tian wang shan zai shan of what Ksitigarbha Bodhisattva does in the paths of 佛告四天王：善哉善 birth and death in Jambudvipa in the saha world: How zai wu jin wei ru ji wei lai xian 哉！吾今為汝及未來、現 he kindly and compassionately rescues and liberates all zai tian ren zhong deng guang li yi gu wrongdoing suffering beings by way of skillful means.” 在天人眾等，廣利益故， shuo di zang pu sa yu suo po shi 說地藏菩薩於娑婆世 jie yan fu ti nei sheng si dao zhong 界閻浮提內生死道中， ci ai jiu ba du tuo yi qie zui 慈哀救拔度脫一切罪 ku zhong sheng fang bian zhi shi 苦眾生，方便之事。 118 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 119

si tian wang yan wei ran shi zun 四天王言：唯然，世尊！ The Four Deva Kings replied, “Yes, World-Honored yuan yao yu wen One, we joyfully wish to listen.” 願樂欲聞。 The Buddha told the Four Deva Kings, “For many fo gao si tian wang di zang pu long kalpas past and up to the present, Ksitigarbha 佛告四天王：地藏菩 Bodhisattva has been guiding living beings across to lib- sa jiu yuan jie lai qi zhi yu jin 薩久遠劫來迄至于今， eration; nevertheless, he has not yet completed his vows. du tuo zhong sheng you wei bi yuan ci He has [great] kindness and compassion for wrongdoing 度脫眾生猶未畢願，慈 suffering beings in this world, and he further sees that, min ci shi zui ku zhong sheng fu guan during measureless kalpas in the future, their causes [of 愍此世罪苦眾生。復觀 suffering] are endless like vines. Hence, he makes pro- wei lai wu liang jie zhong yin man bu 未來無量劫中因蔓不 found vows again. In Jambudvipa in the saha world, duan yi shi zhi gu you fa zhong yuan this Bodhisattva teaches and transforms living beings by 斷，以是之故又發重願。 way of hundreds of thousands of myriads of millions of ru shi pu sa yu suo po shi jie skillful means thus: 如是菩薩於娑婆世界 “Four Deva Kings, to those who kill, Ksitigarbha yan fu ti zhong bai qian wan yi fang 閻浮提中，百千萬億方 Bodhisattva would say [...] bian er wei jiao hua 便而為教化。 si tian wang di zang pu sa ruo 四天王！地藏菩薩若 120 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 121

yu sha sheng zhe shuo su yang duan ming 遇殺生者說宿殃短命 [...] that [such action] would lead to misfortune and bao ruo yu qie dao zhe shuo pin qiong short lifespan. To those who steal or rob, he would say 報。若遇竊盜者說貧窮 that [such action] would lead to poverty and wretched ku chu bao ruo yu xie yin zhe shuo suffering. To those who engage in sexual misconduct, he 苦楚報。若遇邪婬者說 would say that [such action] would lead to rebirth as que ge yuan yang bao 雀鴿鴛鴦報。 peacocks, pigeons, and mandarin ducks. ruo yu e kou zhe shuo juan shu “To those who use harsh speech, he would say that 若遇惡口者說眷屬 [such action] would lead to quarrels and fights in one’s dou zheng bao ruo yu hui bang zhe shuo family. To those who utter slander, he would say that 鬥諍報。若遇毀謗者說 [such action] would lead to being tongueless and having wu she chuang kou bao 無舌瘡口報。 a cankerous mouth. ruo yu chen hui zhe shuo chou lou “To those who are angry and hateful, he would say 若遇瞋恚者說醜陋 that [such action] would lead to being ugly, deformed, long can bao ruo yu qian lin zhe shuo and crippled. To those who are miserly, he would say 癃殘報。若遇慳吝者說 that [such action] would lead to not obtaining what one suo qiu wei yuan bao ruo yu yin shi 所求違願報。若遇飲食 seeks. To those who are immoderate in consuming food wu du zhe shuo ji ke yan bing bao and drink, he would say that [such action] would lead to 無度者，說飢渴咽病報。 hunger, thirst, and throat diseases. ruo yu tian lie zi qing zhe shuo “To those who indulge in hunting, he would say [...] 若遇畋獵恣情者，說 122 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 123

jing kuang sang ming bao ruo yu bei ni 驚狂喪命報。若遇悖逆 [...] that [such action] would lead to derangement from fu mu zhe shuo tian di zai sha bao terror, and then loss of life. To those who are contrary and 父母者，說天地災殺報。 perverse to their own parents, he would say that [such ruo yu shao shan lin mu zhe shuo kuang action] would lead to being killed by natural disasters.8 若遇燒山林木者，說狂 To those who set fire to mountains or forests, he would mi qu si bao ruo yu qian hou fu 迷取死報。若遇前後父 say that [such action] would lead to death from derange- mu e du zhe shuo fan sheng bian ta ment and confusion. To those who are cruel parents or 母惡毒者，說返生鞭撻 stepparents, he would say that [such action] would lead xian shou bao ruo yu wang bu sheng chu to being likewise abused in the present life. To those who 現受報。若遇網捕生雛 net or trap young animals, he would say that [such ac- zhe shuo gu rou fen li bao 者，說骨肉分離報。 tion] would lead to separation of parents and children. ruo yu hui bang san bao zhe shuo “To those who slander the Triple Gem, he would say 若遇毀謗三寶者，說 that [such action] would lead to being blind, deaf, and mang long yin ya bao ruo yu qing fa mute. To those who slight the Dharma or look down on 盲聾瘖啞報。若遇輕法 instruction, he would say that [such action] would lead man jiao zhe shuo yong chu e dao bao 慢教者，說永處惡道報。 one to remain in the lower realms for an interminably ruo yu po yong chang zhu zhe shuo yi long time. To those who abuse the property of the sang- 若遇破用常住者，說億 ha, he would say that [such action] would lead one to jie lun hui di yu bao ruo yu wu revolve through the hells for millions of kalpas. [.] 劫輪迴地獄報。若遇污 124 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 125

fan wu seng zhe shuo yong zai chu sheng 9 梵誣僧者，說永在畜生 [...] To those who defile those living the holy life, or bao who make malicious accusations against the monastics, 報。 he would say that [such action] would lead one to re- ruo yu tang huo zhan zhuo shang sheng main in the animal realm for an interminably long time. 若遇湯火斬斫傷生 “To those who scald, burn, behead, chop, or otherwise zhe shuo lun hui di chang bao ruo yu 者，說輪迴遞償報。若遇 harm living beings, he would say that [such action] would po jie fan zhai zhe shuo qin shou ji lead to repayment in kind in samsara. To those who violate 破戒犯齋者，說禽獸飢 the precepts and rules of eating, he would say that [such e bao ruo yu fei li hui yong zhe action] would lead to rebirth as fowls and beasts suffering 餓報。若遇非理毀用者， from hunger and thirst. To those who unreasonably destroy shuo suo qiu que jue bao 說所求闕絕報。 things and deplete resources, he would say that [such ac- ruo yu wu wo gong gao zhe shuo tion] would lead to insufficiency and lack in what one seeks. 若遇吾我貢高者，說 “To those who are conceited and arrogant, he would bei shi xia jian bao ruo yu liang she say that [such action] would lead to being lowly and ser- 卑使下賤報。若遇兩舌 vile. To those whose divisive talebearing causes dissen- dou luan zhe shuo wu she bai she bao 鬥亂者，說無舌百舌報。 sion and disorder, he would say that [such action] would ruo yu xie jian zhe shuo bian di shou lead to having no tongue or being ‘a hundred tongues.’10 若遇邪見者，說邊地受 To those who hold false views, he would say that [such sheng bao action] would lead to rebirth in borderlands. 生報。 126 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 127

ru shi deng yan fu ti zhong sheng 如是等閻浮提眾生， “Living beings of Jambudvipa such as these—the evil shen kou yi ye e xi jie guo bai habits in their karma of body, speech, and mind bear 身口意業惡習結果，百 fruits, giving rise to hundreds of thousands of effects, qian bao ying jin cu lüe shuo ru shi of which I have now spoken in general terms. What the 千報應今麤略說。如是 karma of such beings of Jambudvipa brings forth is dif- deng yan fu ti zhong sheng ye gan cha 等閻浮提眾生業感差 ferent; accordingly Ksitigarbha Bodhisattva uses -hun bie di zang pu sa bai qian fang bian dreds of thousands of skillful means to teach and trans- 別，地藏菩薩百千方便 form them. These living beings are to undergo ripened er jiao hua zhi shi zhu zhong sheng xian effects like the ones mentioned first, and then fall into 而教化之。是諸眾生先 the hells, where they pass through many kalpas without shou ru shi deng bao hou duo di yu 受如是等報，後墮地獄， a time of release. Therefore, you should protect people dong jing jie shu wu you chu qi shi and protect their countries. Do not allow living beings 動經劫數無有出期。是 to be deluded by these many [kinds of] karma.” gu ru deng hu ren hu guo wu ling After hearing this, the Four Deva Kings wept and 故汝等護人護國，無令 sighed sorrowfully, joined their palms and withdrew. shi zhu zhong ye mi huo zhong sheng 是諸眾業迷惑眾生。 si tian wang wen yi ti lei bei 四天王聞已，涕淚悲 tan he zhang er tui 歎合掌而退。 128 Original Vows of Ksitigarbha Sutra The Karmic Consequences of Living Beings of Jambudvipa 129

di zang pu sa ben yuan jing juan shang 地藏菩薩本願經卷上 Thus ends the first fascicle of the Original Vowsof Ksitigarbha Bodhisattva Sutra.

qi fo mie zui zhen yan [The following is the Seven Buddhas’ Negative 七佛滅罪真言 Karma Purification Mantra, preserved in Sanskrit li po li po di 離婆離婆帝 through Chinese transliteration. Traditionally, mantras qiu he qiu he di are not translated. The mantra is recited at the end of a 求訶求訶帝 sutra chanting section, followed by the triple refuge and tuo luo ni di ni he la di dedication of merit, which begin on p. 373.] 陀羅尼帝尼訶囉帝 pi li ni di mo he qie di 毗黎你帝摩訶伽帝 zhen ling qian di suo po he 真陵乾帝莎婆訶 130 Original Vows of Ksitigarbha Sutra

di yu ming hao pin di wu Chapter Five 地獄名號品第五 The Names of the Hells

er shi pu xian pu sa mo he sa 爾時，普賢菩薩摩訶薩 At that time, Samantabhadra Bodhisattva-Mahasattva bai di zang pu sa yan ren zhe yuan 白地藏菩薩言：仁者！願 said to Ksitigarbha Bodhisattva, “Benevolent One, for wei tian long si zhong ji wei lai xian the sake of devas, nagas, the fourfold assembly, as well 為天龍四眾及未來現 as for all living beings in the present and future, please zai yi qie zhong sheng shuo suo po shi speak about the names of the hells, where wrongdoing 在一切眾生，說娑婆世 suffering beings of Jambudvipa in the saha world under- jie ji yan fu ti zui ku zhong sheng 界及閻浮提罪苦眾生 go ripened effects, and bad consequences [that they ex- suo shou bao chu di yu ming hao ji perience], so that living beings of the Age of Declining 所受報處，地獄名號及 Dharma in the future may know of such results.” e bao deng shi shi wei lai shi mo Ksitigarbha replied, “Benevolent One, now through 惡報等事，使未來世末 [the power of] the Buddha’s awesome spiritual penetra- fa zhong sheng zhi shi guo bao 法眾生知是果報。 tion and through your strength, that of the Mahasattva, di zang da yan ren zhe wo jin [.] 地藏答言：仁者！我今 cheng fo wei shen ji da shi zhi li 承佛威神及大士之力，

131 132 Original Vows of Ksitigarbha Sutra The Names of the Hells 133

lüe shuo di yu ming hao ji zui bao 略說地獄名號及罪報 [.] I will speak in brief about the names of the hells and e bao zhi shi the ripened effects of wrongdoing, the bad consequences. 惡報之事。 “Benevolent One, to the east of Jambudvipa there are ren zhe yan fu ti dong fang you mountains named Iron Encircling. Dark and abysmal are 仁者，閻浮提東方有 these mountains, without the light of the sun and moon. shan hao yue tie wei qi shan hei sui 山號曰鐵圍，其山黑邃 There is a great hell there called Extreme Incessant, and wu ri yue guang you da di yu hao a hell named Great Avici. 無日月光。有大地獄號 “Furthermore, there is also a hell named Four ji wu jian you you di yu ming da Corners, a hell named Flying Knives, a hell named 極無間，又有地獄名大 Flaming Arrows, a hell named Squeezing Mountains, a a bi 阿鼻， hell named Piercing Spears, [.] fu you di yu ming yue si jiao 復有地獄名曰四角， fu you di yu ming yue fei dao fu 復有地獄名曰飛刀，復 you di yu ming yue huo jian fu you 有地獄名曰火箭，復有 di yu ming yue jia shan fu you di 地獄名曰夾山，復有地 yu ming yue tong qiang fu you di yu 獄名曰通槍，復有地獄 134 Original Vows of Ksitigarbha Sutra The Names of the Hells 135

ming yue tie che fu you di yu ming 名曰鐵車，復有地獄名 [.] a hell named Iron Carts, a hell named Iron Beds, a yue tie chuang fu you di yu ming yue hell named Iron Oxen, a hell named Iron Clothing, a hell 曰鐵床，復有地獄名曰 named Thousand Blades, a hell named Iron Donkeys, tie niu fu you di yu ming yue tie a hell named Molten Copper, a hell named Pillar 鐵牛，復有地獄名曰鐵 Embracing, a hell named Flowing Blazes, a hell named yi fu you di yu ming yue qian ren 衣，復有地獄名曰千刃， Tongue Plowing, a hell named Head Chopping, a hell fu you di yu ming yue tie lü fu named Feet Ablaze, a hell named Eye Pecking, a hell 復有地獄名曰鐵驢，復 named Iron Balls, [.] you di yu ming yue yang tong fu you 有地獄名曰洋銅，復有 di yu ming yue bao zhu fu you di 地獄名曰抱柱，復有地 yu ming yue liu huo fu you di yu 獄名曰流火，復有地獄 ming yue geng she fu you di yu ming 名曰耕舌，復有地獄名 yue cuo shou fu you di yu ming yue 曰剉首，復有地獄名曰 shao jiao fu you di yu ming yue dan 燒腳，復有地獄名曰啗 yan fu you di yu ming yue tie wan 眼，復有地獄名曰鐵丸， 136 Original Vows of Ksitigarbha Sutra The Names of the Hells 137

fu you di yu ming yue zheng lun fu 復有地獄名曰諍論，復 [...] a hell named Quarreling, a hell named Iron Axes, you di yu ming yue tie fu fu you and a hell named Much Anger.” 有地獄名曰鐵鈇，復有 Ksitigarbha said, “Benevolent One, within the Iron di yu ming yue duo chen Encircling there are hells such as these, which are limit- 地獄名曰多瞋。 less in number. In addition, there is the Hell of Crying di zang bai yan ren zhe tie wei 地藏白言：仁者！鐵圍 Out, the Hell of Tongue Plucking, the Hell of Excrement zhi nei you ru shi deng di yu qi and Urine, the Hell of Copper Locks, the Hell of Flaming 之內有如是等地獄，其 Elephants, the Hell of Flaming Dogs, the Hell of Flaming shu wu xian geng you jiao huan di yu Horses, the Hell of Flaming Oxen, the Hell of Flaming 數無限。更有叫喚地獄、 Mountains, the Hell of Flaming Rocks, the Hell of ba she di yu fen niao di yu tong 拔舌地獄、糞尿地獄、銅 Flaming Beds, the Hell of Flaming Beams, the Hell of suo di yu huo xiang di yu huo gou Flaming Eagles, the Hell of Teeth Sawing, the Hell of 鎖地獄、火象地獄、火狗 Skin Flaying, [.] di yu huo ma di yu huo niu di 地獄、火馬地獄、火牛地 yu huo shan di yu huo shi di yu 獄、火山地獄、火石地獄、 huo chuang di yu huo liang di yu huo 火床地獄、火梁地獄、火 ying di yu ju ya di yu bo pi 鷹地獄、鋸牙地獄、剝皮 138 Original Vows of Ksitigarbha Sutra The Names of the Hells 139

di yu yin xie di yu shao shou di 地獄、飲血地獄、燒手地 [.] the Hell of Blood Drinking, the Hell of Hands yu shao jiao di yu dao ci di yu Burning, the Hell of Feet Burning, the Hell of Thorns 獄、燒腳地獄、倒刺地獄、 Reversing, the Hell of Flaming Houses, the Hell of Iron huo wu di yu tie wu di yu huo Houses, and the Hell of Flaming Wolves. 火屋地獄、鐵屋地獄、火 “There are hells such as these, and within each there lang di yu ru shi deng di yu 狼地獄，如是等地獄。 are one, two, three, four, or even as many as hundreds of qi zhong ge ge fu you zhu xiao thousands of smaller hells, each with a different name.” 其中各各復有諸小 Ksitigarbha Bodhisattva told Samantabhadra Bodhi di yu huo yi huo er huo san huo sattva, “Benevolent One, such are the karmic - conse 地獄，或一或二或三或 quences of beings of Jambudvipa who do evil. The force si nai zhi bai qian qi zhong ming hao 四，乃至百千，其中名號 of karma is so great that it can rival Mount Sumeru [in ge ge bu tong di zang pu sa gao height], surpass the immense oceans in depth, and hin- 各各不同。地藏菩薩告 der [one’s cultivation of] the noble path. [...] pu xian pu sa yan ren zhe ci zhe 普賢菩薩言：仁者！此者 jie shi nan yan fu ti xing e zhong 皆是南閻浮提行惡眾 sheng ye gan ru shi ye li shen da 生，業感如是業力甚大， neng di xu mi neng shen ju hai neng 能敵須彌能深巨海，能 140 Original Vows of Ksitigarbha Sutra The Names of the Hells 141

zhang sheng dao shi gu zhong sheng mo qing 障聖道。是故眾生莫輕 [...] Therefore, living beings must not underestimate xiao e yi wei wu zui si hou you small wrongs and consider them harmless, for after death 小惡以為無罪，死後有 there will be ripened effects to be experienced to the most bao xian hao shou zhi fu zi zhi qin exact detail. Beings as closely related as fathers and sons 報纖毫受之。父子至親 will part their respective ways. Even if they should meet, qi lu ge bie zong ran xiang feng wu 岐路各別，縱然相逢無 neither would consent to undergo the consequences in ken dai shou wo jin cheng fo wei li the other’s place. Now, through the Buddha’s awesome 肯代受。我今承佛威力， [spiritual] power, I will speak in brief about the ripened lüe shuo di yu zui bao zhi shi wei effects of wrongdoing as occur in the hells. O Benevolent 略說地獄罪報之事。唯 One, please take a moment to hear these words.” yuan ren zhe zhan ting shi yan 願仁者暫聽是言。 Samantabhadra replied, “I have long known of the pu xian da yan wu yi jiu zhi ripened effects [experienced] in the three lower realms. I 普賢答言：吾已久知 hope the Benevolent One will speak about them so that san e dao bao wang ren zhe shuo ling at a later time, in the Age of Declining Dharma, all be- 三惡道報，望仁者說，令 ings who do evil may hear your words and be moved to hou shi mo fa yi qie e xing zhong 後世末法一切惡行眾 take refuge in the Buddha.” sheng wen ren zhe shuo shi ling gui fo Ksitigarbha said, “Benevolent One, [...] 生，聞仁者說使令歸佛。 di zang bai yan ren zhe di yu 地藏白言：仁者！地獄 142 Original Vows of Ksitigarbha Sutra The Names of the Hells 143

zui bao qi shi ru shi huo you di 罪報其事如是：或有地 [...] the ripened effects of wrongdoing as occur in the yu qu zui ren she shi niu geng zhi hells are like these: In some hells the wrongdoers’ 獄，取罪人舌使牛耕之； tongues are taken out and then plowed over by oxen. huo you di yu qu zui ren xin ye In some hells the wrongdoers’ hearts are taken out and 或有地獄，取罪人心夜 eaten by yaksas. In some hells the wrongdoers’ bodies cha shi zhi huo you di yu huo tang 叉食之；或有地獄，鑊湯 are cooked in cauldrons full of boiling liquid. In some sheng fei zhu zui ren shen huo you di hells the wrongdoers are compelled to embrace red-hot, 盛沸煮罪人身；或有地 burning copper pillars. In some hells fires burn and over- yu chi shao tong zhu shi zui ren bao take the wrongdoers. In some hells there is cold and ice 獄，赤燒銅柱使罪人抱； at all times. In some hells there is limitless excrement huo you di yu shi zhu huo shao chen 或有地獄，使諸火燒趁 and urine. In some hells there are solely flying caltrops. ji zui ren huo you di yu yi xiang In some hells there are many flaming spears. In some 及罪人；或有地獄一向 hells the wrongdoers are struck solely on the chests and han bing huo you di yu wu xian fen backs. [...] 寒冰；或有地獄無限糞 niao huo you di yu chun fei sa li 尿；或有地獄純飛鈒鑗； huo you di yu duo zuan huo qiang huo 或有地獄多攢火槍；或 you di yu wei zhuang xiong bei huo you 有地獄唯撞胸背；或有 144 Original Vows of Ksitigarbha Sutra The Names of the Hells 145

di yu dan shao shou zu huo you di 地獄但燒手足；或有地 [.] In some hells their hands and feet are burned spe- yu pan jiao tie she huo you di yu cifically. In some hells iron snakes twine around and 獄盤絞鐵蛇；或有地獄 strangle them. In some hells iron dogs pursue them. In qu zhu tie gou huo you di yu jin some hells they all ride on [flaming] iron mules. 驅逐鐵狗；或有地獄盡 “Benevolent One, there are ripened effects such as jia tie luo 駕鐵騾。 these. In each hell, there are hundreds of thousands of ren zhe ru shi deng bao ge ge kinds of instruments [of torment] of this karmic path, 仁者！如是等報，各各 all made of copper, iron, stone, and fire—these four ma- yu zhong you bai qian zhong ye dao zhi terials are brought on by the many [kinds of] karma. 獄中有百千種業道之 Suppose I were to speak in detail about the ripened ef- qi wu fei shi tong shi tie shi shi 器，無非是銅是鐵，是石 fects of wrongdoing as occur in the hells: In any one hell shi huo ci si zhong wu zhong ye xing there are furthermore hundreds of thousands of kinds of 是火。此四種物眾業行 wretched suffering. How much more numerous [are the gan ruo guang shuo di yu zui bao deng torments] in the many hells! Now through the Buddha’s 感。若廣說地獄罪報等 awesome spiritual penetration and at the Benevolent shi yi yi yu zhong geng you bai qian 事，一一獄中更有百千 One’s request, [...] zhong ku chu he kuang duo yu wo jin 種苦楚，何況多獄。我今 cheng fo wei shen ji ren zhe wen lüe 承佛威神及仁者問，略 146 Original Vows of Ksitigarbha Sutra The Names of the Hells 147

shuo ru shi ruo guang jie shuo qiong jie 說如是。若廣解說窮劫 [...] I have briefly described this matter in this way, for if bu jin I were to explain in detail, I could not finish even when 不盡。 a kalpa is over.” 148 Original Vows of Ksitigarbha Sutra

ru lai zan tan pin di liu Chapter Six 如來讚歎品第六 The Praise of the Tathagata

er shi shi zun ju shen fang da guang 爾時，世尊舉身放大光 At that time, the World-Honored One emitted great light ming bian zhao bai qian wan yi heng he 明，遍照百千萬億恒河 from his entire body, illuminating Buddha Worlds as nu- sha deng zhu fo shi jie chu da yin merous as the sand grains in hundreds of thousands of 沙等諸佛世界。出大音 myriads of millions of Ganges Rivers. He gave forth a sheng pu gao zhu fo shi jie yi qie great voice, telling all the Bodhisattva-Mahasattvas as 聲，普告諸佛世界一切 well as devas, nagas, ghosts, spirits, humans, non-hu- zhu pu sa mo he sa ji tian long 諸菩薩摩訶薩，及天龍 mans, and others in the various Buddha Worlds, “Listen gui shen ren fei ren deng ting wu jin as I now praise and extol Ksitigarbha Bodhisattva- 鬼神、人、非人等，聽吾今 Mahasattva for how he manifests powers of great, in- ri cheng yang zan tan di zang pu sa conceivable awesome spiritual penetration, kindness 日稱揚讚歎地藏菩薩 and compassion in the worlds of the ten directions to mo he sa yu shi fang shi jie xian 摩訶薩，於十方世界，現 rescue and care for all wrongdoing suffering beings. [...] da bu ke si yi wei shen ci bei 大不可思議威神慈悲 zhi li jiu hu yi qie zui ku zhi 之力，救護一切罪苦之

149 150 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 151

shi wu mie du hou ru deng zhu pu 事。吾滅度後，汝等諸菩 [...] After I enter parinirvana, all of you Bodhisattvas, sa da shi ji tian long gui shen deng Great Beings, and all you devas, nagas, ghosts, spirits, 薩大士及天龍鬼神等， and others should employ many skillful means to guard guang zuo fang bian wei hu shi jing ling and protect this sutra, causing all living beings to attain 廣作方便衛護是經，令 the bliss of nirvana.” yi qie zhong sheng zheng nie pan le 一切眾生證涅槃樂。 After these words were spoken, in the assembly there shuo shi yu yi hui zhong you yi was a Bodhisattva named Universally Vast who joined 說是語已，會中有一 his palms in respect and said to the Buddha, “We now pu sa ming yue pu guang he zhang gong see the World-Honored One commending Ksitigarbha 菩薩名曰普廣，合掌恭 Bodhisattva that he has such virtue of inconceivable, jing er bai fo yan jin jian shi zun 敬而白佛言：今見世尊 great awesome spiritual penetration. O World-Honored zan tan di zang pu sa you ru shi One, for the sake of living beings of the Age of Declining 讚歎地藏菩薩，有如是 Dharma in the future, please speak about the cause and bu ke si yi da wei shen de wei effect of how Ksitigarbha Bodhisattva benefits humans 不可思議大威神德。唯 and devas, [.] yuan shi zun wei wei lai shi mo fa 願世尊為未來世末法 zhong sheng xuan shuo di zang pu sa li 眾生，宣說地藏菩薩利 yi ren tian yin guo deng shi shi zhu 益人天因果等事，使諸 152 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 153

tian long ba bu ji wei lai shi zhong 天龍八部及未來世眾 [.] so that devas, nagas, others of the eight classes of sheng ding shou fo yu beings and living beings of the future may receive the 生，頂受佛語。 Buddha’s words most respectfully.” er shi shi zun gao pu guang pu At that time, the World-Honored One told Universally 爾時，世尊告普廣菩 Vast Bodhisattva, the fourfold assembly, and others, sa ji si zhong deng di ting di ting 薩及四眾等：諦聽諦聽！ “Listen attentively, listen attentively. I will describe in wu dang wei ru lüe shuo di zang pu brief for you the meritorious and virtuous matters of 吾當為汝略說地藏菩 Ksitigarbha Bodhisattva’s benefiting humans and devas.” sa li yi ren tian fu de zhi shi Universally Vast replied, “Yes, World-Honored One, 薩利益人天福德之事。 we joyfully wish to listen.” pu guang bai yan wei ran shi zun 普廣白言：唯然，世尊！ The Buddha told Universally Vast sattva,Bodhi “In yuan yao yu wen the future if there are good men and good women who 願樂欲聞。 hear Ksitigarbha Bodhisattva-Mahasattva’s name and fo gao pu guang pu sa wei lai join their palms, sing his praises, [...] 佛告普廣菩薩：未來 shi zhong ruo you shan nan zi shan nü 世中，若有善男子善女 ren wen shi di zang pu sa mo he 人，聞是地藏菩薩摩訶 sa ming zhe huo he zhang zhe zan tan 薩名者，或合掌者、讚歎 154 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 155

zhe zuo li zhe lian mu zhe shi ren 者、作禮者、戀慕者，是人 [.] make obeisance, or feel great love and admiration chao yue san shi jie zui for him, these people will transcend thirty kalpas of tor- 超越三十劫罪。 ments [of offenses]. pu guang ruo you shan nan zi shan “Universally Vast, if there are good men and good 普廣！若有善男子善 women who paint this Bodhisattva’s image or make nü ren huo cai hua xing xiang huo tu 女人，或彩畫形像，或土 his image with clay, stone, resin, lacquer, gold, silver, shi jiao qi jin yin tong tie zuo ci copper, or iron, and then reverently gaze at and make 石膠漆金銀銅鐵作此 obeisance to his image but once, these people will be re- pu sa yi zhan yi li zhe shi ren born a hundred times in the Heaven of the Thirty-Three 菩薩，一瞻一禮者，是人 Devas and will never fall into the lower realms. If their bai fan sheng yu san shi san tian yong 百返生於三十三天，永 heavenly merit is exhausted and they are reborn below bu duo yu e dao jia ru tian fu in the world of humans, they will still be kings and will 不墮於惡道。假如天福 not lose great benefits. jin gu xia sheng ren jian you wei guo “If there are women who are weary of being women 盡故下生人間，猶為國 and who wholeheartedly make offerings in veneration wang bu shi da li 王不失大利。 to Ksitigarbha Bodhisattva’s image, [...] ruo you nü ren yan nü ren shen 若有女人厭女人身， jin xin gong yang di zang pu sa hua 盡心供養地藏菩薩畫 156 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 157

xiang ji tu shi jiao qi tong tie deng 像，及土石膠漆銅鐵等 [.] whether the image be a painting or made of clay, xiang ru shi ri ri bu tui chang yi stone, resin, lacquer, copper, iron, or other materials, and 像，如是日日不退，常以 if they do so day after day without fail, making offer- hua xiang yin shi yi fu zeng cai zhuang ings to him with flowers, incense, food, drink, clothing, 華香、飲食、衣服、繒綵、幢 colored silk, banners, money, jewels, and the like, then fan qian bao wu deng gong yang shi shan 旛、錢、寶物等供養。是善 after the present ripened effect to be a woman comes to nü ren jin ci yi bao nü shen bai an end, throughout hundreds of thousands of myriads 女人盡此一報女身，百 of kalpas these good women will never again be reborn qian wan jie geng bu sheng you nü ren in worlds where there are women, much less be one— 千萬劫更不生有女人 unless that, through the power of their compassionate shi jie he kuang fu shou chu fei ci 世界，何況復受。除非慈 vows, they wish to be women in order to liberate living yuan li gu yao shou nü shen du tuo beings. Through the strength of their making offerings 願力故，要受女身度脫 to Ksitigarbha and the power of this virtue, they will not zhong sheng cheng si gong yang di zang li be reborn as women throughout hundreds of thousands 眾生。承斯供養地藏力 of myriads of kalpas. gu ji gong de li bai qian wan jie 故及功德力，百千萬劫 bu shou nü shen 不受女身。 fu ci pu guang ruo you nü ren 復次，普廣！若有女人 158 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 159

yan shi chou lou duo ji bing zhe dan 厭是醜陋多疾病者，但 “Furthermore, Universally Vast, if there are women yu di zang xiang qian zhi xin zhan li who are weary of being ugly and frequently ill and, with 於地藏像前志心瞻禮， a resolute mind before Ksitigarbha’s image, they rever- shi qing zhi jian shi ren qian wan jie ently gaze at and make obeisance to him for even just 食頃之間是人千萬劫 the time of a meal, then throughout thousands of myri- zhong suo shou sheng shen xiang mao yuan man 中，所受生身相貌圓滿。 ads of kalpas they will be reborn with perfect looks and

