Ksitigarbha Sutra on Story TLDRLSS

What is the Ksitigarbha Sutra? A Debt Restructuring Guide for Your 'Soul's Deep Clean'

Wed, 08 Apr 2026 16:35:00 +0800

The Ksitigarbha Sutra (fully known as the Sutra of the Original Vows of Earth Store Bodhisattva)—if we were to compare all Buddhist scriptures to a library, this one would be your “Life Debt Clearing Guide” and “Family System Constellation Manual.”

What Kind of Sutra is it? “Debt Negotiation” in the Soul Realm

Have you ever heard the saying, “Never recite the Ksitigarbha Sutra at night because it will attract wandering spirits”?

If we use a modern, relatable metaphor, the Ksitigarbha Sutra is like a “legal consultation and credit repair plan for the soul realm.”

In Buddhist tradition, it is known as the “Sutra of Filial Piety.” The protagonist, Ksitigarbha Bodhisattva (Earth Store Bodhisattva), was a universally filial daughter for many lifetimes before achieving enlightenment. To save her mother who was suffering in the underworld, she made the vow: “If hell is not empty, I vow not to become a Buddha.”

Its core logic is actually very simple:

Acknowledging that every one of us, through countless past lives, might have accumulated some “debts” (what we often call karma).

This scripture tells you: if you feel your current life is stuck, your family’s fortune is declining, or if a loved one has passed away, how you can use a set of “legal procedures” (including reciting scriptures, giving alms, and making vows) to negotiate with creditors and help relatives and friends upgrade their “soul scores.”

Therefore, it isn’t meant to “scare wandering spirits” but to “solve problems.”

When Can You Recite It? Breaking the Myth About Reading at Night

Let’s return to the initial question: Can you really not recite it at night?

Imagine putting up a sign on your front door that says, “Free Debt Consolidation Consultations.” Naturally, creditors would want to come and take a look. But the point is, they aren’t there to harm you; they are there to “seek help.”

Ksitigarbha Bodhisattva is like the chief of police in the soul realm. When he is present, it is actually the safest.

Besides being able to recite it at any time, here are a few scenarios where chanting the Ksitigarbha Sutra is especially suitable:

Scenario	Explanation
When sending off a loved one	It’s like getting a “premium VIP pass” for a friend who’s moving abroad, helping the deceased live a better life in the next world.
During pregnancy	To help “clear the slate” for the incoming new life, removing karma and increasing fortune—like a spiritual version of prenatal education.
When feeling “luck is stuck”	When you feel you’ve worked hard but see no results, much like having a credit score too low to get a loan, reciting this sutra acts like a “spiritual deep clean.”

Upper, Middle, and Lower Volumes: What is this “Movie Trilogy” About?

The Ksitigarbha Sutra is very long and is typically divided into three volumes. You can view it as a complete logical set:

Volume	Core Theme	What is it like in daily life?
Upper	Origins and Vows	A corporate founder’s biography: Explaining why Ksitigarbha Bodhisattva is trustworthy.
Middle	Current State and Penal Law	The penal code and forensic reports: Letting you know what deductions happen when you do wrong, very shocking.
Lower	Benefits and Operations	A membership benefits manual: Telling you how many life points you can earn by following instructions.

Important Reminder: While you can read them separately, the most ideal state is “reading them in order.” It’s a complete cycle of energy, from intention, to understanding cause and effect, and finally to harvesting the fruits.

Which Sutra Should You Read for Different Scenarios?

Many people ask, what is the difference between the Ksitigarbha Sutra and the Heart Sutra, Universal Gate Chapter, or Amitabha Sutra? When should one recite which scripture?

Scenario	Explanation
If your boss scolded you today and you are furious	Please open the Heart Sutra. It helps your brain “optimize and cool down,” allowing you to see through attachments.
If you’re having surgery tomorrow, or there’s a family emergency	Please open the Universal Gate Chapter. You are directly dialing Guanyin Bodhisattva’s “emergency helpline,” regaining a sense of protected safety.
If your luck feels muddy, or your home’s foundation is unstable	Then you must bring out the Ksitigarbha Sutra. This requires a deep “foundation deep clean” to deal with the bottom-most karma issues.
Going to an elder’s funeral, or missing a deceased relative	Please open the **Amitabha Sutra or Ksitigarbha Sutra**. The former guides them to a 5-star hotel (the Pure Land); the latter helps them clear their bank debts (karmic obstacles).

Here are the scenarios suitable for different scriptures:

Sutra Name	Relatable Metaphor	Core Purpose (Scenario)	Energetic Feel
Heart Sutra	System Optimization and Cooling Program	Specializes in: overthinking, anxiety, and attachments. When you feel tired and stuck, it resets brain logic.	Light, empty, calm
Universal Gate Chapter	24-Hour Emergency Helpline	Specializes in: emergencies, fears, specific requests (e.g., trying to conceive, peace). Guanyin Bodhisattva is the warmest customer service.	Warm, protected, soft
Amitabha Sutra	5-Star Retirement Immigration Guide	Specializes in: fear of death, end-of-life care. It paints a blueprint of the Pure Land, giving you confidence in the future (next life).	Stable, yearning, bright
Ksitigarbha Sutra	Deep Foundation Cleanse and Debt Negotiation	Specializes in: hereditary family karma, inexplicably low luck, liberating ancestors, pregnancy blessings. It tackles the “deepest” issues.	Substantial, solemn, powerful

Conclusion

All scriptures, fortune telling, or GPS systems are simply “maps.” A map is used to point directions, not to be enshrined.

If you chant scriptures but in reality remain unfilial to your parents and mean to others, your “soul credit score” will still drop!

If you’ve been feeling frustrated recently, why not give yourself a quiet moment? You don’t need to make a big deal out of it; start by reading one chapter a day, treating it as “half an hour of spiritual reset.” You’ll discover that a sense of safety, like “even if the sky falls, the earth will catch it,” slowly returns to your life.

Reference

Ksitigarbha Sutra, Volume 3: Complete Sutra Text with Vernacular Translation — The Merits of Giving and 28 Benefits of Venerating Ksitigarbha

Tue, 07 Apr 2026 00:02:37 +0800

Photo by International BLIA | “Sutra of the Past Vows of Ksitigarbha Bodhisattva… Sutra Text/Calligraphy” Volume 1/19 “Chapter 2: Assembly of the Emanation Bodies” | Facebook

Sutra of the Past Vows of Ksitigarbha Bodhisattva, Volume 3

Chapter 10: Comparing the Merits and Conditions of Giving

At that time, Ksitigarbha Bodhisattva Mahasattva, empowered by the Buddha’s divine authority, rose from his seat, knelt with joined palms, and addressed the Buddha: “World-Honored One, I have observed the beings in the paths of karma and compared the merits of giving. Some are weighty and some are light; some bring blessings for one lifetime, some for ten lifetimes, and some bring great blessings for a hundred or a thousand lifetimes. How can this be? I humbly wish the World-Honored One to explain this to me.”

At this moment, Ksitigarbha Bodhisattva — a great bodhisattva who vowed to save all suffering beings — felt the empowerment of the Buddha’s divine authority. He rose from his seat, knelt on both knees with palms joined, and respectfully said to the Buddha: “World-Honored One, I have observed beings in the six realms of rebirth and compared the merits of their giving — that is, sharing what they have with others. Some merits are light and some are weighty; some people enjoy blessings for one lifetime, some for ten lifetimes, and some enjoy great blessings for a hundred or even a thousand lifetimes. How can this be? I hope the World-Honored One will explain this to me.”

Then the Buddha said to Ksitigarbha Bodhisattva: “I shall now, in this assembly at the Palace of Trayastrimsa Heaven, explain the relative weight of the merits of giving in Jambudvipa. Listen carefully, and I will tell you.”

The Buddha then said to Ksitigarbha Bodhisattva: “Right now, in this great assembly at the Palace of Trayastrimsa Heaven — the palace on the thirty-third heaven — I will explain to everyone the varying degrees of merit from acts of giving in the human world. Listen carefully, and I will explain it to you.”

Ksitigarbha said to the Buddha: “I have doubts about this matter and would gladly hear your teaching.”

Ksitigarbha Bodhisattva replied to the Buddha: “This is exactly the question I have in my mind. I would be most glad to hear your instruction.”

The Buddha said to Ksitigarbha Bodhisattva: “In Jambudvipa, there are kings, ministers, great elders, great Kshatriyas, great Brahmins, and others. If they encounter the most destitute and impoverished — even those who are hunchbacked, disabled, mute, deaf, intellectually impaired, or blind, all those with various impairments — and when these great kings and others wish to give, if they can do so with great compassion, humbly and with a smile, personally distributing gifts to all, or having others do so, speaking gently with words of comfort, then the merit gained by these kings and others is equal to the merit of making offerings to Buddhas as numerous as the sands of a hundred Ganges Rivers. Why is this? Because these kings and others gave rise to great compassion toward those who are most destitute and impaired. Therefore, their blessings bring such a reward. For a hundred thousand lifetimes, they shall always possess the seven treasures in abundance, let alone clothing, food, and daily necessities.”

The Buddha told Ksitigarbha Bodhisattva: “In our human world — known as Jambudvipa — there are kings, ministers, wealthy elders, nobles, and spiritual practitioners of all kinds. If they encounter the poorest and most destitute people, even those who have physical disabilities, who cannot speak, whose ears cannot hear, or whose eyes cannot see — these unfortunate people with incomplete bodies. When these kings and ministers wish to give, if they can do so with great compassion, setting aside their status and wearing a smile, personally handing gifts to each person, or having others deliver them, and also speaking gentle words of comfort and encouragement — then the blessings these kings and ministers receive are as great as having made offerings to Buddhas as numerous as the sands of the Ganges! Why? Because these kings and ministers generated genuine compassion toward the most destitute, lowly, and physically impaired people, and that is why they receive such tremendous blessings. For a hundred thousand lifetimes, they will always possess the seven precious treasures — gold, silver, lapis lazuli, and so on — not to mention food, clothing, and everything else they need. They will never lack anything.”

“Furthermore, Ksitigarbha, if in future ages there are kings, down to Brahmins, who encounter Buddhist stupas and temples, or images of the Buddha, or even images of Bodhisattvas, Shravakas, or Pratyekabuddhas, and personally prepare offerings and give, these kings shall become Indra for three kalpas, enjoying supreme and wondrous bliss. If they can dedicate the merit of this giving to the Dharma Realm, these great kings shall become Great Brahma Kings for ten kalpas.”

The Buddha continued: “Ksitigarbha, if in the future there are kings or nobles who encounter Buddhist stupas, temples, or images of the Buddha, or even images of Bodhisattvas, Shravakas — those who attained awakening by hearing the Dharma — or Pratyekabuddhas — those who attained awakening by contemplating the laws of nature on their own — and they personally prepare offerings and give, then these kings will become Indra — the king of heaven — for three kalpas, an immensely long time, enjoying the most exquisite happiness. If they also dedicate this merit of giving to all sentient beings, these kings will become Great Brahma Kings — rulers of an even higher heavenly realm — for ten kalpas.”

“Furthermore, Ksitigarbha, if in future ages there are kings, down to Brahmins, who encounter ancient stupas and temples of former Buddhas, or sutras and images that have become damaged and dilapidated, and they can resolve to repair them — these kings, whether they undertake the work themselves or encourage others, gathering a hundred or even a thousand people to give and form connections — shall for a hundred thousand lifetimes always be Wheel-Turning Kings. And those others who joined in giving shall for a hundred thousand lifetimes always be rulers of small kingdoms. Moreover, if before the stupas and temples they give rise to the thought of dedication, these kings and all such people shall ultimately attain Buddhahood, for the rewards of such actions are immeasurable and boundless.”

“Furthermore, Ksitigarbha, if in the future there are kings or nobles who come across ancient Buddhist stupas, temples, or sutras and images that have fallen into disrepair, and they resolve to restore them — whether by funding the work themselves or by rallying others, even gathering hundreds or thousands of people to contribute together — then these kings will be Wheel-Turning Sage Kings — the greatest of kings who rule by righteous law — for a hundred thousand lifetimes. Those who joined in giving will also be kings of smaller kingdoms for a hundred thousand lifetimes. And if they can further make a vow before those stupas and temples, dedicating all merit to all sentient beings, then these kings and everyone who participated will ultimately attain Buddhahood. The rewards of such actions are truly immeasurable and boundless!”

“Furthermore, Ksitigarbha, in future ages, if there are kings and Brahmins who see the elderly and sick, and women in childbirth, and in a single thought give rise to great compassion, providing them with medicine, food and drink, and bedding, so that they may be at ease — the blessings from this are most inconceivable. For a hundred kalpas they shall constantly be lords of the Pure Abodes; for two hundred kalpas they shall constantly be lords of the six heavens of desire. They shall ultimately attain Buddhahood and never fall into the evil paths, and for a hundred thousand lifetimes their ears shall not hear the sound of suffering.”

“Ksitigarbha, in future ages, if kings and nobles see elderly people, those who are sick, and women in childbirth, and in that very instant give rise to great compassion in their hearts, providing them with medicine, food, and comfortable bedding so that they may be at ease — the blessings from this are simply inconceivable! For a hundred kalpas they will be lords of the Pure Abodes — a very pure heavenly realm. For two hundred kalpas they will be lords of the six desire heavens — the highest heavens in the realm of desire. They will ultimately attain Buddhahood, never fall into the evil paths — the three realms of great suffering: hell, hungry ghosts, and animals — and for a hundred thousand lifetimes, they will not even hear a single sound of suffering.”

“Furthermore, Ksitigarbha, if in future ages there are kings and Brahmins who can practice giving in this way, they shall gain immeasurable blessings. If they can further dedicate the merit, regardless of how much or how little, they shall ultimately attain Buddhahood — how much more so the rewards of becoming Indra, Brahma, or a Wheel-Turning King! Therefore, Ksitigarbha, exhort all beings to learn in this way.”

“Ksitigarbha, if in the future there are kings and nobles who can practice giving in this way, the blessings they gain are beyond counting. If they also dedicate the merit to all beings, no matter how much or how little, they will ultimately attain Buddhahood — let alone the lesser rewards of becoming Indra, Great Brahma King, or Wheel-Turning Sage King! Therefore, Ksitigarbha, you should widely urge all sentient beings to learn the practice of giving in this way.”

“Furthermore, Ksitigarbha, in future ages, if good men and good women plant even the slightest good roots within the Buddha-Dharma — even as small as a hair, a grain of sand, or a mote of dust — the blessings they receive are beyond all comparison.”

“Moreover, Ksitigarbha, in the future, if good men and good women plant even a tiny good root within the Buddha-Dharma — even something as small as a single hair or a grain of sand — the blessings they receive are so great that no analogy can describe them.”

“Furthermore, Ksitigarbha, in future ages, if good men and good women encounter images of the Buddha, Bodhisattvas, Pratyekabuddhas, or Wheel-Turning Kings, and make offerings and give, they shall gain immeasurable blessings and always enjoy supreme and wondrous happiness in the human and heavenly realms. If they can dedicate this merit to the Dharma Realm, the blessings of such a person are beyond all comparison.”

“Ksitigarbha, in the future, if good men and good women encounter images of the Buddha, Bodhisattvas, Pratyekabuddhas, or Wheel-Turning Sage Kings and sincerely make offerings and give, they will gain immeasurable blessings and constantly enjoy wonderful happiness in both the human and heavenly realms. If they further dedicate this merit to all sentient beings, the blessings of such a person are truly beyond words.”

“Furthermore, Ksitigarbha, in future ages, if good men and good women encounter Mahayana sutras, and upon hearing even a single verse or a single sentence, give rise to earnest reverence, praising, honoring, and making offerings — such a person shall gain a great reward, immeasurable and boundless. If they can dedicate this merit to the Dharma Realm, the blessings are beyond all comparison.”

“Ksitigarbha, in the future, if good men and good women encounter Mahayana sutras — scriptures in which the Buddha teaches the path to Buddhahood — and even upon hearing just one verse or one sentence, give rise to earnest reverence, praising, honoring, and making offerings, the reward they receive is immeasurable and boundless. If they further dedicate this to the Dharma Realm, the blessings are beyond all analogy.”

“Furthermore, Ksitigarbha, if in future ages there are good men and good women who encounter Buddhist stupas, temples, and Mahayana sutras — if these are new, they make offerings, pay reverence, praise, and bow with joined palms. If these are old or damaged, they repair and restore them, whether by their own initiative or by encouraging many others to join in. Such people, for thirty lifetimes, shall constantly be kings of various small kingdoms. The donors themselves shall constantly be Wheel-Turning Kings, and shall furthermore teach and transform the small kings with righteous Dharma.”

“Ksitigarbha, in the future, if good men and good women encounter Buddhist stupas, temples, and Mahayana sutras — if they are new, they make offerings, pay reverence, praise them, and bow with joined palms; if they are old or damaged, they resolve to repair and restore them. Whether one person initiates this alone or rallies many others to join together, such people will be kings of various small kingdoms for thirty lifetimes. The person who initiates the giving will be a Wheel-Turning Sage King and will furthermore teach and guide the other small kings with righteous Dharma!”

“Furthermore, Ksitigarbha, in future ages, if good men and good women plant good roots within the Buddha-Dharma — whether through offerings, repairing stupas and temples, or binding and restoring sutras — even deeds as small as a single hair, a mote of dust, a grain of sand, or a drop of water, so long as they can dedicate such good deeds to the Dharma Realm, the merit of such a person shall bring supreme and wondrous happiness for a hundred thousand lifetimes. But if they dedicate the merit only to their own family or for their own benefit, even so they shall enjoy happiness for three lifetimes, gaining ten-thousand-fold return for a single act of giving. Therefore, Ksitigarbha, the causes and conditions of giving are just so.”

“Ksitigarbha, in the future, if good men and good women plant good roots within the Buddha-Dharma — whether through making offerings, repairing Buddhist stupas and temples, or arranging and binding sutras — even something as small as a single hair, a speck of dust, a grain of sand, or a drop of water — as long as they dedicate the merit to all sentient beings, that person will enjoy the most wonderful happiness for a hundred thousand lifetimes. But if they dedicate the merit only to their own family or just for their own benefit, they will still enjoy happiness for three lifetimes, receiving a ten-thousand-fold return for every bit they give. So you see, Ksitigarbha, the causes and effects of giving work just like this.”

Chapter 11: The Earth Spirit’s Protection of the Dharma

At that time, the Firm and Steadfast Earth Spirit addressed the Buddha: “World-Honored One, from long ago until now, I have looked up to and paid reverence to countless Bodhisattva Mahasattvas, all of whom possess inconceivable spiritual powers and wisdom, and who broadly save sentient beings. Yet Ksitigarbha Bodhisattva Mahasattva has vows that are deeper and weightier than all other Bodhisattvas. World-Honored One, Ksitigarbha Bodhisattva has a great affinity with Jambudvipa. Bodhisattvas such as Manjushri, Samantabhadra, Avalokiteshvara, and Maitreya also manifest hundreds and thousands of forms to save beings in the six realms, yet their vows will one day be fulfilled. But the vows Ksitigarbha Bodhisattva has made to teach and transform all beings in the six realms span kalpas as numerous as the sands of a hundred billion Ganges Rivers.”

At this moment, the Firm and Steadfast Earth Spirit — the deity of the earth, the guardian of the land — respectfully said to the Buddha: “World-Honored One, from the most distant past until now, I have looked up to and paid reverence to countless great Bodhisattvas, all of whom possess inconceivable spiritual powers and wisdom, and who broadly save sentient beings. Yet Ksitigarbha Bodhisattva’s vows are deeper and weightier than those of all other Bodhisattvas! World-Honored One, Ksitigarbha Bodhisattva has a particularly deep connection with our human world. Bodhisattvas such as Manjushri, Samantabhadra, Avalokiteshvara, and Maitreya also manifest hundreds and thousands of forms and go into the six realms — heavens, humans, asuras, animals, hungry ghosts, and hells — to save beings, but their vows will one day be complete. Yet the vows Ksitigarbha Bodhisattva has made to teach and transform all beings in the six realms span time as vast as the sands of a hundred billion Ganges Rivers — truly beyond counting!”

“World-Honored One, I observe that beings of the present and future, in their places of dwelling, may choose a clean spot on the south side and build a small shrine of earth, stone, bamboo, or wood. If within it they sculpt or paint — or even fashion from gold, silver, copper, or iron — an image of Ksitigarbha, and burn incense in offering, gazing reverently and praising — such a person’s dwelling shall gain ten kinds of benefits. What are these ten?”

The Firm and Steadfast Earth Spirit continued: “World-Honored One, I observe that beings of the present and future, in their places of dwelling, may choose a clean spot on the south side and build a small shrine of earth, stone, bamboo, or wood. If within it they sculpt or paint an image of Ksitigarbha Bodhisattva — or even fashion one from gold, silver, copper, or iron — and then burn incense in offering, gazing reverently and praising, the person who lives there will gain ten kinds of benefits. What are these ten?”

“First, the land shall be fertile and abundant. Second, the household shall be forever at peace. Third, deceased relatives shall be reborn in heaven. Fourth, the living shall enjoy increased longevity. Fifth, all wishes shall be fulfilled. Sixth, there shall be no calamities of flood or fire. Seventh, all misfortunes and losses shall be averted. Eighth, nightmares shall be completely eliminated. Ninth, divine protection shall attend one’s coming and going. Tenth, one shall frequently encounter holy affinities.”

“First, the land will be fertile and harvests will be abundant. Second, the household will always be safe and at peace. Third, relatives who have already passed away will be reborn in heaven. Fourth, family members still living will enjoy longer lives. Fifth, whatever you wish for will come true. Sixth, you will not encounter floods or fires. Seventh, all kinds of losses and misfortunes will be warded off. Eighth, you will never have bad dreams again. Ninth, whether you go out or come home, divine beings will protect you. Tenth, you will frequently encounter good conditions that help your spiritual practice.”

“World-Honored One, in future ages and in the present, if sentient beings can make such offerings in their places of dwelling, they shall gain these benefits.”

The Firm and Steadfast Earth Spirit said: “World-Honored One, whether in the future or in the present, as long as sentient beings can make offerings to Ksitigarbha Bodhisattva in their places of dwelling in this way, they will gain all these benefits.”

The Earth Spirit further addressed the Buddha: “World-Honored One, in future ages, if good men and good women have this sutra and an image of the Bodhisattva in their dwelling, and further recite the sutra and make offerings to the Bodhisattva, I shall day and night, with the power of my spiritual abilities, protect such a person. Even floods, fires, theft, robbery, and all calamities great and small — every manner of misfortune — shall be entirely eliminated.”

The Firm and Steadfast Earth Spirit then said to the Buddha: “World-Honored One, in the future, if good men and good women have this sutra and an image of Ksitigarbha Bodhisattva in their home, and further recite the sutra regularly and make offerings to the Bodhisattva, I will certainly protect this person day and night with my spiritual powers. Floods, fires, thieves, robbers — whether great calamities or small misfortunes — every bad thing will completely vanish!”

The Buddha said to the Firm and Steadfast Earth Spirit: “Your spiritual powers are great; few other spirits can match you. Why is this? All the lands of Jambudvipa are under your protection. Even the grasses and trees, sand and stones, rice and hemp, bamboo and reeds, grains and precious gems — all that comes from the earth exists through your power. Moreover, you constantly praise the beneficial deeds of Ksitigarbha Bodhisattva. Your merit and spiritual powers are a hundred-thousand-fold greater than those of ordinary earth spirits. If in future ages there are good men and good women who make offerings to the Bodhisattva and recite this sutra, and who practice even a single teaching from the Sutra of Ksitigarbha’s Past Vows, you shall protect them with your spiritual powers. Do not let any disaster or unwelcome matter even reach their ears, let alone befall them. Not only will you alone protect such a person; Indra and Brahma with their retinues, and all the heavenly retinues, shall also protect this person. Why do they receive the protection of so many sages and worthies? It is entirely because they have gazed reverently at the image of Ksitigarbha and recited this Sutra of Past Vows. Naturally, they shall ultimately be freed from the sea of suffering and attain the bliss of Nirvana. For this reason, they receive such great protection.”

The Buddha said to the Firm and Steadfast Earth Spirit: “Your spiritual power is very great; few other spirits can compare. Why? Because all the lands of the human world are under your protection. Even the flowers, grasses, and trees, the sand and stone, the rice and hemp, bamboo and reeds, grains of all kinds, and all precious gems — everything that grows from the earth — exists through your power. And you constantly praise the deeds of Ksitigarbha Bodhisattva that benefit sentient beings. Your merit and spiritual powers are a hundred-thousand-fold greater than those of ordinary earth spirits! If in the future good men and good women make offerings to the Bodhisattva and recite this sutra — if they practice even a single teaching from the Sutra of Ksitigarbha’s Past Vows — use your spiritual power to protect them. Do not let any calamity or misfortune even reach their ears, much less befall them. Not only will you alone protect them; Indra with his retinue and Great Brahma with his retinue, and all the heavenly hosts, will also protect this person. Why do they receive the protection of so many sages and worthies? It is entirely because they have reverently gazed upon the image of Ksitigarbha and recited this Sutra of Past Vows. Naturally, they will ultimately be freed from the sea of suffering and attain the bliss of Nirvana — eternal peace and liberation. This is why they receive such great protection!”

Chapter 12: The Benefits of Seeing and Hearing

At that time, the World-Honored One emitted from the crown of his head hundreds of thousands of millions of billions of great rays of light from the tuft of white hair between his brows: the White Tuft Light, the Great White Tuft Light, the Auspicious Tuft Light, the Great Auspicious Tuft Light, the Jade Tuft Light, the Great Jade Tuft Light, the Purple Tuft Light, the Great Purple Tuft Light, the Blue Tuft Light, the Great Blue Tuft Light, the Azure Tuft Light, the Great Azure Tuft Light, the Red Tuft Light, the Great Red Tuft Light, the Green Tuft Light, the Great Green Tuft Light, the Gold Tuft Light, the Great Gold Tuft Light, the Auspicious Cloud Tuft Light, the Great Auspicious Cloud Tuft Light, the Thousand-Wheel Tuft Light, the Great Thousand-Wheel Tuft Light, the Jewel-Wheel Tuft Light, the Great Jewel-Wheel Tuft Light, the Sun-Wheel Tuft Light, the Great Sun-Wheel Tuft Light, the Moon-Wheel Tuft Light, the Great Moon-Wheel Tuft Light, the Palace Tuft Light, the Great Palace Tuft Light, the Sea-Cloud Tuft Light, and the Great Sea-Cloud Tuft Light.

At this moment, the Buddha emitted from the crown of his head hundreds of thousands of millions of billions of rays of light, as splendid as a rainbow. These lights included: white light, great white light, auspicious light, great auspicious light, jade light, great jade light, purple light, great purple light, blue light, great blue light, azure-green light, great azure-green light, red light, great red light, green light, great green light, gold light, great gold light, light like auspicious clouds, light like great auspicious clouds, light like a thousand wheels, light like great thousand wheels, light like jewel-wheels, light like great jewel-wheels, light like the sun, light like a great sun, light like the moon, light like a great moon, light like palaces, light like great palaces, light like clouds over the sea, and light like great sea-clouds. What a magnificent spectacle it was!

Having emitted these great rays of light from the crown of his head, the Buddha then spoke in a subtle and wondrous voice, telling the great assembly — the gods, dragons, the eightfold division of beings, humans and non-humans: “Hear me now, as I today in the Palace of Trayastrimsa Heaven praise and extol Ksitigarbha Bodhisattva’s beneficial deeds among humans and devas — his inconceivable deeds, his deeds that transcend the causes of sagehood, his attainment of the Ten Stages, and his ultimate non-retrogression from Anuttara-Samyak-Sambodhi — supreme, perfect enlightenment.”

After emitting these rays from the crown of his head, the Buddha then spoke in a wondrous voice to the entire assembly — all the gods, dragons, the eightfold division of beings (the eight classes of guardian deities: devas, nagas, yakshas, and so on), and all manner of spirits: “Listen well, everyone! Today, in the Palace of Trayastrimsa Heaven, I shall praise Ksitigarbha Bodhisattva’s beneficial deeds in the human and heavenly realms — his inconceivable deeds, his deeds that surpass the causal practices of all sages, his attainment of the Ten Bodhisattva Stages, and his ultimate, irreversible realization of Anuttara-Samyak-Sambodhi — supreme, perfect enlightenment, which is Buddhahood.”

As the Buddha spoke these words, a Bodhisattva Mahasattva in the assembly named Avalokiteshvara — the Bodhisattva Who Perceives the World’s Sounds — rose from his seat, knelt with joined palms, and addressed the Buddha: “World-Honored One, Ksitigarbha Bodhisattva Mahasattva possesses great compassion and takes pity on beings suffering from their transgressions. In thousands of millions of billions of worlds, he manifests thousands of millions of billions of bodies. His merit and inconceivable spiritual powers are immense. I have heard the World-Honored One and countless Buddhas of the ten directions, all with one voice, praise Ksitigarbha Bodhisattva, saying: ‘Even if all the Buddhas of the past, present, and future were to describe his merit, they could not exhaust it.’ Just now, the World-Honored One again announced to the great assembly his wish to praise the beneficial deeds of Ksitigarbha. I humbly wish the World-Honored One, for the sake of all beings present and future, to praise the inconceivable deeds of Ksitigarbha, so that the gods, dragons, and the eightfold division of beings may gain blessings through their reverence.”

As the Buddha was speaking, among the Bodhisattvas present was one called Avalokiteshvara — the Bodhisattva we all know well, the one who hears the cries of suffering beings and rushes to their aid. He rose from his seat, knelt on both knees with palms joined, and respectfully said to the Buddha: “World-Honored One, Ksitigarbha Bodhisattva has an incredibly great compassionate heart. He takes pity on all beings suffering for their transgressions. In thousands of millions of billions of worlds, he manifests thousands of millions of billions of emanation bodies to save sentient beings. His merit and inconceivable spiritual powers are truly immense! I have heard that the World-Honored One and the countless Buddhas of the ten directions all praise Ksitigarbha Bodhisattva with one voice, saying: ‘Even if all the Buddhas of the past, present, and future were put together to describe Ksitigarbha Bodhisattva’s merit, they could not exhaust it.’ Just now, the World-Honored One once again told everyone his wish to praise the beneficial deeds of Ksitigarbha. I earnestly wish that the World-Honored One, for the sake of all beings present and future, would fully describe the inconceivable deeds of Ksitigarbha Bodhisattva, so that the gods, dragons, the eightfold division of beings, and everyone here may gain blessings through their reverence.”

The Buddha said to Avalokiteshvara Bodhisattva: “You have a great affinity with the Saha World. Whether devas or dragons, men or women, spirits or ghosts, or even beings suffering in the six realms of existence — those who hear your name, see your form, long for you, or praise you — all such beings shall never retrogress from the unsurpassed Way. They shall always be reborn among humans and devas, enjoying wondrous happiness. When their causes and effects ripen, they shall meet a Buddha and receive a prediction of their future Buddhahood. You now possess great compassion and take pity on sentient beings, as well as the gods, dragons, and the eightfold division. Listen as I proclaim the inconceivable benefits of Ksitigarbha Bodhisattva. Listen carefully, and I shall now speak.”

The Buddha said to Avalokiteshvara Bodhisattva: “You have a very deep connection with this Saha World — our world full of suffering. Whether they are heavenly beings or dragons, men or women, gods or ghosts, or even beings suffering in the six realms, those who hear your name, see your image, feel devotion toward you, or praise you — all of them will never turn back on the path to Buddhahood. They will always be reborn in the human or heavenly realms, enjoying wonderful happiness. When their karmic causes and effects have ripened, they will meet a Buddha and receive a prediction that they will one day attain Buddhahood. You now possess great compassion and take pity on all beings and the gods, dragons, and the eightfold division. Listen as I speak of the inconceivable benefits of Ksitigarbha Bodhisattva. Listen carefully, and I shall tell you now.”

Avalokiteshvara said: “Indeed, World-Honored One, I would gladly hear it!”

Avalokiteshvara Bodhisattva replied: “Yes, World-Honored One! I would be most glad to listen!”

The Buddha told Avalokiteshvara Bodhisattva: “In the worlds of the present and future, there are heavenly beings whose celestial blessings are exhausted, and the five signs of decay appear. Some are about to fall into the evil paths. If such heavenly beings, whether male or female, at the time these signs appear, see the image of Ksitigarbha Bodhisattva or hear his name, and gaze reverently even once or bow even once, these heavenly beings shall have their celestial blessings renewed and increased. They shall enjoy great happiness and never fall into the retribution of the three evil paths. How much more so if they actually see the Bodhisattva and make offerings of incense, flowers, clothing, food, treasures, and necklaces — the merit and blessings they gain shall be immeasurable and boundless.”

The Buddha told Avalokiteshvara Bodhisattva: “In the worlds of the present and future, there are heavenly beings who, after their celestial blessings are exhausted, show the five signs of decay — for example, their celestial flower crowns wilt and the radiance of their bodies fades — indicating that they are about to fall from heaven, perhaps even into the evil paths. Whether male or female, if at the time these signs of decay appear they can see the image of Ksitigarbha Bodhisattva or hear his name, and just gaze reverently once or bow once, these heavenly beings’ blessings will be renewed and increased. They will continue to enjoy great heavenly happiness and will never fall into the three evil paths — hell, hungry ghosts, or the animal realm. How much more so if they actually see the Bodhisattva in person and make offerings of fragrant flowers, clothing, food, treasures, and jeweled necklaces — the merit and blessings they gain will be truly immeasurable and boundless!”

“Furthermore, Avalokiteshvara, in the worlds of the present and future, if beings of the six realms, at the time of death, hear the name of Ksitigarbha Bodhisattva — even if just one utterance reaches their ears — such beings shall never again undergo the suffering of the three evil paths. How much more so if, at the time of death, the parents and family take the dying person’s dwelling, possessions, treasures, and clothing and commission a sculpted or painted image of Ksitigarbha. Or if the sick person, before passing, sees and hears that the family has used their property to commission an image of Ksitigarbha Bodhisattva on their behalf — if this person’s karma warrants a severe illness, through this merit the illness shall soon be cured and their life extended. If this person’s karma dictates that their life must end, and they bear all manner of karmic obstructions and transgressions that would lead them to the evil paths, through this merit, after death they shall be reborn among humans or devas, enjoying supreme and wondrous happiness, and all karmic obstructions shall be entirely eliminated.”

“Avalokiteshvara Bodhisattva, let me tell you more: In the worlds of the present and future, if beings in the six realms of existence, at the moment of death, can hear the name of Ksitigarbha Bodhisattva — even just one utterance reaching their ears — they will never again experience the suffering of the three evil paths. How much more so if, at the time of death, the parents and family take the dying person’s home, possessions, treasures, and clothing to commission a sculpted or painted image of Ksitigarbha. And if the sick person, before passing, can see and hear that their family has used their property to commission an image of Ksitigarbha Bodhisattva on their behalf — if this person’s karma calls for a severe illness, through this merit, the illness will quickly be healed and their life will be extended. If this person’s lifespan is destined to end and they carry all kinds of karmic transgressions that would send them to the evil paths, through this merit, after death they will be reborn in the human or heavenly realms, enjoying wonderful happiness, and all their karmic obstructions will be completely eliminated.”

“Furthermore, Avalokiteshvara Bodhisattva, in future ages, if a boy or girl loses their parents while still nursing, or at age three, five, or before ten, or even loses brothers and sisters — when such a person has grown up, they think of their parents and relatives, not knowing into which realm they have fallen, in which world they were reborn, or in which heaven. If this person can sculpt or paint an image of Ksitigarbha Bodhisattva, or even just hear his name, and gaze reverently or bow even once, and from one day to seven days does not lose that initial resolve, hearing the name, seeing the form, gazing reverently, and making offerings — then if this person’s relatives, due to karmic retribution, have fallen into the evil paths and been suffering for however many kalpas, through the merit of this person sculpting or painting Ksitigarbha’s image and paying reverence, they shall be swiftly liberated and reborn among humans or devas, enjoying supreme and wondrous happiness. If the person’s relatives already possess sufficient blessings and have been reborn among humans or devas enjoying wondrous happiness, then through this merit, their holy causes shall be further increased and their happiness shall be boundless.”

“Avalokiteshvara Bodhisattva, here is another thing: In the future, if a boy or girl loses their parents while still being nursed, or at age three, five, or before the age of ten — or even loses brothers and sisters — when this person grows up and misses their parents and family, not knowing which realm they were reborn into, in which world, or in which heaven — if this person can sculpt or paint an image of Ksitigarbha Bodhisattva, or even just hear his name, gaze reverently once, or bow once, and from one day to seven days does not lose that initial sincerity, hearing the name, gazing at the image, bowing and making offerings — then their lost relatives, if because of past karma they have fallen into the evil paths and have been suffering for however long, through the merit of this person sculpting or painting the image of Ksitigarbha and paying reverence, they will immediately be liberated and reborn in the human or heavenly realms, enjoying wonderful happiness. If the relatives already have good fortune and are already enjoying happiness in the human or heavenly realms, through this merit their blessings will grow even greater, and their happiness will increase even more.”

“If this person can further, within twenty-one days, single-mindedly gaze at and pay reverence to the image of Ksitigarbha, reciting his name a full ten thousand times, they shall see the Bodhisattva manifest in a boundless body and be told directly where their relatives have been reborn. Or in a dream, the Bodhisattva shall display great spiritual powers, personally leading this person through the various worlds to see their relatives. Furthermore, if they can recite the Bodhisattva’s name a thousand times each day, continuing for a thousand days, this person shall have the Bodhisattva dispatch the local earth spirits and guardian deities to protect them for their entire life. In this present life, their food and clothing shall be abundant, and they shall be free of all illness and suffering. Not even unexpected misfortune shall enter their door, let alone touch their person. Ultimately, this person shall receive the Bodhisattva’s touch upon the crown of their head and a prediction of their future Buddhahood.”

“If this person can further, within twenty-one days, single-mindedly gaze at and pay reverence to the image of Ksitigarbha, and recite his name a full ten thousand times, the Bodhisattva will appear in a boundless body and personally tell them where their relatives have been reborn. Or in a dream, the Bodhisattva will display great spiritual powers and personally lead this person through the various worlds to see their family. Furthermore, if they can recite the Bodhisattva’s name a thousand times each day, continuing for a full thousand days, the Bodhisattva will dispatch the local earth spirits and guardian deities to protect this person for their entire life. In this lifetime, their food and clothing will be plentiful, they will not suffer from illness, and even unexpected misfortune will not enter their door — let alone harm their body. In the end, this person will surely receive the touch of Ksitigarbha Bodhisattva upon the crown of their head and a prediction — a guarantee that they will one day attain Buddhahood.”

“Furthermore, Avalokiteshvara Bodhisattva, in future ages, if good men and good women wish to give rise to a vast compassionate mind to save all sentient beings, wish to cultivate unsurpassed Bodhi, or wish to leave the Three Realms — if such people see the image of Ksitigarbha or hear his name, and with utmost sincerity take refuge, or make offerings of incense, flowers, clothing, treasures, and food, gazing reverently — then the wishes of these good men and women shall be swiftly fulfilled, and they shall never encounter any obstacle.”

“Avalokiteshvara Bodhisattva, if in the future there are good men and good women who wish to give rise to a vast compassionate mind to save all sentient beings, who wish to cultivate unsurpassed Bodhi, or who wish to leave the Three Realms — the three levels of cyclic existence: the Desire Realm, the Form Realm, and the Formless Realm — if these people see the image of Ksitigarbha Bodhisattva or hear his name, sincerely take refuge, or make offerings of incense, flowers, clothing, treasures, and food, gazing reverently — their wishes will be swiftly fulfilled, and they will never encounter any obstacle.”

“Furthermore, Avalokiteshvara, in future ages, if good men and good women wish to fulfill hundreds of thousands of millions of billions of wishes, or accomplish hundreds of thousands of millions of billions of undertakings, whether for the present or the future — they need only take refuge in, gaze reverently at, make offerings to, and praise the image of Ksitigarbha Bodhisattva. All their wishes and prayers shall be entirely fulfilled. Moreover, if they wish that Ksitigarbha Bodhisattva, with his great compassion, forever protect them, such a person shall receive the Bodhisattva’s touch upon their head and a prediction of future Buddhahood, even in their dreams.”

“Avalokiteshvara Bodhisattva, in the future, if good men and good women wish to fulfill hundreds of thousands of millions of billions of wishes, or accomplish hundreds of thousands of millions of billions of things, whether for the present or the future — they need only take refuge in, gaze reverently at, make offerings to, and praise the image of Ksitigarbha Bodhisattva. All their wishes and prayers will be entirely fulfilled. And if they further express the wish that Ksitigarbha Bodhisattva, with his great compassion, forever protect them, that person will receive the Bodhisattva’s touch upon their head and a prediction of future Buddhahood, even in their dreams.”