11 shi chou lou nü ren ru bu yan nü features. If these ugly women are not weary of being 是醜陋女人如不厭女 women, then for hundreds of thousands of myriads of shen ji bai qian wan yi sheng zhong chang millions of lives they will always be princesses, queens, 身，即百千萬億生中，常 or daughters of high ministers, prominent families, or wei wang nü nai ji wang fei zai fu 為王女乃及王妃、宰輔 great elders and be born beautiful and with perfect fea- da xing da zhang zhe nü duan zheng shou tures. They gain such merit because they reverently gaze 大姓、大長者女，端正受 at and make obeisance to Ksitigarbha Bodhisattva with sheng zhu xiang yuan man you zhi xin gu a resolute mind. 生諸相圓滿。由志心故，

zhan li di zang pu sa huo fu ru 瞻禮地藏菩薩獲福如 shi 是。 fu ci pu guang ruo you shan nan 復次，普廣！若有善男 160 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 161

zi shan nü ren neng dui pu sa xiang 子善女人，能對菩薩像 “Furthermore, Universally Vast, if there are good qian zuo zhu ji yue ji ge yong zan men and good women who are able to make offerings 前作諸伎樂，及歌詠讚 to him by playing music, singing songs of praise, and tan xiang hua gong yang nai zhi quan yu presenting incense and flowers before this Bodhisattva’s 歎香華供養，乃至勸於 image, or who are also able to encourage others, one or yi ren duo ren ru shi deng bei xian 一人多人。如是等輩，現 many, to do likewise, both now and in the future they zai shi zhong ji wei lai shi chang de will be protected day and night by hundreds of thou- 在世中及未來世，常得 sands of ghosts and spirits who will even prevent evil bai qian gui shen ri ye wei hu bu matters from reaching their ears, much less allow them 百千鬼神日夜衛護，不 to meet with disasters personally. ling e shi zhe wen qi er he kuang 令惡事輒聞其耳，何況 “Furthermore, Universally Vast, in the future if there qin shou zhu heng are evil people, evil spirits, and evil ghosts who see 親受諸橫。 good men and good women venerating and taking ref- fu ci pu guang wei lai shi zhong uge [in this Bodhisattva], making offerings, singing his 復次，普廣！未來世中， praises, reverently gazing at, and making obeisance to ruo you e ren ji e shen e gui 若有惡人及惡神、惡鬼， Ksitigarbha Bodhisattva’s image, [...] jian you shan nan zi shan nü ren gui 見有善男子善女人，歸 jing gong yang zan tan zhan li di zang 敬供養讚歎瞻禮地藏 162 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 163

pu sa xing xiang huo wang sheng ji hui 菩薩形像，或妄生譏毀 [.] and if those beings then wrongly express ridicule bang wu gong de ji li yi shi huo and slander, maligning that such deeds are without vir- 謗無功德及利益事，或 tue or benefit, or they laugh at these people, or they utter lu chi xiao huo bei mian fei huo quan slander behind their backs, or they urge others to slander 露齒笑，或背面非，或勸 likewise, whether one person or many, or they bear a ren gong fei huo yi ren fei huo duo 人共非，或一人非，或多 mere thought of ridicule and slander, such beings will fall ren fei nai zhi yi nian sheng ji hui into and remain in the Avici Hell, undergoing extremely 人非，乃至一念生譏毀 severe torments as the consequence for their ridiculing zhe ru shi zhi ren xian jie qian fo and slandering, even after all the thousand Buddhas of 者。如是之人賢劫千佛 the present kalpa have entered parinirvana. Only after mie du ji hui zhi bao shang zai a 滅度，譏毀之報尚在阿 the [present] kalpa has passed will they be reborn in the bi di yu shou ji zhong zui guo shi company of hungry ghosts, where they will pass a thou- 鼻地獄，受極重罪。過是 sand more kalpas before being reborn as animals. Then jie yi fang shou e gui you jing qian they will pass another thousand kalpas before they may 劫已方受餓鬼。又經千 finally be reborn as humans. Even when they are reborn jie fu shou chu sheng you jing qian jie 劫復受畜生。又經千劫 as humans, they will be poor, lowly, and with incom- fang de ren shen zong shou ren shen pin plete faculties. [.] 方得人身。縱受人身，貧 qiong xia jian zhu gen bu ju duo bei 窮下賤諸根不具，多被 164 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 165

e ye lai jie qi xin bu jiu zhi 惡業來結其心，不久之 [...] Their minds will frequently be fettered by their- un jian fu duo e dao shi gu pu guang wholesome karma. Before long, they will again fall into 間復墮惡道。是故，普廣！ the lower realms. Universally Vast, those who ridicule ji hui ta ren gong yang shang huo ci and slander others’ making offerings in veneration will 譏毀他人供養尚獲此 reap such ripened effects. How much worse [the- con bao he kuang bie sheng e jian hui mie 報，何況別生惡見毀滅？ sequences will be] if beings have evil views and do de- fu ci pu guang ruo wei lai shi structive things! 復次，普廣！若未來世， “Furthermore, Universally Vast, in the future if there you nan zi nü ren jiu chu chuang zhen are men and women who are bedridden with a long [ill- 有男子女人久處床枕， ness] and unable to get well or die despite their wishes, qiu sheng qiu si liao bu ke de huo 求生求死了不可得。或 and at night they dream of evil ghosts, of family and ye meng e gui nai ji jia qin huo relatives, of wandering in dangerous paths, or they 夜夢惡鬼乃及家親；或 have many nightmares of wandering in the company of you xian dao huo duo yan mei gong gui ghosts and spirits; and as days, months, and years go by, 遊險道；或多魘寐共鬼 their illnesses worsen and they waste away; they cry out shen you ri yue sui shen zhuan fu wang 神遊；日月歲深轉復尪 in their sleep; they are miserable and melancholy—all zhai mian zhong jiao ku can qi bu le these represent cases of karma and [the ensuing] realm 瘵，眠中叫苦慘悽不樂 of existence under judgment, [...] zhe ci jie shi ye dao lun dui wei 者。此皆是業道論對未 166 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 167

ding qing zhong huo nan she shou huo bu 定輕重，或難捨壽，或不 [.] with the degrees of seriousness still undetermined, 12 de yu nan nü su yan bu bian shi making it difficult for these people to die or recover. 得愈。男女俗眼不辨是 The ordinary eyes of men and women cannot discern shi such matters. 事。 “In this instance, this sutra should be recited aloud dan dang dui zhu fo pu sa xiang 但當對諸佛菩薩像 once before the images of Buddhas and Bodhisattvas, qian gao sheng zhuan du ci jing yi bian and possessions that the sick person loves, such as cloth- 前，高聲轉讀此經一遍。 ing, jewels, manors, gardens, or houses, should be offered huo qu bing ren ke ai zhi wu huo by someone saying clearly in front of the sick person, ‘In 或取病人可愛之物，或 the presence of the sutras and images of Buddhas and yi fu bao bei zhuang yuan she zhai dui 衣服寶貝、莊園舍宅，對 Bodhisattvas, I, so-and-so, give these items on behalf of bing ren qian gao sheng chang yan wo mou this sick person to make offerings to the sutras and -im 病人前高聲唱言：我某 ages, to make the images of Buddhas and Bodhisattvas, jia deng wei shi bing ren dui jing xiang to construct stupas and monasteries, to light oil lamps, 甲等為是病人，對經像 or to give gifts to the sangha.’ qian she zhu deng wu huo gong yang jing 前捨諸等物，或供養經 xiang huo zao fo pu sa xing xiang huo 像，或造佛菩薩形像，或 zao ta si huo ran you deng huo shi 造塔寺，或燃油燈，或施 168 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 169

chang zhu 常住。 In such way the sick person should be told three ru shi san bai bing ren qian ling times so that he may hear and know of the offerings be- 如是三白病人遣令 ing made. wen zhi jia ling zhu shi fen san zhi “If his various consciousnesses are dispersed and his 聞知。假令諸識分散至 breathing ceases, then for one day, two days, three days, qi jin zhe nai zhi yi ri er ri 氣盡者，乃至一日、二日、 four days, or onto seven days, [such offerings] should be san ri si ri zhi qi ri yi lai stated clearly and this sutra should be read aloud. After 三日、四日，至七日已來， this person’s life ends, he will gain release from misfor- dan gao sheng bai gao sheng du jing shi tunes and severe torments that result from past offenses, 但高聲白高聲讀經。是 even the five great violations that lead to incessant tor- ren ming zhong zhi hou su yang zhong zui 人命終之後，宿殃重罪 ments. Wherever he is reborn, he will know his previous zhi yu wu wu jian zui yong de jie lives. 至于五無間罪，永得解 “[Consider how a sick person can be benefited,] how tuo suo shou sheng chu chang zhi su ming much greater [the results will be] when good men and 脫。所受生處常知宿命。 good women personally copy this sutra in writing, teach he kuang shan nan zi shan nü ren 何況善男子善女人 others to copy it, personally sculpt or paint the Bodhi zi shu ci jing huo jiao ren shu huo sattva’s image, [...] 自書此經，或教人書，或 zi su hua pu sa xing xiang nai zhi 自塑畫菩薩形像，乃至 170 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 171

jiao ren su hua suo shou guo bao bi 教人塑畫，所受果報必 [...] or even teach others to sculpt or paint [his image]! huo da li They will certainly gain immense benefits. 獲大利。 “Therefore, Universally Vast, if you see people who shi gu pu guang ruo jian you ren read and recite this sutra, who have even a thought of 是故，普廣！若見有人 praise for it, or who revere it, you should use hundreds du song shi jing nai zhi yi nian zan 讀誦是經，乃至一念讚 of thousands of skillful means to encourage these people tan shi jing huo gong jing zhe ru xu to keep their diligent mind from fading. They will be 歎是經或恭敬者。汝須 able to attain thousands of myriads of millions of incon- bai qian fang bian quan shi deng ren qin ceivable virtues in both the present and future. 百千方便，勸是等人勤 “Furthermore, Universally Vast, in the future if liv- xin mo tui neng de wei lai xian zai 心莫退，能得未來現在 ing beings when dreaming or dozing should see ghosts, qian wan yi bu ke si yi gong de spirits, and other forms who are sad, crying, worried, 千萬億，不可思議功德。 sighing, fearful, or terrified, [...] fu ci pu guang ruo wei lai shi 復次，普廣！若未來世 zhu zhong sheng deng huo meng huo mei jian 諸眾生等，或夢或寐見 zhu gui shen nai ji zhu xing huo bei 諸鬼神乃及諸形，或悲 huo ti huo chou huo tan huo kong huo 或啼，或愁或歎，或恐或 172 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 173

bu ci jie shi yi sheng shi sheng bai 怖。此皆是一生十生百 [...] these are the living beings’ fathers, mothers, sons, sheng qian sheng guo qu fu mu nan nü daughters, brothers, sisters, husbands, wives, or other 生千生，過去父母、男女 relatives from one, ten, a hundred, or a thousand lives di mei fu qi juan shu zai yu e past who are in the lower realms and unable to leave. 弟妹、夫妻眷屬，在於惡 They have no place from which to hope for the strength qu wei de chu li wu chu xi wang 趣未得出離，無處希望 of merit to rescue them, and so they plead with their fu li jiu ba dang gao su shi gu family from their previous lives to use skillful means, 福力救拔，當告宿世骨 hoping that they may thereby leave the lower realms. rou shi zuo fang bian yuan li e dao “Universally Vast, use your spiritual power to cause 肉，使作方便願離惡道。 these living kin to personally read this sutra aloud with a pu guang ru yi shen li qian shi 普廣！汝以神力遣是 resolute mind before the images of Buddhas and Bodhi juan shu ling dui zhu fo pu sa xiang sattvas, or request others to read it aloud, three or seven 眷屬，令對諸佛菩薩像 times. When the sutra has been read aloud for such a qian zhi xin zi du ci jing huo qing number of times, the relatives in the lower realms will 前，志心自讀此經或請 gain release, and these kin will never see them again ren du qi shu san bian huo qi bian 人讀。其數三遍或七遍。 when dreaming. ru shi e dao juan shu jing sheng bi 如是惡道眷屬，經聲畢 shi bian shu dang de jie tuo nai zhi 是遍數當得解脫。乃至 174 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 175

meng mei zhi zhong yong bu fu jian 夢寐之中永不復見。 “Furthermore, Universally Vast, in the future if there fu ci pu guang ruo wei lai shi are various persons of the lower classes, slaves, maid- 復次，普廣！若未來世 servants, and other people without freedom, who re- you zhu xia jian deng ren huo nu huo alize [that they are undergoing the ripened effect of] 有諸下賤等人，或奴或 their past karma and wish to repent, they should, with bi nai zhi zhu bu zi you zhi ren 婢，乃至諸不自由之人， a resolute mind, reverently gaze at and make obeisance jue zhi su ye yao chan hui zhe zhi to Ksitigarbha Bodhisattva’s image for seven days and 覺知宿業要懺悔者，志 recite the Bodhisattva’s name a full ten thousand times. xin zhan li di zang pu sa xing xiang When their present ripened effect is over, for thousands 心瞻禮地藏菩薩形像， of myriads of lives they will always be reborn among nai zhi yi qi ri zhong nian pu sa 乃至一七日中，念菩薩 the respected and wealthy, and they will not undergo ming ke man wan bian ru shi deng ren the suffering of the three lower realms again. 名可滿萬遍。如是等人

jin ci bao hou qian wan sheng zhong chang 盡此報後，千萬生中常 sheng zun gui geng bu jing san e dao 生尊貴，更不經三惡道 ku 苦。 fu ci pu guang ruo wei lai shi 復次，普廣！若未來世 176 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 177

zhong yan fu ti nei cha li po luo 中閻浮提內，剎利、婆羅 “Furthermore, Universally Vast, in the future in men zhang zhe ju shi yi qie ren deng Jambudvipa, if Ksatriyas, Brahmans, elders, household- 門、長者、居士、一切人等 ers, and others of various names and clans have new- ji yi xing zhong zu you xin chan zhe born infants, boys or girls, they should read and recite 及異姓種族，有新產者 this inconceivable sutra and recite the Bodhisattva’s huo nan huo nü qi ri zhi zhong zao 或男或女，七日之中，早 name a full ten thousand times early on within seven yu du song ci bu si yi jing dian days of birth for the sake of their children. If these new- 與讀誦此不思議經典， born children, boys or girls, are due to have misfortunes geng wei nian pu sa ming ke man wan as a result of their past, they will gain release and be 更為念菩薩名可滿萬 well, happy, and easily raised, and their lifespans will bian shi xin sheng zi huo nan huo nü 遍。是新生子或男或女， increase. If they had been reborn by virtue of their [past] su you yang bao bian de jie tuo an merit, their well-being and happiness will increase and 宿有殃報便得解脫，安 so will their lifespans. le yi yang shou ming zeng zhang ruo shi 樂易養壽命增長。若是 cheng fu sheng zhe zhuan zeng an le ji 承福生者，轉增安樂及 yu shou ming 與壽命。 fu ci pu guang ruo wei lai shi 復次，普廣！若未來世 178 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 179

zhong sheng yu yue yi ri ba ri shi 眾生於月一日、八日、十 “Furthermore, Universally Vast, in the future on the si ri shi wu ri shi ba ri er first, eighth, fourteenth, fifteenth, eighteenth, twenty- 四日、十五日、十八日、二 third, twenty-fourth, twenty-eighth, twenty-ninth, and shi san er shi si er shi ba er thirtieth days of the [lunar] month, the offenses of liv- 十三、二十四、二十八、二 ing beings will be compiled and the degrees of serious- shi jiu ri nai zhi san shi ri shi 十九日乃至三十日，是 ness assessed. The acts and thoughts of the beings of zhu ri deng zhu zui jie ji ding qi Jambudvipa are invariably karma and wrongdoing. How 諸日等，諸罪結集定其 much more so when they give themselves over to killing, qing zhong nan yan fu ti zhong sheng ju stealing, sexual misconduct, false speech—hundreds of 輕重。南閻浮提眾生舉 thousands of offenses! If they are able to read this sutra zhi dong nian wu bu shi ye wu bu 止動念，無不是業無不 aloud once in front of the images of Buddhas, Bodhi shi zui he kuang zi qing sha hai qie sattvas, holy ones, and worthies on these ten observance 是罪，何況恣情殺害、竊 days, there will not be disaster or calamity for a hundred dao xie yin wang yu bai qian zui zhuang yojanas to the north, south, east, and west. [...] 盜、邪婬、妄語，百千罪狀。 neng yu shi shi zhai ri dui fo pu 能於是十齋日，對佛菩 sa zhu xian sheng xiang qian du shi jing 薩諸賢聖像前讀是經 yi bian dong xi nan bei bai you xun 一遍，東西南北百由旬 180 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 181

nei wu zhu zai nan dang ci ju jia 內，無諸災難。當此居家 [...] Those in their families, both young and old, will be ruo zhang ruo you xian zai wei lai bai apart from the lower realms now and throughout hun- 若長若幼，現在、未來百 dreds of thousands of years in the future. If they can qian sui zhong yong li e qu neng yu recite this sutra once on each of the ten observance days, 千歲中永離惡趣。能於 in the present life there will not be untoward dire events shi zhai ri mei zhuan yi bian xian shi 十齋日每轉一遍，現世 and illnesses in the family, and there will be food and ling ci ju jia wu zhu heng bing yi clothing in abundance. 令此居家，無諸橫病衣 “Therefore, Universally Vast, you should know that shi feng yi through the power of his great awesome spiritual pen- 食豐溢。 etration, Ksitigarbha Bodhisattva has inexpressible hun- shi gu pu guang dang zhi di zang 是故，普廣！當知地藏 dreds of thousands of myriads of millions of instances pu sa you ru shi deng bu ke shuo of benefiting [beings] such as these. Living beings of 菩薩有如是等不可說 Jambudvipa have great cause and condition with this bai qian wan yi da wei shen li li Great Being. If these living beings hear this Bodhi 百千萬億大威神力利 sattva’s name, see this Bodhisattva’s image, [...] yi zhi shi yan fu zhong sheng yu ci 益之事。閻浮眾生於此 da shi you da yin yuan shi zhu zhong 大士有大因緣。是諸眾 sheng wen pu sa ming jian pu sa xiang 生聞菩薩名、見菩薩像、 182 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 183

nai zhi wen shi jing san zi wu zi 乃至聞是經，三字五字 [...] or hear but three words, five words, a verse, or a huo yi ji yi ju zhe xian zai shu sentence of this sutra, they will have superbly wonder- 或一偈一句者。現在殊 ful peace and happiness in the present life. For hundreds miao an le wei lai zhi shi bai qian of thousands of myriads of lives in the future, they will 妙安樂，未來之世百千 always be good looking and be reborn in respected and wan sheng chang de duan zheng sheng zun gui 萬生，常得端正生尊貴 wealthy families.” jia At that time, after Universally Vast Bodhisattva had 家。 heard the Buddha Tathagata praise and extol Ksitigarbha er shi pu guang pu sa wen fo Bodhisattva, he knelt on his knees, joined his palms, and 爾時，普廣菩薩聞佛 said to the Buddha once more, “World-Honored One, I ru lai cheng yang zan tan di zang pu 如來稱揚讚歎地藏菩 have long known that this Great Being has such power sa yi hu gui he zhang fu bai fo of inconceivable spiritual penetration as well as power 薩已，胡跪合掌復白佛 of great vows. For living beings in the future I make the yan shi zun wo jiu zhi shi da shi request to the Tathagata, so that they may know such 言：世尊！我久知是大士 benefits. [...] you ru ci bu ke si yi shen li 有如此不可思議神力， ji da shi yuan li wei wei lai zhong 及大誓願力。為未來眾 sheng qian zhi li yi gu wen ru lai 生遣知利益，故問如來 184 Original Vows of Ksitigarbha Sutra The Praise of the Tathagata 185

wei ran ding shou shi zun dang he ming 唯然頂受。世尊！當何名 [...] Yes, we receive [this Dharma teaching]- mostre ci jing shi wo yun he liu bu spectfully. World-Honored One, how should this sutra 此經？使我云何流布？ be named, and how should we propagate it?” fo gao pu guang ci jing you san The Buddha told Universally Vast, “This sutra has 佛告普廣：此經有三 three names: the first is called the Original Vows of ming yi ming di zang ben yuan yi ming 名：一名地藏本願，亦名 Ksitigarbha; it is also called the Original Practices of di zang ben xing yi ming di zang ben Ksitigarbha; and it is also called the Power of the Original 地藏本行，亦名地藏本 Vows of Ksitigarbha. Because this Bodhisattva has made shi li jing yuan ci pu sa jiu yuan such profound vows throughout many long kalpas to 誓力經。緣此菩薩久遠 benefit living beings, all of you should propagate it in jie lai fa da zhong yuan li yi zhong 劫來，發大重願利益眾 accordance with these vows.” sheng shi gu ru deng yi yuan liu bu After hearing this, Universally Vast joined his palms 生。是故汝等依願流布。 in respect, made obeisance, and withdrew. pu guang wen yi he zhang gong jing zuo 普廣聞已，合掌恭敬作 li er tui 禮而退。 186 Original Vows of Ksitigarbha Sutra

li yi cun wang pin di qi Chapter Seven 利益存亡品第七 Benefiting the Living and the Deceased er shi di zang pu sa mo he sa 爾時，地藏菩薩摩訶薩 bai fo yan shi zun wo guan shi yan 白佛言：世尊！我觀是閻 At that time, Ksitigarbha Bodhisattva-Mahasattva said fu zhong sheng ju xin dong nian wu fei to the Buddha, “World-Honored One, I observe that 浮眾生，舉心動念無非 the mental stirring and thoughts of living beings of shi zui tuo huo shan li duo tui chu Jambudvipa are [almost] always wrongdoings. Although 是罪。脫獲善利多退初 now and then they [may generate virtuous thoughts xin ruo yu e yuan nian nian zeng yi 心，若遇惡緣念念增益。 and] gain good benefits, they mostly retreat from their shi deng bei ren ru lü ni tu fu initial resolve. If they encounter evil conditions, in every 是等輩人，如履泥塗負 thought they increase and add to [the unwholesome]. yu zhong shi jian kun jian zhong zu bu These people are as if walking in the mire and carry- 於重石，漸困漸重足步 ing heavy rocks. They would become more trapped and shen sui ruo de yu zhi shi ti yu 深邃。若得遇知識替與 weighted down as their feet would sink deeper with jian fu huo quan yu fu shi zhi shi each step. If such a person can meet a virtuous friend, 減負或全與負，是知識 this person’s burden will be lightened or even complete- you da li gu fu xiang fu zhu quan ly removed, because such a virtuous friend has great 有大力故。復相扶助勸