“Furthermore, Avalokiteshvara Bodhisattva, in future ages, if good men and good women deeply cherish Mahayana sutras, give rise to an inconceivable aspiration, and wish to read and recite them — yet even when they meet a wise teacher who instructs them, they learn but soon forget, and though months and years pass, they cannot commit the texts to memory. Such good men and women carry karmic obstructions from past lives that have not yet been eliminated, and therefore they lack the capacity to read and recite Mahayana sutras. If such a person hears the name of Ksitigarbha Bodhisattva and sees his image, and with their original sincere heart respectfully states their plight, and further makes offerings of incense, flowers, clothing, food, and all manner of gifts to the Bodhisattva; and then places a cup of pure water before the Bodhisattva’s image for one day and one night, after which they join their palms, respectfully drink the water, turning to face the south; at the moment the water enters their mouth, they must be utterly sincere and solemn. After drinking, they must carefully abstain from the five pungent herbs, wine, meat, sexual misconduct, false speech, and all killing for seven or twenty-one days. Such good men and women shall see Ksitigarbha Bodhisattva manifest in a boundless body in their dreams and perform the consecration of pouring water upon their heads. Upon waking, they shall gain keen intelligence — and these sutras, once heard even a single time, shall be permanently remembered, never forgetting even a single sentence or verse.”

“Avalokiteshvara Bodhisattva, if in the future there are good men and good women who deeply cherish Mahayana sutras and have set their hearts on reading and reciting them — yet even when they find a good teacher to instruct them, they learn and forget, forget and learn again, and even after years they still cannot memorize them. This is because these people carry karmic obstructions from past lives that have not been eliminated, so they simply cannot retain the Mahayana sutras. If such a person hears the name of Ksitigarbha Bodhisattva, sees his image, and with the most sincere heart respectfully pours out their difficulties to the Bodhisattva, and further makes offerings of incense, flowers, clothing, food, and various gifts — then prepares a cup of pure water, places it before the Bodhisattva’s image for one day and one night, and afterward, with palms joined, respectfully drinks the water while turning to face south. At the very moment the water is about to enter their mouth, their heart must be utterly solemn and sincere. After drinking, they must carefully abstain from the five pungent herbs (garlic, onion, leeks, and similar strong-smelling foods), wine and meat, sexual misconduct, false speech, and all killing — observing this for seven or twenty-one days. These good men and women will then see Ksitigarbha Bodhisattva appear in a boundless body in their dreams, coming to perform the consecration of pouring water upon their heads. Upon waking, they will become keen and intelligent. From then on, whenever they hear the sutras, just one hearing passing through their ears will be enough to remember them forever — they will never again forget a single sentence or verse.”

“Furthermore, Avalokiteshvara Bodhisattva, in future ages, if there are people who lack sufficient food and clothing, whose desires go unfulfilled, who are frequently ill, who suffer repeated misfortune, whose households are not at peace, whose families are scattered, or who are beset by unexpected calamities, and who are frequently frightened in their dreams — if such people hear the name of Ksitigarbha and see his image, and with utmost sincerity recite his name a full ten thousand times, all these adversities shall gradually dissolve. They shall at once find peace and happiness, with food and clothing in abundance, and even in their dreams shall be entirely at ease.”

“Avalokiteshvara Bodhisattva, if in the future there are people who cannot get enough to eat or wear, whose wishes go unfulfilled, who are frequently sick, who keep running into bad luck, whose homes are not at peace, whose family members are scattered, or who are beset by one unexpected misfortune after another, and who are even frightened awake by nightmares — if such people hear the name of Ksitigarbha Bodhisattva, see his image, and with the most sincere heart recite his name a full ten thousand times, all these troubles will gradually disappear. They will quickly find peace and happiness, their food and clothing will become abundant, and even in their dreams everything will be peaceful and pleasant.”

“Furthermore, Avalokiteshvara Bodhisattva, in future ages, if good men and good women must enter mountain forests, cross rivers and seas or great waters, or travel dangerous roads — whether for their livelihood, public or private affairs, matters of life and death, or urgent business — such a person should first recite the name of Ksitigarbha Bodhisattva ten thousand times. Then throughout the lands they pass, spirits and deities shall guard and protect them. Whether walking, standing, sitting, or lying down, they shall forever be safe and at ease. Even should they encounter tigers, wolves, lions, or any venomous and harmful creatures, none shall be able to harm them.”

“Avalokiteshvara Bodhisattva, if in the future there are good men and good women who, for whatever reason — making a living, handling public or private matters, attending to funeral affairs, or dealing with an emergency — need to enter deep mountain forests, cross rivers and seas or great waters, or travel along dangerous roads, they should first recite the name of Ksitigarbha Bodhisattva ten thousand times. Then throughout every place they pass, spirits and deities will come to protect them. Whether walking, standing, sitting, or lying down, they will always be safe and at ease. Even if they encounter tigers, wolves, lions, or any venomous serpents or fierce beasts, none will be able to harm them in the slightest.”

The Buddha said to Avalokiteshvara Bodhisattva: “Ksitigarbha Bodhisattva has a great affinity with Jambudvipa. Were I to speak of all the benefits that beings gain from seeing and hearing of him, even in a hundred thousand kalpas I could not exhaust them. Therefore, Avalokiteshvara, use your spiritual powers to spread this sutra widely, so that the beings of the Saha World may forever enjoy peace and happiness for hundreds of thousands of millions of kalpas.”

The Buddha said to Avalokiteshvara Bodhisattva: “Ksitigarbha Bodhisattva’s connection with our human world is truly immeasurably deep. If I were to describe all the benefits beings gain from seeing and hearing of him, even speaking for a hundred thousand kalpas I could not finish. Therefore, Avalokiteshvara Bodhisattva, you must use your spiritual powers to spread this sutra far and wide, so that the beings of this world may enjoy peace and happiness forever, for hundreds of thousands of millions of kalpas.”

Then the World-Honored One spoke in verse:

At this moment, the Buddha spoke in elegant verse — sutra passages composed like poetry:

I behold Ksitigarbha’s awesome spiritual power, / Which kalpas as numerous as Ganges sands could not fully describe. / In the single instant of seeing, hearing, or paying reverence, / Immeasurable benefits reach both humans and devas.

I behold Ksitigarbha’s awesome spiritual power — even speaking for kalpas as numerous as Ganges sands could not exhaust it. Simply seeing, hearing, gazing reverently, or bowing — even in the span of a single thought — brings immeasurable benefits to both humans and heavenly beings.

Whether man or woman or dragon-spirit, / Whose blessings are spent and who should fall to evil paths — / If with utmost sincerity they take refuge in the Great Being, / Their lifespan shall increase and karmic obstacles be removed.

Whether man or woman or dragon-spirit, when their blessings are exhausted and they would otherwise fall to the evil paths — if they sincerely take refuge in Ksitigarbha, the Great Bodhisattva, their lifespan will be extended and their karmic obstacles removed.

Those who lost their loving parents in youth, / Not knowing to which realm their souls have gone — / Brothers, sisters, and all their kin, / Whom since growing up they have never known.

Those who lost their beloved parents in childhood, not knowing which realm their souls have gone to — brothers, sisters, and relatives whom they have never met since growing up.

If they sculpt or paint the Great Being’s form, / And with yearning devotion gaze and bow without cease, / Reciting his name throughout twenty-one days, / The Bodhisattva shall manifest in boundless body,

If they sculpt or paint the image of Ksitigarbha, and with longing and devotion gaze and bow without ceasing, reciting his name throughout twenty-one days, the Bodhisattva will appear in a boundless body,

Revealing in which realm their kin were born. / Even those who fell to evil paths shall swiftly be freed. / If they do not abandon this initial resolve, / They shall receive the touch upon the crown and the holy prediction.

Telling you which world your relatives were reborn in. Even those who fell into the evil paths will quickly be freed. If you do not abandon your initial sincerity, you will receive the Bodhisattva’s touch upon the crown and a prediction — a guarantee of future Buddhahood.

Those who wish to cultivate unsurpassed Bodhi, / Or even to leave behind the suffering of the Three Realms — / Having already given rise to the great compassionate mind, / Should first gaze reverently upon the Great Being’s image.

Those who wish to cultivate the highest awakening, or even to escape the suffering of the Three Realms — having already given rise to the great compassionate mind — should first gaze reverently upon and pay homage to the image of Ksitigarbha Bodhisattva.

All their wishes shall swiftly be fulfilled, / With no karmic obstacle able to obstruct them. / There are those who resolve to recite the sutras, / Wishing to ferry the deluded multitudes to the other shore.

Then all their wishes will be swiftly fulfilled, and no karmic obstacle will ever be able to block them. There are those who resolve to recite the sutras, wishing to lead the deluded multitudes to the other shore of liberation.

Though their vow is inconceivable in its greatness, / They read and forget, read and forget, losing much. / Such people are hindered by karmic obstacles and delusion, / And therefore cannot retain the Mahayana sutras.

Though they have made such a remarkable vow, they read and forget, forget and read again, unable to retain anything. This is because past karmic obstructions are at work, and so the Mahayana sutras simply will not stay in their memory.

Make offerings to Ksitigarbha with incense and flowers, / Clothing, food, and all manner of gifts. / Place pure water before the Great Being’s image, / And after one day and one night, request to drink it.

Simply make offerings to Ksitigarbha with incense and flowers, along with clothing, food, and all manner of gifts. Place a cup of pure water before the Bodhisattva’s image, and after one day and one night, respectfully drink it.

With earnest and solemn heart, abstain from the five pungent herbs, / Wine, meat, sexual misconduct, and false speech. / For twenty-one days, refrain from all killing, / And with utmost sincerity recite the Great Being’s name.

With an earnest and solemn heart, abstain from the five pungent herbs like garlic and onion, stay away from wine and meat, sexual misconduct, and falsehood. For twenty-one days refrain from all killing, and sincerely recite the name of Ksitigarbha Bodhisattva.

Then in a dream they shall see the Boundless One. / Upon waking they shall gain keen faculties of hearing; / Whenever this sutra’s teaching reaches their ears, / Through thousands of myriads of lives it shall never be forgotten.

Then in a dream you will see the Bodhisattva appear in a boundless body. Upon waking you will gain keen wisdom and sharp faculties. From then on, whenever the sutra’s teaching passes through your ears, through thousands of myriads of lifetimes it will never be forgotten.

Through the Great Being’s inconceivable power, / Such a person is enabled to gain this wisdom. / For those in poverty, sickness, and affliction, / Whose households decline and whose families scatter —

Through the Great Bodhisattva’s inconceivable power, such a person is enabled to gain this wisdom. For those in poverty, beset by illness, whose households suffer misfortune and whose families scatter —

Even in sleep and dreams they find no peace, / And all they seek goes contrary and unfulfilled. / If with utmost sincerity they gaze upon and bow to Ksitigarbha’s image, / All manner of evil shall be entirely eliminated.

Even in their dreams they find no peace, and everything they wish for goes awry. But if they sincerely gaze upon and bow to Ksitigarbha Bodhisattva’s image, all manner of misfortune will be completely eliminated.

Even in dreams they shall be wholly at ease, / With food and clothing abundant and spirits and deities as guardians. / If they must enter mountain forests or cross the seas, / Encountering venomous beasts and evil people,

From then on, even their dreams will be peaceful. Their food and clothing will be abundant, and spirits and deities will protect them. If they must enter mountain forests or cross the great seas, encountering venomous serpents, fierce beasts, or wicked people,

Malevolent spirits, evil ghosts, and fierce winds — / All manner of hardships and afflictions. / They need only gaze reverently upon and make offerings to / The image of Ksitigarbha Bodhisattva, the Great Being.

As well as malevolent spirits, evil ghosts, and fierce winds — all manner of hardships and suffering. They need only gaze reverently upon and make offerings to the sacred image of Ksitigarbha Bodhisattva,

Then amid those mountain forests and great seas, / All such evils shall be entirely eliminated. / Avalokiteshvara, listen with utmost sincerity to what I say: / Ksitigarbha’s merits are endless and inconceivable.

And amid those mountain forests and great seas, every danger and calamity will vanish. Avalokiteshvara, please listen with utmost sincerity to what I say: Ksitigarbha Bodhisattva’s merits are endless and inconceivable.

Even speaking for hundreds of thousands of myriads of kalpas cannot fully describe them. / Broadly proclaim the Great Being’s power such as this. / If people hear Ksitigarbha’s name, / Or even see his image and pay reverence,

Even speaking for hundreds of thousands of myriads of kalpas could never fully describe them. You must broadly proclaim the great power of Ksitigarbha Bodhisattva. If people hear Ksitigarbha’s name, or even see his image and pay reverence,

And offer incense, flowers, clothing, food, and drink, / For a hundred thousand lives they shall enjoy wondrous bliss. / If they can dedicate this merit to the Dharma Realm, / They shall ultimately attain Buddhahood, transcending birth and death.

And make offerings of incense, flowers, clothing, food, and drink, for a hundred thousand lifetimes they will enjoy wondrous happiness. If they can dedicate this merit to all sentient beings, they will ultimately attain Buddhahood and transcend the cycle of birth and death.

Therefore, Avalokiteshvara, know this well, / And proclaim it throughout lands as numerous as the Ganges sands.

Therefore, Avalokiteshvara, know this well, and spread these teachings throughout lands as numerous as the sands of the Ganges!

Chapter 13: The Entrustment of Humans and Devas

At that time, the World-Honored One raised his golden arm and once again touched the crown of Ksitigarbha Bodhisattva Mahasattva’s head, and spoke thus: “Ksitigarbha, Ksitigarbha! Your spiritual powers are inconceivable, your compassion is inconceivable, your wisdom is inconceivable, your eloquence is inconceivable. Even if all the Buddhas of the ten directions were to praise and proclaim your inconceivable deeds, they could not exhaust them in thousands of myriads of kalpas.”

At this moment, the Buddha raised his golden arm and once again gently touched the crown of Ksitigarbha Bodhisattva’s head, and spoke with deep feeling: “Ksitigarbha, oh Ksitigarbha! Your spiritual powers are inconceivable, your compassion is inconceivable, your wisdom is inconceivable, your eloquence is inconceivable. Even if all the Buddhas of the ten directions were to praise and proclaim your inconceivable deeds together, they could not exhaust them even in thousands of myriads of kalpas!”

“Ksitigarbha, Ksitigarbha! Remember that today, in Trayastrimsa Heaven, before this great assembly of hundreds of thousands of millions of billions — an unspeakable, unspeakable number — of all Buddhas and Bodhisattvas, gods, dragons, and the eightfold division of beings, I once again entrust to you the beings of the human and heavenly realms — those who have not yet escaped the Three Realms and remain within the burning house. Do not allow these beings to fall into the evil paths, not even for a single day or night — how much less into the Five Uninterrupted Hells or the Avici Hell, where they would suffer for thousands of millions of billions of kalpas with no hope of release.”

The Buddha continued: “Ksitigarbha, oh Ksitigarbha! Remember that today, in the Palace of Trayastrimsa Heaven, before this great assembly of hundreds of thousands of millions of billions — a number too vast to speak — of all Buddhas, Bodhisattvas, gods, dragons, and the eightfold division of beings, I once again entrust to you all the beings of the human and heavenly realms — those who have not yet escaped the Three Realms and remain trapped in the burning house — this world of cyclic existence as perilous as a house on fire. You must not let these beings fall into the evil paths, not even for a single day or night, let alone fall into the Five Uninterrupted Hells or the Avici Hell — the most terrifying hell where suffering never ceases for even an instant. Once there, they would endure torment for thousands of millions of billions of kalpas with never a hope of escape!”

“Ksitigarbha, the beings of Jambudvipa are unstable in their dispositions; most are habituated to unwholesome ways. Even if they give rise to a wholesome thought, it is quickly abandoned. Should they encounter unwholesome conditions, their evil thoughts grow from moment to moment. For this reason, I have divided my form into hundreds of thousands of billions of emanations, adapting to each being’s capacity and nature in order to liberate them.”

“Ksitigarbha, the beings of the human world are unsteady in their minds, and most have many unwholesome habits. Even if they manage to give rise to a good intention, it vanishes in the blink of an eye. But if they encounter unwholesome influences, their bad thoughts multiply one after another, growing ever stronger. For this very reason, I have divided my form into hundreds of thousands of billions of emanation bodies, adapting to each being’s capacity and nature, using all kinds of methods to save them.”

“Ksitigarbha, today I earnestly entrust to you the multitude of humans and devas. In future ages, if there are heavenly beings, good men, or good women who plant even the slightest good root in the Buddha-Dharma — a single hair, a mote of dust, a grain of sand, a drop of water — use your spiritual power to protect such a person, guiding them gradually toward the unsurpassed Way. Do not let them regress.”

“Ksitigarbha, today I solemnly entrust all the beings of heaven and humanity to you. In the future, if there are heavenly beings or good men and women who plant even the tiniest good root in the Buddha-Dharma — as small as a single hair, a speck of dust, a grain of sand, or a drop of water — use the power of your practice to protect them, guiding them gradually toward the highest awakening. You must not let them fall back!”

“Furthermore, Ksitigarbha, in future ages, whether heavenly beings or humans, if according to their karmic retribution they are to fall into the evil paths — and at the very moment of falling, or when they have reached the threshold — if these beings can recite even one Buddha’s name, one Bodhisattva’s name, or a single sentence or verse of a Mahayana sutra, you shall use your spiritual powers to rescue them by every expedient means. Before such a person, manifest your boundless body, shatter the hells, and see that they are reborn in heaven, enjoying supreme and wondrous bliss.”

“Moreover, Ksitigarbha, in the future, whether heavenly beings or humans, if because of their own karma they are about to fall into the evil paths — at that very moment of falling, or when they have already reached the doorway of the evil realm — if these beings can utter even one Buddha’s name, one Bodhisattva’s name, or a single sentence or verse from a Mahayana sutra, you must use your spiritual powers to rescue them by every possible means. Before these people, manifest your boundless body, shatter the hells, and ensure they are reborn in heaven, enjoying the most wonderful bliss!”

Then the World-Honored One spoke in verse:

At this moment, the Buddha once again spoke in verse:

The beings of heaven and humanity, present and future, / I today earnestly entrust to you. / With great spiritual powers and skillful means, deliver them — / Do not let them fall into the evil paths.

The beings of heaven and humanity, present and future — I today earnestly entrust them all to you. Use your great spiritual powers and all manner of skillful means to save them. You must not let them fall into those paths of suffering!

At that time, Ksitigarbha Bodhisattva Mahasattva knelt with joined palms and addressed the Buddha: “World-Honored One, I humbly ask the World-Honored One not to worry. In future ages, if good men and good women have even a single thought of reverence within the Buddha-Dharma, I shall use hundreds of thousands of expedient means to liberate such a person, swiftly freeing them from the cycle of birth and death. How much more so for those who hear of wholesome deeds and cultivate them thought after thought — they shall naturally never retrogress from the unsurpassed Way.”

At this moment, Ksitigarbha Bodhisattva knelt on both knees with palms joined and respectfully said to the Buddha: “World-Honored One, please do not worry! In the future, if good men and good women give rise to even a single thought of reverence within the Buddha-Dharma, I will use hundreds of thousands of methods to save this person, swiftly freeing them from the cycle of birth and death. How much more so for those who hear of all manner of wholesome deeds and diligently practice them moment by moment — they will naturally and surely never turn back on the path to Buddhahood.”

As these words were spoken, a Bodhisattva in the assembly named Akashagarbha — Treasury of Space — addressed the Buddha: “World-Honored One, since arriving at Trayastrimsa Heaven, I have heard the Tathagata praise and extol the awesome spiritual powers of Ksitigarbha Bodhisattva as inconceivable. In future ages, if good men and good women, or any gods and dragons, hear this sutra and the name of Ksitigarbha, or gaze reverently upon his image, how many kinds of blessings shall they gain? I humbly wish the World-Honored One to explain this briefly for all beings present and future.”

As Ksitigarbha Bodhisattva finished speaking, a Bodhisattva in the assembly named Akashagarbha — the Treasury of Space, a Bodhisattva whose wisdom and merit are as vast and boundless as the sky — said to the Buddha: “World-Honored One, since arriving at Trayastrimsa Heaven, I have been listening to you praise the awesome spiritual powers of Ksitigarbha Bodhisattva, and they are truly inconceivable. I would like to ask: in the future, if good men and good women, or any gods and dragons, hear this sutra and the name of Ksitigarbha, or gaze reverently upon his image, how many kinds of blessings will they gain? I humbly wish the World-Honored One to explain this briefly for all beings present and future.”