187 188 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 189

ling lao jiao ruo da ping di xu xing 令牢腳，若達平地，須省 strength. Furthermore, the virtuous friend will lend him e lu wu zai jing li support, advise him to keep his steps firm and steady, 惡路無再經歷。 and point out that once he reaches the level ground, he shi zun xi e zhong sheng cong xian should beware of the bad road and not walk on it again. 世尊！習惡眾生，從纖 “World-Honored One, living beings who are accus- hao jian bian zhi wu liang shi zhu zhong 毫間便至無量。是諸眾 tomed to evil begin with a minute amount then quickly sheng you ru ci xi lin ming zhong shi escalate into measureless [evil]. Because these beings 生有如此習，臨命終時， have such a habit, when they are about to depart this life, fu mu juan shu yi wei she fu yi their parents and relatives should make merit in their 父母眷屬宜為設福，以 behalf to assist them on the road ahead. This may be zi qian lu huo xuan fan gai ji ran 資前路。或懸旛蓋及燃 done by hanging banners and canopies and lighting oil you deng huo zhuan du zun jing huo gong lamps, by reciting the sacred sutras, by making offerings 油燈；或轉讀尊經；或供 in veneration to the images of Buddhas and holy ones, as yang fo xiang ji zhu sheng xiang nai zhi well as by reciting the names of Buddhas, Bodhisattvas, 養佛像及諸聖像；乃至 and pratyekabuddhas in such a way that the recitation nian fo pu sa ji pi zhi fo ming 念佛菩薩及辟支佛名 of each name reaches the ear of the dying one and may zi yi ming yi hao li lin zhong ren be heard in his fundamental consciousness. 字。一名一號歷臨終人 er gen huo wen zai ben shi 耳根，或聞在本識。 190 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 191

shi zhu zhong sheng suo zao e ye 是諸眾生所造惡業， “These dying beings, should the results brought about ji qi gan guo bi duo e qu yuan by the unwholesome karma they generated be reckoned, 計其感果必墮惡趣，緣 would certainly fall into the lower realms. However, by shi juan shu wei lin zhong ren xiu ci virtue of their relatives’ cultivating these noble causes in 是眷屬為臨終人修此 their behalf, their manifold [torments of] offenses can sheng yin ru shi zhong zui xi jie xiao 聖因，如是眾罪悉皆銷 be dissolved. If relatives can furthermore widely per- mie ruo neng geng wei shen si zhi hou form many good deeds during the seven seven-day peri- 滅。若能更為身死之後， ods after the death of such beings, then the deceased will qi qi ri nei guang zao zhong shan neng be able to leave the lower realms forever, be reborn as 七七日內廣造眾善，能 humans and devas, and experience excellent, wonderful shi shi zhu zhong sheng yong li e qu 使是諸眾生永離惡趣， happiness.13 The living relatives will themselves receive de sheng ren tian shou sheng miao le xian measureless benefits. 得生人天受勝妙樂。現 “Therefore, in the presence of the Buddha, World- zai juan shu li yi wu liang Honored One, as well as devas, nagas, and others of 在眷屬利益無量。 the eight classes of beings, humans, non-humans, and shi gu wo jin dui fo shi zun 是故我今對佛世尊 others, I now exhort living beings of Jambudvipa to be ji tian long ba bu ren fei ren deng careful— [.] 及天龍八部、人、非人等， quan yu yan fu ti zhong sheng lin zhong 勸於閻浮提眾生，臨終 192 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 193

zhi ri shen wu sha hai ji zao e 之日慎勿殺害及造惡 [.] do not kill, harm [beings], generate evil conditions, yuan bai ji gui shen qiu zhu wang liang or worship and offer sacrifices to ghosts and spirits, or 緣，拜祭鬼神求諸魍魎。 seek the help of goblins on the days when someone is he yi gu er suo sha hai nai zhi nearing death. Why? Your killing, harming, worship- 何以故？爾所殺害乃至 ping, offering sacrifices, and so forth are not the least bai ji wu xian hao zhi li li yi 拜祭，無纖毫之力利益 bit helpful to the deceased, but bind up conditions of wang ren dan jie zui yuan zhuan zeng shen wrongdoing so that they become deeper and more se- 亡人，但結罪緣轉增深 vere. If in this life or in the future the departed one gains zhong jia shi lai shi huo xian zai sheng elements of holiness14 and is to be reborn among humans 重。假使來世或現在生， or devas, but because his relatives commit these evil de huo sheng fen sheng ren tian zhong yuan 得獲聖分生人天中，緣 causes [for his sake] when he is on the verge of death, shi lin zhong bei zhu juan shu zao shi he will become involved in dispute and be delayed from 是臨終被諸眷屬造是 being reborn in an upper realm. How much worse the e yin yi ling shi ming zhong ren yang situation will be for the dying persons who never had 惡因，亦令是命終人殃 even a few roots of goodness from their lifetime! Each of lei dui bian wan sheng shan chu he kuang 累對辯，晚生善處。何況 them will undergo the lower realms in accordance with lin ming zhong ren zai sheng wei ceng you his own karma; [.] 臨命終人，在生未曾有 shao shan gen ge ju ben ye zi shou 少善根，各據本業自受 194 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 195

e qu he ren juan shu geng wei zeng 惡趣，何忍眷屬更為增 [.] how can he bear to have relatives add to that kar- ye pi ru you ren cong yuan di lai ma? It is as if there was a person who had traveled from 業？譬如有人從遠地來， afar. He had been out of food for three days and carry- jue liang san ri suo fu dan wu qiang ing a load that weighed more than a hundred kilogram. 絕糧三日，所負擔物強 Suddenly he came upon a neighbor who attached a few guo bai jin hu yu lin ren geng fu 過百斤。忽遇鄰人更附 more things to it. He would be even more burdened then. shao wu yi shi zhi gu zhuan fu kun “World-Honored One, I see that as long as living be- 少物，以是之故轉復困 ings of Jambudvipa are able to follow the teachings of zhong the Buddhas, or even just do good deeds as little as a 重。 strand of hair, a drop of water, a grain of sand, or a speck shi zun wo guan yan fu zhong sheng 世尊！我觀閻浮眾生， of dust, they themselves will gain all the benefits.” dan neng yu zhu fo jiao zhong nai zhi As these words were spoken, in the assembly there 但能於諸佛教中，乃至 was an elder named Great Eloquence. [...] shan shi yi mao yi di yi sha yi 善事，一毛一渧一沙一 chen ru shi li yi xi jie zi de 塵，如是利益悉皆自得。 shuo shi yu shi hui zhong you yi 說是語時，會中有一 zhang zhe ming yue da bian shi zhang zhe 長者名曰大辯，是長者 196 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 197

jiu zheng wu sheng hua du shi fang xian 久證無生化度十方。現 [...] This elder had long since attained nonarising; he zhang zhe shen he zhang gong jing wen di taught and guided living beings of the ten directions [to 長者身合掌恭敬，問地 the other shore]. Manifesting in the form of an elder, he zang pu sa yan da shi shi nan yan joined his palms in respect and inquired of Ksitigarbha 藏菩薩言：大士！是南閻 Bodhisattva, “Mahasattva, after beings of Jambudvipa fu ti zhong sheng ming zhong zhi hou xiao 浮提眾生命終之後，小 die, and their family and relatives cultivate virtues for da juan shu wei xiu gong de nai zhi their sake, make vegetarian meal offerings and so forth, 大眷屬為修功德，乃至 planting many good causes, will these departed ones she zhai zao zhong shan yin shi ming zhong gain great benefits and release?” 設齋造眾善因，是命終 Ksitigarbha replied, “Elder, now through the Buddha’s ren de da li yi ji jie tuo fou 人得大利益及解脫不？ awesome [spiritual] power, I will explain this in general di zang da yan zhang zhe wo jin terms for the sake of all living beings in the present and 地藏答言：長者！我今 future. Elder, beings in the present and future [.] wei wei lai xian zai yi qie zhong sheng 為未來、現在一切眾生， cheng fo wei li lüe shuo shi shi zhang 承佛威力略說是事。長 zhe wei lai xian zai zhu zhong sheng deng 者！未來、現在諸眾生等， lin ming zhong ri de wen yi fo ming 臨命終日得聞一佛名、 198 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 199

yi pu sa ming yi pi zhi fo ming 一菩薩名、一辟支佛名， [...] who hear a Buddha’s name, a Bodhisattva’s name, bu wen you zui wu zui xi de jie or a pratyekabuddha’s name on the days when they are 不問有罪無罪悉得解 nearing death will gain release regardless of whether tuo they have offenses or not. 脫。 “If there are men and women who did not cultivate ruo you nan zi nü ren zai sheng 若有男子女人在生 good causes but committed many offenses while they bu xiu shan yin duo zao zhong zui ming were alive, and after their death their family and rela- 不修善因，多造眾罪。命 tives make merit and benefit in their behalf, they will zhong zhi hou juan shu xiao da wei zao receive one-seventh of the virtues of the holy deeds, and 終之後，眷屬小大為造 the other six-sevenths will benefit the living relatives fu li yi qie sheng shi qi fen zhi 福利、一切聖事。七分之 themselves. Therefore, good men and good women in zhong er nai huo yi liu fen gong de the present and future should themselves cultivate [vir- 中而乃獲一，六分功德 tue] when they are healthy and hearing well. They will sheng zhe zi li yi shi zhi gu wei receive every part [of the benefit]. 生者自利。以是之故，未 lai xian zai shan nan nü deng wen jian 來現在善男女等，聞健 zi xiu fen fen ji huo 自修分分己獲。 wu chang da gui bu qi er dao 無常大鬼不期而到。 200 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 201

min min you shen wei zhi zui fu qi 冥冥遊神未知罪福，七 “The great ghost of impermanence can come to one at qi ri nei ru chi ru long huo zai any time. The consciousness [of the departed one] then 七日內如癡如聾。或在 wanders in darkness, not knowing how his offenses and zhu si bian lun ye guo shen ding zhi merits [will turn out overall]. During the ensuing seven 諸司辯論業果，審定之 seven-day periods, he is as if stunned and deaf, or he is hou ju ye shou sheng wei ce zhi jian 後據業受生。未測之間 at various authorities being examined and questioned qian wan chou ku he kuang duo yu zhu regarding his karma and the effects. Once the result is 千萬愁苦，何況墮於諸 determined, he undergoes rebirth in accordance with his e qu deng shi ming zhong ren wei de karma. In the time before [his rebirth] is determined, he 惡趣等？是命終人未得 is tormented by thousands of myriads of worries. How shou sheng zai qi qi ri nei nian nian 受生，在七七日內念念 much more anguished will he be if he falls into the lower zhi jian wang zhu gu rou juan shu yu realms! Throughout the seven seven-day periods, in ev- 之間，望諸骨肉眷屬，與 ery thought the departed one who has not yet undergone zao fu li jiu ba guo shi ri hou rebirth hopes that his parents, children, and relatives will 造福力救拔。過是日後 engender the strength of merit to rescue him. After these sui ye shou bao ruo shi zui ren dong 隨業受報。若是罪人，動 [periods of] days, he will undergo the ripened effects ac- jing qian bai sui zhong wu jie tuo ri cording to his karma. If he is a wrongdoer, he will pass 經千百歲中無解脫日。 through hundreds of thousands of years without a day ruo shi wu wu jian zui duo da di of release. [.] 若是五無間罪，墮大地 202 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 203

yu qian jie wan jie yong shou zhong ku 獄，千劫萬劫永受眾苦。 [...] If his offenses include [any of] the five great viola- fu ci zhang zhe ru shi zui ye tions that lead to incessant torments, he will fall into 復次，長者！如是罪業 that great hell and for thousands of kalpas, for an inter- zhong sheng ming zhong zhi hou juan shu gu minably long time, undergo manifold sufferings. 眾生，命終之後眷屬骨 “Furthermore, Elder, after the death of such a being rou wei xiu ying zhai zi zhu ye dao 肉為修營齋，資助業道。 with wrongdoing karma, his parents, children, and rela- wei zhai shi jing ji ying zhai zhi ci tives may make vegetarian meal offerings to help him in 未齋食竟及營齋之次， his karmic path. In the process of preparing such a meal mi gan cai ye bu qi yu di nai and before that offering is completed, rice rinsings and 米泔菜葉不棄於地。乃 vegetable leaves should not be thrown onto the ground, zhi zhu shi wei xian fo seng wu de 至諸食未獻佛僧，勿得 and before the food has been offered to the Buddha and xian shi ru you wei shi ji bu jing sangha, no one should eat it.15 If there is any transgres- 先食。如有違食及不精 sion or laxness in this matter, the departed one will gain qin shi ming zhong ren liao bu de li no strength from it. If purity is diligently maintained in 勤，是命終人了不得力。 making the offering to the Buddha and sangha, the de- ru jing qin hu jing feng xian fo seng 如精勤護淨奉獻佛僧， parted one will receive one-seventh of the benefit. shi ming zhong ren qi fen huo yi 是命終人七分獲一。 shi gu zhang zhe yan fu zhong sheng 是故，長者！閻浮眾生 204 Original Vows of Ksitigarbha Sutra Benefiting the Living and the Deceased 205

ruo neng wei qi fu wu nai zhi juan 若能為其父母乃至眷 “Therefore, Elder, if after the death of parents and shu ming zhong zhi hou she zhai gong yang relatives, living beings of Jambudvipa are able to make 屬，命終之後設齋供養， vegetarian meal offerings in their behalf with diligence, zhi xin qin ken ru shi zhi ren cun sincerity, and a resolute mind, they will benefit both the 志心勤懇。如是之人存 living and the deceased.” wang huo li 亡獲利。 As these words were spoken, thousands of myriads of shuo shi yu shi dao li tian gong millions of nayutas of ghosts and spirits of Jambudvipa 說是語時，忉利天宮 who were in the Trayastrimsa Heaven all gave rise to the you qian wan yi na you ta yan fu immeasurable bodhi mind. Elder Great Eloquence made 有千萬億那由他閻浮 obeisance and withdrew. gui shen xi fa wu liang pu ti zhi 鬼神，悉發無量菩提之 xin da bian zhang zhe zuo li er tui 心。大辯長者作禮而退。 206 Original Vows of Ksitigarbha Sutra

yan luo wang zhong zan tan pin di ba Chapter Eight 閻羅王眾讚歎品第八 The Praise of King Yama and His Retinue er shi tie wei shan nei you wu liang 爾時，鐵圍山內有無量 gui wang yu yan luo tian zi ju yi 鬼王與閻羅天子，俱詣 At that time, from within the Iron Encircling Mountains, dao li lai dao fo suo suo wei e King Yama and measureless ghost kings all arrived at 忉利來到佛所。所謂惡 the Trayastrimsa Heaven and came to where the Buddha du gui wang duo e gui wang da zheng was. They were Ghost King Evil Poison, Ghost King 毒鬼王、多惡鬼王、大諍 Many Evils, Ghost King Great Quarrels, Ghost King gui wang bai hu gui wang xie hu gui 鬼王、白虎鬼王、血虎鬼 White Tiger, Ghost King Blood Tiger, Ghost King Red wang chi hu gui wang san yang gui wang Tiger, Ghost King Disseminating Disasters, Ghost King 王、赤虎鬼王、散殃鬼王、 Flying Body, Ghost King Lightning Flash, Ghost King fei shen gui wang dian guang gui wang lang Wolf Teeth, Ghost King Thousand Eyes, Ghost King 飛身鬼王、電光鬼王、狼 Beast Devouring, Ghost King Rock Carrying, Ghost ya gui wang qian yan gui wang dan shou 牙鬼王、千眼鬼王、噉獸 King Presiding Over Depletion, Ghost King Presiding gui wang fu shi gui wang zhu hao gui Over Calamities, Ghost King Presiding Over Food, [.] 鬼王、負石鬼王、主耗鬼 wang zhu huo gui wang zhu shi gui wang 王、主禍鬼王、主食鬼王、

207 208 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 209

zhu cai gui wang zhu chu gui wang zhu 主財鬼王、主畜鬼王、主 [.] Ghost King Presiding Over Wealth, Ghost King qin gui wang zhu shou gui wang zhu mei Presiding Over Domestic Animals, Ghost King Presiding 禽鬼王、主獸鬼王、主魅 Over Fowls, Ghost King Presiding Over Beasts, Ghost gui wang zhu chan gui wang zhu ming gui King Presiding Over Goblins, Ghost King Presiding 鬼王、主產鬼王、主命鬼 Over Birth, Ghost King Presiding Over Life, Ghost King wang zhu ji gui wang zhu xian gui wang 王、主疾鬼王、主險鬼王、 Presiding Over Illnesses, Ghost King Presiding Over san mu gui wang si mu gui wang wu Danger, Ghost King Three Eyes, Ghost King Four Eyes, 三目鬼王、四目鬼王、五 Ghost King Five Eyes, King Qi Lishi, King Daqi Lishi, mu gui wang qi li shi wang da qi King Qi Licha, King Daqi Licha, King A Nuozha, and 目鬼王、祁利失王、大祁 King Da’a Nuozha.16 li shi wang qi li cha wang da qi 利失王、祁利叉王、大祁 There were great ghost kings such as these, each with li cha wang a nuo zha wang da a hundreds of thousands of minor ghost kings. They all re- 利叉王、阿那吒王、大阿 side in Jambudvipa, and each of them has duties to carry nuo zha wang out and preside over. [.] 那吒王。 ru shi deng da gui wang ge ge 如是等大鬼王，各各 yu bai qian zhu xiao gui wang jin ju 與百千諸小鬼王，盡居 yan fu ti ge you suo zhi ge you 閻浮提，各有所執各有 210 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 211

suo zhu shi zhu gui wang yu yan luo 所主。是諸鬼王與閻羅 [...] Through the awesome spiritual penetration of the tian zi cheng fo wei shen ji di zang Buddha and the strength of Ksitigarbha Bodhisattva- 天子，承佛威神及地藏 Mahasattva, these ghost kings and King Yama all came pu sa mo he sa li ju yi dao to the Trayastrimsa Heaven and stood to one side. 菩薩摩訶薩力，俱詣忉 At that time, King Yama knelt on his knees, joined li zai yi mian li 利在一面立。 his palms, and said to the Buddha, “World-Honored One, er shi yan luo tian zi hu gui it is through the awesome spiritual penetration of the 爾時，閻羅天子胡跪 Buddha and the strength of Ksitigarbha Bodhisattva- he zhang bai fo yan shi zun wo deng Mahasattva that the ghost kings and I are now able to 合掌白佛言：世尊！我等 come to this great assembly in the Trayastrimsa Heaven. jin zhe yu zhu gui wang cheng fo wei 今者與諸鬼王，承佛威 We can therefore gain wholesome benefits, too. Now, shen ji di zang pu sa mo he sa there is a little question that I dare to ask the World- 神及地藏菩薩摩訶薩 Honored One. O World-Honored One, with your kind- li fang de yi ci dao li da hui ness and compassion, please expound on it.” 力，方得詣此忉利大會， yi shi wo deng huo shan li gu wo 亦是我等獲善利故。我 jin you xiao yi shi gan wen shi zun 今有小疑事敢問世尊， wei yuan shi zun ci bei xuan shuo 唯願世尊慈悲宣說。 212 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 213

fo gao yan luo tian zi zi ru 佛告閻羅天子：恣汝 The Buddha told King Yama, “Ask whatever you suo wen wu wei ru shuo wish. I will explain it for you.” 所問吾為汝說。 At that time, King Yama reverently gazed at and made shi shi yan luo tian zi zhan li obeisance to the World-Honored One, turned to behold 是時，閻羅天子瞻禮 Ksitigarbha Bodhisattva, and then said to the Buddha, shi zun ji hui shi di zang pu sa 世尊及迴視地藏菩薩， “World-Honored One, I see that Ksitigarbha Bodhisattva er bai fo yan shi zun wo guan di uses hundreds of thousands of skillful means in the six

而白佛言：世尊！我觀地 realms of existence to guide wrongdoing suffering be- zang pu sa zai liu dao zhong bai qian ings across [to liberation], and he does so indefatigably. 藏菩薩在六道中，百千 This great Bodhisattva has deeds of such inconceivable fang bian er du zui ku zhong sheng bu 方便而度罪苦眾生，不 supernatural power. Yet, the multitudes of beings—after ci pi juan shi da pu sa you ru they gain release from the ripened effects of wrongdo- 辭疲倦。是大菩薩有如 ing, before long they again fall into the lower realms. shi bu ke si yi shen tong zhi shi World-Honored One, since Ksitigarbha Bodhisattva has 是不可思議神通之事。 such inconceivable spiritual power, [...] ran zhu zhong sheng tuo huo zui bao wei 然諸眾生脫獲罪報，未 jiu zhi jian you duo e dao shi zun 久之間又墮惡道。世尊！ shi di zang pu sa ji you ru shi 是地藏菩薩既有如是 214 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 215

bu ke si yi shen li yun he zhong 不可思議神力，云何眾 [.] why do living beings not dwell relying on the virtu- sheng er bu yi zhi shan dao yong qu ous path and attain eternal liberation? O World-Honored 生而不依止善道，永取 One, please explain this for me.” jie tuo wei yuan shi zun wei wo jie The Buddha told King Yama, “Living beings of 解脫？唯願世尊為我解 Jambudvipa have obstinate dispositions, difficult to shuo 說。 regulate and difficult to tame. This greatsattva Bodhi fo gao yan luo tian zi nan yan rescues such beings everywhere throughout hundreds

佛告閻羅天子：南閻 of thousands of kalpas, causing them to attain libera- fu ti zhong sheng qi xing gang qiang nan tion early. For people who undergo the ripened effects 浮提眾生，其性剛強難 of wrongdoing, even those who have fallen into the very tiao nan fu shi da pu sa yu bai 調難伏，是大菩薩於百 low realms, the Bodhisattva uses the power of skillful qian jie tou tou jiu ba ru shi zhong means to extract their fundamental karmic conditions 千劫，頭頭救拔如是眾 and lead them to realize the events of their previous sheng zao ling jie tuo shi zui bao ren lives. [.] 生早令解脫。是罪報人 nai zhi duo da e qu pu sa yi 乃至墮大惡趣，菩薩以 fang bian li ba chu gen ben ye yuan 方便力拔出根本業緣， er qian wu su shi zhi shi zi shi 而遣悟宿世之事。自是 216 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 217

yan fu zhong sheng jie e xi zhong xuan 閻浮眾生結惡習重，旋 [.] However, because beings of Jambudvipa have heavy chu xuan ru lao si pu sa jiu jing habits of forming evil, no sooner have they left [the low- 出旋入。勞斯菩薩久經 er realms] they go back in [again]. This necessitates the jie shu er zuo du tuo Bodhisattva to work hard throughout many kalpas in 劫數而作度脫。 guiding them across to liberation. pi ru you ren mi shi ben jia 譬如有人迷失本家， “Suppose there was a person who lost his way home wu ru xian dao qi xian dao zhong duo and, by mistake, entered a dangerous path, in which 誤入險道。其險道中多 there were many yaksas, tigers, wolves, lions, lizards, zhu ye cha ji hu lang shi zi yuan snakes, vipers, and scorpions. Such a confused person 諸夜叉，及虎狼師子、蚖 on that dangerous path would be harmed within a short she fu xie ru shi mi ren zai xian 蛇蝮蠍。如是迷人在險 time.17 A virtuous friend who was knowledgeable of dao zhong xu yu zhi jian ji zao zhu many great skills and good at stopping and keeping out 道中，須臾之間即遭諸 the injurious and poisonous, including yaksas and other du you yi zhi shi duo jie da shu evil fierce beings, would suddenly come upon the con- 毒。有一知識多解大術， fused man about to walk further on that dangerous path shan jin shi du nai ji ye cha zhu 善禁是毒乃及夜叉諸 and say to him, ‘Hey! Fellow! [.] e du deng hu feng mi ren yu jin 惡毒等。忽逢迷人欲進 xian dao er yu zhi yan duo zai nan 險道，而語之言：咄哉男 218 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 219

zi wei he shi gu er ru ci lu 子！為何事故而入此路？ [...] Why are you entering this road? What special means you he yi shu neng zhi zhu du do you have to restrain injurious and poisonous beings?’ 有何異術能制諸毒？ “Upon hearing these words suddenly, the confused shi mi lu ren hu wen shi yu traveler would come to realize that he was on a danger- 是迷路人，忽聞是語 ous path and would immediately turn back, seeking to fang zhi xian dao ji bian tui bu qiu 方知險道，即便退步求 leave that road. That virtuous friend would then take chu ci lu shi shan zhi shi ti xi him by the hand, lead him off the dangerous path so 出此路。是善知識，提攜 that he would avoid the evils and poisons, and help him jie shou yin chu xian dao mian zhu e reach the good path so that he would gain peace and 接手引出險道，免諸惡 happiness. Then the virtuous friend would say to him, du zhi yu hao dao ling de an le 毒至于好道，令得安樂 ‘Well! Confused one! From now on, do not walk on that er yu zhi yan duo zai mi ren zi path again. Those who enter it will have difficulty -get 而語之言：咄哉迷人！自 ting out, and moreover, they will suffer harm to their jin yi hou wu lü shi dao ci lu lives.’ 今已後勿履是道。此路 ru zhe cu nan de chu fu sun xing 入者，卒難得出復損性 ming 命。 shi mi lu ren yi sheng gan zhong 是迷路人亦生感重。 220 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 221

lin bie zhi shi zhi shi you yan ruo 臨別之時知識又言：若 “The confused traveler would feel the seriousness [of jian qin zhi ji zhu lu ren ruo nan the dangers on that path], too. As they were about to 見親知及諸路人，若男 part, the virtuous friend would further say, ‘If you see ruo nü yan yu ci lu duo zhu du relatives, friends, as well as other travelers, be they men 若女，言於此路多諸毒 or women, tell them that, on that dangerous path there e sang shi xing ming wu ling shi zhong 惡喪失性命，無令是眾 are many poisons and evils which will cause people to zi qu qi si lose their lives. Do not allow them to [unwittingly] bring 自取其死。 about their own deaths.’ shi gu di zang pu sa ju da “In the same way, Ksitigarbha Bodhisattva, replete 是故地藏菩薩具大 with great kindness and compassion, rescues wrong- ci bei jiu ba zui ku zhong sheng sheng 慈悲，救拔罪苦眾生，生 doing suffering beings and enables them to be reborn ren tian zhong ling shou miao le shi zhu among humans and devas, so that they experience 人天中令受妙樂。是諸 wonderful happiness. These wrongdoing beings would zui zhong zhi ye dao ku tuo de chu come to know the suffering of the [bad] karmic paths. 罪眾知業道苦，脫得出 After they obtain release, they would never go [on those li yong bu zai li ru mi lu ren 離永不再歷。如迷路人 paths] again. They are like the confused traveler who wu ru xian dao yu shan zhi shi yin by mistake entered the dangerous path but who, having 誤入險道，遇善知識引 met a virtuous friend who led him out, would never enter jie ling chu yong bu fu ru feng jian it again. [.] 接令出，永不復入。逢見 222 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 223

ta ren fu quan mo ru zi yan yin 他人復勸莫入，自言：因 [.] Whenever he would come upon others, he would shi mi gu de jie tuo jing geng bu advise them not to enter that path, saying that because 是迷故得解脫竟，更不 he was confused, [he took that path before, but now fu ru that] he has gained release, he would not enter that path 復入。 again. ruo zai lü jian you shang mi wu 若再履踐猶尚迷誤， “If he should walk on it again, he would still be con- bu jue jiu ceng suo luo xian dao huo fused and mistaken, unaware that it is the dangerous 不覺舊曾所落險道，或 path he had fallen into before. He may then lose his life. zhi shi ming ru duo e qu di zang This is like falling into the lower realms. By virtue of 致失命如墮惡趣。地藏 Ksitigarbha Bodhisattva’s power of skillful means, be- pu sa fang bian li gu shi ling jie 菩薩方便力故，使令解 ings obtain release and gain rebirth among humans and tuo sheng ren tian zhong xuan you zai ru devas, but shortly thereafter, they go back [to doing evil 脫生人天中。旋又再入 and fall] into [the lower realms] again. If they form ruo ye jie zhong yong chu di yu wu heavy karma, interminably long they will remain in the 若業結重，永處地獄無 hells without a time of release.” jie tuo shi 解脫時。 At that time, Ghost King Evil Poison joined his palms er shi e du gui wang he zhang in respect and said to the Buddha, “World-Honored One, 爾時，惡毒鬼王合掌 [.] gong jing bai fo yan shi zun wo deng 恭敬白佛言：世尊！我等 224 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 225

zhu gui wang qi shu wu liang zai yan 諸鬼王其數無量，在閻 [...] we measureless number of ghost kings benefit or fu ti huo li yi ren huo sun hai harm people in Jambudvipa, and we each do so differ- 浮提，或利益人，或損害 ently. However, the ripened effects of karma cause our ren ge ge bu tong ran shi ye bao retinues and us to travel in the world [doing] much of 人，各各不同。然是業報 the unwholesome and little of the wholesome. When we shi wo juan shu you xing shi jie duo 使我眷屬，遊行世界多 pass people’s homes, cities, villages, manors, or houses e shao shan guo ren jia ting huo cheng where there are men or women who cultivate whole- 惡少善。過人家庭，或城 some deeds as minute as hair fibers, who but hang a yi ju luo zhuang yuan fang she huo you banner or a canopy or present a little incense or a few 邑聚落莊園房舍。或有 flowers to make offering in veneration to the images of nan zi nü ren xiu mao fa shan shi 男子女人，修毛髮善事； Buddhas or Bodhisattvas, or who recite the sacred sutras nai zhi xuan yi fan yi gai shao xiang or burn incense as an offering to even a sentence or a 乃至懸一旛一蓋；少香 verse in them, all of us ghost kings respect and revere shao hua gong yang fo xiang ji pu sa such people, just as we do for the Buddhas of the past, 少華供養佛像及菩薩 present, and future. [.] xiang huo zhuan du zun jing shao xiang gong 像；或轉讀尊經；燒香供 yang yi ju yi ji wo deng gui wang 養一句一偈。我等鬼王 jing li shi ren ru guo qu xian zai 敬禮是人，如過去、現在、 226 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 227

wei lai zhu fo chi zhu xiao gui ge 未來諸佛。敕諸小鬼各 [...] We command the smaller ghosts, each ofwhom you da li ji tu di fen bian ling has great power, as well as the earth spirits to protect 有大力，及土地分便令 them and not allow evil events, untoward happenings, wei hu bu ling e shi heng shi e virulent diseases, untoward serious illnesses, as well as 衛護。不令惡事橫事、惡 unwelcome phenomena to come near these houses and bing heng bing nai zhi bu ru yi shi 病橫病，乃至不如意事， places, much less enter the doors.” jin yu ci she deng chu he kuang ru The Buddha praised the ghost kings, “Excellent, ex- 近於此舍等處，何況入 cellent! All you ghost kings and Yama are able to support men and protect good men and good women in this way. I 門。 will tell Brahma and Sakra to protect all of you as well.” fo zan gui wang shan zai shan zai 佛讚鬼王：善哉善哉！ As these words were spoken, in the assembly there ru deng ji yu yan luo neng ru shi was a ghost king named Presiding Over Life who said to 汝等及與閻羅，能如是 the Buddha, [.] yong hu shan nan nü deng wu yi gao 擁護善男女等，吾亦告 fan wang di shi ling wei hu ru 梵王帝釋令衛護汝。 shuo shi yu shi hui zhong you yi 說是語時，會中有一 gui wang ming yue zhu ming bai fo yan 鬼王名曰主命，白佛言： 228 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 229

shi zun wo ben ye yuan zhu yan fu 世尊！我本業緣主閻浮 [...] “World-Honored One, in accordance with- con ren ming sheng shi si shi wo jie zhu ditions of karma I preside over a human’s lifespan in 人命，生時死時我皆主 Jambudvipa; I am in charge of both the time of birth and zhi zai wo ben yuan shen yu li yi the time of death. As in my original vows, I wish very 之。在我本願甚欲利益。 much to benefit living beings, but they do not realize my zi shi zhong sheng bu hui wo yi zhi 自是眾生不會我意，致 intention. They therefore go through birth and death in ling sheng si ju bu de an he yi distress. Why is this?

令生死俱不得安。何以 “When people of Jambudvipa have just borne chil- gu dren, whether boys or girls, or when they are about to 故？ give birth, good deeds should be done to increase the shi yan fu ti ren chu sheng zhi 是閻浮提人，初生之 benefits of the household. Then naturally the local earth shi bu wen nan nü huo yu sheng shi spirits will be immeasurably joyful and will protect the 時不問男女，或欲生時 mother and child so that they obtain great peace and dan zuo shan shi zeng yi she zhai zi happiness. After the birth, be careful—do not kill or 但作善事，增益舍宅。自 harm [beings] [.] ling tu di wu liang huan xi yong hu 令土地無量歡喜，擁護 zi mu de da an le li yi juan 子母得大安樂，利益眷 shu huo yi sheng xia shen wu sha hai 屬。或已生下慎勿殺害， 230 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 231

qu zhu xian wei gong ji chan mu ji 取諸鮮味供給產母，及 [...] in order to offer fresh meat to the mother, nor gather guang ju juan shu yin jiu shi rou ge relatives to drink alcohol, eat meat, sing, and play instru- 廣聚眷屬飲酒食肉，歌 ments, for these acts can keep the mother and child from yue xian guan neng ling zi mu bu de peace and happiness. Why? During the difficult time of 樂絃管，能令子母不得 childbirth, there are countless evil ghosts, goblins, and an le he yi gu shi chan nan shi 安樂。何以故？是產難時， sprites who want to consume the foul blood. I command you wu shu e gui ji wang liang jing the local earth spirits of that household early on to pro- 有無數惡鬼及魍魎精 tect the mother and child so that they are peaceful and mei yu shi xing xie shi wo zao ling happy, thereby gaining benefits. When people in such 魅，欲食腥血。是我早令 households see that the mother and child are peaceful she zhai tu di ling qi he hu zi 舍宅土地靈祇荷護子 and happy, they should cultivate merit in thanks to the mu shi ling an le er de li yi earth spirits. If instead of doing so, they kill, harm, and 母，使令安樂而得利益。 gather relatives [for feasting], their violations will bring ru shi zhi ren jian an le gu bian misfortune to themselves, and the mother and child will 如是之人見安樂故，便 also be harmed. he she fu da zhu tu di fan wei 合設福答諸土地。翻為 sha hai ji ju juan shu yi shi zhi 殺害，集聚眷屬，以是之 gu fan yang zi shou zi mu ju sun 故，犯殃自受，子母俱損。 232 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 233

you yan fu ti lin ming zhong ren 又閻浮提臨命終人， “Moreover, for people of Jambudvipa who are on the bu wen shan e wo yu ling shi ming verge of death, regardless of whether they [have done] 不問善惡，我欲令是命 good or evil, I wish to keep these dying ones from fall- zhong zhi ren bu luo e dao he kuang ing into the lower realms; but how much more [can I 終之人不落惡道，何況 do so] when they have cultivated roots of goodness and zi xiu shan gen zeng wo li gu shi 自修善根增我力故。是 have increased my ability [to help]! When a practitioner yan fu ti xing shan zhi ren lin ming of good deeds is about to depart this life, there too are 閻浮提行善之人，臨命 hundreds of thousands of ghosts and spirits of the lower zhong shi yi you bai qian e dao gui realms who disguise themselves as his parents or other 終時亦有百千惡道鬼 relatives in an attempt to lead him into the lower realms. shen huo bian zuo fu mu nai zhi zhu 神，或變作父母乃至諸 How much more is this the case for those who have done juan shu yin jie wang ren ling luo e evil! 眷屬，引接亡人令落惡 “World-Honored One, when such a man or woman dao he kuang ben zao e zhe of Jambudvipa is on the verge of death, his conscious- 道，何況本造惡者？ ness is confused and dim, he is unable to distinguish be- shi zun ru shi yan fu ti nan 世尊！如是閻浮提男 tween good and evil, [.] zi nü ren lin ming zhong shi shen shi 子女人臨命終時，神識 hun mei bu bian shan e nai zhi yan 惛昧不辯善惡，乃至眼 234 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 235

er geng wu jian wen shi zhu juan shu 耳更無見聞。是諸眷屬 [.] and his eyes and ears are unable to see and hear. dang xu she da gong yang zhuan du zun His relatives should then make great offerings, recite 當須設大供養，轉讀尊 the sacred sutras, and recite the names of Buddhas and jing nian fo pu sa ming hao ru shi Bodhisattvas. Such wholesome conditions can cause the 經念佛菩薩名號。如是 departed one to keep away from the lower realms, and shan yuan neng ling wang zhe li zhu e 善緣，能令亡者離諸惡 the demons, ghosts, and spirits will all withdraw and dao zhu mo gui shen xi jie tui san disperse. 道，諸魔鬼神悉皆退散。 “World-Honored One, all living beings who are shi zun yi qie zhong sheng lin ming nearing the time of death, if they are able to hear a 世尊！一切眾生臨命 Buddha’s name, a Bodhisattva’s name, or a sentence or zhong shi ruo de wen yi fo ming yi 終時，若得聞一佛名、一 a verse from the Mahayana sutras, I observe that such pu sa ming huo da cheng jing dian yi people—excepting those with [any of] the five great vi- 菩薩名，或大乘經典一 olations of killing and harming that lead to incessant ju yi ji wo guan ru shi bei ren torments—those who have small unwholesome karma, 句一偈，我觀如是輩人， which would otherwise cause them to fall into the lower chu wu wu jian sha hai zhi zui xiao 除五無間殺害之罪，小 realms, will obtain release quickly.” xiao e ye he duo e qu zhe xun 小惡業合墮惡趣者，尋 ji jie tuo 即解脫。 236 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 237

fo gao zhu ming gui wang ru da 佛告主命鬼王：汝大 The Buddha told Ghost King Presiding Over Life, ci gu neng fa ru shi da yuan yu “Because of your great kindness, you are able to make 慈故，能發如是大願，於 such great vows and protect all beings amid their births sheng si zhong hu zhu zhong sheng ruo wei and deaths. In the future when men and women reach 生死中護諸眾生。若未 their time of birth and death, do not retreat from your lai shi zhong you nan zi nü ren zhi 來世中有男子女人，至 vows; be sure to cause all of them to be liberated and sheng si shi ru mo tui shi yuan zong gain eternal peace and happiness.” 生死時汝莫退是願，總 The ghost king said to the Buddha, “Please donot ling jie tuo yong de an le be concerned. Until the end of my present form, in ev- 令解脫永得安樂。 ery thought I will support and protect living beings of gui wang bai fo yan yuan bu you 鬼王白佛言：願不有 Jambudvipa so that they gain peace and happiness both lü wo bi shi xing nian nian yong hu at the time of birth and the time of death. I only wish 慮！我畢是形念念擁護 that at the time of birth and death, these living beings yan fu zhong sheng sheng shi si shi ju will believe and accept my words, so that they will all be 閻浮眾生，生時死時俱 liberated and gain great benefits.” de an le dan yuan zhu zhong sheng yu 得安樂。但願諸眾生於 sheng si shi xin shou wo yu wu bu 生死時，信受我語無不 jie tuo huo da li yi 解脫，獲大利益。 238 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 239

er shi fo gao di zang pu sa 爾時，佛告地藏菩薩： At that time the Buddha said to Ksitigarbha Bodhi shi da gui wang zhu ming zhe yi ceng sattva, “This great ghost king, Presiding Over Life, has 是大鬼王主命者，已曾 passed through hundreds of thousands of lives as a jing bai qian sheng zuo da gui wang yu great ghost king, supporting and protecting living be- 經百千生作大鬼王，於 ings amid their births and deaths. It is only because of sheng si zhong yong hu zhong sheng shi da 生死中擁護眾生。是大 this Great Being’s compassionate vows that he mani- shi ci bei yuan gu xian da gui shen fests in the form of a great ghost. In reality, he is not 士慈悲願故，現大鬼身 a ghost. After one hundred and seventy kalpas, he will shi fei gui ye que hou guo yi bai become a Buddha named Signless Tathagata, his kalpa 實非鬼也。卻後過一百 will be called Peace and Happiness, and his world will qi shi jie dang de cheng fo hao yue 七十劫，當得成佛號曰 be named Pure Dwelling. The lifespan of that Buddha wu xiang ru lai jie ming an le shi will be incalculable kalpas. 無相如來。劫名安樂世 “Ksitigarbha, so inconceivable are the matters about jie ming jing zhu qi fo shou ming bu this great ghost king. [.] 界名淨住。其佛壽命不 ke ji jie 可計劫。 di zang shi da gui wang qi shi 地藏！是大鬼王，其事 240 Original Vows of Ksitigarbha Sutra The Praise of King Yama and His Retinue 241

ru shi bu ke si yi suo du ren 如是不可思議，所度人 [...] The devas and humans whom he guides across, too, tian yi bu ke xian liang are immeasurable.” 天亦不可限量。

242 Original Vows of Ksitigarbha Sutra

cheng fo ming hao pin di jiu Chapter Nine 稱佛名號品第九 Reciting the Names of Buddhas

er shi di zang pu sa mo he sa 爾時，地藏菩薩摩訶薩 At that time, Ksitigarbha Bodhisattva-Mahasattva said bai fo yan shi zun wo jin wei wei 白佛言：世尊！我今為未 to the Buddha, “World-Honored One, for living beings lai zhong sheng yan li yi shi yu sheng in the future I will now expound on beneficial matters, 來眾生演利益事，於生 so that they may obtain great benefits while in the cycle si zhong de da li yi wei yuan shi of birth and death. O World-Honored One, please allow 死中得大利益。唯願世 me to speak on this.” zun ting wo shuo zhi 尊聽我說之。 The Buddha told Ksitigarbha Bodhisattva, “You now fo gao di zang pu sa ru jin give rise to vast kindness and compassion to rescue all 佛告地藏菩薩：汝今 wrongdoing suffering beings in the six realms of exis- yu xing ci bei jiu ba yi qie zui tence, wishing to expound on inconceivable matters. 欲興慈悲，救拔一切罪 This is the right time. You should speak at once, for I ku liu dao zhong sheng yan bu si yi 苦六道眾生，演不思議 will enter parinirvana before long. [Such matters] will shi jin zheng shi shi wei dang su shuo let you fulfill your vows early, [...] 事，今正是時唯當速說。 wu ji nie pan shi ru zao bi shi 吾即涅槃使汝早畢是

243 244 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 245

yuan wu yi wu you xian zai wei lai 願，吾亦無憂現在未來 [.] and I too will have no worry about all the beings in yi qie zhong sheng the present and future.” 一切眾生。 Ksitigarbha Bodhisattva said to the Buddha, “World- di zang pu sa bai fo yan shi Honored One, in the past, measureless asamkhyeya 地藏菩薩白佛言：世 kalpas ago, there arose in the world a Buddha named zun guo qu wu liang a seng qi jie 尊！過去無量阿僧祇劫， Infinite Forms Tathagata. If there are men and women you fo chu shi hao wu bian shen ru who hear this Buddha’s name and give rise to reverence 有佛出世號無邊身如 momentarily, they will transcend forty kalpas of severe lai ruo you nan zi nü ren wen shi torments of samsara. How much more so when they 來。若有男子女人，聞是 sculpt and paint his image, make offerings, and sing his fo ming zhan sheng gong jing ji de chao 佛名暫生恭敬，即得超 praises! These people will gain merit that is measureless yue si shi jie sheng si zhong zui he and boundless. 越四十劫生死重罪。何 “Moreover, in the past, as many kalpas ago as there kuang su hua xing xiang gong yang zan tan are grains of sand in the Ganges River, there arose in the 況塑畫形像、供養讚歎。 world a Buddha named Jewel Nature Tathagata. [...] qi ren huo fu wu liang wu bian 其人獲福無量無邊。 you yu guo qu heng he sha jie 又於過去恒河沙劫， you fo chu shi hao bao xing ru lai 有佛出世號寶性如來。 246 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 247

ruo you nan zi nü ren wen shi fo 若有男子女人聞是佛 [...] If there are men and women who hear this Buddha’s ming yi tan zhi qing fa xin gui yi name and, within the time of a finger snap, generate the 名，一彈指頃發心歸依， mind to take refuge in him, these people will never fall shi ren yu wu shang dao yong bu tui back or turn away from the Unsurpassed Way. 是人於無上道永不退 “Moreover, in the past there arose in the world a zhuan 轉。 Buddha named Lotus Excellence Tathagata.18 If there are you yu guo qu you fo chu shi men and women who hear this Buddha’s name, who 又於過去有佛出世， have the sound pass through their ears, these people will hao bo tou mo sheng ru lai ruo you be reborn a thousand times in the six heavens of the 號波頭摩勝如來。若有 desire realm. How much more so when they recite and nan zi nü ren wen shi fo ming li 男子女人，聞是佛名歷 meditate on his name with a resolute mind! yu er gen shi ren dang de qian fan “Moreover, in the past, inexpressibly-inexpressible 於耳根，是人當得千返 asamkhyeya kalpas ago, [.] sheng yu liu yu tian zhong he kuang zhi 生於六欲天中，何況志 xin cheng nian 心稱念？ you yu guo qu bu ke shuo bu 又於過去不可說不 ke shuo a seng qi jie you fo chu 可說阿僧祇劫，有佛出 248 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 249

shi hao shi zi hou ru lai ruo you 世號師子吼如來。若有 [...] there arose in the world a Buddha named Lion’s nan zi nü ren wen shi fo ming yi Roar Tathagata. If there are men and women who hear 男子女人聞是佛名一 this Buddha’s name and in a thought take refuge in him, nian gui yi shi ren de yu wu liang these people will meet measureless Buddhas who will 念歸依，是人得遇無量 place their hands on the crowns of their heads and give zhu fo mo ding shou ji 諸佛摩頂授記。 them prediction. you yu guo qu you fo chu shi “Moreover, in the past there arose in the world a 又於過去有佛出世， Buddha named Krakucchanda Buddha. If there are men hao ju liu sun fo ruo you nan zi and women who hear this Buddha’s name, and with a 號拘留孫佛。若有男子 resolute mind, they gaze reverently at and make obei- nü ren wen shi fo ming zhi xin zhan 女人聞是佛名，志心瞻 sance to him, or they also sing his praises, these people li huo fu zan tan shi ren yu xian will be great Brahma kings in the assemblies of the thou- 禮或復讚歎，是人於賢 sand Buddhas of the present kalpa and be given superior jie qian fo hui zhong wei da fan wang prediction. 劫千佛會中，為大梵王 “Moreover, in the past there arose in the world a de shou shang ji 得授上記。 Buddha named Vipasyin [Buddha]. If there are men and you yu guo qu you fo chu shi women [.] 又於過去有佛出世， hao pi po shi fo ruo you nan zi 號毘婆尸佛。若有男子 250 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 251

nü ren wen shi fo ming yong bu duo 女人，聞是佛名永不墮 [...] who hear this Buddha’s name, they will never fall e dao chang sheng ren tian shou sheng miao into the lower realms and will always be reborn among 惡道，常生人天受勝妙 humans or devas and experience excellent, wonderful le happiness. 樂。 “Moreover, in the past, as many kalpas ago as there you yu guo qu wu liang wu shu 又於過去無量無數 are grains of sand in measureless, countless Ganges heng he sha jie you fo chu shi hao Rivers, there arose in the world a Buddha named Jewel 恒河沙劫，有佛出世號 Excellence Tathagata.19 If there are men and women who bao sheng ru lai ruo you nan zi nü hear this Buddha’s name, they will never fall into the 寶勝如來。若有男子女 lower realms and will frequently be in the heavens and ren wen shi fo ming bi jing bu duo 人，聞是佛名畢竟不墮 experience excellent, wonderful happiness. e dao chang zai tian shang shou sheng miao “Moreover, in the past there arose in the world a 惡道，常在天上受勝妙 Buddha named Jewel Sign Tathagata.20 If there are men le and women who hear this Buddha’s name and give rise 樂。 to a reverent mind, [.] you yu guo qu you fo chu shi 又於過去有佛出世， hao bao xiang ru lai ruo you nan zi 號寶相如來。若有男子 nü ren wen shi fo ming sheng gong jing 女人，聞是佛名生恭敬 252 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 253

xin shi ren bu jiu de a luo han 心，是人不久得阿羅漢 [...] these people will attain arhatship before long. guo “Moreover, in the past, measureless asamkhyeya 果。 kalpas ago, there arose in the world a Buddha named you yu guo qu wu liang a seng Kasaya Banner Tathagata. If there are men and wom- 又於過去無量阿僧 en who hear this Buddha’s name, they will transcend a qi jie you fo chu shi hao jia sha 祇劫，有佛出世號袈裟 hundred great kalpas of torments of samsara. zhuang ru lai ruo you nan zi nü ren “Moreover, in the past there arose in the world 幢如來。若有男子女人 a Buddha named Great Penetration Mountain King wen shi fo ming zhe chao yi bai da Tathagata. If there are men and women who hear this 聞是佛名者，超一百大 Buddha’s name, these people will meet as many Buddhas jie sheng si zhi zui 劫生死之罪。 as there are grains of sand in the Ganges River, who will you yu guo qu you fo chu shi extensively expound the Dharma for them, and they will 又於過去有佛出世， certainly attain bodhi. hao da tong shan wang ru lai ruo you 號大通山王如來。若有 nan zi nü ren wen shi fo ming zhe 男子女人聞是佛名者， shi ren de yu heng he sha fo guang 是人得遇恒河沙佛，廣 wei shuo fa bi cheng pu ti 為說法必成菩提。 254 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 255

you yu guo qu you jing yue fo 又於過去有淨月佛、 “Moreover, in the past, there was Pure Moon Buddha, shan wang fo zhi sheng fo jing ming wang Mountain King Buddha, Wisdom Excellence Buddha, 山王佛、智勝佛、淨名王 Pure Name King Buddha, Wisdom Accomplished Buddha, fo zhi cheng jiu fo wu shang fo miao Unsurpassed Buddha, Wonderful Sound Buddha, Full 佛、智成就佛、無上佛、妙 Moon Buddha, and Moon-Countenance Buddha—there sheng fo man yue fo yue mian fo you 聲佛、滿月佛、月面佛，有 were inexpressibly [many] Buddhas such as these. ru shi deng bu ke shuo fo “World-Honored One, all living beings in the present 如是等不可說佛。 and future—be they devas or humans, men or women— shi zun xian zai wei lai yi qie as long as they remember a Buddha’s name, they will at- 世尊！現在未來一切 tain measureless virtues. How much more so when they zhong sheng ruo tian ruo ren ruo nan ruo 眾生，若天若人若男若 remember many [Buddhas’] names! These beings will nü dan nian de yi fo ming hao gong gain great benefits at the time of birth and the time of 女，但念得一佛名號，功 death, and they will never fall into the lower realms. de wu liang he kuang duo ming shi zhong “If a person is on the verge of death and his family 德無量何況多名！是眾 members, [.] sheng deng sheng shi si shi zi de da 生等生時死時，自得大 li zhong bu duo e dao 利終不墮惡道。 ruo you lin ming zhong ren jia zhong 若有臨命終人，家中 256 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 257

juan shu nai zhi yi ren wei shi bing 眷屬乃至一人，為是病 [...] even just one of them, recite a Buddha’s name clear- ren gao sheng nian yi fo ming shi ming ly for the sick one’s sake, with the exception of the five 人高聲念一佛名，是命 great violations that lead to incessant torments, the rip- zhong ren chu wu wu jian zui yu ye ened effects of the dying person’s other karma will be 終人除五無間罪，餘業 dissolved. The five great violations that lead to- inces bao deng xi de xiao mie shi wu wu 報等悉得銷滅。是五無 sant torments are so extremely grave that the offender jian zui sui zhi ji zhong dong jing yi would pass through millions of kalpas without release. 間罪雖至極重，動經億 Nevertheless, by virtue of other people reciting and med- jie liao bu de chu cheng si lin ming itating on the names of Buddhas for his sake when he is 劫了不得出，承斯臨命 on the verge of death, [even the torments from] such of- zhong shi ta ren wei qi cheng nian fo 終時，他人為其稱念佛 fenses can be gradually dissolved, too. How much more ming yu shi zui zhong yi jian xiao mie so when living beings themselves recite and meditate 名，於是罪中亦漸銷滅。 on [the names of Buddhas]! They will gain measureless he kuang zhong sheng zi cheng zi nian huo merit and dissolve measureless [torments of] offenses.” 何況眾生自稱自念，獲 fu wu liang mie wu liang zui 福無量滅無量罪！

di zang pu sa ben yuan jing juan zhong 地藏菩薩本願經卷中

258 Original Vows of Ksitigarbha Sutra Reciting the Names of Buddhas 259

qi fo mie zui zhen yan 七佛滅罪真言 Thus ends the middle fascicle of the Original Vows of li po li po di Ksitigarbha Bodhisattva Sutra. 離婆離婆帝

qiu he qiu he di [The following is the Seven Buddhas’ Negative 求訶求訶帝 Karma Purification Mantra, preserved in Sanskrit tuo luo ni di ni he la di 陀羅尼帝尼訶囉帝 through Chinese transliteration. Traditionally, mantras pi li ni di mo he qie di are not translated. The mantra is recited at the end of a 毗黎你帝摩訶伽帝 sutra chanting section, followed by the triple refuge and zhen ling qian di suo po he dedication of merit, which begin on p. 373.] 真陵乾帝莎婆訶 260 Original Vows of Ksitigarbha Sutra

jiao liang bu shi gong de yuan pin di Chapter Ten 校量布施功德緣品第 shi Comparing the Conditions and 十 Virtues of Giving

er shi di zang pu sa mo he sa 爾時，地藏菩薩摩訶薩 At that time, through [the power of] the Buddha’s awe- cheng fo wei shen cong zuo er qi hu some spiritual penetration, Ksitigarbha Bodhisattva- 承佛威神，從座而起胡 Mahasattva rose from his seat, knelt on his knees, joined gui he zhang bai fo yan shi zun wo his palms, and said to the Buddha, “World-Honored One, 跪合掌，白佛言：世尊！我 I observe living beings in the karmic paths and compare guan ye dao zhong sheng jiao liang bu shi 觀業道眾生校量布施， their acts of giving: some [acts] are small and some are you qing you zhong you yi sheng shou fu great. Some beings then receive merit for one life, some 有輕有重。有一生受福， receive merit for ten lives, and some receive great merit you shi sheng shou fu you bai sheng qian and benefit for hundreds of lives, for thousands of lives. 有十生受福，有百生千 Why is this? O World-Honored One, please explain this sheng shou da fu li zhe shi shi yun 生受大福利者。是事云 for me.” he wei yuan shi zun wei wo shuo zhi 何？唯願世尊為我說之。 er shi fo gao di zang pu sa 爾時，佛告地藏菩薩：

261 262 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 263

wu jin yu dao li tian gong yi qie 吾今於忉利天宮一切 At that time, the Buddha told Ksitigarbha Bodhi zhong hui shuo yan fu ti bu shi jiao sattva, “Now, in this assembly in the Trayastrimsa 眾會，說閻浮提布施，校 Heaven, I will speak on the giving done by beings of liang gong de qing zhong ru dang di ting Jambudvipa and compare the virtues therein. You should 量功德輕重。汝當諦聽！ listen attentively. I will explain for you.” wu wei ru shuo 吾為汝說。 Ksitigarbha said to the Buddha, “I have doubts about di zang bai fo yan wo yi shi this matter, and I joyfully wish to listen.”

地藏白佛言：我疑是 The Buddha told Ksitigarbha sattva,Bodhi “In shi yuan yao yu wen Jambudvipa there are kings, high ministers, ranking 事願樂欲聞。 officials, great elders, great Ksatriyas, great Brahmans, fo gao di zang pu sa nan yan 佛告地藏菩薩：南閻 and others who encounter those who are the lowest and fu ti you zhu guo wang zai fu da poorest and those who are hunchbacked, crippled, mute, 浮提有諸國王、宰輔大 deaf, mentally deficient, blind—people who are handi- chen da zhang zhe da cha li da po capped in various ways such as these. [...] 臣、大長者、大剎利、大婆 luo men deng ruo yu zui xia pin qiong 羅門等，若遇最下貧窮， nai zhi long can yin ya long chi wu 乃至癃殘瘖啞，聾癡無 mu ru shi zhong zhong bu wan ju zhe 目，如是種種不完具者。 264 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 265

shi da guo wang deng yu bu shi shi 是大國王等欲布施時， [.] At the time these great kings and others wish to ruo neng ju da ci bei xia xin han give alms, if they are able to do so with great kindness 若能具大慈悲，下心含 and compassion, a humble mind, and a smile, giving out xiao qin shou bian bu shi huo shi ren gifts to all these people personally or through their rep- 笑親手遍布施，或使人 resentatives and comforting them with gentle words, the shi ruan yan wei yu shi guo wang deng 施軟言慰喻。是國王等 merit and benefit that these kings and others will obtain suo huo fu li ru bu shi bai heng will be comparable to the benefit derived from the virtue 所獲福利，如布施百恒 of giving to as many Buddhas as there are grains of sand he sha fo gong de zhi li he yi in a hundred Ganges Rivers. Why is this? These kings 河沙佛功德之利。何以 and others will reap such results, receiving merit and gu yuan shi guo wang deng yu shi zui 故？緣是國王等，於是最 benefit, because they give rise to a mind of great kind- pin jian bei ji bu wan ju zhe fa ness toward the poorest, lowest people and those who 貧賤輩及不完具者，發 are handicapped. For hundreds of thousands of lives da ci xin shi gu fu li you ru they will always have an abundance of the seven jewels, 大慈心是故福利，有如 not to mention food, clothing, and the necessities of life! ci bao bai qian sheng zhong chang de qi 此報：百千生中常得七 bao ju zu he kuang yi shi shou yong 寶具足，何況衣食受用。 fu ci di zang ruo wei lai shi 復次，地藏！若未來世， 266 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 267

you zhu guo wang zhi po luo men deng 有諸國王至婆羅門等， “Furthermore, Ksitigarbha, in the future if there are yu fo ta si huo fo xing xiang nai kings, Brahmans, and others who encounter Buddha- 遇佛塔寺或佛形像，乃 stupas, monasteries, or images of Buddhas, Bodhi zhi pu sa sheng wen pi zhi fo xiang sattvas, sravakas, or pratyekabuddhas, and if they then 至菩薩、聲聞、辟支佛像， personally prepare and make offerings and give gifts, gong zi ying ban gong yang bu shi shi 躬自營辦供養布施。是 these kings and others will be Sakras for three kalpas guo wang deng dang de san jie wei di and experience excellent, wonderful happiness. If they 國王等，當得三劫為帝 are able to dedicate the merit and benefit of that giving shi shen shou sheng miao le ruo neng yi to the Dharma Realm, these great kings and others will 釋身，受勝妙樂。若能以 be great Brahma kings for ten kalpas. ci bu shi fu li hui xiang fa jie 此布施福利迴向法界， “Furthermore, Ksitigarbha, in the future if there are shi da guo wang deng yu shi jie zhong kings, Brahmans, and others who encounter ancient 是大國王等，於十劫中 Buddha-stupas, temples, sutras, or images [.] chang wei da fan tian wang 常為大梵天王。 fu ci di zang ruo wei lai shi 復次，地藏！若未來世， you zhu guo wang zhi po luo men deng 有諸國王至婆羅門等， yu xian fo ta miao huo zhi jing xiang 遇先佛塔廟或至經像， 268 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 269

hui huai po luo nai neng fa xin xiu 毀壞破落，乃能發心修 [.] that are damaged or dilapidated, and if they are able bu shi guo wang deng huo zi ying ban to generate the resolve to restore them—these kings and 補。是國王等或自營辦， others then do so themselves, or they encourage others, huo quan ta ren nai zhi bai qian ren as many as hundreds of thousands of people, to also give 或勸他人乃至百千人 and form [wholesome] conditions—these kings and oth- deng bu shi jie yuan shi guo wang deng 等，布施結緣。是國王等， ers will always be wheel-turning kings for hundreds of bai qian sheng zhong chang wei zhuan lun wang thousands of lives, and those who practice giving along 百千生中常為轉輪王 with them will always be kings of smaller countries for shen ru shi ta ren tong bu shi zhe hundreds of thousands of lives. Moreover, in front of 身。如是他人同布施者， the stupas or temples, if they can give rise to the mind bai qian sheng zhong chang wei xiao guo wang 百千生中常為小國王 of [merit]-dedication, then such kings, others, and their shen geng neng yu ta miao qian fa hui helpers will all attain Buddhahood, for such results are 身。更能於塔廟前發迴 measureless and boundless. xiang xin ru shi guo wang nai ji zhu 向心，如是國王乃及諸 ren jin cheng fo dao yi ci guo bao 人盡成佛道，以此果報 wu liang wu bian 無量無邊。 fu ci di zang wei lai shi zhong 復次，地藏！未來世中， 270 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 271

you zhu guo wang ji po luo men deng 有諸國王及婆羅門等， “Furthermore, Ksitigarbha, in the future if there are jian zhu lao bing ji sheng chan fu nü kings, Brahmans, and others who see the old, the sick, or 見諸老病及生產婦女， women in childbirth and if in a thought-moment, they ruo yi nian jian ju da ci xin bu have the mind of great kindness and provide them with 若一念間具大慈心，布 medicine, food, drink, and bedding to make them peace- shi yi yao yin shi wo ju shi ling 施醫藥、飲食、臥具，使令 ful and comfortable, the merit and benefit [of their giv- an le ru shi fu li zui bu si ing] will be very inconceivable. For a hundred kalpas 安樂。如是福利最不思 they will always be lords of the pure-abode heavens, for yi yi bai jie zhong chang wei jing ju two hundred kalpas they will always be lords of the six 議：一百劫中常為淨居 heavens of the desire realm, and they will ultimately tian zhu er bai jie zhong chang wei liu 天主，二百劫中常為六 become Buddhas. They will never fall into the lower yu tian zhu bi jing cheng fo yong bu realms, and for hundreds of thousands of lives they will 欲天主，畢竟成佛永不 not hear the sounds of suffering. duo e dao nai zhi bai qian sheng zhong “Furthermore, Ksitigarbha, in the future if there are 墮惡道，乃至百千生中 kings, Brahmans, and others [.] er bu wen ku sheng 耳不聞苦聲。 fu ci di zang ruo wei lai shi 復次，地藏！若未來世 zhong you zhu guo wang ji po luo men 中，有諸國王及婆羅門 272 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 273