The Buddha said to Akashagarbha Bodhisattva: “Listen carefully, listen carefully! I shall explain this to you in detail. In future ages, if good men and good women see the image of Ksitigarbha, hear this sutra, or even read and recite it, and make offerings of incense, flowers, food, clothing, and precious treasures, praising, gazing reverently, and bowing — they shall gain twenty-eight kinds of benefits: First, protection and mindfulness from gods and dragons. Second, daily increase of wholesome fruits. Third, accumulation of supreme and holy causes. Fourth, non-retrogression from Bodhi. Fifth, abundance of food and clothing. Sixth, freedom from plague and illness. Seventh, freedom from calamities of flood and fire. Eighth, freedom from the peril of robbery and theft. Ninth, being respected and admired by all who see them. Tenth, being aided and upheld by spirits and deities. Eleventh, a woman’s body transformed into a man’s. Twelfth, being reborn as a daughter of kings and ministers. Thirteenth, having an upright and handsome appearance. Fourteenth, being frequently reborn in the heavens. Fifteenth, sometimes being born as a sovereign ruler. Sixteenth, possessing the penetration of knowledge of past lives. Seventeenth, having all requests granted. Eighteenth, joy and harmony among one’s family and kin. Nineteenth, elimination of all unexpected misfortunes. Twentieth, permanent removal of the karmic paths to lower rebirths. Twenty-first, always arriving safely wherever one goes. Twenty-second, peaceful and happy dreams at night. Twenty-third, departed relatives freed from suffering. Twenty-fourth, being reborn on the strength of past blessings. Twenty-fifth, being praised by all the sages. Twenty-sixth, keen intelligence and sharp faculties. Twenty-seventh, a heart full of compassion and kindness. Twenty-eighth, ultimate attainment of Buddhahood.”

The Buddha told Akashagarbha Bodhisattva: “Listen carefully! I shall explain each one to you. In future ages, if good men and good women see the image of Ksitigarbha, hear this sutra, or even read and recite it, and make offerings of incense, flowers, food, clothing, and precious treasures, praising, gazing reverently, and bowing — they shall gain twenty-eight kinds of benefits: First, gods and dragons will protect and be mindful of them. Second, their wholesome fruits will increase daily. Third, they will accumulate supreme and holy causes. Fourth, they will never retrogress from Bodhi. Fifth, they will enjoy abundance of food and clothing. Sixth, they will be free from plague and illness. Seventh, they will be free from calamities of flood and fire. Eighth, they will be free from the peril of robbery and theft. Ninth, all who see them will feel respect and admiration. Tenth, spirits and deities will aid and uphold them. Eleventh, a woman’s body will be transformed into a man’s. Twelfth, they will be reborn as daughters of kings and ministers. Thirteenth, they will have an upright and handsome appearance. Fourteenth, they will frequently be reborn in the heavens. Fifteenth, they may sometimes be born as sovereign rulers. Sixteenth, they will possess the penetration of knowledge of past lives — the ability to recall previous existences. Seventeenth, all their requests will be granted. Eighteenth, their entire family will be joyful and harmonious. Nineteenth, all unexpected misfortunes will be eliminated. Twentieth, the karmic paths to lower rebirths will be permanently removed. Twenty-first, they will always arrive safely wherever they go. Twenty-second, their dreams at night will be peaceful and happy. Twenty-third, their departed relatives will be freed from suffering. Twenty-fourth, they will be reborn in good circumstances on the strength of past blessings. Twenty-fifth, they will be praised by all the sages. Twenty-sixth, they will have keen intelligence and sharp faculties. Twenty-seventh, their hearts will be full of compassion and kindness. Twenty-eighth, they will ultimately attain Buddhahood!”

“Furthermore, Akashagarbha Bodhisattva, if in the present or the future, gods, dragons, ghosts, and spirits hear the name of Ksitigarbha, pay reverence to Ksitigarbha’s image, or hear of Ksitigarbha’s past vows and deeds and praise and pay reverence — they shall gain seven kinds of benefits:”

The Buddha continued: “Akashagarbha Bodhisattva, if in the present or future, gods, dragons, ghosts, and spirits hear the name of Ksitigarbha Bodhisattva, pay reverence to his image, or hear of the past vows and deeds of Ksitigarbha Bodhisattva and then praise and pay reverence — they will gain seven kinds of benefits:”

“First, swiftly transcending to the stage of sagehood. Second, elimination of all evil karma. Third, protection and presence of all Buddhas. Fourth, non-retrogression from Bodhi. Fifth, increase of one’s inherent powers. Sixth, complete knowledge of all past lives. Seventh, ultimate attainment of Buddhahood.”

“First, they will quickly transcend to the stage of sagehood. Second, all their past evil deeds will be completely eliminated. Third, all the Buddhas will come to protect and watch over them. Fourth, they will never retrogress on the path to Buddhahood. Fifth, their inherent powers will grow. Sixth, they will gain complete knowledge of their past lives. Seventh, they will ultimately attain Buddhahood!”

At that time, all the Buddhas who had come from the ten directions — an unspeakable, unspeakable number of Buddhas, Tathagatas — along with great Bodhisattvas, gods, dragons, and the eightfold division of beings, heard Shakyamuni Buddha praise and extol the great and awesome spiritual powers of Ksitigarbha Bodhisattva as inconceivable, and all marveled that such a thing was unprecedented.

At that moment, all the Buddhas who had come from the ten directions — their number so vast it cannot be spoken — along with the great Bodhisattvas and the gods, dragons, and the eightfold division, heard Shakyamuni Buddha praise and extol the awesome spiritual powers of Ksitigarbha Bodhisattva as so inconceivable, and they all marveled: “Never before have we heard of anything so extraordinary!”

At that moment, the heavens of Trayastrimsa rained down immeasurable fragrant flowers, celestial garments, and strings of pearls and jewels as offerings to Shakyamuni Buddha and Ksitigarbha Bodhisattva. When the offerings were complete, the entire assembly once more gazed reverently, bowed with joined palms, and withdrew.

At that moment, the skies of Trayastrimsa Heaven showered down, like rain, countless fragrant flowers, celestial garments, and strings of pearls and jewels, as offerings to Shakyamuni Buddha and Ksitigarbha Bodhisattva. When the offerings were complete, everyone in the great assembly once more gazed reverently and paid reverence, then joined their palms together and joyfully departed.

Dedication of Merit

May this merit adorn the Buddha’s Pure Land.

May it repay the fourfold kindness above, and relieve the suffering of the three lower realms below.

May all who see or hear of this give rise to the Bodhi mind.

And when this life in a mortal body is done, may we all be reborn together in the Land of Ultimate Bliss.

May the merit of reciting this sutra be used to adorn the Buddha’s pure and beautiful land. May it repay the fourfold great kindness — the kindness of parents, teachers, the nation, and all sentient beings — and relieve the suffering of beings in the three evil paths of hell, hungry ghosts, and animals. May all who see or hear this sutra give rise to the Bodhi mind — the aspiration for awakening. And when this lifetime comes to an end, may we all be reborn together in the Land of Ultimate Bliss!

Reference

Ksitigarbha Sutra, Volume 2: Complete Sutra Text with Modern Translation — Revealing the True Nature of the Hells and the Magnificent Merits of Delivering the Deceased

Tue, 07 Apr 2026 00:01:37 +0800

Photo by International Buddha’s Light People | Sutra of the Past Vows of Ksitigarbha Bodhisattva… Sutra Text/Calligraphy, Volume 1/19, Chapter 2: Assembly of the Manifestations | Facebook

Sutra of the Past Vows of Ksitigarbha Bodhisattva, Volume 2

Chapter 5: The Names of the Hells

At that time, Samantabhadra Bodhisattva Mahasattva addressed Ksitigarbha Bodhisattva, saying: “O Benevolent One, please, for the sake of the heavenly dragons, the fourfold assembly, and all beings of the present and future, describe the hells of this Saha World — particularly the suffering places in Jambudvipa where sinful beings receive their retribution — their names and the evil consequences therein, so that beings of the future Dharma-Ending Age may know of these karmic results.”

At this point, Samantabhadra Bodhisattva (a bodhisattva of great wisdom who rides a magnificent white elephant) said to Ksitigarbha Bodhisattva: “O Benevolent One, please describe for the heavenly dragons, the fourfold assembly, and all beings of the present and future, the conditions of our world — especially Jambudvipa (the realm where we humans live) — where beings who have committed evil are sent to suffer. What are the names of these hells, and what kinds of punishments do they endure? This way, beings of the future Dharma-Ending Age will understand the consequences of committing evil.”

Ksitigarbha replied: “Benevolent One, by the awesome spiritual power of the Buddha and the strength of you, great bodhisattva, I shall briefly describe the names of the hells and the retributions for sins and evil deeds.”

Ksitigarbha Bodhisattva answered: “Benevolent One, by the awesome spiritual power of the Buddha and the strength of you, great bodhisattva, I will briefly describe the names of the hells and the kinds of retribution that sinners receive.”

“Benevolent One, to the east of Jambudvipa there is a mountain called Iron Ring Mountain. It is utterly dark and deep, with no light from the sun or moon.”

“Benevolent One, to the east of our human world, there is a mountain called ‘Iron Ring Mountain.’ It is so black and deep that no sunlight or moonlight can reach inside — an extremely dark place.”

“There is a great hell called the Hell of Ultimate Uninterrupted Suffering. There is also a hell called the Great Avici Hell. Furthermore, there is a hell called Four Corners; a hell called Flying Knives; a hell called Flaming Arrows; a hell called Crushing Mountains; a hell called Piercing Spears; a hell called Iron Chariots; a hell called Iron Beds; a hell called Iron Oxen; a hell called Iron Garments; a hell called Thousand Blades; a hell called Iron Donkeys; a hell called Molten Copper; a hell called Embracing the Pillar; a hell called Flowing Fire; a hell called Plowing the Tongue; a hell called Chopping Heads; a hell called Burning Feet; a hell called Gouging Eyes; a hell called Iron Pellets; a hell called Quarreling; a hell called Iron Axes; and a hell called Abundant Anger.”

“There is a great hell (a hell is a place where people who have committed many evil deeds go to suffer after death) called the ‘Hell of Ultimate Uninterrupted Suffering,’ which means suffering without ceasing for even a single second. There is also the ‘Great Avici Hell,’ which is the most terrible of all hells. Beyond these, there are many, many more hells: the hell of Four Corners, Flying Knives, Flaming Arrows, Crushing Mountains, Piercing Spears, Iron Chariots, Iron Beds, Iron Oxen, Iron Garments, Thousand Blades, Iron Donkeys, Molten Copper, Embracing the Pillar, Flowing Fire, Plowing the Tongue, Chopping Heads, Burning Feet, Gouging Eyes, Iron Pellets, Quarreling, Iron Axes, and Abundant Anger. Just from hearing the names alone, you can tell how terrifying each of these hells is!”

Ksitigarbha said: “Benevolent One, within Iron Ring Mountain, there are hells such as these, and their number is limitless.”

Ksitigarbha Bodhisattva continued: “Benevolent One, within Iron Ring Mountain, hells like these are so numerous they cannot be counted — their number is endless.”

“Moreover, there are the Screaming Hell, Tongue-Pulling Hell, Excrement and Urine Hell, Copper Lock Hell, Fire Elephant Hell, Fire Dog Hell, Fire Horse Hell, Fire Ox Hell, Fire Mountain Hell, Fire Stone Hell, Fire Bed Hell, Fire Beam Hell, Fire Eagle Hell, Saw Teeth Hell, Skin-Flaying Hell, Blood-Drinking Hell, Hand-Burning Hell, Foot-Burning Hell, Inverted Thorns Hell, Fire House Hell, Iron House Hell, and Fire Wolf Hell. Such are these hells.”

“And there are still more hells! The Screaming Hell, Tongue-Pulling Hell, Excrement and Urine Hell, Copper Lock Hell, Fire Elephant Hell, Fire Dog Hell, Fire Horse Hell, Fire Ox Hell, Fire Mountain Hell, Fire Stone Hell, Fire Bed Hell, Fire Beam Hell, Fire Eagle Hell, Saw Teeth Hell, Skin-Flaying Hell, Blood-Drinking Hell, Hand-Burning Hell, Foot-Burning Hell, Inverted Thorns Hell, Fire House Hell, Iron House Hell, Fire Wolf Hell… and there are many, many more hells like these.”

“Within each of these, there are further subsidiary hells — some have one, some two, some three, some four, and so on up to hundreds and thousands. Each has its own distinct name.”

“Furthermore, within each major hell, there are many subsidiary hells branching off — some have one, some two, three, or four, and some have up to hundreds or even thousands of subsidiary hells, each with its own unique name!”

Ksitigarbha Bodhisattva said to Samantabhadra Bodhisattva: “Benevolent One, all these hells arise from the evil karma of beings in Southern Jambudvipa — they are the karmic responses to their deeds. The power of karma is immense: it can rival Mount Sumeru in height, plumb the depths of the great ocean, and obstruct the path to enlightenment. Therefore, beings must not take even the smallest evil lightly, thinking it will bring no consequences. After death, retribution follows — every deed, however minute, must be borne. Even the closest kin, father and son, walk separate paths; and even if they were to meet, neither could bear the other’s suffering. Now, by the awesome power of the Buddha and at your request, Benevolent One, I have briefly described these matters of hellish retribution. I humbly ask that you listen to these words.”

Ksitigarbha Bodhisattva said to Samantabhadra Bodhisattva: “Benevolent One, all these hells are brought into existence by the evil deeds of beings in our human world. The accumulated force of evil deeds (called ‘karma’) is extraordinarily powerful — powerful enough to rival the height of Mount Sumeru, deep enough to match the great ocean, and strong enough to block the path to Buddhahood. Therefore, everyone must never think that committing a small evil deed is harmless or will bear no consequences. After death, every deed — even one as small as a strand of hair — must be borne in full. Even the closest of kin, father and son, walk different paths after death, and even if they happened to meet along the way, neither could take the other’s place in suffering. By the awesome power of the Buddha, and because you have asked, Benevolent One, I have briefly described the punishments in the hells. I hope you will listen.”

Samantabhadra replied: “I have long known the retributions of the three evil paths. I hope that you, Benevolent One, will speak of them so that all evildoing beings in the future Dharma-Ending Age, upon hearing your words, may turn to the Buddha.”

Samantabhadra Bodhisattva replied: “I have long known about the retributions of the three evil paths (the three most miserable realms: hell, hungry ghosts, and animals). But I still wish for you to speak about them, so that all evildoing beings in the future Dharma-Ending Age, after hearing your words, may turn back and take refuge in the Buddha.”

Ksitigarbha said: “Benevolent One, the retributions of the hells are as follows.”

Ksitigarbha Bodhisattva said: “Benevolent One, the punishments in the hells are roughly like this —”

“In some hells, the tongues of sinners are pulled out and plowed by oxen. In some hells, the hearts of sinners are plucked out and devoured by yakshas. In some hells, cauldrons of boiling liquid seethe, and the bodies of sinners are cast in to be boiled. In some hells, bronze pillars are heated red-hot, and sinners are forced to embrace them. In some hells, fire pursues and engulfs the sinners. In some hells, there is nothing but bitter cold and ice. In some hells, there is boundless excrement and urine. In some hells, spiked maces fly through the air. In some hells, many flaming spears are thrust at sinners. In some hells, sinners’ chests and backs are struck without ceasing. In some hells, only hands and feet are burned. In some hells, iron serpents coil around the sinners. In some hells, iron dogs are set upon them. In some hells, sinners are yoked to iron mules.”

“In some hells, the tongues of sinners are pulled out and plowed back and forth by oxen, just like plowing a field. In some hells, sinners’ hearts are ripped out and devoured by yakshas (a type of fierce demon). In some hells, there is a great cauldron of scalding, boiling water, and sinners are thrown in to be cooked alive. In some hells, bronze pillars are heated until they glow red, and sinners are forced to embrace them. In some hells, fire ceaselessly chases and burns the sinners. In some hells, there is nothing but freezing ice. In some hells, foul excrement and urine are everywhere. In some hells, sharp spiked weapons fly through the air. In some hells, many flaming spears stab at the sinners all at once. In some hells, sinners’ chests and backs are constantly battered. In some hells, only the hands and feet are burned. In some hells, iron serpents coil around the sinners. In some hells, iron dogs are unleashed to chase and bite the sinners. In some hells, sinners are made to ride on iron mules and suffer.”

“Benevolent One, retributions such as these — in each and every hell, there are hundreds and thousands of instruments of karmic punishment, all made of nothing other than copper, iron, stone, or fire. These four materials are all summoned by the collective evil karma of beings. Were I to describe in detail the retributions of the hells, in each single hell there are yet hundreds and thousands more kinds of suffering — how much more so when there are so many hells! Now, by the awesome spiritual power of the Buddha and at your inquiry, Benevolent One, I have spoken of them briefly. Were I to explain them in full, even an entire kalpa would not suffice.”

“Benevolent One, punishments like these — in each and every hell, there are hundreds and thousands of instruments used to torment sinners, and all of them are made of nothing more than copper, iron, stone, and fire. These four materials are all brought into being by the collective evil karma of beings. If I were to describe in full detail the punishments of the hells, each single hell contains hundreds and thousands more kinds of suffering — and there are so many hells! By the awesome spiritual power of the Buddha, and because you asked, Benevolent One, I have spoken of them briefly. Were I to explain everything in full, even spending many kalpas (immensely long periods of time) would not be enough.”

Chapter 6: The Tathagata’s Praises

At that time, the World-Honored One emitted a great radiance from his entire body, illuminating Buddha-worlds as numerous as the sands of hundreds of thousands of millions of billions of Ganges Rivers. He proclaimed in a mighty voice to all the bodhisattvas mahasattvas, devas, nagas, ghosts, spirits, humans, and non-humans throughout all Buddha-worlds: “Listen as I today extol and praise Ksitigarbha Bodhisattva Mahasattva, who throughout the ten directions manifests great, inconceivable awesome spiritual power and compassion to rescue and protect all beings suffering for their sins. After my passing into Nirvana, you bodhisattvas, mahasattvas, devas, nagas, ghosts, and spirits must employ every skillful means to protect this sutra, enabling all beings to attain the bliss of Nirvana.”

At this point, the Buddha (the World-Honored One) emitted an extraordinarily brilliant light from his entire body, illuminating Buddha-worlds as numerous as the sands of the Ganges River. He spoke in a resounding voice to all the great bodhisattvas, devas, nagas, ghosts, spirits, humans, and all kinds of non-human beings throughout every Buddha-world: “Listen well! Today I shall praise Ksitigarbha Bodhisattva, who throughout the ten directions has displayed inconceivable awesome spiritual power and compassion, rescuing and protecting all suffering beings. After I leave this world (enter Nirvana), you bodhisattvas, devas, nagas, ghosts, and spirits must find every possible way to protect this sutra, so that all beings may attain Nirvana — the state of eternal peace and liberation.”

After these words were spoken, a bodhisattva in the assembly named Samantabhadra (Universal Vastness) joined his palms reverently and addressed the Buddha: “Now we have seen the World-Honored One praise Ksitigarbha Bodhisattva for possessing such inconceivable great awesome spiritual virtue. We humbly pray that the World-Honored One, for the sake of beings in the future Dharma-Ending Age, will proclaim the karmic causes and effects by which Ksitigarbha Bodhisattva benefits beings in the heavenly and human realms, so that the eightfold assembly of devas and nagas, as well as beings of the future, may reverently receive the Buddha’s words.”

After the Buddha finished speaking, a bodhisattva in the assembly named Pukuang (Universal Vastness) joined his palms reverently and said to the Buddha: “We have seen the World-Honored One praise Ksitigarbha Bodhisattva so highly, saying he possesses such inconceivable great awesome spiritual power. We hope that the World-Honored One will explain to beings of the future Dharma-Ending Age how Ksitigarbha Bodhisattva benefits beings in the heavenly and human realms, and speak of the karmic causes and effects involved, so that the eightfold assembly of devas and nagas (the various dharma-protecting spirits in heaven) and all future beings may reverently receive the Buddha’s teachings.”

Then the World-Honored One said to Bodhisattva Pukuang and the fourfold assembly: “Listen attentively! Listen attentively! I shall now briefly describe for you the meritorious deeds by which Ksitigarbha Bodhisattva brings blessings and benefit to the human and heavenly realms.”

The Buddha then said to Bodhisattva Pukuang and all the listeners present: “Listen carefully! Listen carefully! I shall now briefly tell you how Ksitigarbha Bodhisattva brings blessings and benefit to beings in the human and heavenly realms.”

Pukuang replied: “Indeed, World-Honored One! We joyfully wish to hear.”

Bodhisattva Pukuang replied: “Yes, World-Honored One, we are most eager to listen!”

The Buddha said to Bodhisattva Pukuang: “In future ages, should any good man or good woman hear the name of Ksitigarbha Bodhisattva Mahasattva, and then join their palms in reverence, or praise him, or bow to him, or cherish and admire him, that person shall transcend the sins accumulated over thirty kalpas.”

The Buddha said to Bodhisattva Pukuang: “In the future, if any good man or good woman hears the name of Ksitigarbha Bodhisattva — whether they join their palms, praise him, bow to him, or simply admire him in their hearts — that person will be able to erase the sins accumulated over thirty kalpas (an incredibly long span of time)!”

“Pukuang, should any good man or good woman paint an image of this Bodhisattva, or fashion one from earth, stone, lacquer, gold, silver, copper, or iron, and then gaze upon it once and bow to it once, that person shall be reborn one hundred times in the Trayastrimsa Heaven and shall never fall into the evil paths. Even when their heavenly blessings are exhausted and they descend to the human realm, they shall still become a king and shall not lose these great benefits.”

“Pukuang, if any good man or good woman paints an image of Ksitigarbha Bodhisattva, or makes one from earth, stone, lacquer, gold, silver, copper, or iron, and then simply gazes upon it once and bows to it once, that person shall be reborn one hundred times in the Trayastrimsa Heaven (a wonderfully beautiful place in the heavens) and will never fall into the evil paths of hell, hungry ghosts, or animals. Even when their heavenly blessings run out and they descend to the human realm, they will become a king — they will not lose these great benefits.”

“Should there be a woman who dislikes being in a female body and wholeheartedly makes offerings to images of Ksitigarbha Bodhisattva — whether painted or fashioned from earth, stone, lacquer, copper, or iron — persevering day after day without ceasing, constantly offering flowers, incense, food, clothing, colored silks, banners, money, and precious treasures, then this good woman, after this present life as a female ends, shall for hundreds of thousands of tens of thousands of kalpas never again be born into a world where she must take a female body, let alone actually receive one. Unless, by the power of her compassionate vows, she chooses to take a female body in order to liberate beings — by the power of her offerings to Ksitigarbha and the power of her merit, for hundreds of thousands of tens of thousands of kalpas she shall not receive a female body.”

“If a woman dislikes being in a female body and wholeheartedly makes offerings to painted or sculpted images of Ksitigarbha Bodhisattva — made from earth, stone, copper, iron, or other materials — doing so every day without fail, constantly offering fresh flowers, incense, food, clothing, colored fabrics, banners, money, and precious treasures, then this good woman, after finishing this present life as a female, shall for hundreds of thousands of tens of thousands of kalpas never again be born as a woman, let alone endure the various hardships of a female body. Unless she herself makes a compassionate vow to take a female form in order to help and liberate beings — by the power of her offerings to Ksitigarbha and the power of her accumulated merit, for hundreds of thousands of tens of thousands of kalpas she need not be a woman again.”

“Furthermore, Pukuang, should there be a woman who dislikes her own ugliness or who suffers from many illnesses, if she sincerely gazes upon and bows before an image of Ksitigarbha Bodhisattva, even for just the time it takes to eat a meal, then for thousands upon tens of thousands of kalpas, wherever she is reborn, her appearance shall be full and perfect. If this homely woman does not dislike being female, then for hundreds of thousands of millions of billions of lifetimes she shall always be born as a princess, a queen, the daughter of a prime minister or of a distinguished family, or the daughter of a great elder — each time born with a beautiful, dignified appearance and perfect features. It is because of her sincere gazing upon and bowing to Ksitigarbha Bodhisattva that she obtains such blessings.”

“Furthermore, Pukuang, if a woman feels that she is unattractive or suffers from many illnesses, as long as she gazes upon and bows before an image of Ksitigarbha Bodhisattva with a sincere heart — even for just the time it takes to eat a meal — then for thousands upon tens of thousands of kalpas in future lives, her appearance will become beautiful and dignified. If this woman who was once unattractive does not dislike being female, then for hundreds of thousands of millions of billions of lifetimes, she will often be born as a princess, a queen, the daughter of a high official, or the daughter of a wealthy and distinguished family, each time born with a beautiful, graceful appearance. It is precisely because she sincerely bowed to Ksitigarbha Bodhisattva that she receives such great blessings.”

“Furthermore, Pukuang, should any good man or good woman be able to play music, sing songs of praise, make offerings of incense and flowers before an image of the Bodhisattva, or even encourage one person or many to do the same — such persons, in the present life and in future lives, shall always have hundreds and thousands of ghosts and spirits guarding them day and night. No evil tidings shall ever reach their ears, much less shall they personally suffer any misfortune.”

“Furthermore, Pukuang, if any good man or good woman can play music, sing praises, and make offerings of incense and flowers before an image of Ksitigarbha Bodhisattva, and even encourage one person or many others to do the same — such people, whether in the present or in the future, will always have hundreds and thousands of ghosts and spirits protecting them day and night. They will not even hear of misfortune, let alone personally encounter any calamity.”

“Furthermore, Pukuang, in future ages, should any evil person, evil spirit, or evil ghost see a good man or good woman reverently making offerings, praising, gazing upon, and bowing to an image of Ksitigarbha Bodhisattva, and then wrongfully ridicule and slander them, saying such worship has no merit or benefit, or bare their teeth in mockery, or criticize them behind their backs, or persuade others to join in the criticism — whether one person or many — even harboring a single thought of ridicule: such a person, even after the thousand Buddhas of this Bhadrakalpa have all passed into Nirvana, shall still bear the retribution of their mockery, remaining in Avici Hell suffering the most severe punishments. After that kalpa has passed, they shall become a hungry ghost. After another thousand kalpas, they shall be reborn as an animal. After yet another thousand kalpas, they shall finally obtain a human body — but even then, they shall be poor, lowly, with impaired faculties, and their minds shall be entangled by evil karma. Before long, they shall fall back into the evil paths. Therefore, Pukuang, merely ridiculing another’s offerings already brings such retribution — how much worse it is to actively harbor evil views and seek to destroy another’s faith!”

“Furthermore, Pukuang, in the future, if evil people, evil spirits, or evil ghosts see good men or good women reverently making offerings, praising, and bowing to images of Ksitigarbha Bodhisattva, and then wrongfully mock and criticize them, saying that such worship is useless and brings no merit — whether baring their teeth to laugh at them, talking behind their backs, urging others to join in the criticism, or even just harboring a single thought of ridicule — such people, even after the thousand Buddhas of this kalpa have all passed away, will still bear the consequences of their mockery, remaining in Avici Hell (the most terrifying of all hells) suffering the most severe punishments. After that kalpa is over, they will become hungry ghosts. After another thousand kalpas, they will be reborn as animals. After yet another thousand kalpas, they will finally obtain a human body — but even as humans, they will be poor and lowly, with impaired senses and bodies, constantly plagued by unwholesome thoughts. Before long, they will fall right back into the evil paths. So you see, Pukuang, merely ridiculing someone else’s offerings already brings such devastating retribution — how much worse is it to actually harbor evil views and try to destroy another’s faith!”

“Furthermore, Pukuang, in future ages, should any man or woman lie bedridden for a long time, unable to live yet unable to die; or should they dream at night of evil ghosts, of deceased family members, or of walking along perilous roads; or should they frequently suffer from nightmares and sleep-paralysis, wandering with ghosts and spirits — as months and years drag on, they grow ever more emaciated and wasted, crying out in anguish in their sleep, miserable and joyless. All of this is because on the karmic paths, their accounts have not yet been settled; the weight of their retribution, whether light or heavy, has not yet been determined. Thus they can neither relinquish life nor recover from illness. The ordinary eyes of men and women cannot discern these matters.”

“Furthermore, Pukuang, in the future, if any man or woman is bedridden for a long time — wanting to live but unable to, wanting to die but unable to; or if they keep dreaming at night of evil ghosts, deceased relatives, or walking on dangerous paths; or frequently suffering from nightmares, as if wandering alongside ghosts and spirits — and this goes on for a very long time, their body growing ever thinner and weaker, crying out in pain in their sleep, living in utter misery and unhappiness: all of this is actually because the karmic debts from their past deeds have not yet been settled. Whether the retribution they owe is light or heavy has not been determined, so their life hangs in limbo — they can neither die nor recover. Ordinary human eyes cannot perceive or understand these matters.”

“One should, before the images of Buddhas and Bodhisattvas, read aloud this sutra once in a clear voice. Or take the patient’s most cherished possessions — be they clothing, treasures, gardens, or houses — and, in the patient’s presence, declare loudly: ‘I, so-and-so, on behalf of this patient, before this sutra and these images, offer these possessions — whether to make offerings to the sutras and images, to fashion images of Buddhas and Bodhisattvas, to build stupas and temples, to light oil lamps, or to donate to the permanent residents of the monastery.’ Repeat this declaration three times before the patient, ensuring that the patient hears and understands.”

“In such a situation, one should read this sutra aloud once before the images of Buddhas and Bodhisattvas. Or take out the patient’s most cherished possessions — whether clothing, treasures, gardens, or houses — and loudly declare in the patient’s presence: ‘I, so-and-so, on behalf of this patient, before these sutras and images, offer these items — whether to make offerings to the sutras and images, to fashion images of Buddhas and Bodhisattvas, to build stupas and temples, to light oil lamps, or to donate to the monks residing in the monastery.’ Say this three times to the patient, making sure the patient can hear and understand.”

“Even if the patient’s consciousness has scattered and they are on the verge of their last breath — even if one, two, three, four, or up to seven days have passed — one should still proclaim loudly and read the sutra aloud. After such a person’s death, all their past misfortunes and grave sins, even the five sins that lead to uninterrupted retribution, shall be forever resolved, and wherever they are reborn, they shall always remember their past lives. How much more so for good men and good women who copy this sutra themselves, or teach others to copy it, or who personally sculpt and paint images of the Bodhisattva, or teach others to do so — the karmic rewards they receive shall certainly bring them great benefit.”

“Even if the patient has already lost consciousness and is on the verge of death — or even if one, two, three, four, or up to seven days have passed — the family should still proclaim loudly and read the sutra aloud. After this person passes away, all the severe sins accumulated in past lives, even the five uninterrupted sins (the five most grave offenses), shall be forever resolved. Moreover, wherever they are reborn in the future, they will remember their past lives. And if good men and good women copy this sutra themselves, or teach others to copy it, or personally sculpt and paint images of the Bodhisattva, or even teach others to do so, the benefits they receive will be even greater.”

“Therefore, Pukuang, if you see anyone reading or reciting this sutra, or even harboring a single thought of praise for it, or anyone who shows it reverence, you must employ hundreds and thousands of skillful means to encourage such people, urging them to be diligent and not to retreat, for they shall obtain inconceivable merit numbering in the thousands of millions of billions, both in the present and in the future.”

“Therefore, Pukuang, if you see anyone reading or reciting this sutra — even if they merely have a single thought of praise for it, or show it reverence — you must find every possible way to encourage them, telling them to keep up their efforts and not to falter, for they shall obtain inconceivable merit numbering in the thousands of millions of billions, both in the present and in the future.”

“Furthermore, Pukuang, should beings of the future, whether dreaming or sleeping, see ghosts, spirits, or various forms — some appearing sorrowful, some weeping, some worried, some sighing, some fearful, some terrified — all of these are the spirits of their parents, sons, daughters, brothers, sisters, spouses, or relatives from one life, ten lives, a hundred lives, or a thousand lives ago, who are now trapped in the evil paths and unable to escape. Having nowhere to turn for the blessed power of deliverance, they come to appeal to their living kin, hoping they will find a way to help them leave the evil paths.”

“Furthermore, Pukuang, if beings in the future, whether dreaming or sleeping, see ghosts, spirits, or strange forms — some looking sad, some crying, some worried, some sighing, some afraid, some terrified — these are actually their parents, brothers, sisters, spouses, and relatives from one, ten, a hundred, or a thousand past lifetimes. They are suffering in the evil paths and cannot escape, nor can they find anyone to help them. So they come in dreams to appeal to their living relatives, hoping they will find a way to help them leave those terrible places.”

“Pukuang, with your spiritual powers, guide these family members to go before the images of Buddhas and Bodhisattvas and sincerely read this sutra themselves, or invite others to read it — three times or seven times. Once these relatives in the evil paths have heard the sutra recited the full number of times, they shall be liberated, and the living shall never again see them in their dreams.”

“Pukuang, use your spiritual powers to guide these living relatives to go before the images of Buddhas and Bodhisattvas and sincerely read this sutra themselves, or invite someone to read it for them — three times or seven times. Once the required number of recitations is complete, those relatives suffering in the evil paths will be liberated. And from then on, the living will never again see their sorrowful forms in their dreams.”

“Furthermore, Pukuang, in future ages, should there be people of lowly status — servants, maids, or anyone deprived of their freedom — who come to realize that their present circumstances arise from the karma of their past lives and wish to repent: if they sincerely gaze upon and bow before an image of Ksitigarbha Bodhisattva, and within a period of one to seven days chant the Bodhisattva’s name ten thousand times, then after this life’s retribution is spent, for thousands upon tens of thousands of lifetimes they shall always be born into noble and respected families, never again having to endure the suffering of the three evil paths.”

“Furthermore, Pukuang, in the future, if people of humble station — servants, maids, or anyone who has lost their freedom — come to understand that their present circumstances are the result of karma from past lives and wish to repent: as long as they sincerely gaze upon and bow before an image of Ksitigarbha Bodhisattva, and within one to seven days chant Ksitigarbha Bodhisattva’s name up to ten thousand times, then after this life’s suffering is over, for thousands upon tens of thousands of lifetimes they will always be born into noble and respected families, never again having to endure the suffering of the three evil paths — hell, hungry ghosts, and animals.”

“Furthermore, Pukuang, in future ages within Jambudvipa, among the kshatriyas, brahmins, elders, householders, and all people of every surname and clan, when a child is newly born — whether boy or girl — within seven days one should quickly read and recite this inconceivable sutra, and further chant the Bodhisattva’s name ten thousand times. If this newborn child, boy or girl, carried misfortune from past lives, it shall be resolved, and the child will be peaceful, happy, easy to raise, and enjoy a long life. If the child was already born with blessings, then their peace and longevity shall be increased all the more.”

“Furthermore, Pukuang, in the future in our human world, whether among royal families, priestly families, wealthy families, scholars, or any person of any surname or clan — when a new baby is born, whether boy or girl, within seven days of the baby’s birth, one should quickly read and recite this inconceivable sutra and chant the name of Ksitigarbha Bodhisattva ten thousand times on the baby’s behalf. If this newborn carries negative karma from past lives, it shall be resolved, and the child will become healthy, happy, easy to care for, and enjoy a long life. If the baby was already born with good fortune, then their happiness and longevity will increase even more.”

“Furthermore, Pukuang, if beings in the future observe the ten vegetarian days of each month — the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth — on these days, sins are tallied and their severity determined. The beings of Southern Jambudvipa, in every action and every thought, create karma and commit transgressions. How much more so those who freely indulge in killing, stealing, sexual misconduct, and lying, committing hundreds and thousands of offenses! If they can, on these ten vegetarian days, read this sutra once before the images of Buddhas, Bodhisattvas, and Holy Sages, then within a hundred yojanas in every direction — east, west, south, and north — there shall be no disasters or calamities.”

“Furthermore, Pukuang, in the future, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth of each month — these are the days when sins are tallied and their severity determined. The beings of our human world, in every action and every thought, may be creating karma and committing transgressions, not to mention those who freely indulge in killing, stealing, wrongdoing, and lying, committing hundreds and thousands of offenses. If they can, on these ten vegetarian days, read this sutra once before the images of Buddhas, Bodhisattvas, and Sages, then within a hundred yojanas (a very great distance) in every direction — east, west, south, and north — no disasters or calamities shall occur.”

“In such a household, whether old or young, for hundreds and thousands of years to come, they shall forever be free from the evil paths. If on each of the ten vegetarian days one recitation is made, in this present life the household shall be free from unexpected illness, and food and clothing shall be abundant. Therefore, Pukuang, know that Ksitigarbha Bodhisattva possesses such inexpressible hundreds of thousands of millions of billions of great awesome spiritual powers for the benefit of beings.”

“Moreover, every member of this household, whether old or young, shall for hundreds and thousands of years to come be forever free from the evil paths. If one recitation is made on each of the ten vegetarian days, in this present life the entire household shall be free from unexpected illnesses, and food and clothing shall be abundant and plentiful. Therefore, Pukuang, you should know that Ksitigarbha Bodhisattva possesses such inexpressible hundreds of thousands of millions of billions of great awesome spiritual powers, all for the benefit of beings.”

“The beings of Jambudvipa share a profound karmic connection with this great bodhisattva. Should any of these beings hear the Bodhisattva’s name, see the Bodhisattva’s image, or even hear just three or five words of this sutra, or a single verse or a single line, they shall enjoy extraordinary peace and happiness in the present, and for hundreds of thousands of tens of thousands of lifetimes to come, they shall always be born with handsome features into noble and respected families.”

“The beings of our human world share a very deep karmic connection with this great Ksitigarbha Bodhisattva. As long as they hear Ksitigarbha Bodhisattva’s name, see Ksitigarbha Bodhisattva’s image, or even hear just three or five words of this sutra, or a single verse or a single line, they shall feel extraordinary peace and happiness in the present. And for hundreds of thousands of tens of thousands of lifetimes in the future, they shall always be born with fine and dignified features, into noble and honored families.”

At that time, Bodhisattva Pukuang, having heard the Tathagata praise Ksitigarbha Bodhisattva, knelt on one knee, joined his palms, and again addressed the Buddha: “World-Honored One, I have long known that this great bodhisattva possesses such inconceivable spiritual powers and great vow power. I asked the Tathagata specifically so that beings of the future might learn of these benefits. I reverently receive your teaching.”

At this point, after hearing the Buddha praise Ksitigarbha Bodhisattva, Bodhisattva Pukuang knelt on one knee, joined his palms, and said to the Buddha: “World-Honored One, in truth I have long known that this great bodhisattva possesses such inconceivable spiritual powers and magnificent vows. I asked the Tathagata specifically so that beings of the future may learn of these benefits. I reverently receive your teaching.”

“World-Honored One, what should this sutra be called, and how shall I disseminate it?”

“World-Honored One, what should this sutra be called? And how should I spread it?”

The Buddha told Pukuang: “This sutra has three names: the first is ‘Ksitigarbha’s Past Vows,’ the second is ‘Ksitigarbha’s Past Deeds,’ and the third is ‘The Sutra of Ksitigarbha’s Vow Power.’ Because this Bodhisattva, since distant kalpas past, has made great and solemn vows to benefit all beings, you should therefore disseminate this sutra in accord with his vows.”

The Buddha said to Pukuang: “This sutra has three names: the first is ‘Ksitigarbha’s Past Vows,’ the second is ‘Ksitigarbha’s Past Deeds,’ and the third is ‘The Sutra of Ksitigarbha’s Vow Power.’ Because this Bodhisattva, from the very distant past, has made great and solemn vows to benefit all beings, you should spread this sutra in accord with his vows.”

Having heard this, Pukuang joined his palms, bowed reverently, and withdrew.

After hearing this, Bodhisattva Pukuang joined his palms, bowed reverently, and withdrew to one side.

Chapter 7: Benefiting the Living and the Dead

At that time, Ksitigarbha Bodhisattva Mahasattva addressed the Buddha: “World-Honored One, I observe that the beings of Jambudvipa, in every thought and every stirring of the mind, create nothing but transgressions. Even if they happen to obtain some wholesome benefit, they often retreat from their original good intentions. Yet should they encounter unwholesome conditions, their evil thoughts multiply with every passing moment. Such people are like those walking through thick mud while carrying heavy stones upon their backs — growing ever more weary and burdened, sinking deeper with each step. Should they be fortunate enough to meet a good teacher who helps lighten their load, or even bears the entire burden for them — because this teacher possesses great strength, steadying them and urging them to plant their feet firmly — once they reach level ground, they should remember well the perilous road behind them and never tread it again.”

At this point, Ksitigarbha Bodhisattva said to the Buddha: “World-Honored One, I observe that the beings of our human world, with every single thought, are almost always creating transgressions. Even if they happen to gain some benefit or merit, they very easily lose their original good intentions. But the moment they encounter unwholesome circumstances, evil thoughts spring up one after another. These people are like travelers trudging through a muddy road with heavy stones on their backs — the further they walk, the more exhausted they become, and the deeper they sink. If they are fortunate enough to meet a good teacher (a ‘spiritual friend’) who helps lighten their burden, or even takes on the entire load for them — because this teacher has great strength, supporting them and encouraging them to stand firm — once they reach level ground, they should remember the treacherous road they came from and never walk it again.”

“World-Honored One, beings who habitually do evil begin with the most trivial wrongs, which then grow to become immeasurable. When such beings are on the verge of death, their parents and family should create merit on their behalf to ease the road ahead — by hanging banners and canopies, lighting oil lamps, reading and reciting the honored sutras, making offerings to images of Buddhas and Sages, or chanting the names of Buddhas, Bodhisattvas, or pratyekabuddhas. Even a single name or title, if it reaches the ears of the dying person or enters their fundamental consciousness, shall suffice. Though these beings have committed great evil and by rights should fall into the evil paths, because their family cultivated these holy causes for them at the time of death, all their sins shall be eradicated.”