deng neng zuo ru shi bu shi huo fu 等，能作如是布施獲福 [...] who are able to give in such ways, they will gain wu liang geng neng hui xiang bu wen duo measureless merit. Moreover, if they are able to dedi- 無量。更能迴向，不問多 cate [the merit of their giving]—be it a lot or a little— shao bi jing cheng fo he kuang shi fan [to the Dharma Realm], they will ultimately become 少畢竟成佛，何況釋梵 Buddhas, not to mention reaping the ripened effects to zhuan lun zhi bao shi gu di zang pu 轉輪之報。是故，地藏！普 be Sakras, Brahmas, and wheel-turning kings. Therefore, quan zhong sheng dang ru shi xue Ksitigarbha, encourage all living beings to learn [to give] 勸眾生當如是學。 thus. fu ci di zang wei lai shi zhong “Furthermore, Ksitigarbha, in the future if good men 復次，地藏！未來世中 and good women plant in Buddhadharma a few roots of ruo shan nan zi shan nü ren yu fo 若善男子善女人，於佛 goodness, even as little as [a strand of] hair, [a grain of] fa zhong zhong shao shan gen mao fa sha sand, or [a speck of] dust, the merit and benefit that they 法中種少善根，毛髮沙 will receive will be beyond compare. chen deng xu suo shou fu li bu ke “Furthermore, Ksitigarbha, in the future if there are 塵等許，所受福利不可 good men and good women [.] wei yu 為喻。 fu ci di zang wei lai shi zhong 復次，地藏！未來世中 ruo you shan nan zi shan nü ren yu 若有善男子善女人，遇 274 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 275

fo xing xiang pu sa xing xiang pi zhi 佛形像、菩薩形像、辟支 [...] who encounter the images of Buddhas, Bodhisattvas, fo xing xiang zhuan lun wang xing xiang bu pratyekabuddhas, or wheel-turning kings, and give gifts 佛形像、轉輪王形像，布 and make offerings to them, they will gain measureless shi gong yang de wu liang fu chang zai merit. They will always be reborn in the human and 施供養得無量福，常在 heaven realms and experience excellent, wonderful hap- ren tian shou sheng miao le ruo neng hui 人天受勝妙樂。若能迴 piness. If they can dedicate [that merit] to the Dharma xiang fa jie shi ren fu li bu ke Realm, their merit and resulting benefit will be beyond 向法界，是人福利不可 compare. wei yu “Furthermore, Ksitigarbha, in the future if there 為喻。 are good men and good women who encounter the fu ci di zang wei lai shi zhong 復次，地藏！未來世中， Mahayana sutras or just hear a verse or a sentence and ruo you shan nan zi shan nü ren yu give rise to a sincere, reverent mind, sing praises, ven- 若有善男子善女人遇 erate, and make offerings, these people will reap great da cheng jing dian huo ting wen yi ji results which are measureless and boundless. [...] 大乘經典，或聽聞一偈 yi ju fa yin zhong xin zan tan gong 一句，發殷重心讚歎恭 jing bu shi gong yang shi ren huo da 敬，布施供養。是人獲大 guo bao wu liang wu bian ruo neng hui 果報無量無邊。若能迴 276 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 277

xiang fa jie qi fu bu ke wei yu 向法界，其福不可為喻。 [.] If they can dedicate [that merit] to the Dharma fu ci di zang ruo wei lai shi Realm, their merit will be beyond compare. 復次，地藏！若未來世 “Furthermore, Ksitigarbha, in the future if there are zhong you shan nan zi shan nü ren yu good men and good women who encounter Buddha- 中有善男子善女人，遇 stupas, monasteries, or Mahayana sutras that are new, fo ta si da cheng jing dian xin zhe 佛塔寺、大乘經典新者， and they make offerings, gaze reverently, pay obei- bu shi gong yang zhan li zan tan gong sance, sing praises, and join their palms in respect; and 布施供養，瞻禮讚歎恭 if they encounter old or damaged ones and they make jing he zhang ruo yu gu zhe huo hui repairs and restorations—they generate the resolve to do 敬合掌；若遇故者或毀 so themselves or they encourage many others to gen- huai zhe xiu bu ying li huo du fa 壞者，修補營理；或獨發 erate the resolve to do so with them—those who help xin huo quan duo ren tong gong fa xin will always be kings of smaller countries for thirty lives. 心；或勸多人同共發心。 The donors who lead the giving will always be wheel- ru shi deng bei san shi sheng zhong chang turning kings and will teach and transform the kings of 如是等輩三十生中，常 smaller countries by means of the good Dharma. wei zhu xiao guo wang tan yue zhi ren 為諸小國王。檀越之人 chang wei lun wang hai yi shan fa jiao 常為輪王，還以善法教 hua zhu xiao guo wang 化諸小國王。 278 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 279

fu ci di zang wei lai shi zhong 復次，地藏！未來世中， “Furthermore, Ksitigarbha, in the future if there are ruo you shan nan zi shan nü ren yu good men and good women who plant roots of goodness 若有善男子善女人，於 in Buddhadharma by giving, making offerings, repairing fo fa zhong suo zhong shan gen huo bu stupas or monasteries, rebinding sutras, or doing deeds 佛法中所種善根，或布 as little as a strand of hair, a speck of dust, a grain of shi gong yang huo xiu bu ta si huo 施供養，或修補塔寺，或 sand, or a drop of water—as long as they can dedicate zhuang li jing dian nai zhi yi mao yi [the merit of] such wholesome deeds to the Dharma 裝理經典，乃至一毛一 Realm, the virtues of these people will lead them to ex- chen yi sha yi di ru shi shan shi perience superior, wonderful happiness for hundreds of 塵一沙一渧。如是善事 thousands of lives. However, if they dedicate [the merit] dan neng hui xiang fa jie shi ren gong 但能迴向法界，是人功 only to their family or relatives or to their personal ben- de bai qian sheng zhong shou shang miao le efit, the result will be to experience happiness for three 德百千生中，受上妙樂。 lives. To give one is to receive ten thousandfold in re- ru dan hui xiang zi jia juan shu huo turn. [.] 如但迴向自家眷屬，或 zi shen li yi ru shi zhi guo ji 自身利益，如是之果即 san sheng shou le she yi de wan bao 三生受樂，捨一得萬報。 280 Original Vows of Ksitigarbha Sutra Comparing the Conditions and Virtues of Giving 281

shi gu di zang bu shi yin yuan qi 是故，地藏！布施因緣，其 [...] Thus, Ksitigarbha, such are the causes and condi- shi ru shi tions of giving.” 事如是。 282 Original Vows of Ksitigarbha Sutra

di shen hu fa pin di shi yi Chapter Eleven 地神護法品第十一 The Dharma Protection of the Earth Spirit er shi jian lao di shen bai fo yan 爾時，堅牢地神白佛言： shi zun wo cong xi lai zhan shi ding 世尊！我從昔來瞻視頂 At that time, Earth Spirit Firm and Solid21 said to the li wu liang pu sa mo he sa jie Buddha, “World-Honored One, since long time past, 禮無量菩薩摩訶薩，皆 I have reverently gazed at and prostrated to measure- shi da bu ke si yi shen tong zhi less Bodhisattva-Mahasattvas. All of them have great, 是大不可思議神通智 inconceivable supernatural power and wisdom, and hui guang du zhong sheng shi di zang pu 慧，廣度眾生。是地藏菩 they all guide living beings far and wide across [to sa mo he sa yu zhu pu sa shi the other shore]. Among the Bodhisattvas, Ksitigarbha 薩摩訶薩，於諸菩薩誓 Bodhisattva-Mahasattva has made particularly profound yuan shen zhong shi zun shi di zang pu vows. World-Honored One, Ksitigarbha Bodhisattva 願深重。世尊！是地藏菩 has great cause and condition with Jambudvipa. [The sa yu yan fu ti you da yin yuan 薩於閻浮提，有大因緣。 Bodhisattvas] Manjusri, Samantabhadra, Avalokitesvara, ru wen shu pu xian guan yin mi le and Maitreya also transform into hundreds of thousands 如文殊、普賢、觀音、彌勒， of forms to guide those in the six realms of existence, yi hua bai qian shen xing du yu liu [.] 亦化百千身形，度於六

283 284 Original Vows of Ksitigarbha Sutra The Dharma Protection of the Earth Spirit 285

dao qi yuan shao you bi jing shi di 道，其願尚有畢竟。是地 [.] but their vows still have an end. Ksitigarbha zang pu sa jiao hua liu dao yi qie Bodhisattva has made these vows to teach and- trans 藏菩薩教化六道一切 form all beings in the six realms of existence through- zhong sheng suo fa shi yuan jie shu ru out kalpas as numerous as grains of sand in hundreds of 眾生，所發誓願劫數，如 thousands of millions of Ganges Rivers. qian bai yi heng he sha 千百億恒河沙。 “World-Honored One, I see living beings in the pres- shi zun wo guan wei lai ji xian ent and future who find a pure place in the southern 世尊！我觀未來及現 part of their residences and build a shrine there with zai zhong sheng yu suo zhu chu yu nan clay, stone, bamboo, or wood; within the shrine they are 在眾生於所住處，於南 able to sculpt, paint, or use gold, silver, copper, or iron fang qing jie zhi di yi tu shi zhu 方清潔之地，以土石竹 to make Ksitigarbha’s image; and they light incense, mu zuo qi kan shi shi zhong neng su make offerings, reverently gaze, pay obeisance, and sing 木作其龕室。是中能塑 his praises. Such people will gain ten kinds of benefits hua nai zhi jin yin tong tie zuo di around their residences. What are the ten? 畫乃至金銀銅鐵，作地 zang xing xiang shao xiang gong yang zhan li 藏形像，燒香供養瞻禮 zan tan shi ren ju chu ji de shi 讚歎。是人居處即得十 zhong li yi he deng wei shi 種利益。何等為十？ 286 Original Vows of Ksitigarbha Sutra The Dharma Protection of the Earth Spirit 287

yi zhe tu di feng rang First, their lands will be fertile. 一者土地豐壤 Second, their families and homes will ever be in peace. er zhe jia zhai yong an 二者家宅永安 Third, their deceased relatives will be reborn in the san zhe xian wang sheng tian heavens. 三者先亡生天 Fourth, the living will enjoy ever greater longevity. si zhe xian cun yi shou Fifth, they will obtain what they seek with ease. 四者現存益壽 Sixth, they will not suffer disasters of flood or fire. wu zhe suo qiu sui yi 五者所求遂意 Seventh, events that cause depletion will be eliminated. liu zhe wu shui huo zai Eighth, they will not have nightmares. 六者無水火災 Ninth, they will be protected by spirits in their daily qi zhe xu hao pi chu 七者虛耗辟除 comings and goings. Tenth, they will come across many causes of holiness. ba zhe du jue e meng 八者杜絕惡夢 “World-Honored One, if living beings in the present jiu zhe chu ru shen hu and future are able to make offerings in their residences 九者出入神護 in such way, they will gain such benefits.” shi zhe duo yu sheng yin 十者多遇聖因 shi zun wei lai shi zhong ji xian 世尊！未來世中及現 zai zhong sheng ruo neng yu suo zhu chu 在眾生，若能於所住處 288 Original Vows of Ksitigarbha Sutra The Dharma Protection of the Earth Spirit 289

fang mian zuo ru shi gong yang de ru 方面，作如是供養得如 [The Earth Spirit] further said to the Buddha, “World- shi li yi Honored One, in the future if there are good men and 是利益。 good women who have this sutra and this Bodhisattva’s fu bai fo yan shi zun wei lai image in their residences, and who furthermore are able 復白佛言：世尊！未來 to recite this sutra and make offerings to the Bodhisattva, shi zhong ruo you shan nan zi shan nü 世中若有善男子善女 I will always use my spiritual power to protect these ren yu suo zhu chu you ci jing dian people day and night, so that flood, fire, robbery, theft, 人，於所住處有此經典 major calamities, minor misfortunes—all bad occurrenc- ji pu sa xiang shi ren geng neng zhuan es will be eliminated.” 及菩薩像，是人更能轉 The Buddha told Earth Spirit Firm and Solid, “Your du jing dian gong yang pu sa wo chang 讀經典供養菩薩。我常 great spiritual power [.] ri ye yi ben shen li wei hu shi 日夜，以本神力衛護是 ren nai zhi shui huo dao zei da heng 人，乃至水火盜賊大橫 xiao heng yi qie e shi xi jie xiao 小橫，一切惡事悉皆銷 mie 滅。 fo gao jian lao di shen ru da 佛告堅牢地神：汝大 290 Original Vows of Ksitigarbha Sutra The Dharma Protection of the Earth Spirit 291

shen li zhu shen shao ji he yi gu 神力諸神少及。何以故？ [...] is seldom matched by other spirits. Why is this so? yan fu tu di xi meng ru hu nai The land of Jambudvipa is entirely protected by you, and 閻浮土地悉蒙汝護。乃 the grasses, trees, sand, stones, rice plants, sesame, bam- zhi cao mu sha shi dao ma zhu wei boos, reeds, grains, and jewels all come forth from the 至草木沙石，稻麻竹葦， earth because of your power. Moreover, you frequently gu mi bao bei cong di er you jie 穀米寶貝，從地而有皆 extol the beneficial deeds of Ksitigarbha Bodhisattva. yin ru li you chang cheng yang di zang Your virtues and spiritual penetration are hundreds of 因汝力。又常稱揚地藏 thousands of times greater than those of the ordinary pu sa li yi zhi shi ru zhi gong earth spirits. In the future if there are good men and 菩薩利益之事，汝之功 good women who make offerings to the Bodhisattva and de ji yi shen tong bai qian bei yu 德及以神通，百千倍於 recite this sutra, as long as they cultivate and practice chang fen di shen ruo wei lai shi zhong according to even one aspect of the Original Vows of 常分地神。若未來世中 Ksitigarbha Sutra, you should use your spiritual power you shan nan zi shan nü ren gong yang to protect them. [.] 有善男子善女人，供養 pu sa ji zhuan du shi jing dan yi 菩薩及轉讀是經，但依 di zang ben yuan jing yi shi xiu xing 地藏本願經一事修行 zhe ru yi ben shen li er yong hu 者，汝以本神力而擁護 292 Original Vows of Ksitigarbha Sutra The Dharma Protection of the Earth Spirit 293

zhi wu ling yi qie zai hai ji bu 之，勿令一切災害，及不 [.] Do not allow any disasters or unwelcome phenom- ru yi shi zhe wen yu er he kuang ena to even reach their ears, much less happen to them 如意事輒聞於耳，何況 personally. ling shou “Not only will you alone protect these people, but 令受！ Sakra, Brahma, their retinues as well as other devas and fei dan ru du hu shi ren gu 非但汝獨護是人故， their retinues will also support and protect them. Why yi you shi fan juan shu zhu tian juan will they receive support and protection from holy ones 亦有釋梵眷屬、諸天眷 and worthies such as these? It is due to their gazing rev- shu yong hu shi ren he gu de ru erently at and making obeisance to Ksitigarbha’s image 屬擁護是人。何故得如 and reciting the Original Vows of Ksitigarbha Sutra. shi sheng xian yong hu jie you zhan li 是聖賢擁護？皆由瞻禮 Naturally, they will leave the sea of suffering and - ul di zang xing xiang ji zhuan du shi ben timately attain the bliss of nirvana. Therefore, they -re 地藏形像及轉讀是本 ceive great support and protection.” yuan jing gu zi ran bi jing chu li 願經故，自然畢竟出離 ku hai zheng nie pan le yi shi zhi 苦海，證涅槃樂。以是之 gu de da yong hu 故得大擁護。 294 Original Vows of Ksitigarbha Sutra

jian wen li yi pin di shi er Chapter Twelve 見聞利益品第十二 The Benefits from Seeing and Hearing er shi shi zun cong ding men shang fang 爾時，世尊從頂門上放 bai qian wan yi da hao xiang guang suo 百千萬億大毫相光，所 At that time, the World-Honored One emitted hundreds wei bai hao xiang guang da bai hao xiang of thousands of myriads of millions of rays of great urna 謂白毫相光、大白毫相 light from the crown of his head.22 There were rays of guang rui hao xiang guang da rui hao xiang white urna light, great white urna light, auspicious urna 光、瑞毫相光、大瑞毫相 light, great auspicious urna light, jade urna light, great guang yu hao xiang guang da yu hao xiang 光、玉毫相光、大玉毫相 jade urna light, purple urna light, great purple urna guang zi hao xiang guang da zi hao xiang light, blue urna light, great blue urna light, azure urna 光、紫毫相光、大紫毫相 light, great azure urna light, red urna light, great red guang qing hao xiang guang da qing hao xiang urna light, green urna light, great green urna light,[.] 光、青毫相光、大青毫相 guang bi hao xiang guang da bi hao xiang 光、碧毫相光、大碧毫相 guang hong hao xiang guang da hong hao xiang 光、紅毫相光、大紅毫相 guang lü hao xiang guang da lü hao xiang 光、綠毫相光、大綠毫相

295 296 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 297

guang jin hao xiang guang da jin hao xiang 光、金毫相光、大金毫相 [.] golden urna light, great golden urna light, urna light guang qing yun hao xiang guang da qing yun [manifesting] propitious clouds, urna light [manifest- 光、慶雲毫相光、大慶雲 ing] great propitious clouds, urna light [manifesting] hao xiang guang qian lun hao guang da qian the thousand-spoked wheel, urna light [manifesting] the 毫相光、千輪毫光、大千 great thousand-spoked wheel, urna light [manifesting] lun hao guang bao lun hao guang da bao 輪毫光、寶輪毫光、大寶 the jewel wheel, urna light [manifesting] the great jewel lun hao guang ri lun hao guang da ri wheel, urna light [manifesting] the sun disc, urna light 輪毫光、日輪毫光、大日 [manifesting] the great sun disc, urna light [manifest- lun hao guang yue lun hao guang da yue ing] the moon disc, urna light [manifesting] the great 輪毫光、月輪毫光、大月 moon disc, urna light [manifesting] palaces, urna light lun hao guang gong dian hao guang da gong 輪毫光、宮殿毫光、大宮 [manifesting] great palaces, urna light [manifesting] dian hao guang hai yun hao guang da hai ocean-like clouds, and urna light [manifesting] great 殿毫光、海雲毫光、大海 ocean-like clouds. yun hao guang After emitting rays of urna light such as these from 雲毫光。 the crown of his head, he issued forth his sublime, won- yu ding men shang fang ru shi deng 於頂門上放如是等 derful voice, telling the great assembly—devas, nagas, hao xiang guang yi chu wei miao yin gao and others of the eight classes of beings, humans, non- 毫相光已，出微妙音告 humans, and others, [.] zhu da zhong tian long ba bu ren fei 諸大眾、天龍八部、人、非 298 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 299

ren deng ting wu jin ri yu dao li 人等：聽吾今日於忉利 [...] “Hear me now in the Trayastrimsa Heaven as I praise tian gong cheng yang zan tan di zang pu and extol Ksitigarbha Bodhisattva for how he benefits 天宮，稱揚讚歎地藏菩 those in the human and heaven realms and so forth—on sa yu ren tian zhong li yi deng shi inconceivable matters, on the matters of causes for tran- 薩於人天中利益等事、 scending to holiness, on the matters of attainment of the bu si yi shi chao sheng yin shi zheng 不思議事、超聖因事、證 Tenth Ground, and on the matters of ultimately being shi di shi bi jing bu tui a nou irreversibly [on course] to unexcelled perfect complete 十地事、畢竟不退阿耨 awakening.” duo luo san miao san pu ti shi As these words were spoken, in the assembly there 多羅三藐三菩提事。 was a Bodhisattva-Mahasattva named Avalokitesvara shuo shi yu shi hui zhong you yi 說是語時，會中有一 who rose from his seat, knelt on his knees, joined his pu sa mo he sa ming guan shi yin palms, and said to the Buddha, “World-Honored One, 菩薩摩訶薩名觀世音， Ksitigarbha Bodhisattva-Mahasattva is replete with cong zuo er qi hu gui he zhang bai great kindness and compassion, taking pity on wrong- 從座而起胡跪合掌，白 doing suffering beings. He transforms into thousands of fo yan shi zun shi di zang pu sa 佛言：世尊！是地藏菩薩 myriads of millions of emanations in thousands of myri- mo he sa ju da ci bei lian min ads of millions of worlds— [.] 摩訶薩，具大慈悲憐愍 zui ku zhong sheng yu qian wan yi shi 罪苦眾生，於千萬億世 300 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 301

jie hua qian wan yi shen suo you gong 界化千萬億身。所有功 [.] all his virtues as well as the power of his inconceiv- de ji bu si yi wei shen zhi li able, awesome spiritual penetration! I have heard the 德及不思議威神之力， World-Honored One and measureless Buddhas of the ten wo wen shi zun yu shi fang wu liang directions unanimously praise Ksitigarbha Bodhisattva, 我聞世尊與十方無量 saying that even if all Buddhas in the past, present and zhu fo yi kou tong yin zan tan di 諸佛，異口同音讚歎地 future were to speak of his virtues, these virtues still zang pu sa yun zheng shi guo qu xian could not be described fully, and just now, the World- 藏菩薩云：正使過去現 Honored One has told everyone in the great assembly zai wei lai zhu fo shuo qi gong de that he wishes to extol on how Ksitigarbha benefits [be- 在未來諸佛說其功德， ings] and so forth. O World-Honored One, for the sake you bu neng jin xiang zhe you meng shi 猶不能盡。向者，又蒙世 of all living beings in the present and future, please ex- zun pu gao da zhong yu cheng yang di pound on the inconceivable matters of Ksitigarbha and 尊普告大眾，欲稱揚地 cause devas, nagas, and others of the eight classes of be- zang li yi deng shi wei yuan shi zun ings to gaze reverently, make obeisance to him, and gain 藏利益等事。唯願世尊， merits.” wei xian zai wei lai yi qie zhong sheng 為現在未來一切眾生， cheng yang di zang bu si yi shi ling 稱揚地藏不思議事，令 tian long ba bu zhan li huo fu 天龍八部瞻禮獲福。 302 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 303

fo gao guan shi yin pu sa ru 佛告觀世音菩薩：汝 The Buddha told Avalokitesvara Bodhisattva, “You yu suo po shi jie you da yin yuan have great cause and condition with the saha world. 於娑婆世界有大因緣。 If devas, nagas, men, women, spirits, ghosts, or any ruo tian ruo long ruo nan ruo nü ruo wrongdoing suffering beings in the six realms of exis- 若天若龍、若男若女、若 tence hear your name, see your image, feel great love shen ruo gui nai zhi liu dao zui ku 神若鬼，乃至六道罪苦 and admiration for you, or sing your praises, these be- zhong sheng wen ru ming zhe jian ru xing ings definitely will not fall back or turn away from the 眾生，聞汝名者、見汝形 Unsurpassed Way. They will ever be reborn as humans zhe lian mu ru zhe zan tan ru zhe or devas and experience excellent, wonderful happiness. 者、戀慕汝者、讚歎汝者。 When the effects of their causes come to maturity, they shi zhu zhong sheng yu wu shang dao bi 是諸眾生，於無上道必 will meet Buddhas and be given prediction. Now, replete bu tui zhuan chang sheng ren tian ju shou with great kindness and compassion, you take pity on 不退轉，常生人天具受 living beings, on devas, nagas, and others of the eight miao le yin guo jiang shu yu fo shou classes of beings, and listen as I expound on Ksitigarbha 妙樂，因果將熟遇佛授 Bodhisattva’s inconceivable deeds of benefiting- [be ji ru jin ju da ci bei lian min 記。汝今具大慈悲，憐愍 ings]. You should listen attentively. I will speak on them zhong sheng ji tian long ba bu ting wu now.” 眾生及天龍八部，聽吾 xuan shuo di zang pu sa bu si yi 宣說地藏菩薩不思議 304 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 305

li yi zhi shi ru dang di ting wu 利益之事。汝當諦聽吾 Avalokitesvara replied, “Yes, World-Honored One, I jin shuo zhi joyfully wish to listen.” 今說之。 The Buddha told Avalokitesvara Bodhisattva, “In guan shi yin yan wei ran shi zun various worlds in the present and future, there are devas 觀世音言：唯然，世尊！ who have exhausted their heavenly merit and manifest yuan yao yu wen 願樂欲聞。 the five signs of decay; some of them are about to fall fo gao guan shi yin pu sa wei into the lower realms. When such devas, whether male

佛告觀世音菩薩：未 or female, manifest these signs, if they see Ksitigarbha lai xian zai zhu shi jie zhong you tian Bodhisattva’s image or hear Ksitigarbha Bodhisattva’s 來現在諸世界中，有天 name, and they reverently gaze at and make obeisance ren shou tian fu jin you wu shuai xiang 人受天福盡，有五衰相 to him once, these devas [.] xian huo you duo yu e dao zhi zhe 現，或有墮於惡道之者。 ru shi tian ren ruo nan ruo nü dang 如是天人若男若女，當 xian xiang shi huo jian di zang pu sa 現相時，或見地藏菩薩 xing xiang huo wen di zang pu sa ming 形像，或聞地藏菩薩名， yi zhan yi li shi zhu tian ren zhuan 一瞻一禮。是諸天人轉 306 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 307

zeng tian fu shou da kuai le yong bu 增天福，受大快樂永不 [.] will increase their heavenly merit, experience great duo san e dao bao he kuang jian wen happiness, and will not fall into [and experience] rip- 墮三惡道報。何況見聞 ened effects in the three lower realms. How much more pu sa yi zhu xiang hua yi fu yin will that be the case for those who see and hear the 菩薩，以諸香、華、衣服、飲 Bodhisattva and honor him with gifts and offerings of shi bao bei ying luo bu shi gong yang 食、寶貝、瓔珞布施供養， incense, flowers, clothing, food, drink, jewels, and neck- suo huo gong de fu li wu liang wu laces! The virtues, merits, and benefits that they will -ob 所獲功德福利無量無 tain will be measureless and boundless. bian “Furthermore, Avalokitesvara, in various worlds in 邊。 the present and future, when living beings in the six fu ci guan shi yin ruo wei lai 復次，觀世音！若未來 realms of existence are on the verge of death, if they xian zai zhu shi jie zhong liu dao zhong are able to hear Ksitigarbha Bodhisattva’s name, even 現在諸世界中，六道眾 if the sound of his name passes through their ears just sheng lin ming zhong shi de wen di zang once, such beings will not undergo the sufferings of the 生臨命終時，得聞地藏 three lower realms. How much more will that be the pu sa ming yi sheng li er gen zhe 菩薩名，一聲歷耳根者， case when a person is on the verge of death, [.] shi zhu zhong sheng yong bu li san e 是諸眾生永不歷三惡 dao ku he kuang lin ming zhong shi fu 道苦。何況臨命終時父 308 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 309

mu juan shu jiang shi ming zhong ren she 母眷屬，將是命終人舍 [...] and parents and other relatives use the dying one’s zhai cai wu bao bei yi fu su hua house, wealth, jewels, and clothing to commission the 宅、財物、寶貝、衣服，塑畫 sculpting or painting of Ksitigarbha’s image; if the sick di zang xing xiang huo shi bing ren wei one has not yet passed away, they can try to help him 地藏形像。或使病人未 see, hear, and understand that for his benefit, relatives zhong zhi shi yan er jian wen zhi dao 終之時，眼耳見聞知道 have used his house, jewels, and so forth for the sculpt- juan shu jiang she zhai bao bei deng wei ing or painting of Ksitigarbha Bodhisattva’s image. If 眷屬將舍宅寶貝等，為 the ripened effects of this person’s karma are such that qi zi shen su hua di zang pu sa he would have to undergo severe illness, through these 其自身塑畫地藏菩薩 virtues he will soon recover and his lifespan will be pro- xing xiang shi ren ruo shi ye bao he 形像。是人若是業報合 longed. If the ripened effects of this person’s karma are shou zhong bing zhe cheng si gong de xun such that his life would end and his offense obstacles and 受重病者，承斯功德尋 karmic obstacles should send him to the lower realms, ji chu yu shou ming zeng yi shi ren then through these virtues, [.] 即除愈，壽命增益。是人 ruo shi ye bao ming jin ying you yi 若是業報命盡，應有一 qie zui zhang ye zhang he duo e qu 切罪障業障，合墮惡趣 zhe cheng si gong de ming zhong zhi hou 者，承斯功德命終之後， 310 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 311