“World-Honored One, those beings who habitually do evil — their wrongs begin with the smallest of deeds and slowly accumulate until they become countless. When such beings are about to die, their parents and family members should perform good deeds to accumulate merit on their behalf, to make the road ahead easier. For example, they can hang banners and canopies, light oil lamps, read and recite the sutras, make offerings to images of Buddhas and Sages, or chant the names of Buddhas, Bodhisattvas, or pratyekabuddhas (those who attain enlightenment on their own). Even just a single name — as long as the dying person’s ears can hear it, or their deep consciousness can sense it — will suffice. Although these beings have committed great evil and should by karmic law fall into the evil paths, because their family cultivated these holy causes on their behalf at the time of death, all those sins are completely eradicated.”

“If, furthermore, the family can extensively perform good deeds within the forty-nine days after the person’s death, they can ensure that these beings shall forever leave the evil paths and be reborn among humans or in the heavens, enjoying supreme and wondrous bliss. And the living family members themselves shall receive immeasurable benefit.”

“If the family can also perform many good deeds during the forty-nine days after the person’s death, these deceased beings will forever leave the evil paths and be reborn among humans or in the heavens, enjoying wonderful happiness. The living family members will also receive boundless benefit.”

“Therefore, I now declare before the Buddha, the World-Honored One, and before the eightfold assembly of devas, nagas, and humans and non-humans, that I urge the beings of Jambudvipa: when a family member is on the verge of death, one must absolutely not engage in killing, nor create unwholesome conditions, nor worship ghosts and spirits, nor invoke demons and specters.”

“Therefore, I now declare before the Buddha, before the eightfold assembly of devas and nagas, and before all humans and non-humans, that I urge the beings of our human world: when a family member is about to die, you absolutely must not kill any living creature, must not do evil deeds, must not worship ghosts and spirits, and must not invoke demons.”

“Why is this? Because all such killing and worship cannot benefit the deceased in the slightest — it only creates karmic bonds of transgression, making the situation ever more grave. Even if the deceased would have otherwise, in the next life or in this present life, gained the merit to be reborn among humans or in the heavens, the evil deeds done by the family at the time of death only create additional burdens and delays in the underworld tribunal, postponing the deceased’s rebirth in a good realm. How much more so when the dying person never cultivated even the slightest good root during their lifetime! Each must face their own karma and receive their due in the evil paths — how can the family bear to heap still more evil karma upon them?”

“Why? Because all that killing and worshipping cannot help the deceased in the slightest — it only creates karmic bonds of transgression, making things far worse. Even if the deceased had enough merit to be reborn among humans or in the heavens in the next life or this life, the evil deeds done by the family at the time of death only add more trouble during the judgment in the underworld, delaying the deceased’s rebirth in a good realm. How much worse it is for those who are about to die and who never did a single good deed in their lifetime! According to their own karma, they are already destined for the evil paths — how can the family bear to pile on even more evil karma?”

“It is like a person coming from a distant land who has gone without food for three days, bearing a load of more than a hundred catties. Then, upon encountering a neighbor, instead of receiving help, they have even more items placed upon them — making them all the more weary and burdened.”

“Let me give you an analogy. Imagine a person walking from a very far place, having had nothing to eat for three days, carrying more than a hundred catties of goods on their back — utterly exhausted and starving. Then they run into a neighbor who, instead of helping lighten the load, adds more items onto their back. Wouldn’t that only make them more exhausted and miserable?”

“World-Honored One, I observe that the beings of Jambudvipa, if they can perform good deeds in accord with the Buddha’s teachings — even merit as slight as a single hair, a single drop, a single grain of sand, or a single mote of dust — every bit of such benefit shall return to themselves.”

“World-Honored One, I observe that the beings of our human world, if they can do good deeds within the Buddha’s teachings — even merit as small as a single hair, a single drop of water, a single grain of sand, or a single mote of dust — every bit of that benefit will come back to themselves.”

As he was speaking, an elder in the assembly named Dabian (Great Eloquence) — who had long since realized the unborn and was manifesting as an elder to teach and transform beings throughout the ten directions — joined his palms reverently and asked Ksitigarbha Bodhisattva: “Great Being, when the beings of Southern Jambudvipa die, and their family members — old or young — cultivate merit, make food offerings, and create all manner of good causes, does the deceased truly receive great benefit and liberation?”

While Ksitigarbha Bodhisattva was speaking, an elder in the assembly named Dabian (Great Eloquence) — who had actually long attained a very high level of realization and could appear anywhere to teach and transform beings, manifesting here in the form of an elder — joined his palms reverently and asked Ksitigarbha Bodhisattva: “Great Bodhisattva, after beings of our human world pass away, do the surviving family members — whether old or young — who perform merit, prepare vegetarian meals, and carry out various good deeds on the deceased’s behalf truly bring great benefit and liberation to the departed?”

Ksitigarbha replied: “Elder, by the awesome power of the Buddha, I shall now briefly speak of this matter for all beings of the present and future. Elder, when beings of the present and future are on their deathbed, if they can hear the name of a single Buddha, a single Bodhisattva, or a single pratyekabuddha — regardless of whether they bear sins or not — they shall all be liberated. However, if there is a man or woman who performed no good deeds in life but committed many evil ones, then after death, whatever merit and holy deeds the family performs on their behalf — the deceased receives only one-seventh; the remaining six-sevenths of the merit goes to the living family members who performed them. Therefore, good men and good women of the present and future, while you are alive and in good health, cultivate merit for yourselves, for every portion of merit you earn is yours to keep. The Great Ghost of Impermanence (death) arrives without appointment. After death, the spirit wanders in darkness, not knowing whether it bears guilt or blessings. For the forty-nine days, it is as though dazed and deaf, or else being tried and debated before the tribunals of the underworld regarding its karmic deeds. Once the verdict is determined, it is reborn according to its karma. During that uncertain interval, the spirit endures thousands upon tens of thousands of sorrows — how much more so those who are condemned to fall into the evil paths!”

Ksitigarbha Bodhisattva answered: “Elder, by the awesome power of the Buddha, I shall briefly explain this for all beings of the present and future. Elder, when beings of the present or future are on their deathbed, if they can hear the name of even one Buddha, one Bodhisattva, or one pratyekabuddha — regardless of whether they have sins or not — they shall all be liberated. But if there is a man or woman who never did good deeds in life but instead committed many evil ones, then after death, whatever merit and good deeds the family performs on their behalf, the deceased receives only one-seventh of the benefit. The remaining six-sevenths of the merit actually goes to the living family members who performed the deeds. Therefore, good men and good women of the present and future — while you are still alive and healthy, hurry and cultivate merit for yourselves, for every portion of merit you earn is yours to keep. The ‘Great Ghost of Impermanence’ (death) arrives without warning — it comes when it comes. After death, the spirit drifts through darkness, not knowing whether it bears guilt or blessings. For forty-nine days, the spirit is as if dazed and deaf, or being tried before the various tribunals of the underworld, debating what karma it has created. Once the verdict is decided, it is reborn according to its karma. During that uncertain period, it endures thousands upon tens of thousands of sorrows — and how much worse for those who are condemned to the evil paths of hell, hungry ghosts, and animals!”

“Before being reborn, the deceased, during the forty-nine days, is moment by moment hoping that their living kin will perform merit and good deeds to rescue them. Once this period passes, they must receive their retribution according to their own karma. If they are sinners, they may easily spend hundreds or thousands of years in the evil paths with no day of liberation. If they committed the five uninterrupted sins, they fall into the great hells, enduring suffering for thousands or tens of thousands of kalpas without end.”

“Before being reborn, during the forty-nine days after death, the deceased is at every moment hoping that their living relatives will perform good deeds and merit to rescue them. Once this period has passed, they must receive retribution according to their own karma. If they are sinners, they may easily spend hundreds or thousands of years in the evil paths with no day of liberation. If they committed the five uninterrupted sins (the five most grave offenses), they fall into the great hells, suffering for thousands or tens of thousands of kalpas, enduring every kind of torment forever.”

“Furthermore, Elder, when such sinful beings die and their family members prepare vegetarian meals and perform merit to assist them on the karmic path — before the food offerings are complete and during the preparation of the meals — rice water and vegetable scraps must not be cast upon the ground; and no food should be eaten before it has been offered to the Buddhas and Sangha. Should anyone eat first or fail to be diligent and reverent, the deceased shall receive no benefit whatsoever. But if the offerings are prepared with diligence, purity, and reverence and duly presented to the Buddhas and Sangha, the deceased shall receive one-seventh of the merit. Therefore, Elder, the beings of Jambudvipa, if they can prepare vegetarian offerings with sincere and earnest devotion after the death of their parents or family members — both the living and the dead shall receive benefit.”

“Furthermore, Elder, when beings who bear sins pass away and their family prepares vegetarian meals to help them on the road through the underworld — during the preparation and before the food is fully ready — the rice water and vegetable scraps must not be thrown upon the ground. Moreover, the food must not be eaten by anyone before it is first offered to the Buddhas and Sangha. If anyone eats before the offering, or if the preparation lacks diligence and sincerity, the deceased receives no benefit whatsoever. But if the offerings are prepared with diligence, purity, and reverence and properly presented to the Buddhas and Sangha, the deceased shall receive one-seventh of the merit. Therefore, Elder, the beings of our human world — if they can prepare vegetarian offerings with sincere and earnest devotion after the death of their parents or family members — both the living and the dead shall receive benefit.”

As these words were spoken, in the Trayastrimsa Heaven palace, thousands of millions of billions of nayutas of ghosts and spirits from Jambudvipa all aroused the boundless aspiration for Bodhi. The Elder Dabian bowed reverently and withdrew.

As Ksitigarbha Bodhisattva was saying this, in the Trayastrimsa Heaven palace (the heavenly palace), thousands of millions of billions of nayutas (countless numbers) of ghosts and spirits from the human world all aroused the aspiration for supreme enlightenment (Bodhicitta). The Elder Dabian bowed reverently and withdrew to one side.

Chapter 8: The Praises of King Yama and His Retinue

At that time, within Iron Ring Mountain, countless ghost kings and Yama, King of the Underworld, came together to Trayastrimsa Heaven and arrived before the Buddha. Among them were: the Ghost King of Deadly Poison, the Ghost King of Manifold Evils, the Ghost King of Great Contention, the White Tiger Ghost King, the Blood Tiger Ghost King, the Red Tiger Ghost King, the Ghost King Who Spreads Calamity, the Flying Ghost King, the Lightning Ghost King, the Wolf Fang Ghost King, the Thousand-Eyed Ghost King, the Beast-Devouring Ghost King, the Stone-Bearing Ghost King, the Ghost King of Depletion, the Ghost King of Disaster, the Ghost King of Food, the Ghost King of Wealth, the Ghost King of Livestock, the Ghost King of Birds, the Ghost King of Beasts, the Ghost King of Enchantment, the Ghost King of Childbirth, the Ghost King of Life, the Ghost King of Disease, the Ghost King of Danger, the Three-Eyed Ghost King, the Four-Eyed Ghost King, the Five-Eyed Ghost King, King Kilishi, Great King Kilishi, King Kilicha, Great King Kilicha, King Anazha, Great King Anazha, and many other such great ghost kings. Each of these great ghost kings led hundreds and thousands of lesser ghost kings. They all resided in Jambudvipa, each overseeing their own domain and responsibilities. These ghost kings and Yama, by the awesome spiritual power of the Buddha and the power of Ksitigarbha Bodhisattva Mahasattva, came together to Trayastrimsa Heaven and stood to one side.

At this time, within Iron Ring Mountain, countless ghost kings and Yama, King of the Underworld (the great king who rules the underworld), came together to Trayastrimsa Heaven and arrived before the Buddha. These ghost kings included: the Ghost King of Deadly Poison, the Ghost King of Manifold Evils, the Ghost King of Great Contention, the White Tiger Ghost King, the Blood Tiger Ghost King, the Red Tiger Ghost King, the Ghost King Who Spreads Calamity, the Flying Ghost King, the Lightning Ghost King, the Wolf Fang Ghost King, the Thousand-Eyed Ghost King, the Beast-Devouring Ghost King, the Stone-Bearing Ghost King, the Ghost King of Depletion, the Ghost King of Disaster, the Ghost King of Food, the Ghost King of Wealth, the Ghost King of Livestock, the Ghost King of Birds, the Ghost King of Beasts, the Ghost King of Enchantment, the Ghost King of Childbirth, the Ghost King of Life, the Ghost King of Disease, the Ghost King of Danger, the Three-Eyed Ghost King, the Four-Eyed Ghost King, the Five-Eyed Ghost King, King Kilishi, Great King Kilishi, King Kilicha, Great King Kilicha, King Anazha, Great King Anazha, and many, many more great ghost kings. Each great ghost king led hundreds and thousands of lesser ghost kings. They all resided in our human world, each overseeing their own affairs. These ghost kings and Yama, by the awesome spiritual power of the Buddha and the power of Ksitigarbha Bodhisattva, came together to Trayastrimsa Heaven and stood to one side.

Then Yama, King of the Underworld, knelt on one knee, joined his palms, and addressed the Buddha: “World-Honored One, we and all the ghost kings have come to this great assembly in Trayastrimsa Heaven only by the awesome spiritual power of the Buddha and the power of Ksitigarbha Bodhisattva Mahasattva — and this is indeed our great fortune. I now have a small question that I dare to ask the World-Honored One. I humbly pray that the World-Honored One will compassionately explain it to us.”

At this point, Yama, King of the Underworld, knelt on one knee, joined his palms, and said to the Buddha: “World-Honored One, we and all the ghost kings have come to this great dharma assembly in Trayastrimsa Heaven today only by the awesome spiritual power of the Buddha and the power of Ksitigarbha Bodhisattva — and this is truly our good fortune. I now have a small question that I humbly dare to ask the World-Honored One. I hope the World-Honored One will compassionately explain it to us.”

The Buddha said to Yama: “Ask whatever you wish, and I shall explain it to you.”

The Buddha said to Yama: “Ask whatever you wish — I shall explain it to you.”

Then Yama, gazing reverently upon the World-Honored One and glancing back at Ksitigarbha Bodhisattva, addressed the Buddha: “World-Honored One, I observe that Ksitigarbha Bodhisattva, throughout the six realms of existence, employs hundreds and thousands of skillful means to deliver beings who suffer for their sins, never tiring of his efforts. This great Bodhisattva possesses such inconceivable spiritual powers. Yet, after these beings are freed from their karmic retribution, before long they fall back into the evil paths. World-Honored One, since Ksitigarbha Bodhisattva possesses such inconceivable spiritual power, why do beings not abide in the wholesome paths and attain permanent liberation? I humbly pray that the World-Honored One will explain this to me.”

Yama gazed reverently at the World-Honored One, then turned to look at Ksitigarbha Bodhisattva, and said to the Buddha: “World-Honored One, I observe that Ksitigarbha Bodhisattva, throughout the six realms of existence (the heavenly, human, asura, animal, hungry ghost, and hell realms — the six places where beings cycle through rebirth), employs hundreds and thousands of methods to deliver beings who suffer for their sins, and never grows weary. This great Bodhisattva possesses such inconceivable spiritual powers. Yet, after these beings have been rescued and freed from their karmic retribution, before long they fall right back into the evil paths. World-Honored One, since Ksitigarbha Bodhisattva possesses such inconceivable spiritual power, why do beings refuse to stay on the good path and attain permanent liberation? I hope the World-Honored One will explain this to me.”

The Buddha said to Yama: “The beings of Southern Jambudvipa are stubborn and willful by nature — difficult to tame and difficult to subdue. This great Bodhisattva, over hundreds and thousands of kalpas, has again and again rescued such beings, enabling them to attain early liberation. Even when sinners have fallen into the most terrible of evil paths, the Bodhisattva, by the power of skillful means, uproots the fundamental causes of their karmic bondage and awakens them to the deeds of their past lives. Yet the beings of Jambudvipa are so deeply entangled in evil habits that no sooner are they freed than they enter again — out and then back in, out and then back in — thus wearying this Bodhisattva through countless kalpas of delivering them.”

The Buddha said to Yama: “The beings of our human world are extremely stubborn and willful by nature — very difficult to teach and very difficult to tame. Over hundreds and thousands of kalpas, this great Bodhisattva has rescued these beings again and again, enabling them to attain early liberation. Even when someone falls into the worst of evil paths because of their sins, the Bodhisattva uses all kinds of skillful means to uproot the fundamental causes of their karma and help them awaken to the deeds of their past lives. But the beings of our human world have such deeply ingrained bad habits that no sooner are they rescued than they fall back in — out and then back in again, over and over. This is why Ksitigarbha Bodhisattva has had to toil through so many kalpas to deliver them.”

“It is like a person who has lost their way home and mistakenly entered a perilous road. Along that perilous road lurk many yakshas, tigers, wolves, lions, venomous snakes, and scorpions. Such a lost person, upon entering this road, would soon be harmed by all manner of venom. But there is a guide who knows powerful arts and can subdue all these poisons, as well as yakshas and other evil creatures. Upon encountering the lost person about to proceed down the perilous road, the guide calls out: ‘Hey there, fellow! Why are you going down this road? What special powers do you have to ward off these dangers?’ The lost person, hearing these words, realizes at once that the road is perilous and quickly turns back, seeking a way out. The kind guide then takes the person by the hand, leads them out of the dangerous road, and saves them from all harm.”

“Let me give an analogy. It is like a person who has gotten lost and cannot find their way home, and accidentally wanders onto a very dangerous road. That dangerous road is full of fierce yakshas, tigers, wolves, lions, venomous snakes, and scorpions. The lost person, walking along, would quickly be harmed by all manner of venomous creatures. Then there appears a kind and skilled person (a ‘good spiritual friend’) who knows how to deal with all these poisons and yakshas. When this person suddenly encounters the lost traveler about to proceed down the dangerous road, they call out: ‘Hey! Why are you going down this road? Do you have any special skills to deal with these poisons?’ The lost person, hearing these words, suddenly realizes the road is dangerous and quickly turns back, trying to get out. This kind person then takes the traveler by the hand and guides them all the way out of the perilous road, saving them from all danger.”

“Having led the person to a safe and good road, the guide puts them at ease, saying: ‘Listen, you confused fellow — from now on, never set foot on that road again. Those who enter it can hardly get out, and may well lose their lives.’ The lost person is deeply grateful. As they part, the guide says one more thing: ‘If you see friends, relatives, or any travelers on the road, whether men or women, tell them that this path is full of poison and peril and will cost them their lives. Do not let them go to their own deaths.’”

“Having brought the person to a safe and good road, the guide puts them at ease, saying: ‘Hey, you confused fellow — from now on, never walk that road again. People who go in can hardly get out, and may lose their lives.’ The lost person is deeply grateful. As they are about to part ways, the kind guide says one more thing: ‘If you meet any friends, relatives, or travelers on the road, whether men or women, tell them about all the dangers and poisons on that path, and that it can cost them their lives. Don’t let them go to their own deaths.’”

“Thus Ksitigarbha Bodhisattva, with his great compassion, rescues beings who suffer for their sins and brings them to be reborn among humans or in the heavens, where they enjoy wondrous bliss. Once these sinful beings understand the suffering of the karmic paths, they are freed and never again tread them — just like the lost person who stumbled onto the perilous road, was guided out by the kind teacher, and never enters it again. When they meet others, they likewise advise them not to enter. They say: ‘Because I was lost, I learned my lesson and was freed — I will never go in again.’ Yet if they were to set foot on that road once more, they might still become lost and confused, not recognizing the perilous road where they once fell before, and this time might lose their lives. So it is with those who fall into the evil paths — by the skillful power of Ksitigarbha Bodhisattva, they are freed and reborn among humans or in the heavens. But soon they enter the evil paths once more. If their evil karma is deeply entangled, they may remain in hell forever, with no time of liberation.”

“So Ksitigarbha Bodhisattva is just like this kind guide, filled with great compassion, rescuing beings who suffer for their sins and bringing them to be reborn among humans or in the heavens to enjoy wonderful happiness. If these sinful beings, once rescued, come to understand the bitter fruits of evil deeds and never return to the old path, they are like that lost person who, after being led out of the perilous road by the kind guide, never enters it again, and even warns others not to go in, saying: ‘It was because I was lost that I suffered, but after being rescued I will never go back.’ But if they walk back onto that road, they will still get lost and still not recognize it as the very same dangerous path that nearly killed them before — and this time they may truly lose their lives. Just so with beings who fall into the evil paths — Ksitigarbha Bodhisattva uses every skillful means to rescue them and bring them to rebirth among humans or in the heavens, but before long they fall back in. If their evil karma is too deeply entangled, they may remain in hell forever, with no hope of liberation.”

Then the Ghost King of Deadly Poison joined his palms reverently and addressed the Buddha: “World-Honored One, we ghost kings are numberless and all active in Jambudvipa — some of us benefit humans, and some harm them; each is different. Yet it is because of karmic retribution that my subordinates roam the world, doing much evil and little good. When passing through people’s homes, cities, villages, gardens, or houses, if we see any man or woman performing even the slightest good deed — even hanging a single banner or a single canopy, offering a little incense or a few flowers to an image of the Buddha or Bodhisattva, or reading and reciting the honored sutras, burning incense in offering to even a single line or a single verse — we ghost kings revere and bow to such a person as we would to all the Buddhas of past, present, and future. We command all the lesser ghosts and the powerful local earth spirits to guard and protect them, ensuring that no evil, no misfortune, no illness, no unexpected disease, and not even the slightest unpleasant occurrence comes near their dwelling — let alone enters their door.”

At this point, the Ghost King of Deadly Poison joined his palms reverently and said to the Buddha: “World-Honored One, we ghost kings are too numerous to count, all active in the human world — some of us help people and some harm them, each one different. Because of karmic retribution, my subordinates roam throughout the world, mostly doing evil and rarely doing good. When they pass by people’s homes, cities, villages, gardens, or houses, if they see any man or woman performing even the tiniest good deed — even hanging a small banner, holding up a small canopy, offering just a little incense and a few flowers to images of the Buddha or Bodhisattva, or reading the sutras and chanting the Buddha’s name, burning incense in offering for even a single line or verse — we ghost kings treat such a person with the utmost reverence, bowing to them as we would to the Buddhas of past, present, and future. We also command our subordinate ghosts with great power and the local earth spirits to protect them, ensuring that no evil, no misfortune, no illness, no unexpected disease, and not even an unpleasant event comes near their home — let alone enters their door.”

The Buddha praised the Ghost King: “Excellent! Excellent! That you and Yama can protect good men and women in this way — I shall also tell Brahma and Indra to guard and protect you in return.”

The Buddha praised the Ghost King: “Excellent! Excellent! That you and Yama, King of the Underworld, can protect good men and women in this way — I will also tell Brahma (the great king of the heavens) and Indra (the heavenly emperor) to guard and protect you in return.”

As these words were spoken, a ghost king in the assembly named the Ghost King of Life addressed the Buddha: “World-Honored One, my karmic role is to govern the lives of the beings of Jambudvipa — I preside over both their births and their deaths. It is my original vow to greatly benefit them. Yet beings do not understand my intentions, and so both birth and death become times of unrest. Why is this? When a child is about to be born in Jambudvipa — whether boy or girl — the family should perform good deeds at the time of the birth, thereby increasing the blessings of the household, so that the local earth spirit will be filled with boundless joy and will protect both mother and child, granting them great peace and happiness, and benefiting the whole family. After the child is born, the family must absolutely not kill any creature or procure various fresh meats to feed the new mother, nor should they gather a crowd of relatives to drink wine, eat meat, and play music — for such things will only prevent both mother and child from being at peace.”

While the Buddha was speaking, a ghost king in the assembly named the Ghost King of Life said to the Buddha: “World-Honored One, because of my karmic role, I am in charge of governing the lives of beings in the human world — both at the time of birth and the time of death, everything falls under my jurisdiction. According to my original vow, I very much want to help everyone. But beings simply don’t understand my good intentions, and so both birth and death become times of unrest. Why? When a baby is about to be born in the human world — whether boy or girl — the family should perform good deeds at the time of birth, thereby increasing the household’s blessings. This way, the local earth spirit will be overjoyed and will protect both mother and child, granting the whole family peace and happiness. But some people, after the baby is born, go and kill chickens and fish to procure all kinds of fresh meats for the new mother, and they gather a crowd of relatives to drink, eat meat, sing, and play music. This actually prevents both mother and child from being at peace.”

“Why is this? At the most difficult moment of childbirth, countless evil ghosts and demons seek to feed on the blood and gore. It is I who have already commanded the guardian spirits of the house and the local earth deities to protect both mother and child, ensuring their peace and happiness. When such families see that mother and child are safe, they ought to perform meritorious deeds in gratitude to the earth spirits. Instead, they resort to killing and gather their relatives for feasting. Because of this, they bring misfortune upon themselves, and both mother and child suffer harm.”

“Why? Because at the most difficult moment of childbirth, countless evil ghosts and demons are drawn to the smell of blood and seek to feed on it. It is I who have already dispatched the guardian spirits of the house and the local earth deities to protect mother and child, ensuring their safety and happiness. But when these people see that mother and child are safe, instead of performing good deeds in gratitude to the earth spirits, they go and kill animals and gather their relatives for a great feast of meat and wine. Because of this, they bring misfortune upon themselves, and both mother and child are harmed.”

“Furthermore, when the beings of Jambudvipa are on the verge of death — whether they are good or evil — it is my wish that the dying person shall not fall into the evil paths. How much more so for those who have cultivated good roots and thereby strengthened my power! Yet even the good people of Jambudvipa, at the time of death, face hundreds and thousands of ghosts and spirits from the evil paths who may transform themselves into the appearance of their parents or relatives, luring the departed into the evil paths. How much worse it is for those who have committed evil in their lifetimes!”

“Furthermore, when people in the human world are about to die — whether they are good or bad — I wish for the dying person not to fall into the evil paths. How much more so for those who have cultivated good roots and thereby strengthened my power! But you must understand: even those who have done many good deeds in the human world face, at the moment of death, hundreds and thousands of evil ghosts and spirits who can transform into the appearance of their parents or relatives, luring them onto the evil paths. How much worse it is for those who have committed many evil deeds in their lifetimes!”

“World-Honored One, when men and women of Jambudvipa are on the verge of death, their consciousness grows dim and clouded, unable to distinguish good from evil; their eyes and ears can neither see nor hear. At that time, the family must arrange great offerings, read and recite the honored sutras, and chant the names of Buddhas and Bodhisattvas. Such wholesome conditions can help the deceased leave the evil paths behind, and all the demons and evil spirits will retreat and scatter.”

“World-Honored One, when men and women of our human world are about to die, their consciousness becomes dim and blurred, unable to tell good from evil, and their eyes and ears can no longer see or hear. At this time, the family should arrange great offerings, read and recite the sutras, and chant the names of Buddhas and Bodhisattvas. These wholesome conditions can help the deceased leave all the evil paths behind, and all the demons and evil spirits will completely retreat and scatter.”

“World-Honored One, when any being is on the verge of death, if they can hear the name of a single Buddha, a single Bodhisattva, or even a single line or verse of a Mahayana sutra — I observe that such a person, apart from the sin of the five uninterrupted offenses involving killing, even those whose lesser evil karma would have brought them to the evil paths shall immediately be liberated.”

“World-Honored One, when any being is about to die, if they can hear the name of even one Buddha, one Bodhisattva, or even a single line or verse from a Mahayana sutra — I observe that such a person, apart from those who have committed the five uninterrupted offenses of the most grave killing, even those with lesser evil karma who would otherwise fall into the evil paths shall immediately be liberated.”

The Buddha said to the Ghost King of Life: “It is because of your great compassion that you have been able to make such a magnificent vow — to protect all beings amid birth and death. In the future, should any man or woman reach the moment of birth or death, do not retreat from this vow. Ensure that all attain liberation and forever enjoy peace and happiness.”

The Buddha said to the Ghost King of Life: “It is because you have such great compassion that you can make such a magnificent vow — to protect all beings amid the cycle of birth and death. In the future, whenever any man or woman reaches the critical moment of birth or death, do not retreat from this vow. Help them all attain liberation and enjoy peace and happiness forever.”

The Ghost King addressed the Buddha: “Please do not worry. As long as this body of mine endures, at every moment I shall protect the beings of Jambudvipa, ensuring that both at birth and at death they may be at peace and happy. I only wish that all beings, at the time of birth and death, would trust and heed my words — then none shall fail to be liberated, and all shall receive great benefit.”

The Ghost King said to the Buddha: “Please do not worry. As long as this body of mine endures, at every moment I shall protect the beings of the human world, ensuring that whether at birth or at death, they may be at peace and happy. As long as beings are willing to trust my words at the time of birth and death, there is none who cannot be liberated — all shall receive great benefit.”

Then the Buddha said to Ksitigarbha Bodhisattva: “This great Ghost King of Life has already served as a great ghost king for hundreds of thousands of lifetimes, protecting beings amid birth and death. It is because of this great being’s compassionate vows that he manifests in the form of a great ghost — in truth, he is no ghost at all. After one hundred and seventy kalpas have passed, he shall attain Buddhahood, with the title ‘Tathagata of Formlessness.’ The kalpa shall be named ‘Bliss,’ and his world shall be named ‘Pure Abode.’ His Buddha-lifespan shall be incalculable kalpas. Ksitigarbha, the deeds of this great Ghost King are truly inconceivable, and the number of humans and heavenly beings he has delivered is beyond reckoning.”

At this point, the Buddha said to Ksitigarbha Bodhisattva: “This great Ghost King of Life has already served as a great ghost king for hundreds of thousands of lifetimes, protecting beings amid birth and death. This great bodhisattva only appears in the form of a great ghost because of his compassionate vows — in truth, he is not a ghost at all. After one hundred and seventy kalpas, he will attain Buddhahood, with the title ‘Tathagata of Formlessness.’ The kalpa will be named ‘Bliss,’ and his world will be named ‘Pure Abode.’ After attaining Buddhahood, his lifespan will be immeasurably long. Ksitigarbha, the deeds of this great Ghost King are truly inconceivable, and the number of humans and heavenly beings he has delivered is beyond all counting.”

Chapter 9: Chanting the Names of Buddhas

At that time, Ksitigarbha Bodhisattva Mahasattva addressed the Buddha: “World-Honored One, I now wish to speak for the sake of future beings about matters that will bring them benefit, so that amid the cycle of birth and death they may gain great advantage. I humbly pray that the World-Honored One will permit me to speak.”

At this point, Ksitigarbha Bodhisattva said to the Buddha: “World-Honored One, I now wish to speak for the sake of future beings about things that will bring them benefit, so that amid the cycle of birth and death they may gain great advantage. I hope the World-Honored One will allow me to speak.”

The Buddha said to Ksitigarbha Bodhisattva: “You now wish to exercise your compassion to rescue all beings suffering in the six realms of existence and to proclaim inconceivable matters — now is exactly the right time. Speak quickly. I am soon to enter Nirvana; let you fulfill this vow early, and I shall have no further concern for all beings of the present and the future.”

The Buddha said to Ksitigarbha Bodhisattva: “You now wish to exercise your compassion to rescue all beings suffering for their sins in the six realms and to speak of inconceivable matters — now is exactly the right time. Speak quickly! I am about to enter Nirvana (leave this world). Let you fulfill this vow early, and I shall have no further worries for all beings of the present and the future.”

Ksitigarbha Bodhisattva addressed the Buddha: “World-Honored One, in the immeasurably distant past, a number of asankhyeya kalpas ago, a Buddha appeared in the world named Tathagata of the Boundless Body. Should any man or woman hear this Buddha’s name and briefly give rise to reverence, they shall transcend the grave sins of birth and death accumulated over forty kalpas. How much more so for those who sculpt or paint his image, make offerings, and praise him — the blessings they receive shall be boundless and infinite.”

Ksitigarbha Bodhisattva said to the Buddha: “World-Honored One, in the extremely distant past — so long ago it cannot be calculated (a period called immeasurable asankhyeya kalpas) — a Buddha appeared in the world named ‘Tathagata of the Boundless Body.’ If any man or woman hears this Buddha’s name and even briefly gives rise to a thought of reverence, they can erase the grave sins of birth and death accumulated over forty kalpas. How much more so for those who make images, offer worship, and praise him — the blessings they receive are boundless and infinite.”

“Furthermore, in the past, a number of kalpas ago as numerous as the sands of the Ganges River, a Buddha appeared in the world named Tathagata of the Jewel-Nature. Should any man or woman hear this Buddha’s name and, in the snap of a finger, arouse the aspiration to take refuge, that person shall never again retreat from the path to supreme enlightenment.”

“Furthermore, in the past, a number of kalpas ago as numerous as the sands of the Ganges River, a Buddha appeared in the world named ‘Tathagata of the Jewel-Nature.’ If any man or woman hears this Buddha’s name and, in the snap of a finger, arouses the aspiration to take refuge (to commit to following the Buddha’s teachings), that person shall never again fall back on the path to supreme enlightenment.”

“Furthermore, in the past, a Buddha appeared in the world named Tathagata Victorious-as-the-Lotus. Should any man or woman hear this Buddha’s name, and it passes through their ears, that person shall be reborn a thousand times in the six heavens of desire. How much more so for those who sincerely chant his name!”

“Furthermore, in the past, a Buddha appeared in the world named ‘Tathagata Victorious-as-the-Lotus.’ If any man or woman merely lets this Buddha’s name pass through their ears and hears it, that person shall be reborn a thousand times in the six heavens of desire (six wonderfully beautiful places in the heavens). How much more so for those who sincerely chant his name!”

“Furthermore, in the past — an inexpressibly, indescribably great number of asankhyeya kalpas ago — a Buddha appeared in the world named Tathagata of the Lion’s Roar. Should any man or woman hear this Buddha’s name and give rise to even a single thought of taking refuge, that person shall encounter immeasurable Buddhas who will touch the crown of their head and bestow upon them a prediction of future Buddhahood.”

“Furthermore, in the past — so long ago it is beyond all description, an inexpressible number of kalpas ago — a Buddha appeared in the world named ‘Tathagata of the Lion’s Roar.’ If any man or woman hears this Buddha’s name and gives rise to even a single thought of taking refuge, that person shall encounter immeasurable Buddhas who will touch the crown of their head and bestow upon them a prophecy (a prediction that they will certainly attain Buddhahood in the future).”

“Furthermore, in the past, a Buddha appeared in the world named Krakucchanda Buddha. Should any man or woman hear this Buddha’s name and sincerely gaze upon and bow to him, or praise him, that person, in the assembly of the thousand Buddhas of this Bhadrakalpa, shall become Brahma, the Great Heavenly King, and receive the highest prediction of Buddhahood.”

“Furthermore, in the past, a Buddha appeared in the world named ‘Krakucchanda Buddha.’ If any man or woman hears this Buddha’s name and sincerely gazes upon and bows to him, or praises him, that person, in the assemblies of the thousand Buddhas of this Bhadrakalpa (the great era we are currently in), shall become Brahma, the Great Heavenly King (the most exalted king in the heavens), and receive the highest prediction of Buddhahood.”

“Furthermore, in the past, a Buddha appeared in the world named Vipashyin Buddha. Should any man or woman hear this Buddha’s name, they shall never fall into the evil paths and shall always be reborn among humans or in the heavens, enjoying supreme and wondrous bliss.”

“Furthermore, in the past, a Buddha appeared in the world named ‘Vipashyin Buddha.’ If any man or woman hears this Buddha’s name, they shall never fall into the evil paths and shall always be reborn among humans or in the heavens, enjoying the most wonderful happiness.”

“Furthermore, in the past — an immeasurable, innumerable number of kalpas ago, as many as the sands of the Ganges — a Buddha appeared in the world named Tathagata of Jewel-Victory. Should any man or woman hear this Buddha’s name, they shall certainly never fall into the evil paths and shall always dwell in the heavens, enjoying supreme and wondrous bliss.”

“Furthermore, in the past — an immeasurable, innumerable number of kalpas ago, as many as the sands of the Ganges — a Buddha appeared in the world named ‘Tathagata of Jewel-Victory.’ If any man or woman hears this Buddha’s name, they shall certainly never fall into the evil paths and shall forever dwell in the heavens, enjoying the most wonderful happiness.”

“Furthermore, in the past, a Buddha appeared in the world named Tathagata of the Jewel-Aspect. Should any man or woman hear this Buddha’s name and give rise to reverence, that person shall before long attain the fruit of an arhat.”

“Furthermore, in the past, a Buddha appeared in the world named ‘Tathagata of the Jewel-Aspect.’ If any man or woman hears this Buddha’s name and gives rise to a feeling of reverence, that person shall before long attain the fruit of an arhat (the stage of practice where one succeeds in cultivation and is no longer subject to the cycle of rebirth and suffering).”

“Furthermore, in the immeasurably distant past, a number of asankhyeya kalpas ago, a Buddha appeared in the world named Tathagata of the Kasaya-Banner. Should any man or woman hear this Buddha’s name, they shall transcend the sins of birth and death accumulated over one hundred great kalpas.”

“Furthermore, in the immeasurably distant past, a number of asankhyeya kalpas ago, a Buddha appeared in the world named ‘Tathagata of the Kasaya-Banner.’ If any man or woman hears this Buddha’s name, they shall erase the sins of birth and death accumulated over one hundred great kalpas.”

“Furthermore, in the past, a Buddha appeared in the world named Tathagata Great-Penetration Mountain-King. Should any man or woman hear this Buddha’s name, that person shall encounter Buddhas as numerous as the sands of the Ganges who will expound the Dharma extensively for them, and they shall certainly attain Bodhi.”

“Furthermore, in the past, a Buddha appeared in the world named ‘Tathagata Great-Penetration Mountain-King.’ If any man or woman hears this Buddha’s name, that person shall encounter Buddhas as numerous as the sands of the Ganges who will expound the Dharma in detail for them, and they shall certainly attain Bodhi (supreme enlightenment).”

“Furthermore, in the past there appeared: Pure-Moon Buddha, Mountain-King Buddha, Wisdom-Victory Buddha, Pure-Name-King Buddha, Wisdom-Accomplished Buddha, Supreme Buddha, Wondrous-Voice Buddha, Full-Moon Buddha, Moon-Face Buddha — and inexpressibly many more Buddhas like these. World-Honored One, all beings of the present and future — whether heavenly or human, whether male or female — need only chant the name of a single Buddha to gain immeasurable merit. How much more so when they chant the names of many Buddhas!”

“Furthermore, in the past there appeared: Pure-Moon Buddha, Mountain-King Buddha, Wisdom-Victory Buddha, Pure-Name-King Buddha, Wisdom-Accomplished Buddha, Supreme Buddha, Wondrous-Voice Buddha, Full-Moon Buddha, Moon-Face Buddha… and inexpressibly many more Buddhas like these. World-Honored One, all beings of the present and future — whether in heaven or in the human world, whether male or female — need only chant the name of a single Buddha to gain immeasurable, boundless merit. How much more so when they chant the names of many Buddhas!”

“Such beings, whether at birth or at death, shall naturally receive great benefit and shall never fall into the evil paths. Should anyone on the verge of death have even one family member who, on behalf of the dying person, loudly chants the name of a single Buddha — apart from the five uninterrupted sins, all other karmic retributions of the dying person shall be completely eradicated. Even the five uninterrupted sins, though they are of the utmost gravity and would ordinarily keep one confined for hundreds of millions of kalpas with no way out — by virtue of another person chanting a Buddha’s name at the time of death, even these sins shall gradually be eradicated. How much more so for beings who chant and recite the Buddha’s name themselves — the blessings they gain are immeasurable, and the sins they erase are immeasurable!”

“Such beings, whether at birth or at death, shall naturally receive great benefit and shall never fall into the evil paths. If someone is about to die and even one family member chants the name of a single Buddha aloud on their behalf, the dying person — apart from the five uninterrupted sins — shall have all other karmic retributions completely eradicated. Even the five uninterrupted sins, so grave that one would be trapped in the evil paths for hundreds of millions of kalpas with no way out — by the power of someone chanting the Buddha’s name for them at the time of death, even those sins shall gradually be eradicated. How much more so for beings who chant and recite the Buddha’s name themselves — the blessings they gain are endless, and the sins they erase are endless!”

Reference

Erta Sutra, Volume 1: Complete Text with Modern Chinese Translation — Understanding Ksitigarbha Bodhisattva's Great Compassionate Vows

Tue, 07 Apr 2026 00:00:37 +0800

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Hymn of Praise

I bow to the originally pure ground, the inexhaustible Buddha treasury, the great compassionate lord.

From the southern world rise clouds of fragrance, rains of incense, clouds of flowers, and showers of petals.

Countless varieties of jeweled rain and jeweled clouds, auspicious and blessed, adorn all directions.

The devas ask the Buddha what causes this — the Buddha says Ksitigarbha Bodhisattva has arrived.

Buddhas of the three times praise him together, Bodhisattvas of the ten directions all take refuge in him.

I have planted good causes and conditions in past lives, and now proclaim Ksitigarbha’s true merits and virtues.

I bow respectfully to the originally pure ground — the infinite treasury of the Dharma, the great compassionate Buddha! From the southern world, fragrant clouds arise. Incense turns to rain, flowers turn to clouds, and from the clouds, petals fall like rain. All kinds of jewels become rain and clouds, filling everywhere with auspicious and wondrous splendor. The celestial beings asked the Buddha, “What is the cause of this?” The Buddha replied, “It is because Ksitigarbha Bodhisattva has arrived!” The Buddhas of past, present, and future all praise him together, and Bodhisattvas from all ten directions take refuge in him. Because I have planted good karmic causes in past lives, I now come to praise the true merits of Ksitigarbha Bodhisattva.

With compassionate causes and accumulated virtues, he vows to save all sentient beings.

The golden staff in his hand shakes open the gates of hell.