ji sheng ren tian shou sheng miao le yi 即生人天受勝妙樂，一 [.] he will be reborn among humans or devas and ex- qie zui zhang xi jie xiao mie perience excellent, wonderful happiness after he departs 切罪障悉皆銷滅。 this life, and all his offense obstacles will dissolve. fu ci guan shi yin pu sa ruo “Furthermore, Avalokitesvara Bodhisattva, in the 復次，觀世音菩薩！若 future, if there are men or women who have lost their wei lai shi you nan zi nü ren huo 未來世有男子女人，或 fathers, mothers, brothers, or sisters during infancy or ru pu shi huo san sui wu sui shi at the age of three, five, or under ten, and as adults such 乳哺時，或三歲、五歲、十 people think of those deceased parents and relatives and sui yi xia wang shi fu mu nai ji long to know into what realms they have fallen, or in 歲已下亡失父母，乃及 what worlds, or in what heavens they have been reborn, wang shi xiong di jie mei shi ren nian 亡失兄弟姊妹。是人年 and if these people are able to sculpt or paint Ksitigarbha ji zhang da si yi fu mu ji zhu Bodhisattva’s image, hear his name, reverently gaze at 既長大，思憶父母及諸 and make obeisance to him [.] juan shu bu zhi luo zai he qu sheng 眷屬，不知落在何趣？生 he shi jie sheng he tian zhong shi ren 何世界？生何天中？是人 ruo neng su hua di zang pu sa xing 若能塑畫地藏菩薩形 xiang nai zhi wen ming yi zhan yi li 像，乃至聞名，一瞻一禮 312 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 313

yi ri zhi qi ri mo tui chu xin 一日至七日，莫退初心， [.] for one to seven days without retreating from their wen ming jian xing zhan li gong yang shi initial resolve—continuously they hear his name, see his 聞名見形瞻禮供養。是 image, reverently gaze, pay obeisance, and make offer- ren juan shu jia yin ye gu duo e ings to him: If these people’s relatives had fallen into 人眷屬，假因業故墮惡 the lower realms due to their karma and would remain qu zhe ji dang jie shu cheng si nan 趣者，計當劫數，承斯男 there for many kalpas, through the virtues of their sons’, nü xiong di jie mei su hua di zang daughters’, brothers’, or sisters’ sculpting or painting 女兄弟姊妹塑畫地藏 Ksitigarbha’s image, reverently gazing at, and making xing xiang zhan li gong de xun ji jie obeisance to him, they will quickly gain release, be re- 形像，瞻禮功德尋即解 born among humans or devas, and experience excellent, tuo sheng ren tian zhong shou sheng miao le 脫生，人天中受勝妙樂。 wonderful happiness. If the relatives had already been re- shi ren juan shu ru you fu li yi born as humans or devas and were already experiencing 是人眷屬如有福力，已 excellent, wonderful happiness by the strength of their sheng ren tian shou sheng miao le zhe ji own merit, then through these virtues they will increase 生人天受勝妙樂者，即 their causes for holiness and experience measureless cheng si gong de zhuan zeng sheng yin shou 承斯功德，轉增聖因受 happiness.23 wu liang le “If furthermore these people are able to gaze rev- 無量樂。 erently at and make obeisance to Ksitigarbha’s image shi ren geng neng san qi ri zhong wholeheartedly for three seven-day periods [.] 是人更能三七日中， 314 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 315

yi xin zhan li di zang xing xiang nian 一心瞻禮地藏形像，念 [...] and recite the Bodhisattva’s name a full ten thou- qi ming zi man yu wan bian dang de sand times, then the Bodhisattva will manifest his infi- 其名字滿於萬遍。當得 nite forms and describe to them the realms into which pu sa xian wu bian shen ju gao shi their relatives have been reborn, or in their dreams 菩薩現無邊身，具告是 the Bodhisattva will manifest his great spiritual power ren juan shu sheng jie huo yu meng zhong 人眷屬生界；或於夢中 and personally lead them to those worlds to see their pu sa xian da shen li qin ling shi relatives. 菩薩現大神力，親領是 “If these people can furthermore recite the ren yu zhu shi jie jian zhu juan shu Bodhisattva’s name one thousand times a day every day 人於諸世界，見諸眷屬。 for one thousand days, then the Bodhisattva will send geng neng mei ri nian pu sa ming 更能每日念菩薩名 the ghosts and spirits in the vicinity of these people to qian bian zhi yu qian ri shi ren dang guard and protect them for their entire lives. Their food 千遍，至于千日。是人當 and clothing will be abundant in the present life, and de pu sa qian suo zai tu di gui they will not have suffering from sickness and other 得菩薩遣所在土地鬼 causes. Untoward dire events will not enter the doors shen zhong shen wei hu xian shi yi shi 神終身衛護，現世衣食 [of their homes], much less affect them personally. [...] feng yi wu zhu ji ku nai zhi heng 豐溢無諸疾苦，乃至橫 shi bu ru qi men he kuang ji shen 事不入其門，何況及身！ 316 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 317

shi ren bi jing de pu sa mo ding 是人畢竟得菩薩摩頂 [...] The Bodhisattva will ultimately place his hand on shou ji the crowns of their heads and give them prediction. 授記。 “Furthermore, Avalokitesvara Bodhisattva, in the fu- fu ci guan shi yin pu sa ruo ture if there are good men and good women who wish 復次，觀世音菩薩！若 to generate the mind of vast, great kindness to rescue wei lai shi you shan nan zi shan nü 未來世有善男子善女 and guide all living beings, who wish to cultivate the ren yu fa guang da ci xin jiu du unsurpassed bodhi, and who wish to leave the threefold 人，欲發廣大慈心救度 world, and if these people see Ksitigarbha’s image, hear yi qie zhong sheng zhe yu xiu wu shang his name, and wholeheartedly take refuge in him, or if 一切眾生者，欲修無上 they also make offerings of incense, flowers, clothing, pu ti zhe yu chu li san jie zhe 菩提者，欲出離三界者。 jewels, food, and drink, reverently gaze at and make shi zhu ren deng jian di zang xing xiang obeisance to him, these good men and good women will 是諸人等，見地藏形像 soon fulfill their vows and will never be hindered by ji wen ming zhe zhi xin gui yi huo obstacles. 及聞名者至心歸依，或 yi xiang hua yi fu bao bei yin shi 以香華衣服、寶貝飲食， gong yang zhan li shi shan nan nü deng 供養瞻禮。是善男女等， suo yuan su cheng yong wu zhang ai 所願速成永無障礙。 318 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 319

fu ci guan shi yin ruo wei lai 復次，觀世音！若未來 “Furthermore, Avalokitesvara, in the future if there shi you shan nan zi shan nü ren yu are good men and good women who wish to fulfill hun- 世有善男子善女人，欲 dreds of thousands of myriads of millions of wishes and qiu xian zai wei lai bai qian wan yi succeed in hundreds of thousands of myriads of millions 求現在未來百千萬億 of undertakings in both the present and future, they deng yuan bai qian wan yi deng shi dan 等願、百千萬億等事，但 should take refuge [in this Bodhisattva], reverently gaze, dang gui yi zhan li gong yang zan tan pay obeisance, make offerings, and sing praises [before] 當歸依瞻禮供養讚歎， Ksitigarbha Bodhisattva’s image. Then they will achieve di zang pu sa xing xiang ru shi suo all their aspirations and goals. Should they moreover 地藏菩薩形像，如是所 implore Ksitigarbha Bodhisattva—who is replete with yuan suo qiu xi jie cheng jiu fu yuan 願所求悉皆成就。復願 great kindness and compassion—to support and protect di zang pu sa ju da ci bei yong them always, then in dreams the Bodhisattva will place 地藏菩薩具大慈悲，永 his hand on the crowns of their heads and give them yong hu wo shi ren yu shui meng zhong prediction. 擁護我，是人於睡夢中， “Furthermore, Avalokitesvara Bodhisattva, in the fu- ji de pu sa mo ding shou ji 即得菩薩摩頂授記。 ture if good men and good women [.] fu ci guan shi yin pu sa ruo 復次，觀世音菩薩！若 wei lai shi shan nan zi shan nü ren 未來世善男子善女人， 320 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 321

yu da cheng jing dian shen sheng zhen zhong 於大乘經典深生珍重， [.] give rise to profound reverence for the Mahayana fa bu si yi xin yu du yu song sutras and generate an inconceivable resolve, wishing 發不思議心欲讀欲誦。 to read and recite them [from memory], yet, even with zong yu ming shi jiao shi ling shu xuan the instruction of a wise teacher showing them how to 縱遇明師教視令熟，旋 learn the sutras by heart, no sooner have they learned de xuan wang dong jing nian yue bu neng 得旋忘動經年月，不能 them they forget. Months, even years go by; still they du song shi shan nan zi deng you su are unable to read and recite them. These good men 讀誦。是善男子等，有宿 and [good women] have karmic obstacles from past ye zhang wei de xiao chu gu yu da lives that have not yet been resolved; therefore, they are 業障未得銷除，故於大 unable to read and recite the Mahayana sutras. When cheng jing dian wu du song xing ru shi 乘經典無讀誦性。如是 such people hear Ksitigarbha Bodhisattva’s name, see zhi ren wen di zang pu sa ming jian Ksitigarbha Bodhisattva’s image, they should, with their 之人聞地藏菩薩名，見 full original resolve, reverently state their situation to di zang pu sa xiang ju yi ben xin the Bodhisattva. In addition, they should make offerings 地藏菩薩像，具以本心 of incense, flowers, clothing, food, drink, and all mate- gong jing chen bai geng yi xiang hua yi 恭敬陳白，更以香華、衣 rial objects they enjoy to the Bodhisattva. They should fu yin shi yi qie wan ju gong yang place a cup of pure water before the Bodhisattva for a 服、飲食、一切玩具供養 day and a night; [.] pu sa yi jing shui yi zhan jing yi 菩薩。以淨水一盞，經一 322 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 323

ri yi ye an pu sa qian ran hou 日一夜安菩薩前，然後 [...] afterward, they should join their palms, implore he zhang qing fu hui shou xiang nan lin reverently, take hold of the cup, turn to face south, and 合掌請服迴首向南，臨 drink the water. When the water is about to enter their ru kou shi zhi xin zheng zhong fu shui mouths, they should be wholeheartedly sincere and 入口時至心鄭重。服水 earnest. After drinking the water, they should be care- ji bi shen wu xin jiu rou xie yin 既畢，慎五辛、酒肉、邪婬、 ful—abstain from the five pungent plants, alcohol, meat, wang yu ji zhu sha hai yi qi ri sexual misconduct, false speech, and killing and harm- 妄語及諸殺害，一七日 ing for one or three seven-day periods. Then in dreams huo san qi ri shi shan nan zi shan these good men and good women will see Ksitigarbha 或三七日。是善男子善 Bodhisattva manifesting his infinite forms to pour water nü ren yu shui meng zhong ju jian di 女人，於睡夢中具見地 on the crowns of their heads.24 When they awaken, they zang pu sa xian wu bian shen yu shi will be endowed with keen intelligence. Should these 藏菩薩現無邊身，於是 sutras be heard in their ears but once, they will forever ren chu shou guan ding shui qi ren meng remember them and never forget or lose a single sen- 人處授灌頂水。其人夢 tence or verse. jue ji huo cong ming ying shi jing dian 覺即獲聰明，應是經典， yi li er gen ji dang yong ji geng 一歷耳根即當永記，更 bu wang shi yi ju yi ji 不忘失一句一偈。 324 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 325

fu ci guan shi yin pu sa ruo 復次，觀世音菩薩！若 “Furthermore, Avalokitesvara Bodhisattva, in the fu- wei lai shi you zhu ren deng yi shi ture if there are various people whose food and clothing 未來世有諸人等，衣食 are insufficient, who cannot obtain whatever they seek, bu zu qiu zhe guai yuan huo duo bing who have frequent illnesses, who encounter much mis- 不足求者乖願，或多病 fortune and decline, whose families or homes are with- ji huo duo xiong shuai jia zhai bu an 疾或多凶衰，家宅不安 out peace, whose relatives are scattered, who physically juan shu fen san huo zhu heng shi duo suffer frequent untoward occurrences, or who are often 眷屬分散，或諸橫事多 terrified in dreams, if such people hear Ksitigarbha’s lai wu shen shui meng zhi jian duo you name, see Ksitigarbha’s image, and with wholehearted 來忤身，睡夢之間多有 reverence, recite his name a full ten thousand times, jing bu ru shi ren deng wen di zang 驚怖。如是人等，聞地藏 these disagreeable circumstances will gradually disap- ming jian di zang xing zhi xin gong jing pear. They will have peace and happiness thereafter, 名見地藏形，至心恭敬 their food and clothing will be abundant, and even in nian man wan bian shi zhu bu ru yi dreams they will be peaceful and happy. 念滿萬遍。是諸不如意 shi jian jian xiao mie ji de an le 事漸漸消滅，即得安樂 yi shi feng yi nai zhi yu shui meng 衣食豐溢，乃至於睡夢 zhong xi jie an le 中悉皆安樂。 326 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 327

fu ci guan shi yin pu sa ruo 復次，觀世音菩薩！若 “Furthermore, Avalokitesvara Bodhisattva, in the fu- wei lai shi you shan nan zi shan nü ture if there are good men and good women who, for the 未來世有善男子善女 sake of livelihood, public or personal matters, events of ren huo yin zhi sheng huo yin gong si birth and death, or other urgent business, need to enter 人，或因治生，或因公私， the mountains or forests, cross the rivers, oceans, or oth- huo yin sheng si huo yin ji shi ru 或因生死，或因急事入 er large bodies of water, or travel along dangerous paths, shan lin zhong guo du he hai nai ji these people should first recite Ksitigarbha Bodhisattva’s 山林中，過渡河海乃及 name a full ten thousand times. Then the ghosts and da shui huo jing xian dao shi ren xian spirits on the lands they pass through will guard and 大水，或經險道。是人先 protect them. Whether they are walking, standing, sit- dang nian di zang pu sa ming wan bian 當念地藏菩薩名萬遍， ting, or lying down, their peace and happiness will be suo guo tu di gui shen wei hu xing safeguarded. Even when they encounter tigers, wolves, 所過土地鬼神衛護，行 lions, or all that are poisonous or injurious, none will be zhu zuo wo yong bao an le nai zhi able to harm them.” 住坐臥永保安樂。乃至 The Buddha told Avalokitesvara Bodhisattva, [...] feng yu hu lang shi zi yi qie du 逢於虎狼師子、一切毒 hai bu neng sun zhi 害不能損之。 fo gao guan shi yin pu sa shi 佛告觀世音菩薩：是 328 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 329

di zang pu sa yu yan fu ti you 地藏菩薩，於閻浮提有 [...] “Ksitigarbha Bodhisattva has great cause and -con da yin yuan ruo shuo yu zhu zhong sheng dition with Jambudvipa. Suppose I were to describe 大因緣。若說於諸眾生 the benefits and so forth derived by living beings who jian wen li yi deng shi bai qian jie see [his image] and hear of [his name], in hundreds of 見聞利益等事，百千劫 thousands of kalpas I could not finish describing them. zhong shuo bu neng jin shi gu guan shi 中說不能盡。是故，觀世 Therefore, Avalokitesvara, you should use your spiritual yin ru yi shen li liu bu shi jing power to propagate this sutra, thus enabling living be- 音！汝以神力流布是經， ings of the saha world to always have peace and happi- ling suo po shi jie zhong sheng bai qian ness throughout hundreds of thousands of myriads of 令娑婆世界眾生，百千 kalpas.” wan jie yong shou an le 萬劫永受安樂。 At that time, the World-Honored One spoke in verse, er shi shi zun er shuo ji yan saying: 爾時，世尊而說偈言： “I observe that Ksitigarbha’s awesome spiritual wu guan di zang wei shen li 吾觀地藏威神力 power heng he sha jie shuo nan jin Cannot be told fully even in kalpas as many as 恒河沙劫說難盡 grains of sand of Gange River jian wen zhan li yi nian jian Seeing, hearing, reverently gazing, or making 見聞瞻禮一念間 obeisance to him in a thought-moment li yi ren tian wu liang shi 利益人天無量事 Will benefit humans and devas in measureless ways. 330 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 331

ruo nan ruo nü ruo long shen 若男若女若龍神 “If men, women, nagas, or spirits who are, bao jin ying dang duo e dao Nearing the end of the present ripened effect, would 報盡應當墮惡道 fall into lower realms zhi xin gui yi da shi shen Wholeheartedly take refuge in this Great Being, 至心歸依大士身 Their lifespans will be lengthened, offense obstacles shou ming zhuan zeng chu zui zhang 壽命轉增除罪障 dissolved. shao shi fu mu en ai zhe “Those who when very young have lost their parents’ 少失父母恩愛者 love— wei zhi hun shen zai he qu 未知魂神在何趣 Wonder to what realm has [their parents’] consciousness gone— xiong di jie mei ji zhu qin 兄弟姊妹及諸親 Brothers, sisters, or other kin, [whose whereabouts] sheng zhang yi lai jie bu shi The grown surviving ones do not know: 生長以來皆不識 If these people sculpt or paint this Great Being’s huo su huo hua da shi shen 或塑或畫大士身 image, bei lian zhan li bu zhan she Gaze up longingly, make obeisance to him 悲戀瞻禮不暫捨 unceasingly, san qi ri zhong nian qi ming And recollect his name for three seven-day periods, 三七日中念其名 The Bodhisattva will manifest his infinite forms, pu sa dang xian wu bian ti 菩薩當現無邊體 332 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 333

shi qi juan shu suo sheng jie 示其眷屬所生界 Revealing the realms of rebirth of their kin, zong duo e qu xun chu li Who, even if fallen in lower realms, will soon gain 縱墮惡趣尋出離 release. ruo neng bu tui shi chu xin If they do not retreat from their initial resolve, 若能不退是初心 He will place his hand on the crowns of their heads ji huo mo ding shou sheng ji 即獲摩頂受聖記 and give them holy prediction. yu xiu wu shang pu ti zhe “Those wishing to cultivate the unsurpassed bodhi 欲修無上菩提者 And to leave behind the threefold world’s suffering, nai zhi chu li san jie ku 乃至出離三界苦 Having given rise to the mind of great compassion, Should first gaze up at and make obeisance to this shi ren ji fa da bei xin 是人既發大悲心 Great Being’s image. xian dang zhan li da shi xiang All their vows will soon be fulfilled; 先當瞻禮大士像 No karmic obstacles can ever hinder or stop them. yi qie zhu yuan su cheng jiu 一切諸願速成就 “There are people who resolve to remember and yong wu ye zhang neng zhe zhi recite the sutras, 永無業障能遮止 Wishing to guide confused beings over to the other you ren fa xin nian jing dian shore, 有人發心念經典 yu du qun mi chao bi an 欲度群迷超彼岸 334 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 335

sui li shi yuan bu si yi 雖立是願不思議 Although having made this vow so inconceivable, xuan du xuan wang duo fei shi What they read they quickly forget—losing much in 旋讀旋忘多廢失 their forgetfulness. si ren you ye zhang huo gu Because these people have karmic obstacles deluding 斯人有業障惑故 them, yu da cheng jing bu neng ji 於大乘經不能記 They cannot remember the Mahayana sutras. gong yang di zang yi xiang hua They should honor Ksitigarbha with offerings of 供養地藏以香華 incense, flowers yi fu yin shi zhu wan ju 衣服飲食諸玩具 Clothing, food, drink, and objects they enjoy, Place pure water before this Great Being’s [image] yi jing shui an da shi qian 以淨水安大士前 After a day and a night, implore reverently and yi ri yi ye qiu fu zhi drink the water, 一日一夜求服之 Give rise to a diligent and serious mind, abstain fa yin zhong xin shen wu xin 發殷重心慎五辛 from the five pungent plants, jiu rou xie yin ji wang yu Alcohol, meat, sexual misconduct, and false speech, 酒肉邪淫及妄語 Not to kill or harm for three seven-day periods, san qi ri nei wu sha hai And wholeheartedly meditate on this Great Being’s 三七日內勿殺害 name. zhi xin si nian da shi ming 至心思念大士名 336 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 337

ji yu meng zhong jian wu bian 即於夢中見無邊 Then soon in dreams they will see his infinite jue lai bian de li gen er [forms], 覺來便得利根耳 And when they awaken they will gain keen hearing. ying shi jing jiao li er wen Once the sutras and teachings pass through their 應是經教歷耳聞 ears, qian wan sheng zhong yong bu wang 千萬生中永不忘 Never will they forget them throughout thousands yi shi da shi bu si yi of myriads of lives. 以是大士不思議 Because this Great Being is so inconceivable, neng shi si ren huo ci hui 能使斯人獲此慧 He can enable these people to gain such wisdom. Beings who are poor or afflicted by illnesses, pin qiong zhong sheng ji ji bing 貧窮眾生及疾病 Whose households are in misfortune and decline, jia zhai xiong shuai juan shu li whose relatives are scattered, 家宅凶衰眷屬離 Whose sleep and dreams are not peaceful, shui meng zhi zhong xi bu an 睡夢之中悉不安 Who cannot obtain whatever they seek—having qiu zhe guai wei wu cheng sui nothing go their way— 求者乖違無稱遂 Should wholeheartedly gaze up at and make obeisance zhi xin zhan li di zang xiang to Ksitigarbha’s image. 至心瞻禮地藏像 All the bad things will dissolve, yi qie e shi jie xiao mie 一切惡事皆消滅 338 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 339

zhi yu meng zhong jin de an 至於夢中盡得安 And their dreams will be peaceful, too, yi shi feng rao shen gui hu Food and clothing abundant, and spirits and ghosts 衣食豐饒神鬼護 will protect them. yu ru shan lin ji du hai “Those wishing to enter mountains or forests or 欲入山林及渡海 cross the seas du e qin shou ji e ren 毒惡禽獸及惡人 Where there are ferocious fowls and beasts, evil e shen e gui bing e feng people, 惡神惡鬼并惡風 Evil spirits, evil ghosts, and evil winds— yi qie zhu nan zhu ku nao 一切諸難諸苦惱 All sorts of calamities and various distresses— Should gaze reverently, pay obeisance, and make dan dang zhan li ji gong yang 但當瞻禮及供養 offerings di zang pu sa da shi xiang To the image of Ksitigarbha Bodhisattva, the Great 地藏菩薩大士像 Being. ru shi shan lin da hai zhong 如是山林大海中 In the mountains, forests, and on the great seas, ying shi zhu e jie xiao mie Those evils will all disappear. 應是諸惡皆消滅 “Avalokitesvara, wholeheartedly listen to me. guan yin zhi xin ting wu shuo Endless are the inconceivable [matters] of 觀音至心聽吾說 Ksitigarbha. di zang wu jin bu si yi 地藏無盡不思議 340 Original Vows of Ksitigarbha Sutra The Benefits from Seeing and Hearing 341

bai qian wan jie shuo bu zhou 百千萬劫說不周 In hundreds of thousands of myriads of kalpas the guang xuan da shi ru shi li description is still not complete, 廣宣大士如是力 To extensively expound on such powers of this Great di zang ming zi ren ruo wen Being! 地藏名字人若聞 If people hear the name ‘Ksitigarbha’ nai zhi jian xiang zhan li zhe 乃至見像瞻禮者 And see his image, reverently gaze, pay obeisance, xiang hua yi fu yin shi feng Make offerings of incense, flowers, clothing, food, 香華衣服飲食奉 and drink, gong yang bai qian shou miao le 供養百千受妙樂 They will experience wonderful happiness for hundreds of thousands [of kalpas]. ruo neng yi ci hui fa jie 若能以此迴法界 If they can dedicate such merit to the Dharma Realm, bi jing cheng fo chao sheng si They will go beyond the cycle of birth and death, 畢竟成佛超生死 and ultimately become Buddhas. shi gu guan yin ru dang zhi 是故觀音汝當知 Therefore, Avalokitesvara, you should know this pu gao heng sha zhu guo tu And tell everyone throughout lands as many as 普告恒沙諸國土 Ganges’ sand.” 342 Original Vows of Ksitigarbha Sutra

zhu lei ren tian pin di shi san Chapter Thirteen 囑累人天品第十三 Entrusting Humans and Devas

er shi shi zun ju jin se bi you 爾時，世尊舉金色臂，又 At that time, the World-Honored One raised his golden mo di zang pu sa mo he sa ding 摩地藏菩薩摩訶薩頂， arm, again placed his hand on the crown of Ksitigarbha er zuo shi yan di zang di zang ru Bodhisattva-Mahasattva’s head, and spoke these words,

而作是言：地藏！地藏！汝 “Ksitigarbha, Ksitigarbha, inconceivable is your spiri- zhi shen li bu ke si yi ru zhi tual power, inconceivable your kindness and compas- 之神力不可思議，汝之 sion, inconceivable your wisdom, inconceivable your ci bei bu ke si yi ru zhi zhi 慈悲不可思議，汝之智 eloquence. Even if all the Buddhas of the ten directions hui bu ke si yi ru zhi bian cai were to praise and speak on the inconceivable matters 慧不可思議，汝之辯才 about you, they could not be described fully in thou- bu ke si yi zheng shi shi fang zhu sands of myriads of kalpas. 不可思議。正使十方諸 fo zan tan xuan shuo ru zhi bu si 佛，讚歎宣說汝之不思 yi shi qian wan jie zhong bu neng de 議事，千萬劫中不能得 jin 盡。

343 344 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 345

di zang di zang ji wu jin ri 地藏！地藏！記吾今日 “Ksitigarbha, Ksitigarbha, remember that today in zai dao li tian zhong yu bai qian wan the Trayastrimsa Heaven, in this great assembly of hun- 在忉利天中，於百千萬 dreds of thousands of myriads of millions of inexpress- yi bu ke shuo bu ke shuo yi qie ibly-inexpressible [number of] Buddhas, Bodhisattvas, 億不可說不可說一切 devas, nagas, and others of the eight classes of beings, zhu fo pu sa tian long ba bu da 諸佛菩薩、天龍八部大 I once again entrust to you humans, devas, and other hui zhi zhong zai yi ren tian zhu zhong beings who have not yet left the threefold world, who 會之中，再以人天諸眾 are still in this burning house. Do not allow these living sheng deng wei chu san jie zai huo zhai beings to fall into the lower realms even for a single day 生等，未出三界在火宅 and night, much less fall into the hell with fivefold inces- zhong zhe fu zhu yu ru wu ling shi 中者，付囑於汝。無令是 sancy or the Avici Hell, where they would pass through zhu zhong sheng duo e qu zhong yi ri thousands of myriads of millions of kalpas without a 諸眾生墮惡趣中一日 time of release. yi ye he kuang geng luo wu wu jian 一夜，何況更落五無間 ji a bi di yu dong jing qian wan 及阿鼻地獄，動經千萬 yi jie wu you chu qi 億劫，無有出期。 di zang shi nan yan fu ti zhong 地藏！是南閻浮提眾 346 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 347

sheng zhi xing wu ding xi e zhe duo 生，志性無定習惡者多， “Ksitigarbha, living beings of Jambudvipa are with- zong fa shan xin xu yu ji tui ruo out fixity in their wills and characters. Most of them are 縱發善心須臾即退，若 accustomed to evil. Even when they generate a whole- yu e yuan nian nian zeng zhang yi shi some mind, it fades within a short time. If they encoun- 遇惡緣念念增長。以是 ter evil conditions, [the unwholesome] is increased zhi gu wu fen shi xing bai qian yi 之故，吾分是形百千億 thought upon thought. For this reason, I transform into hua du sui qi gen xing er du tuo hundreds of thousands of millions of emanation-forms 化度，隨其根性而度脫 to teach beings and guide them across to liberation, all zhi in accord with their capacities and dispositions. 之。 “Ksitigarbha, I now earnestly entrust devas, humans, di zang wu jin yin qin yi tian 地藏！吾今殷勤以天 and the multitudes of beings to you. In the future, if ren zhong fu zhu yu ru wei lai zhi there are devas, good men, and good women who plant 人眾付囑於汝，未來之 a few roots of goodness in Buddhadharma, even as little shi ruo you tian ren ji shan nan zi as a strand of hair, a speck of dust, a grain of sand, or 世若有天人，及善男子 a drop of water, you should use the power of the noble shan nü ren yu fo fa zhong zhong shao 善女人，於佛法中種少 path to support and protect them, [.] shan gen yi mao yi chen yi sha yi 善根，一毛一塵一沙一 di ru yi dao li yong hu shi ren 渧。汝以道力擁護是人， 348 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 349

jian xiu wu shang wu ling tui shi 漸修無上勿令退失。 [.] so that they gradually cultivate the Unsurpassed fu ci di zang wei lai shi zhong [Way] and do not retreat from it or lose it. 復次，地藏！未來世中 “Furthermore, Ksitigarbha, in the future, if devas or ruo tian ruo ren sui ye bao ying luo humans fall into the lower realms to undergo ripened 若天若人，隨業報應落 effects according to their karma, and when on the verge zai e qu lin duo qu zhong huo zhi 在惡趣。臨墮趣中或至 of falling into these lower realms or at the front of these men shou shi zhu zhong sheng ruo neng nian entrances, if these beings are able to recollect a Buddha’s 門首，是諸眾生，若能念 name, a Bodhisattva’s name, or a sentence or a verse de yi fo ming yi pu sa ming yi from the Mahayana sutras, you should use your spiritual 得一佛名、一菩薩名、一 power to skillfully rescue these beings. Manifest your ju yi ji da cheng jing dian shi zhu 句一偈大乘經典。是諸 infinite forms at the places where they are, shatter the zhong sheng ru yi shen li fang bian jiu hells for them, and enable them to be reborn in the heav- 眾生，汝以神力方便救 ens and experience excellent, wonderful happiness.” ba yu shi ren suo xian wu bian shen At that time, the World-Honored One spoke in verse, 拔。於是人所現無邊身， saying: wei sui di yu qian ling sheng tian shou 為碎地獄遣令生天，受 sheng miao le 勝妙樂。 er shi shi zun er shuo ji yan 爾時，世尊而說偈言： 350 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 351

xian zai wei lai tian ren zhong “Devas, humans, multitudes of beings of the present 現在未來天人眾， and future wu jin yin qin fu zhu ru 吾今殷勤付囑汝， I now earnestly entrust to you: yi da shen tong fang bian du Use great supernatural power and skillful means 以大神通方便度， guide them across [to liberation]. wu ling duo zai zhu e qu Do not allow them to fall into the lower realms.” 勿令墮在諸惡趣。 er shi di zang pu sa mo he At that time, Ksitigarbha Bodhisattva-Mahasattva 爾時，地藏菩薩摩訶 knelt on his knees, joined his palms, and said to the sa hu gui he zhang bai fo yan shi Buddha, “O World-Honored One, I implore the World- 薩胡跪合掌，白佛言：世 Honored One not to be concerned. In the future, if zun wei yuan shi zun bu yi wei lü 尊！唯願世尊不以為慮！ there are good men and good women who have a single wei lai shi zhong ruo you shan nan zi thought of respect in Buddhadharma, I will use hun- 未來世中若有善男子 dreds of thousands of skillful means to guide these peo- shan nü ren yu fo fa zhong yi nian ple across to liberation, so that they will soon be freed 善女人，於佛法中一念 from the cycle of birth and death. How much more so for gong jing wo yi bai qian fang bian du 恭敬，我亦百千方便度 those who hear the wholesome matters [...] tuo shi ren yu sheng si zhong su de 脫是人，於生死中速得 jie tuo he kuang wen zhu shan shi nian 解脫。何況聞諸善事，念 352 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 353

nian xiu xing zi ran yu wu shang dao 念修行，自然於無上道 [.] and cultivate their practices, thought upon thought! yong bu tui zhuan Naturally they will never fall back or turn away from 永不退轉。 the Unsurpassed Way.” shuo shi yu shi hui zhong you yi As these words were spoken, in the assembly there 說是語時，會中有一 was a Bodhisattva named Akasagarbha who said to pu sa ming xu kong zang bai fo yan 菩薩名虛空藏，白佛言： the Buddha, “World-Honored One, since I came to the shi zun wo zi zhi dao li wen yu Trayastrimsa Heaven I have heard the Tathagata praise 世尊！我自至忉利，聞於 Ksitigarbha Bodhisattva’s inconceivable might of awe- ru lai zan tan di zang pu sa wei some spiritual penetration. In the future, if there are 如來讚歎地藏菩薩威 good men, good women, and devas and nagas who hear shen shi li bu ke si yi wei lai 神勢力，不可思議。未來 this sutra and Ksitigarbha’s name or gaze reverently at shi zhong ruo you shan nan zi shan nü and make obeisance to his image, how many kinds of 世中若有善男子善女 merits and benefits will they gain? O World-Honored ren nai ji yi qie tian long wen ci One, for the sake of all the multitudes of beings in the 人，乃及一切天龍，聞此 present and future, please briefly speak about this.” jing dian ji di zang ming zi huo zhan 經典及地藏名字，或瞻 li xing xiang de ji zhong fu li wei 禮形像，得幾種福利？唯 yuan shi zun wei wei lai xian zai yi 願世尊為未來現在一 354 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 355

qie zhong deng lüe er shuo zhi 切眾等，略而說之。 The Buddha told Akasagarbha Bodhisattva, “Listen fo gao xu kong zang pu sa di attentively, listen attentively. I will describe them sepa-

佛告虛空藏菩薩：諦 rately for you. In the future, if there are good men and ting di ting wu dang wei ru fen bie good women who see Ksitigarbha’s image and who hear 聽諦聽！吾當為汝分別 this sutra, who moreover read and recite it, who give shuo zhi ruo wei lai shi you shan nan 說之。若未來世有善男 gifts and make offering of incense, flowers, food, drink, zi shan nü ren jian di zang xing xiang clothing, or jewels, who sing his praises, gaze reverently 子善女人，見地藏形像 at, and make obeisance to him, they will gain twenty- ji wen ci jing nai zhi du song xiang eight kinds of benefits: 及聞此經，乃至讀誦，香 First, devas and nagas will protect them. hua yin shi yi fu zhen bao bu shi 華、飲食、衣服、珍寶布施 Second, their wholesome results will increase daily. gong yang zan tan zhan li de er shi Third, they will accumulate superior causes for 供養，讚歎瞻禮，得二十 holiness. ba zhong li yi 八種利益： yi zhe tian long hu nian 一者天龍護念 er zhe shan guo ri zeng 二者善果日增 san zhe ji sheng shang yin 三者集聖上因 356 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 357

si zhe pu ti bu tui 四者菩提不退 Fourth, they will not retreat from bodhi. wu zhe yi shi feng zu Fifth, their food and clothing will be abundant. 五者衣食豐足 Sixth, they will not be infected by diseases or liu zhe ji yi bu lin pestilence. 六者疾疫不臨 Seventh, they will not be in disasters of flood or fire. qi zhe li shui huo zai 七者離水火災 Eighth, they will not fall victim to robbery or theft. ba zhe wu dao zei e Ninth, people who see them will admire and respect 八者無盜賊厄 them. jiu zhe ren jian qin jing 九者人見欽敬 Tenth, spirits and ghosts will aid and support them. Eleventh, women [who wish to] will be reborn as shi zhe shen gui zhu chi 十者神鬼助持 men. shi yi zhe nü zhuan nan shen Twelfth, [if reborn as women] they will be daugh- 十一者女轉男身 ters of kings and ministers. shi er zhe wei wang chen nü 十二者為王臣女 Thirteenth, they will be good looking and with shi san zhe duan zheng xiang hao perfect features. 十三者端正相好 Fourteenth, they will frequently be reborn in the shi si zhe duo sheng tian shang heavens. 十四者多生天上 Fifteenth, they may be emperors or kings. shi wu zhe huo wei di wang 十五者或為帝王 358 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 359

shi liu zhe su zhi ming tong 十六者宿智命通 Sixteenth, they will have the wisdom to know past lives. shi qi zhe you qiu jie cong Seventeenth, they will fulfill their wishes. 十七者有求皆從 Eighteenth, their family members will be happy. shi ba zhe juan shu huan le Nineteenth, untoward dire occurrences will be 十八者眷屬歡樂 eliminated. shi jiu zhe zhu heng xiao mie 十九者諸橫銷滅 Twentieth, they will forever leave the karmic paths. er shi zhe ye dao yong chu Twenty-first, they will pass through safely wherever 二十者業道永除 they go. er shi yi zhe qu chu jin tong 二十一者去處盡通 Twenty-second, their dreams at night will be peaceful and happy. er shi er zhe ye meng an le 二十二者夜夢安樂 Twenty-third, their deceased relatives will leave er shi san zhe xian wang li ku suffering behind. 二十三者先亡離苦 Twenty-fourth, they will be reborn on the strength er shi si zhe su fu shou sheng 二十四者宿福受生 of their past merit. er shi wu zhe zhu sheng zan tan Twenty-fifth, holy ones will praise them. 二十五者諸聖讚歎 Twenty-sixth, they will be intelligent and have keen er shi liu zhe cong ming li gen faculties. 二十六者聰明利根 Twenty-seventh, their hearts will be replete with er shi qi zhe rao ci min xin 二十七者饒慈愍心 kindness and compassion. 360 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 361

er shi ba zhe bi jing cheng fo Twenty-eighth, they will ultimately become 二十八者畢竟成佛。 Buddhas. fu ci xu kong zang pu sa ruo 復次，虛空藏菩薩！若 “Furthermore, Akasagarbha Bodhisattva, if devas, xian zai wei lai tian long gui shen wen nagas, ghosts, and spirits in the present and future hear 現在未來天龍鬼神，聞 Ksitigarbha’s name, make obeisance to Ksitigarbha’s im- di zang ming li di zang xing huo wen 地藏名，禮地藏形，或聞 age, or hear of Ksitigarbha’s original vows, deeds, and di zang ben yuan shi xing zan tan zhan practices, and they sing his praises, gaze reverently at, 地藏本願事行，讚歎瞻 and make obeisance to him, they will gain seven kinds li de qi zhong li yi of benefits: 禮得七種利益： First, they will quickly ascend the stages of holiness. yi zhe su chao sheng di 一者速超聖地 Second, their unwholesome karma will dissolve. er zhe e ye xiao mie Third, Buddhas will protect and be near them. 二者惡業銷滅 Fourth, they will not retreat from bodhi. san zhe zhu fo hu lin 三者諸佛護臨 Fifth, their inherent powers will increase. si zhe pu ti bu tui Sixth, they will know past lives. 四者菩提不退 wu zhe zeng zhang ben li 五者增長本力 liu zhe su ming jie tong 六者宿命皆通 362 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 363

qi zhe bi jing cheng fo Seventh, they will ultimately become Buddhas.” 七者畢竟成佛。 er shi shi fang yi qie zhu lai At that time, all the inexpressibly-inexpressible 爾時，十方一切諸來， [number of] Buddhas, Tathagatas, who had come from bu ke shuo bu ke shuo zhu fo ru the ten directions as well as great Bodhisattvas, devas, 不可說不可說諸佛如 nagas, and others of the eight kinds of beings, on having lai ji da pu sa tian long ba bu 來及大菩薩、天龍八部， heard Sakyamuni Buddha praise and extol Ksitigarbha wen shi jia mou ni fo cheng yang zan Bodhisattva’s power of great awesome spiritual -pene 聞釋迦牟尼佛，稱揚讚 tration as being inconceivable, exclaimed that there had tan di zang pu sa da wei shen li never been anything like this. 歎地藏菩薩大威神力， At that time, measureless incense, flowers, heav- bu ke si yi tan wei ceng you 不可思議歎未曾有。 enly garments, and pearl necklaces rained down in the shi shi dao li tian yu wu liang Trayastrimsa Heaven as offerings to Sakyamuni Buddha 是時忉利天雨無量 and Ksitigarbha Bodhisattva. Afterward, the entire -as xiang hua tian yi zhu ying gong yang shi sembly again reverently gazed, made obeisance, joined 香華，天衣珠瓔供養釋 their palms, and withdrew. jia mou ni fo ji di zang pu sa 迦牟尼佛，及地藏菩薩 yi yi qie zhong hui ju fu zhan li 已。一切眾會俱復瞻禮， he zhang er tui 合掌而退。 364 Original Vows of Ksitigarbha Sutra Entrusting Humans and Devas 365

di zang pu sa ben yuan jing juan xia 地藏菩薩本願經卷下 Thus ends the last fascicle of the Original Vows of Ksitigarbha Bodhisattva Sutra.

zan 讚 Praise

di zang ben shi 地藏本誓 Ksitigarbha’s original vows, jiao liang jing yin 校量經因 Examining the causes and effects: long can yin ya shi qian sheng Being hunchbacked, crippled, and mute are results 癃殘瘖啞是前生 from past lives. jin shi feng da cheng 今世諷大乘 In this life, recite the Mahayana sutras. Merit and benefits are endless; fu li wu qiong 福利無窮 Assuring rebirth in the jeweled lotus. jue ding bao lian sheng 決定寶蓮生 Homage to Ksitigarbha Bodhisattva-Mahasattva.

nan mo di zang wang pu sa 南無地藏王菩薩 mo he sa 摩訶薩

367 368

di zang zan 地藏讚 Praise of Ksitigarbha Bodhisattva

di zang pu sa miao nan lun 地藏菩薩妙難倫 Ksitigarbha Bodhisattva is wonderful, beyond hua xian jin rong chu chu fen 化現金容處處分 compare— san tu liu dao wen miao fa Manifesting his golden countenance everywhere. 三塗六道聞妙法 Beings of the three woeful states and the six realms si sheng shi lei meng ci en 四生十類蒙慈恩 of existence hear his wonderful Dharma; Beings of the four kinds of birth and the ten Dharma ming zhu zhao che tian tang lu 明珠照徹天堂路 Realms all receive his benevolent kindness. jin xi zhen kai di yu men His brilliant pearl illuminates the way to the heavens; 金錫振開地獄門 His golden staff jolts open the gates of hell. lei jie qin yin meng jie yin 累劫親姻蒙接引 Relatives of many kalpas all receive his guidance. jiu lian tai pan li ci zun By the nine grades of lotus pedestals, we bow to the 九蓮臺畔禮慈尊 kind, honored one.

369 370 371

nan mo jiu hua shan you ming shi jie 南無九華山幽冥世界 Homage to the great kind and compassionate Ksitigarbha da ci da bei Bodhisatta of the world of darkness in Mount Jiuhua. 大慈大悲

ben zun di zang wang pu sa Homage to Ksitigarbha Bodhisattva. 本尊地藏王菩薩

nan mo di zang wang pu sa 南無地藏王菩薩 372

san gui yi 三皈依 Triple Refuge

zi gui yi fo dang yuan zhong sheng 自皈依佛當願眾生 I take refuge in the Buddha, wishing that all sentient ti jie da dao fa wu shang xin 體解大道發無上心 beings understand the Dharma and make the supreme vow.

zi gui yi fa dang yuan zhong sheng I take refuge in the Dharma, wishing that all sen- 自皈依法當願眾生 tient beings study the sutras diligently and obtain shen ru jing zang zhi hui ru hai 深入經藏智慧如海 prajna-wisdom.

I take refuge in the Sangha, wishing that all sentient be- zi gui yi seng dang yuan zhong sheng ings lead the masses in harmony without obstruction. 自皈依僧當願眾生 tong li da zhong yi qie wu ai 統理大眾一切無礙

373 374

hui xiang 回向 Dedication of Merit

ci bei xi she bian fa jie 慈悲喜捨遍法界 May kindness, compassion, joy, and equanimity pervade xi fu jie yuan li ren tian 惜福結緣利人天 all Dharma Realms; chang jing jie heng ping deng ren 禪淨戒行平等忍 May all sentient beings benefit from our blessings and can kui gan en da yuan xin friendship; 慚愧感恩大願心

May our ethical practice of Chan and Pure Land help us to realize equality and patience;

May we undertake the great vows with humility and gratitude.

375 Notes 377

Chapter Four Notes Notes 5 These are the epithets of a Buddha. 6 According to the commentaries, “in sequence” is interpreted as not to skip over anyone, meaning that the arhat would teach Chapter One Notes and transform whomever he encountered. 1 Sakyamuni Buddha, the historical Buddha, was born in the 7 Skt: Akasayamati, which may also be translated as Ksatryia caste of the Gotama clan as Prince Siddhartha. His fa- “Inexhaustible Wisdom.” ther was King Suddhodana and his mother was Queen Maya. 8 A more literal translation is “...death by calamitous destruction She passed away seven days after giving birth and was- re by [the forces of] the sky and the earth.” 梵 born in the Trayastrimsa Heaven. This sutra takes place while 9 “Holy life” is a translation of the Chinese term fan hang ( 行 the Buddha has come to Trayastrimsa Heaven to explain the ), which is a Chinese translation of the Sanskrit term brah- teaching for his mother. macarya, meaning a pure life, and in particular, the practice of 2 The mother was reborn in the Incessant Hell. celibacy. 3 For up to forty-nine days, a departed being may be in the 10 Commentaries vary in their interpretation of this passage. “intermediate state of existence” before rebirth in one of the One interpretation is that “a hundred tongues” simply refers six realms of existence. See Chapter Seven and the glossary to trouble speaking. Another interprets “a hundred tongues” as a physical malady in which the tongue is covered in many for a more detailed description of the intermediate state of cankers or small tongue-like growths, also inhibiting speech. existence.

Chapter Three Notes Chapter Six Notes 4 According to Buddhist cosmology, every world system under- 11 “The time of a meal” is an ancient Indian unit of time. It is goes the phases of formation, duration, destruction, and noth- longer than a muhurta in duration but shorter than a “time- ingness. The time duration of these four phases, also known as period.” See the glossary entry units of time. the “four intermediate kalpas,” is a great kalpa. See also glos- 12 The weights of his various deeds and the overall effects are still undetermined; therefore his future course of existence is also sary entries for kalpa and three thousandfold world system. undetermined.

376 378 Notes Notes 379

Chapter Seven Notes Chapter Eight Notes 13 A departed being may undergo the “intermediate state of exis- 16 In the Chinese text, the names of the last six ghost kings tence” for up to seven seven-day periods prior to undergoing are transliterations of another language, possibly Sanskrit. the next rebirth. Good deeds performed for the benefit of the Commentaries vary on who these six kings are. Some suggest departed one during these forty-nine days can have impact that “Qi Lishi” may be a being with great strength, “Qi Licha,” on where he or she would be eventually reborn. These good a fire spirit, and “A Nuozha,” a Dharma protector. deeds are called “noble causes” because they contribute to 17 “Short time” is a translation of the Chinese term xuyu (須 the favorable conditions for learning the Dharma, cultivating 臾), which is a Chinese transliteration of the Sanskrit term accordingly, and eventually attaining the unexcelled perfect muhurta, an ancient Indian unit of time. According to the awakening. Abhidharmakosa-bhasyam, there are thirty muhurtas in a day 14 Commentaries vary on the meaning of the term “elements of and night. See also the glossary entry units of time. holiness.” Some define it as aspects of the Dharma, such as the seven factors of awakening and the Noble Eightfold Path. Chapter Nine Notes Others define it as the wholesome results of cultivating the 18 Skt: Padmottara. Dharma. Therefore, this sentence may be interpreted as the 19 Skt: Ratnasikhin. departed one had learned aspects of the Dharma and had cul- 20 Skt: Ratnaketu. tivated accordingly during his or her lifetime and is to gain wholesome results. Chapter Eleven Notes 15 The instructions highlight how care and respect should be 21 Skt: Dridha-prthivi-devata. observed in making a food offering. By not discarding po- tentially usable foodstuff during the preparation, we cherish Chapter Twelve Notes all the resources and put them to the best uses without lit- 22 The term “urna light,” also translated as “hair-curl sign light,” tering and polluting our environment. By offering the food usually implies light emitted from urna (Skt.), the curl of soft to the Buddha and sangha first we show our sincerity and hair between the Buddha’s eyebrows, one of the thirty-two reverence. signs of excellence. However, “the crown of his head,” according to the commentaries, refers to the protuberance on the Buddha’s head (Skt. usnisa), also one of the thirty-two signs. 380 Notes

The commentaries explain that the Buddha emitted rays of light from the protuberance on his head to show the utmost Glossary importance of the teaching about Ksitigarbha Bodhisattva, and that “urna” describes the quality of the light emitted, which is affliction (Skt. klesa) 煩惱. Unwholesome mental quality that de- pure and brilliant, like the radiance from urna, the soft hair files and afflicts the mind. Fundamentally there are three afflic- curl between the Buddha’s eyebrows. tions: greed, anger, and ignorance. 23 The Taisho version differs from the common version in this Age of Declining Dharma 末法. See three ages of the Dharma. last sentence: “For those who had been reborn as humans or Age of Semblance Dharma 像法. See three ages of the Dharma. devas and were experiencing excellent, wonderful happiness, Ajita (Skt.) 阿逸多. Literally, “invincible.” Another name of through these virtues, they will increase their causes for holi- Maitreya Bodhisattva.See also Maitreya Bodhisattva. ness and experience measureless happiness.” Akasagarbha Bodhisattva (Skt.) 虛空藏菩薩. A great Bodhisattva 24 The pouring of water on the crown of one’s head is an Indian whose name literally means “repository of space.” custom of inauguration and consecration. In ancient India, arhat (Skt.) 阿羅漢. Literally, “deserving, worthy.” A “worthy one” water from the four seas and from the rivers in a new king’s who has eradicated all outflows and has extinguished all af- domain is poured on to his head as an act of coronation. Here flictions and therefore is not destined for further rebirth in the a person will gain wisdom after Ksitigarbha Bodhisattva pours cycle of birth and death. water on the crown of his or her head. asamkhyeya (Skt.) 阿僧衹. Literally, “incalculable.” A very large number unit. See numerical units. asamkhyeya kalpa (Skt.) 阿僧衹刦. An “incalculable” (asamkhyeya) number of kalpas. See asamkhyeya and kalpa. asura (Skt.) 阿修羅. One of the “eight classes of beings.” Asuras are beings with great physical prowess and a tendency toward violence, conflict, and dissension. In the texts they are depicted as constantly seeking to gain control and engaging Sakra and the Trayastrimsa devas in battles. Sometimes asuras are con- sidered as a separate realm of existence in samsara. See also eight classes of beings and six realms of existence.

381 382 Glossary Glossary 383

Avalokitesvara Bodhisattva (Skt.) 觀世音菩薩. A great Bodhisattva (Skt.) 菩薩. From bodhi, “awakening,” and sattva, “be- Bodhisattva whose name literally means “observing the sounds ing.” A bodhisattva is an “awakening being,” one who has re- of the world,” usually interpreted to mean he hears the cries of solved to attain the unexcelled perfect awakening for himself the world and relieves the suffering of beings. He is particu- or herself and for all living beings. See also bodhi. larly associated with great compassion. borderlands 邊地. Places where there is no Buddhadharma. Avici (Skt.) 阿鼻. Literally, “uninterrupted, incessant.” Name of the Brahma (Skt.) 梵王, 梵. Also known as “Great Brahma” (mahab- worst of the eight hot hells. Beings there endure continuous rahma). The god who was worshiped as the supreme deity of excruciating torments. early Brahmanism. In Buddhism, Brahma is the ruler of the bhiksu (Skt.) 比丘. A male member of the sangha who has re- first dhyana heavens in the realm of form. See also heavens nounced the household life and has received the full ordina- and threefold world. tion; a fully ordained Buddhist monk. Brahman (Skt. brahmana) 婆羅門. A member of the priestly caste, bhiksuni (Skt.) 比丘尼. A female member of the sangha who has one of the four castes of Hindu society. renounced the household life and has received the full ordina- Buddha (Skt.) 佛. An “awakened one,” one who has attained unex- tion; a fully ordained Buddhist nun. celled perfect awakening. bodhi (Skt.) 菩提. Literally, “awakening.” Enlightenment, perfect Buddhadharma (Skt.) 佛法. The truth, reality, and virtue experi- wisdom, having understood, the way, the truth. Bodhi denotes enced, practiced, and taught by the Buddha. The teachings of the wisdom for the ending of all delusions and afflictions and the Buddha. See Dharma. the realization of nirvana. At times bodhi may be distinguished Buddha eye 佛眼. The eye of Buddha that sees the reality of ev- into “the bodhi of a sravaka,” “the bodhi of a pratyekabuddha,” erything and regards all beings with loving-kindness. and “the bodhi of a Buddha.” The bodhi of a Buddha is the un- Buddha-stupa 佛塔. A stupa which enshrine relics of a Buddha. excelled, ultimate bodhi. Therefore, it is also called anuttara- See stupa. samyak-sambodhi, the unexcelled perfect awakening. In the Buddha World 佛世界. A world system in which a Buddha arises Ksitigarbha Sutra, “bodhi” most likely refers to the bodhi of a and guides living beings to liberation through his teaching.See Buddha. also three thousandfold world system. bodhi mind (Skt. bodhicitta) 菩提心. Literally, “the awakening burning house 火宅. An expression denoting the danger of living mind,” “the mind of enlightenment.” The altruistic aspiration in the threefold world: living beings throughout the six realms to attain the unexcelled perfect awakening, Buddhahood. are subject to myriads of suffering without any true security 384 Glossary Glossary 385

anywhere; even devas can fall into the torment of the lower compassion (Skt. karuna) 悲. Sympathy toward beings in dis- realms when their heavenly merit is exhausted. See also three- tress as well as the intention and capacity to relieve them of fold world, six realms, and samsara. suffering. causal state 因地. Generally refers to the period of practice prior consciousness (Skt. vijnana) 識. Awareness; that which cognizes. to the attainment of Buddhahood when the causes which lead Part of the five aggregates (form, feeling, perception, mental to Buddhahood are planted. More specifically, it can refer to formations, and consciousness), the constituents of sentient the period of Bodhisattva practice preceding the ten grounds. existence, from which a sense of self is created. Six classes of See also tenth ground of fruition. consciousness are distinguished corresponding to the six sens- cause and effect 因果. The universal law of how all phenomena es: eye-consciousness, ear-consciousness, nose-consciousness, interrelate and come into being, the law of causality. With re- tongue-consciousness, body-consciousness, and mind-con- gards to sentient beings, what is experienced in the present is sciousness. Upon death, the consciousness of the departed one, an effect of causes planted through present and past actions accompanied by ignorance and craving and driven by karma, of body, speech, and mind. Present actions of body, speech, experiences a new realm of rebirth. and mind are causes that will lead to effects experienced in Additionally, the Vijnanavada (“Consciousness-only”) School the present and in the future. Wholesome actions lead to hap- of Buddhism distinguishes consciousness into eight types: in ad- piness, while unwholesome actions lead to suffering. See also dition to the five types of sense consciousness, the mind-con- karma. sciousness is further distinguished into the sixth, mano-vijnana, cloud of light 光明雲. A term denoting the great, far-reaching the thinking consciousness which coordinates the perceptions of light emanated by a Buddha. Here “cloud” describes the attri- the sense organs; the seventh, klista-manas, the afflicted mind butes of the light: such as very great in quantity, reaching and that perceives the “storehouse-consciousness” but mistakenly ap- filling all space, and nourishing and benefiting. Ten specific prehends this as a personal self; and the eighth, alaya-vijnana, kinds of such great light are mentioned in Chapter One of the “storehouse consciousness,” which contains the impressions of Ksitigarbha Sutra. past experience and karmic actions. From the storehouse-con- cloud thunder 雲雷. A term designating the preaching of the sciousness the previous seven consciousnesses arise and produce Dharma, which can awaken beings from delusion and relieve all present and future modes of experience in samsara. Therefore, them of suffering, just as thunder can awaken and clouds can the Vijnanavada School considers the alaya-vijnana to be the provide coolness. “fundamental consciousness,” the rebirth consciousness. 386 Glossary Glossary 387 dedicate, dedication (Skt. parinamana) 回向. To redirect and give 4. yaksa (Skt.). the merit of one’s wholesome deeds. There are several aspects 5. gandharva (Skt.). Gandharvas feed on fragrance and are a of dedication, including 1) to turn from oneself toward oth- type of heavenly musician. ers; 2) to turn from cause toward fruition; and 3) to turn from 6. garuda (Skt.). Garudas are golden-winged eagles that in- practices, phenomena, toward the principle, the absolute truth. habit and protect the heavens. Please see Chapter Ten of the Ksitigarbha Sutra for a descrip- 7. kimnara (Skt.) Kimnaras look like humans but have a horn tion of the outcomes of merit-dedication. on the head. They are a type of heavenly musician, excel- deva (Skt.) 天. Literally, “shining one.” An inhabitant of one of the ling in singing and dancing. heavens. See also heavens. 8. mahoraga (Skt.). Mahoragas have a human-like body and Dharma (Skt.) 法. A term with multiple meanings, including phe- a serpent-like head. nomena, things, law, truth, norm, practice; the all-encompass- See also deva, asura, naga, and yaksa. ing principles of all manifestations of things and events; the elder 長者. A layman who is just, truthful, honest, senior, wealthy, fundamental principle of truth discovered and taught by the and influential; an eminent man. Buddha. emanations 分身. Manifested forms created by the supernatural Dharma Prince 法王子. A term for a Bodhisattva, because he will power described in the texts as “having been one, he becomes become a “Dharma King,” a Buddha. many; having been many, he becomes one.” These transforma- Dharma Realm (Skt. dharma-dhatu) 法界. A term with several tional forms may be manifested in different forms at different meanings, including 1) the realm of dharmas (phenomena), places. See also spiritual penetration. the infinite realms, or worlds of reality, the cosmos, the infinite epithets of a Buddha. There are often ten in the list: universe; 2) the totality of the infinite universe, infinity; 3) the 1. Tathagata (Skt. tathagata) 如來. all-embracing cosmic principle, the underlying reality as the 2. Worthy of Offering (Skt.arhat ) 應供. ground of all things, both noumenal and phenomenal. 3. Truly All-Knowing (Skt. samyak-sambuddha) 正遍知. eight classes of beings 八部. These are classes of non-human be- 4. Perfect in Knowledge and Conduct (Skt. vidyacarana- ings generally regarded as the protectors of the Dharma: sampanna) 明行足. 1. deva (Skt.). 5. Well-Gone (Skt. sugata) 善逝. 2. asura (Skt.). 6. Knower of the World (Skt. lokavid) 世間解. 3. naga (Skt.). 7. Unsurpassed (Skt. anuttara) 無上士. 388 Glossary Glossary 389

8. Tamer (Skt. purusa-damya-sarathi) 調御丈夫. years. As the human lifespan diminishes further, these degen- 9. Teacher of Devas and Humans (Skt. sasta deva-manusya- erations increase in severity. The practice of Dharma becomes nam) 天人師. much more difficult when these conditions are present. See 10. Buddha, World-Honored One (Skt. bhagavan) 佛, 世尊. kalpa and affliction. equanimity (Skt. upeksa) 捨. Nonattachment, even-mindedness, five great violations that lead to incessant torments 五無間 impartiality. 罪. Also known as the five grave offenses. These are patricide, false views 邪見. Speculative opinions or views contrary to right matricide, killing an arhat, drawing a Buddha’s blood with ill view. See right view. intention, and causing a schism in the sangha. These offenses finger-snap彈指 . A unit of time that is equal to sixty-five thought- cause the doer to go immediately to Avici Hell after death. moments in duration according to the Abhidharmakosa- See Chapter Three of the Ksitigarbha Sutra for the descrip- bhasyam. See also thought-moment and units of time. tion of the five great violations of offenses leading to incessant five degenerations (Skt.: panca kasayah) 五濁. torments. 1. Degeneration of kalpa (Skt. kalpa-kasaya). The living be- five pungent plants 五辛. Garlic, scallions, leeks, onions, and ings’ environment worsens due to various calamities. chives. According to the Surangama Sutra, these five plants 2. Degeneration of views (Skt. drsti-kasaya). Various false make one’s breath foul, which drives away the audience as views prevail. well as the protectors of the Dharma and attracts evil ghosts 3. Degeneration of afflictions (Skt.klesa-kasaya ). Afflictions, and spirits. If consumed raw, they cause irritability of tem- under the broad categories of greed, anger, and ignorance, per; if consumed cooked, they increase one’s sexual desire. dominate the minds of living beings. Therefore, practitioners are advised to avoid consuming them. 4. Degeneration of living beings (Skt. sattva-kasaya). Human five signs of decay五衰相 . These are signs of the imminent death beings mostly commit unwholesome acts. of devas: 1) their clothing becomes dirty; 2) their flower head- 5. Degeneration of life span (Skt. ayu-kasaya). Human lifes- dresses wilt; 3) they perspire under their armpits; 4) their bod- pan diminishes. ies give off bad odor; and 5) they do not enjoy their seats. The These are called “degenerations” because they make human life above are also called the five “major” signs in contrast to the difficult. According to theKaruna Pundarika Sutra, they begin five “minor” signs which, according to the Abhidharmakosa- to manifest when the small kalpa is in the periods of decrease bhasyam, are as follows: 1) their clothing and adornments and the human lifespan has diminished to twenty thousand give off unpleasant sounds; 2) the luminance of their bodies 390 Glossary Glossary 391

dims; 3) water drops attach to their bodies while bathing; 4) in attainment of Buddhahood of individuals or groups. In the spite of their natural mobility, their minds become attached to Ksitigarbha Sutra, “to give prediction” most likely refers to the objects; and 5) their eyes which are normally steady now flit foretelling of one’s attaining Buddhahood. about. See also deva. Great Being (Skt. mahasattva) 大士. See Mahasattva. five realms of existence五道 . 1) devas; 2) humans; 3) animals; 4) great ghost of impermanence 無常大鬼. An expression denoting hungry ghosts; 5) hell-beings. death. Four Deva Kings (Skt. caturmaharaja) 四天王. Also known as the Great Iron Encircling Mountains 大鐵圍山. According to “Four Heavenly Kings,” guardians of the four directions and Buddhist cosmology, the outermost ring of mountains encir- protectors of the Dharma. They are: Deva King Vaisravana, cling a world. See also three thousandfold world system. “the Deva who hears much and is well-versed,” guarding the guide across, guide…across to the other shore 度, 度…彼岸. north; Deva King Dhrtarastra, “the Deva who keeps the king- To enable beings to go from this shore of samsara, cross dom,” guarding the east; Deva King Virudhaka, “the Deva of over the currents of afflictions, and reach the other shore increase and growth,” guarding the south; and Deva King of nirvana. Virupaksa, “the wide-eyed Deva,” guarding the west. They re- hair curl sign (Skt. urna-laksana) 毫相. The curl of soft hair -be side in the Heaven of the Four Deva Kings, which, according tween a Buddha’s eyebrows; one of the thirty-two signs of a to Buddhist cosmology, is located on the terraces of Mount Buddha. See also signs and characteristics of excellence. Sumeru. See also heavens. Heaven of the Thirty-Three Devas三十三天 . See Trayastrimsa fourfold assembly (Skt. catasrah parsadah) 四衆. Also known as Heaven. the “four divisions of the Buddhist community,” consisting of heavens 天. These are listed in ascending order, corresponding to monks, nuns, male lay devotees, and female lay devotees. the order of appearance in Chapter One of the Ksitigarbha fundamental consciousness 本識. Another name for mind-con- Sutra. sciousness, in contrast to the five types of sense consciousness. 1. Heavens of the realm of desire—the Heaven of the Four The Vijnanavada School of Buddhism specifically calls the Deva Kings, the Trayastrimsa Heaven, the Suyama alaya-vijnana, “storehouse consciousness,” the “fundamental Heaven, the Tusita Heaven, the Heaven of Delight in consciousness.” See consciousness. Transformations, the Heaven of Mastery over Others’ give prediction (Skt. vyakarana) 授記. The foretelling of- fu Transformations. ture destinations, progresses, stages of cultivation, and the 2. Heavens of the realm of form. 392 Glossary Glossary 393

a. First dhyana heavens—the Heaven of Brahma’s inexpressibly-inexpressible, or inexpressibly-inexpressibly Assembly, the Heaven of Brahma’s Ministers, and the many 不可說、不可說. A very large number unit in ancient Great Brahma Heaven. India. See numerical units. b. Second dhyana heavens—the Heaven of Limited Light, intermediate state of existence (Skt. antarabhava) 中有. The inter- the Heaven of Measureless Light, and the Light-Sound mediate state between death and rebirth. After death, a sentient Heaven. being in samsara may undergo the intermediate state before un- c. Third dhyana heavens—the Heaven of Limited Purity, dergoing rebirth in the six realms of existence. According to the the Heaven of Measureless Purity, the Heaven of Yogacarabhumi Sastra, if such a being does not encounter the Universal Purity. conditions for rebirth by the end of a seven-day period, the being d. Fourth dhyana heavens—the Heaven of Birth of Merit, will experience death and then be spontaneously born, starting the Heaven of Love of Merit, the Heaven of Abundant the next seven-day period. This pattern will continue for up to Results, the Heaven of No Perception, the Heaven of forty-nine days as the being awaits the conditions for rebirth. At No Affliction, the Heaven of No Heat [from- afflic the end of the forty-nine days such a being will undergo rebirth. tion], the Heaven of Good Sight, the Heaven of Good Jambudvipa (Skt.) 南閻浮提. The southernmost of the four con- Manifestation, and the Ultimate Form Heaven. tinents according to Buddhist cosmology; it is usually consid- 3. Heavens of the formless realm—the Heaven of the State of Infinity ered to refer to the world in which we live. See also three of Space, the Heaven of the State of Infinity of Consciousness, thousandfold world system. the Heaven of the State of Nothingness (these three heavens joy (Skt. mudita) 喜. Gladness for beings who have attained suc- not specifically mentioned in the Ksitigarbha Sutra), and the cess and happiness. Heaven of the State of Neither-Perception-nor-Non-Perception. kalpa (Skt.) 劫. A very long period of time. When mentioned with- See also threefold world. out specification, a kalpa often refers to a “great kalpa”: the householder 居士. A layperson who practices Buddhism. time for a world system to undergo the phases of formation, hungry ghosts (Skt. preta) 餓鬼. One of the three lower realms. duration, destruction, and nothingness—the four “intermedi- These beings find no satisfaction for their desires, especially ate kalpas.” Each intermediate kalpa further consists of twenty but not exclusively for their hunger or thirst. “small kalpas.” inexpressible 不可說. A very large number unit in ancient India. During the intermediate kalpa of duration, the world un- See numerical units. dergoes periods of increase and decrease. During the period 394 Glossary Glossary 395

of increase, human lifespan increases by one year every one other wholesome or unwholesome seeds. See also cause and hundred years until it reaches 84,000 years, and during the pe- effect, and karmic path. riod of decrease, human lifespan decreases one year every one karmic path (Skt. karma-marga) 業道. An expression denoting hundred years until it reaches ten years. Toward the end of the fact that karma, volitional action, leads one to its ripened the period of decrease, the “three small catastrophes” occur: 1) effects, just like a road leading to places. Living beings are led “the sword interval,” the killing of one another, occurs when by their own wholesome and unwholesome karma to be reborn human lifespan reaches ten years, lasting for seven days; 2) in the six realms of existence in samsara. Wholesome actions diseases, lasting for seven months and seven days, and 3) fam- are also called good karmic paths while unwholesome actions, ine, lasting for seven years and seven months and seven days bad karmic paths. The ten wholesome actions, therefore, are according to the Abhidharmakosa-bhasyam. The time of one also called “the ten good karmic paths.” See also karma, cause period of increase and one period of decrease added together and effect, and ten wholesome actions. corresponds to one small kalpa. kasaya (Skt.) 袈裟. Literally, “dyed.” The garment of a Buddhist At the end of the intermediate kalpa of duration, the world monastic. system undergoes destruction due to one of the “three great kindness (Skt. maitri) 慈. Good will and benevolence toward catastrophes”: 1) destruction by fire, from hells up to the first beings as well as the intention and capacity to bring them dhyana heavens; 2) destruction by water, up to the second happiness. dhyana heavens; or 3) destruction by wind, up to the third Krakucchanda Buddha (Skt.) 拘留孫佛. The fourth of “the seven dhyana heavens. past Buddhas” and the first of the thousand Buddhas of the See also heavens and threefold world. present kalpa to arise in this world. See also Vipasyin Buddha, karma (Skt.) 業. Literally, “action.” Actions that spring from voli- and present kalpa. tions and are manifested outwardly through physical action Ksatriya (Skt.) 刹利. A member of the “warrior” or ruling caste, and speech and inwardly through the mind as thoughts, plans, one of the four castes of Hindu society. desires, and emotions. Once performed, volitional actions, Ksitigarbha Bodhisattva (Skt.) 地藏菩薩. A great Bodhisattva wholesome and unwholesome, are like seeds, with the poten- whose name literally means “Earth-Repository,” “Earth-Store,” tial to ripen and bear fruit in this life, in the next life, or in or “Earth-Womb.” He is particularly associated with the great subsequent future lives. The potential to bear result remains vows to rescue all suffering beings and to guide and enable them unchanged through time, but it is affected by the presence of to attain Buddhahood before he himself attains Buddhahood. 396 Glossary Glossary 397 li 里. A traditional Chinese unit of length, now standardized at ½ Manjusri Bodhisattva (Skt.) 文殊師利菩薩. A great Bodhisattva kilometer. whose name literally means “Wondrous Virtue,” or “Wondrous liberation (Skt. mukti) 解脫. To be free from the bondage of afflic- Auspiciousness.” He is particularly associated with great tions and released from samsara. wisdom. lion’s roar 師子吼. A term designating the powerful preaching of merit (Skt. punya) 福 , 福德. That which results from karmically the Dharma. The Buddha’s preaching can overcome erroneous wholesome actions. views and doctrines and subdue demons, just as a lion’s roar Mount Sumeru 須彌山. The “world mountain” in the center of a can terrify and subdue all animals. world according to Buddhist cosmology. See also three thou- lower realms of existence (Skt. durgati) 惡趣. Usually, there are sandfold world system. three: 1) animals; 2) hungry ghosts; 3) hell-beings. naga (Skt.) 龍. One of the “eight classes of beings.” Nagas are drag- Mahasattva (Skt.) 摩訶薩, 大士. Literally, a “great being.” A person ons, powerful and mysterious serpent-like beings. See also of great compassion, noble aspiration, and exceptional courage eight classes of beings. and determination. An epithet used for great Bodhisattvas. nayuta (Skt.) 那由他. A large number unit. See numerical units. Mahayana (Skt.) 大乘. Literally, “great vehicle.” One of the major nirvana (Skt.) 涅槃. Literally, “extinguishing.” The unconditioned; schools of Buddhism, with special emphasis on helping multi- complete extinguishing of the fires of greed, anger, and igno- tudes of beings to reach liberation. rance; liberation from samsara, the cycle of birth and death, Mahesvara (Skt.) 摩醯首羅. Literally, “great sovereign.” According and the suffering therein. to some Mahayana texts and commentaries, he is described as noble path 聖道. The path to liberation and ultimately to the deva king of a great thousandfold world, who resides in Buddhahood; the Noble Eightfold Path—right view, right the Ultimate Form Heaven on the apex of the realm of form. thinking, right speech, right action, right livelihood, right ef- See also heavens, threefold world and three thousandfold fort, right mindfulness, and right concentration. world system. nonarising 無生. The fact that things and events, in the ultimate Maitreya Bodhisattva (Skt.) 彌勒菩薩. A great Bodhisattva sense, neither arise nor cease. As they come into existence and whose name literally means “the Kind One,” or “the Loving cease due to causes and conditions, things and events do not One.” He is particularly associated with loving-kindness. He have a real, unchanging self-entity. One who attains non-aris- was prophesied by Sakyamuni Buddha to be the next Buddha ing has completely eliminated all afflictions and is no longer to arise in the world. subject to rebirth in samsara. 398 Glossary Glossary 399 no-outflow (Skt. anasrava) 無漏. Being free of outflows; without liberate all beings from suffering and to attain unsurpassed -bo afflictions; pure.See outflow and affliction. dhi. Original vows are the “causes” leading to the eventual “re- numerical units. Terms such as “nayuta,” “asamkhyeya,” “inex- sult” of attaining Buddhahood. Such vows are the fundamen- pressible,” and “inexpressibly-inexpressible” are large nu- tal cause for the Bodhisattvas to carry out their Bodhisattva merical units in ancient India. The unit “nayuta,” the small- deeds. est among these four, is the twelfth number unit according outflow (Skt. asrava) 漏. Also may be referred to as “taint,” “can- to the Abhidharmakosa-bhasyam. The unit “asamkhyeya” is ker,” “effluent,” “fermentation,” etc. That which flows outof the sixtieth (or fifty-second according to other interpretations the mind and creates the torrents of samsara, usually classi- of the Abhidharmakosa-bhasyam) number of successively fied into three or four kinds: the outflow of sense desires, the larger numbers with each one ten times greater than the pre- outflow of (wrong) views, the outflow of becoming, and the ceding one. The number “asamkhyeya” is also the smallest of outflow of ignorance. Outflows are afflictions, unwholesome the “ten great numbers” described in the Buddhavatamsaka- mental qualities. See also affliction. mahavaipulya-sutra, “Flower Ornament Sutra,” while “inex- parinirvana (Skt.) 滅度, (般)涅槃. Literally, “complete nirvana.” pressible” is the ninth and “inexpressibly-inexpressible” is the Perfect extinguishing. This word is frequently used to signify tenth, the largest, of the ten great numbers. the final passing away of a Buddha or of an arhat. See also observance day 齋日. A day for the “cleansing of the mind nirvana. through proper technique,” the specific days of a month during perfection (Skt. paramita) 波羅蜜. Literally, “reaching the other which lay Buddhists devote themselves to stricter practices to shore.” In the Ksitigarbha Sutra, the six perfections are given help regulate the body and mind. During an observance day as: lay practitioners usually observe the eight precepts: 1) not to 1. perfection of giving (Skt. dana-paramita) kill or harm beings; 2) not to take what has not been given; 3) 2. perfection of morality (Skt. sila-paramita) not to engage in sexual conduct; 4) not to speak falsehood; 5) 3. perfection of patience (Skt. ksanti-paramita) not to take intoxicants; 6) to abstain from cosmetics, personal 4. perfection of diligence (Skt. virya-paramita) adornment, dancing, singing, music, and watching shows; 7) 5. perfection of meditation (Skt. dhyana-paramita) not to use high seats or beds; 8) to abstain from food past noon. 6. perfection of prajna (Skt. prajna-paramita) original vow (Skt. purva-pranidhana) 本願. Resolution made place the hand on the crown of the head 摩頂. The Buddha may while in the causal state of cultivation by a Bodhisattva to place his hand on the crown of a disciple’s head when affirming 400 Glossary Glossary 401

his or her cultivation and realization, imparting teachings, giv- cultivate the virtuous ways and can see such matters directly. ing prediction, or entrusting him or her with responsibility. Supramundane right view is to know and discern directly the prajna (Skt.) 般若. Literally, “to know,” “to discern,” “to under- Four Noble Truths: suffering, the origin of suffering, the ces- stand,” and “wisdom.” The penetrative wisdom into the reality sation of suffering, and the path leading to the cessation of of all things, the ultimate truth. suffering. pratyekabuddha (Skt.) 辟支佛. Literally, an “independently awak- ripened effect (Skt. vipaka) 報 , 果報. Literally, “ripen, fruit.” The ened one.” One who is awakened to dependent origination and result that arises from the ripening of action. See also cause becomes an arhat without having heard the Buddha’s teaching and effect and karma. from others. roots of goodness (Skt. kusala-mula) 善根. Namely non-greed, present kalpa (Skt. bhadra kalpa) 賢劫. Literally, the “Fortunate non-anger, and non-ignorance. Referred to as “roots” because Kalpa, Auspicious Kalpa, Excellent Kalpa.” According to the from them all virtues, all wholesome actions, arise. Mahayana texts, this is the present kalpa during which one saha world (Skt. saha-lokadhatu) 娑婆世界. Literally, “the world thousand Buddhas will arise in this world and guide living of endurance.” The universe of suffering; the great thousand- beings to liberation through their teachings. Krakucchanda fold world in which we live. According to the texts, beings in Buddha was the first of the thousand Buddhas to arise in this this world endure the sufferings from the afflictions of greed, world, Kanakamuni Buddha was the second, Kasyapa Buddha anger, and ignorance. Sakyamuni Buddha has arisen in this was the third, Sakyamuni Buddha is the fourth, and the future world to teach and guide beings to liberation. See also three Maitreya Buddha will be the fifth to arise in this world. The thousandfold world system. texts differ in exactly how the time span of the present kalpa Sakra (Skt.) 帝釋. The ruler of the Trayastrimsa Heaven and also a compares to a great kalpa. See also kalpa. follower of the Buddha. See also Trayastrimsa Heaven. refuge, take refuge 歸依. To turn to and rely on the Buddha, the Sakyamuni Buddha (Skt.) 釋迦牟尼佛. The historic Buddha who Dharma, and the Sangha. lived in India more than two thousand years ago, the founder of right view (Skt. samyag-drsti) 正見. Literally, “right seeing.” Buddhism. His name literally means “the sage of the Sakya clan.” Seeing things as they really are. Mundane right view means samadhi (Skt.) 三昧. Meditative concentration, collectedness of to know that there is merit in generosity, that there are results the mind on a single object. borne out of one’s good and bad actions, that there are past, Samantabhadra Bodhisattva (Skt.) 普賢菩薩. A great present, and future lives, that there are noble practitioners who Bodhisattva whose name literally means “Universally Good,” 402 Glossary Glossary 403

“All-Pervadingly Excellent,” or “Wholly Auspicious.” He is par- concentration (categories 1-5) and attained through supra- ticularly associated with the cultivation of great practices and mundane penetrative insight (category 6): vows. 1. Teleportation: encompassing supernatural power of samsara (Skt.) 生死, 輪迴. Literally, “wandering on.” The cycle of various kinds, such as to appear and vanish anywhere at existence and continuity; repeated birth and death. will, to become many, to transform into various forms, sangha (Skt.) 僧. Literally, “a community.” The Buddhist monastic etc. community. 2. Divine ear: the ability to hear human and divine sounds seven jewels 七寶. Seven precious things, of which the list varies clearly both near and far. from text to text. Some list them as gold, silver, lapis lazuli, 3. Knowledge of the minds of others: the ability to read the crystal, mother of pearl, red pearls, and carnelian. minds of others. signs and characteristics of excellence (Skt. laksana-vyanjana) 4. Knowledge of past lives. 相好. The thirty-two signs and eighty characteristics of excel- 5. Divine eye: the ability to see things clearly even in dark- lence on the physical body of a Buddha. The thirty-two signs ness, at great distance, and through obstacles; knowledge are major signs, which are more readily seen by people; these of the passing away and reappearance of beings, of how signs are also present on a wheel-turning king. The eighty they fare on according to their karma. characteristics are subtle and much harder to see; they are 6. Knowledge of the extinction of all outflows: by the extinc- present only on a Buddha or a great Bodhisattva. These signs tion of all outflows, in this very life one enters and dwells and characteristics of excellence are the results of the cultiva- in the “no-outflow” liberation of mind, liberation by wis- tion of wholesome actions of body, speech, and mind. dom, realizing it for oneself with direct knowledge. six realms of existence 六道. 1) devas; 2) humans; 3) asuras; 4) See also no-outflow and outflow. animals; 5) hungry ghosts; 6) hell-beings. sravaka (Skt.) 聲聞. Literally, “a hearer, a disciple.” A disciple of skillful means (Skt. upaya) 方便. Teaching devices and methods the Buddha, especially a “noble disciple,” one who listens to the suited to the conditions and capacities of living beings to help teachings of the Buddha and attains awakening. them practice cultivation and attain liberation. stupa (Skt.) 塔. Originally a tumulus burial mound enshrining spiritual penetration (Skt. abhijna) 神通. Also referred to as su- the relics of a holy person such as a Buddha or objects associ- pernatural knowledges, direct knowledges, etc.; a term denot- ated with his life. Stupas were later constructed as tall spired ing the supernatural abilities developed through meditative monuments as seen in countries like Thailand, Myanmar, and 404 Glossary Glossary 405

Sri Lanka. Stupas also evolved into pagodas in countries like Bodily conduct China, Japan, and Korea. 1. To abstain from killing and to act gently and compassion- Supernatural power (Skt. abhijna) 神通. See spiritual ately toward all beings. penetration. 2. To abstain from taking what is not given, to take only sutra (Skt.) 經. A Buddhist scripture, usually a discourse of the when given, and to delight in giving. Buddha or of his contemporary disciples. 3. To abstain from sexual misconduct. Tathagata (Skt.) 如來. Literally, “thus come” (Skt. tatha agata) and Verbal conduct “thus gone” (Skt. tatha gata). He who has thus come and thus 4. To abstain from false speech and to speak the truth. gone; he who has attained full realization of suchness (Skt. -ta 5. To abstain from abusive speech and to speak gently. thata), reality that is beyond all words and description. One of 6. To abstain from divisive talebearing and to speak words the epithets of a Buddha. See also epithets of a Buddha. that conduce to harmony. ten directions 十方. The eight points of the compass and the 7. To abstain from idle chatter and to speak what is meaning- nadir and zenith. An expression denoting all directions of ful on the proper occasion. space. Mental conduct Tenth Ground of Fruition 十地果位. Also known as “the 8. Not to be covetous. ground of Dharma-Cloud,” the highest of the ten grounds of 9. To be free from ill will. Bodhisattva development. After having resolved to attain the 10. To have right, undistorted view. unexcelled perfect awakening, a Bodhisattva cultivates and thought-moment (Skt. ksana) 念. A small unit of time. See units progresses through the different stages of the Bodhisattva of time. path. The list of the stages varies among the different texts. threefold world 三界. Also known as “the three realms of sentient The one most commonly known lists the following: the ten existence,” the universe of sentient beings in samsara. It con- levels of faith, the ten abodes, the ten practices, the ten levels sists of three realms listed in ascending order as follows: of transference and dedication, and the ten grounds. When a 1. The desire realm (Skt.kama-dhatu ). So referred to because Bodhisattva reaches the tenth ground of fruition, he is very sensual desire predominates in this realm. This realm con- close to attaining Buddhahood. tains the hells, the realm of hungry ghosts, the animal ten wholesome actions 十善. The ten courses of action in accor- world, the human world, and the six heavens of the desire dance with the Dharma, righteous conduct: realm. 406 Glossary Glossary 407

2. The realm of form (Skt. rupa-dhatu). In this realm, the lokadhatu) 三千大千世界. A great universe, a “trichiliocosm.” gross material form is absent and only the subtler types According to Buddhist cosmology, a world consists of Mount of form remain. The heavens contained in this realm cor- Sumeru in the center, the surrounding seas and mountains, respond to the four dhyana states. the four continents, Jambudvipa to the south, Purva-videha 3. The formless realm (Skt.arupa-dhatu ). This is not a physi- to the east, Apara-godaniya to the west, and Uttara-kuru to cal place, and the beings in this realm consist solely of the the north, encircled by the Great Iron Encircling Mountains, mind without a physical base. The heavens in this realm and the sun, the moon, various astral bodies, and up to the correspond to the four formless meditative states. first dhyana heavens. One thousand such worlds and up to the See also heavens. second dhyana heavens make up a “small thousandfold world,” three ages of the Dharma 三時. After the Buddha’s passing, his a small universe. One thousand “small thousandfold worlds” teachings undergo three phases of development: and up to the third dhyana heavens make up a “medium thou- 1. The Age of the True Dharma 正法. During this period, sandfold world,” a medium universe. One thousand “medium the Buddha’s teachings are followed and practiced accord- thousandfold worlds” and up to the fourth dhyana heavens ingly. Full results of the teachings are attained, and many make up a “great thousandfold world,” or commonly referred practitioners realize the fruits of cultivation. to as a “three thousandfold world system,” a great universe. In 2. The Age of Semblance Dharma 像法. During this period, such a great thousandfold world a Buddha arises and guides the teachings are increasingly ignored or lost. The prac- living beings to liberation. See also Buddha World. tices are partly in accord with the teachings and partly Trayastrimsa Heaven (Skt. trayastrimsa) 忉利天. Literally, not. Full results of the teachings are infrequently attained, “the heaven of the thirty-three.” One of the heavens of the and few practitioners realize the fruits of cultivation. realm of sensual desire. This heaven is located on the top 3. The Age of Declining Dharma 末法. During this period, of Mount Sumeru according to Buddhist cosmology. The the teachings become inaccessible and disappear. Doctrinal Buddha expounded the Ksitigarbha Sutra in this heaven. squabbles are many. The practices become little supported See heavens. by the teachings. It is very difficult for practitioners to- re Triple Gem (Skt. triratna) 三寶. Literally, “three precious ones.” alize the fruits of cultivation. Eventually the practices fade The Buddha, the Dharma, and the Sangha. They constitute the away and teaching lines die out. focus of faith in Buddhism and are revered as most precious three thousandfold world system (Skt. tri-sahasra-maha-sahasra by Buddhists. 408 Glossary Glossary 409 unexcelled perfect awakening (Skt. anuttara-samyak-sambod- virtuous friend (Skt. kalyana-mitra) 善知識. Literally, “noble hi) 阿耨多羅三藐三菩提. The awakening of a Buddha. See friend.” A good spiritual friend who sets a good example and bodhi. gives wholesome advice, guidance, and encouragement. units of time. The terms “thought-moment” (Skt. ksana), “finger- wheel-turning king (Skt. cakravartin) 轉輪王. A monarch whose snap,” “short time” (Skt. muhurta), and “the time of a meal” are rule is unbound, as in “the wheels of his chariot roll every- ancient Indian units of time. According to the Abhidharmakosa- where without hindrance.” A world ruler. bhasyam, one day and night equals thirty muhurtas; one muhur- World-Honored One (Skt. bhagavan) 世尊. One of the ten epi- ta equals thirty lavas; one lava equals sixty tat-ksanas; and one thets of a Buddha. See also epithets of a Buddha. tat-ksana equals one hundred twenty ksanas. The expression yaksa (Skt.) 夜叉. One of the “eight classes of beings.” Yaksas are “the time of a meal” is described by other texts to be longer than fierce beings. While many are malevolent and hostile toward a muhurta in duration but shorter than a “time-period” as in the humans, some are benign and act as the protectors of the expression “six time-periods of a day and night.” See also kalpa. Dharma. See also eight classes of beings. Unsurpassed Way 無上道. The path leading to Buddhahood. Yama (Skt.) 閻羅(王). Lord of the hells. He is often depicted as upasaka (Skt.) 優婆塞. A Buddhist layman who takes refuge in presiding over the process of assessing and determining the the Buddha, the Dharma, and the Sangha and upholds the five karmic results of sentient beings after their death. precepts: 1) not to kill or harm beings; 2) not to take what has yojana (Skt.) 由旬. A unit of length described as the distance of a not been given; 3) not to engage in sexual misconduct; 4) not royal day’s march for the army in ancient India, equivalent to to speak falsehood; 5) not to take intoxicants. about 20, 15, or 8 kilometers based on different calculations. upasika (Skt.) 優婆夷. A Buddhist laywoman who takes refuge in the Buddha, the Dharma, and the Sangha and upholds the five precepts. Vipasyin Buddha (Skt.) 毘婆尸佛. A Buddha of antiquity who arose in the world ninety-one kalpas ago. His name literally means “Clear-Seeing.” He was the first of “the seven past Buddhas.” The others were: Sikhi Buddha, Visvabhu Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kasyapa Buddha, and Sakymuni Buddha. See also present kalpa.