The luminous pearl in his palm radiates light across the great universe.

Amidst sounds of wisdom, within auspicious clouds,

For the suffering beings of Jambudvipa, he serves as the great lord of merit and testimony.

Great compassion, great vows, great holiness, great kindness,

Our original lord, Ksitigarbha Bodhisattva Mahasattva.

He accumulates virtuous deeds with a compassionate heart, vowing to save all sentient beings. With the golden staff in his hand, he shakes open the gates of hell. The luminous pearl in his palm radiates light that embraces the entire great universe. Amidst the sounds of wisdom, within auspicious clouds, For the suffering beings of Jambudvipa (our human world), he serves as their greatest refuge and protector. With great compassion, great vows, great holiness, and great kindness — Ksitigarbha Bodhisattva Mahasattva (Mahasattva means “great being”).

Verse for Opening the Sutra

The supreme, profound, and wondrous Dharma,

Is difficult to encounter even in billions of eons.

Now I am able to see, hear, receive, and uphold it.

May I understand the Tathagata’s true meaning.

This supreme, profound, and wondrous Dharma, Even in hundreds of thousands of millions of kalpas (a kalpa is an immensely long period of time), is extremely difficult to encounter. Now I am fortunate enough to hear, see, and study it, May I truly understand the truth that the Buddha wishes to convey to us.

The Sutra of Ksitigarbha Bodhisattva’s Original Vows — Volume One

Chapter 1: Spiritual Powers in the Trayastrimsa Heaven Palace

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

This is what I personally heard. Once, the Buddha went to a place in heaven called “Trayastrimsa” (also known as the Heaven of Thirty-Three, where the celestial devas reside), to teach the Dharma for his mother.

At that time, from the immeasurable worlds in all ten directions, an indescribable, inconceivable number of Buddhas and great Bodhisattva Mahasattvas all gathered together. They praised Shakyamuni Buddha for being able, in this world of five turbidities and evil, to manifest inconceivable great wisdom and spiritual powers, taming stubborn sentient beings, enabling them to know the Dharma of suffering and joy. Each Buddha sent attendants to convey regards to the World-Honored One.

At that time, from all ten directions — east, south, west, north, above, and below — from countless worlds, an indescribable number of Buddhas and great Bodhisattvas all gathered together. They all praised Shakyamuni Buddha, saying how remarkable it was that he could manifest inconceivable great wisdom and spiritual powers in this world filled with impurity and evil (the Five Turbidities refers to our imperfect world), teaching and transforming those stubborn and headstrong sentient beings, enabling them to understand what is suffering and what is happiness. Each Buddha sent attendants to offer their greetings to the Buddha.

At that time, the Tathagata smiled and emanated hundreds of thousands of millions of billions of great luminous clouds, known as: the great perfect luminous cloud, the great compassionate luminous cloud, the great wisdom luminous cloud, the great prajna luminous cloud, the great samadhi luminous cloud, the great auspicious luminous cloud, the great merit luminous cloud, the great virtue luminous cloud, the great refuge luminous cloud, and the great praise luminous cloud. After emanating these indescribable luminous clouds:

At this moment, the Buddha smiled gently and emanated hundreds of thousands of millions of billions of great luminous clouds. These luminous clouds had many names: the luminous cloud of perfection, the luminous cloud of compassion, the luminous cloud of wisdom, the luminous cloud of prajna (supreme wisdom), the luminous cloud of samadhi (deep meditation, a state of profound inner peace), the luminous cloud of auspiciousness, the luminous cloud of blessings, the luminous cloud of merit, the luminous cloud of refuge, and the luminous cloud of praise — emanating these indescribably many luminous clouds.

He also produced various wondrous sounds, known as: the sound of dana paramita, shila paramita, kshanti paramita, virya paramita, dhyana paramita, prajna paramita, the sound of compassion, the sound of joy and equanimity, the sound of liberation, the sound of non-defilement, the sound of wisdom, the sound of great wisdom, the lion’s roar, the great lion’s roar, the sound of cloud thunder, and the sound of great cloud thunder.

The Buddha also produced various wondrous sounds: the sound of dana (generosity — sharing good things with others), the sound of shila (morality — observing the precepts), the sound of kshanti (patience — being tolerant and not getting angry), the sound of virya (diligence — being persistent and not lazy), the sound of dhyana (meditation — keeping the mind peaceful and focused), the sound of prajna wisdom, the sound of compassion, the sound of joy and equanimity, the sound of liberation, the sound of purity without defilements, the sound of wisdom, the sound of great wisdom, the majestic lion’s roar, an even greater lion’s roar, the sound of thunder within clouds, and an even greater cloud thunder.

After producing these indescribable, inconceivable sounds, from the Saha world and other lands, immeasurable billions of devas, nagas, ghosts, and spirits also gathered at the Trayastrimsa Heaven Palace, namely: the Four Heavenly Kings Heaven, Trayastrimsa Heaven, Suyama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, Brahma Assembly Heaven, Brahma Assistants Heaven, Great Brahma Heaven, Lesser Light Heaven, Immeasurable Light Heaven, Light Sound Heaven, Lesser Purity Heaven, Immeasurable Purity Heaven, Universal Purity Heaven, Merit Birth Heaven, Merit Love Heaven, Vast Reward Heaven, Non-Perception Heaven, No Affliction Heaven, No Heat Heaven, Good View Heaven, Good Manifestation Heaven, Ultimate Form Heaven, Mahesvara Heaven, and even up to the Neither Perception Nor Non-Perception Heaven — all the celestial hosts, dragon hosts, ghosts, and spirits, all came to this assembly.

After producing these indescribable sounds, from our Saha world (the name of our world) and other lands, countless devas, nagas, ghosts, and spirits also gathered at the Trayastrimsa Heaven Palace. From the lowest Four Heavenly Kings Heaven, all the way up through Trayastrimsa Heaven, Suyama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmita-vasavartin Heaven, then to Brahma Assembly Heaven, Brahma Assistants Heaven, Great Brahma Heaven, Lesser Light Heaven, Immeasurable Light Heaven, Light Sound Heaven, Lesser Purity Heaven, Immeasurable Purity Heaven, Universal Purity Heaven, Merit Birth Heaven, Merit Love Heaven, Vast Reward Heaven, Non-Perception Heaven, No Affliction Heaven, No Heat Heaven, Good View Heaven, Good Manifestation Heaven, Ultimate Form Heaven, Mahesvara Heaven, and even the highest Neither Perception Nor Non-Perception Heaven — all the celestial hosts, dragon hosts, ghosts, and spirits, all came.

Furthermore, from other lands and the Saha world, there came: sea spirits, river spirits, stream spirits, tree spirits, mountain spirits, earth spirits, marsh spirits, crop spirits, day spirits, night spirits, sky spirits, heavenly spirits, food spirits, and plant spirits. All these spirits came to the assembly.

Also, from other lands and our world came various spirits: sea spirits who govern the oceans, river spirits who govern the great rivers, stream spirits who govern the waterways, tree spirits who govern the forests, mountain spirits who govern the mountains, earth spirits who govern the land, marsh spirits who govern the rivers and wetlands, crop spirits who govern the harvests, day spirits who govern daytime, night spirits who govern nighttime, sky spirits who govern the heavens, heavenly spirits, food spirits who govern sustenance, and plant spirits who govern vegetation — all these spirits came.

Furthermore, from other lands and the Saha world, there came many great ghost kings, namely: Evil Eyes Ghost King, Blood-Devouring Ghost King, Essence-Devouring Ghost King, Embryo-Devouring Ghost King, Disease-Spreading Ghost King, Poison-Collecting Ghost King, Kind-Hearted Ghost King, Blessing Ghost King, and Great Reverence Ghost King. All these ghost kings came to the assembly.

Also, from other lands and our world came many great ghost kings: the Evil Eyes Ghost King with terrifying eyes, the Blood-Devouring Ghost King who feeds on blood, the Essence-Devouring Ghost King who absorbs vital energy, the Embryo-Devouring Ghost King who feeds on embryos and eggs, the Disease-Spreading Ghost King who spreads illness, the Poison-Collecting Ghost King who gathers poisons, the Kind-Hearted Ghost King with a benevolent nature, the Blessing Ghost King who brings good fortune, and the Great Reverence Ghost King who is full of love and respect — all these ghost kings came as well.

At that time, Shakyamuni Buddha said to Manjushri Bodhisattva Mahasattva, the Dharma Prince: Look at all these Buddhas, Bodhisattvas, devas, nagas, ghosts, and spirits, from this world and other worlds, from this land and other lands, all now gathered here at the Trayastrimsa Heaven — do you know their number?

At that moment, Shakyamuni Buddha spoke to Manjushri Bodhisattva (the wisest of all Bodhisattvas, known as the “Dharma Prince”): “Look at all the Buddhas, Bodhisattvas, devas, nagas, ghosts, and spirits who have gathered here from every world and every land — do you know how many there are?”

Manjushri said to the Buddha: World-Honored One, even with my spiritual powers, if I were to calculate for a thousand kalpas, I would not be able to determine the number.

Manjushri Bodhisattva replied to the Buddha: “World-Honored One, even if I used all my spiritual powers and spent a thousand kalpas calculating, I still would not be able to count them all.”

The Buddha told Manjushri: Even with my Buddha eyes, I too cannot fully count them. They are all beings that Ksitigarbha Bodhisattva has already delivered, is currently delivering, or will deliver in the future — those who have already been accomplished, those being accomplished, and those yet to be accomplished.

The Buddha told Manjushri Bodhisattva: “Even if I look with my Buddha eyes, I still cannot count them all. All of these are beings that Ksitigarbha Bodhisattva (a Bodhisattva who has made great vows to deliver all suffering sentient beings) has already delivered from distant past until now, is currently delivering, or has yet to deliver — those who have already achieved liberation, those currently achieving it, and those yet to achieve it.”

Manjushri addressed the Buddha, saying: World-Honored One, I have long cultivated wholesome roots in the past and have attained unobstructed wisdom. Upon hearing the Buddha’s words, I immediately believe and accept them. However, those of lesser attainment — the Shravakas, the eight classes of beings including devas and nagas — as well as sentient beings of future ages, even though they hear the Tathagata’s truthful words, will surely harbor doubts. Even if they reverently accept the teachings, they may still give rise to slander. I humbly beseech the World-Honored One to explain in detail what practices Ksitigarbha Bodhisattva Mahasattva performed and what vows he made during his causal ground, that he was able to accomplish such inconceivable deeds.

Manjushri Bodhisattva said to the Buddha: “World-Honored One, I have been cultivating wholesome roots for a very long time and have already attained unobstructed wisdom, so when I hear what the Buddha says, I immediately believe it. But those Shravaka disciples who haven’t progressed far enough in their practice (practitioners who only seek their own liberation), the eight classes of dharma protectors including devas and nagas, and all the sentient beings of future ages — even though they hear the Buddha speaking the truth, they will surely have doubts. Even if they respectfully accept the teaching, they probably can’t help but speak ill of it. I hope the World-Honored One can tell everyone in detail: what did Ksitigarbha Bodhisattva do during his past cultivation? What vows did he make? How was he able to accomplish such inconceivable deeds?”

The Buddha told Manjushri: Suppose all the grasses, trees, thickets, forests, rice, hemp, bamboo, reeds, mountains, stones, and specks of dust throughout the three-thousand-great-thousand worlds were each counted as one, and each count became a Ganges River. Then suppose each grain of sand in each of those Ganges Rivers became a world. Then suppose each speck of dust within each of those worlds became a kalpa. Then suppose all the accumulated dust within each of those kalpas were entirely converted into kalpas. Since Ksitigarbha Bodhisattva attained the fruition of the Tenth Ground, the time elapsed has been a thousand times greater than this analogy. How much more so was the time he spent at the stages of Shravaka and Pratyekabuddha.

The Buddha told Manjushri Bodhisattva: “Let me give you an analogy. Take everything in the entire universe — all the grass, trees, forests, rice, hemp, bamboo, reeds, stones on the mountains, and tiny specks of dust — and count each one as a number. Then turn each of those numbers into a Ganges River (a very great river in India). Then take every grain of sand in each of those Ganges Rivers, and let each grain represent a world. Then take every speck of dust in each of those worlds and let it represent a kalpa (an incredibly long period of time). Then take all the accumulated dust within each kalpa and turn them all into kalpas again. The time since Ksitigarbha Bodhisattva attained the fruition of the Tenth Ground (one of the highest stages of a Bodhisattva’s cultivation) is a thousand times greater even than that number! And that’s not even counting the time he spent at the stages of Shravaka and Pratyekabuddha (another type of practitioner).”

Manjushri, the awesome spiritual power and vows of this Bodhisattva are truly inconceivable. If in future ages there are good men or good women who hear this Bodhisattva’s name and then praise him, gaze upon and bow to him, recite his name, or make offerings to him, or even paint, carve, sculpt, or lacquer his image, such persons shall be reborn in the Heaven of the Thirty-Three for a hundred lifetimes and shall never fall into the evil paths.

“Manjushri, the awesome spiritual power and vows of this Bodhisattva are truly inconceivable. If in future ages there are good men or good women who simply hear this Bodhisattva’s name and then praise him, reverently bow to him, recite his name, make offerings to him, or even create his image through painting, carving, or sculpting — such people will be reborn in the Heaven of the Thirty-Three (also known as Trayastrimsha Heaven, a very blissful realm) for a hundred successive lifetimes, and will never fall into the evil paths (places of suffering).”

Manjushri, this Ksitigarbha Bodhisattva Mahasattva, in the distant past, an unspeakably long number of kalpas ago, was the son of a great elder. At that time there was a Buddha named Lion Sprint Complete-in-Ten-Thousand-Practices Tathagata. The elder’s son, seeing the Buddha’s magnificent appearance adorned with a thousand blessings, asked that Buddha: What practices and vows did you undertake to attain such a form? Lion Sprint Complete-in-Ten-Thousand-Practices Tathagata told the elder’s son: To attain this body, one must, over a vast span of time, liberate all suffering sentient beings.

“Manjushri, this Ksitigarbha Bodhisattva, in the extremely distant past — so long ago that it cannot be expressed in words — was the son of a wealthy and prominent family (a great elder’s son). In that era, there was a Buddha named ‘Lion Sprint Complete-in-Ten-Thousand-Practices Tathagata.’ This young man of privilege saw that the Buddha’s appearance was extraordinarily magnificent and radiant with the splendor of a thousand blessings, and he asked that Buddha: ‘What practices did you undertake and what vows did you make to attain such a magnificent appearance?’ Lion Sprint Complete-in-Ten-Thousand-Practices Tathagata answered him: ‘If you wish to attain a body like mine, you must, over an immensely long time, liberate all sentient beings who are suffering.’”

Manjushri! At that time, the elder’s son made this vow: From now until the end of future ages, through incalculable kalpas, for the sake of all sinful, suffering sentient beings in the six realms of existence, I shall employ all manner of skillful means to bring about their complete liberation. Only after they are all liberated shall I myself attain Buddhahood. Because of this great vow made before that Buddha, even now, after hundreds of thousands of millions of billions of nayutas of unspeakable kalpas, he remains a Bodhisattva.

“Manjushri! After hearing this, the young man made this great vow: ‘From this moment onward, throughout the endless and incalculable kalpas of the future, I shall devote myself to helping all sentient beings suffering in the six realms of existence (the heavenly realm, human realm, asura realm, animal realm, hungry ghost realm, and hell realm), using every possible means to help them, so that each and every one of them may attain liberation. Only after they have all been liberated shall I myself attain Buddhahood.’ Because he made this great vow before that Buddha, even now, after hundreds of thousands of millions of billions of nayutas (an astronomically large number) of unspeakable kalpas have passed, he is still a Bodhisattva and has not yet become a Buddha.”

Also, in the past, an inconceivable number of asamkhyeya kalpas ago, there was a Buddha named Flower of Enlightenment Samadhi Self-Mastery King Tathagata. That Buddha’s lifespan was four hundred thousand million billion asamkhyeya kalpas. During the Semblance Dharma Age, there was a Brahman woman who had accumulated profound blessings over many lifetimes and was revered by all. Whether walking, standing, sitting, or lying down, devas constantly guarded her. Yet her mother held wrong views and often disparaged the Triple Gem.

“There is yet another story from very long ago. An inconceivable number of asamkhyeya kalpas ago (asamkhyeya means ‘innumerable,’ representing a number so vast it cannot be calculated), there was a Buddha named ‘Flower of Enlightenment Samadhi Self-Mastery King Tathagata,’ whose lifespan was four hundred thousand million billion asamkhyeya kalpas. During the Semblance Dharma Age after that Buddha’s passing (a period when the Dharma still existed but was gradually weakening), there was a young woman from a Brahman family (the priestly caste of ancient India) who had accumulated deep and profound merit from past lives, and everyone greatly respected her. Whether she was walking, standing, sitting, or lying down, heavenly beings were always protecting her. However, her mother believed in deviant teachings and often looked down upon the Triple Gem — the Buddha, the Dharma, and the Sangha.”

At that time, the holy maiden employed various skillful means to guide and persuade her mother, hoping to lead her toward right views. Yet her mother had not fully given rise to faith before she passed away, and her soul fell into the Avici Hell. The Brahman woman, knowing her mother had not believed in cause and effect during her lifetime, reasoned that her mother must have been reborn in the evil paths according to her karma. She then sold her home and property, and extensively sought out fragrant flowers and various offerings. At a former Buddha’s stupa and temple, she made grand offerings. There she saw the image of Flower of Enlightenment Samadhi Self-Mastery King Tathagata in a temple, sculpted and painted with awesome dignity, complete in every solemn detail.

At that time, this holy maiden (referring to the Brahman woman) tried every possible means to guide and persuade her mother, hoping she would develop right faith. But her mother never fully came to believe. Before long, her mother passed away, and her soul fell into the Avici Hell (the most terrible of all hells, where suffering never ceases for even a moment). The Brahman woman knew that her mother had not believed in cause and effect during her lifetime, and that according to the karma she had created, she would surely be reborn in the evil paths (places of suffering). So she sold her family home, went everywhere to purchase fragrant flowers and various offerings, and made grand offerings at stupas and temples left behind by the former Buddha. She saw the image of Flower of Enlightenment Samadhi Self-Mastery King Tathagata in one of the temples — sculpted and painted with an appearance of great dignity and majesty, perfect and complete in every detail.

The Brahman woman then gazed reverently at the noble countenance, and her devotion deepened even further. She thought to herself: The Buddha is called the Great Enlightened One, possessing all-encompassing wisdom. If the Buddha were still in the world, and I were to ask him about my mother after her death, he would surely know her whereabouts. The Brahman woman wept for a long while, gazing longingly at the Tathagata. Suddenly she heard a voice from the sky saying: Weeping holy maiden, do not grieve so deeply. I shall now reveal to you where your mother has gone. The Brahman woman joined her palms toward the sky and spoke: Which divine being of great virtue has come to ease my sorrow? Ever since I lost my mother, I have been thinking of her day and night, with nowhere to ask about the realm in which she has been reborn. The voice in the sky spoke again: I am the one you have been gazing upon and bowing to — Flower of Enlightenment Samadhi Self-Mastery King Tathagata of the past. Seeing that your longing for your mother far surpasses that of ordinary beings, I have come to tell you.

The Brahman woman reverently gazed at the Buddha’s image and bowed, and her devotion grew even deeper. She thought to herself: “The Buddha is called the Great Enlightened One, possessing complete and perfect wisdom. If the Buddha were still alive, after my mother’s death, I could go and ask him, and he would surely know where my mother has gone.” Looking up at the Buddha’s image, the Brahman woman wept for a very long time. Suddenly, she heard a voice from the sky saying: “Weeping holy maiden, do not be so sorrowful. I shall now show you where your mother has gone.” The Brahman woman pressed her palms together, faced the sky, and said: “Which divine being of great spiritual power has come to comfort my grief? Ever since I lost my mother, I have been thinking of her day and night, yet I have found no way to learn where she has been reborn.” Then the voice from the sky answered her again: “I am the one you have been gazing upon and bowing to — Flower of Enlightenment Samadhi Self-Mastery King Tathagata of the past. I have seen that your longing for your mother far surpasses that of ordinary beings, and so I have come especially to tell you.”

Upon hearing this voice, the Brahman woman threw herself to the ground in such agitation that her limbs and joints were all injured. Those around her helped support her, and only after a long while did she regain consciousness. She then spoke to the sky: May the Buddha have compassion and quickly tell me where my mother has been reborn. My body and mind are now on the verge of death. Then Flower of Enlightenment Samadhi Self-Mastery King Tathagata told the holy maiden: After you finish making offerings, return home quickly, sit upright, and meditate on my name. You shall then know where your mother has gone.

When the Brahman woman heard this voice, she was so overcome with emotion that she threw herself to the ground, injuring all her joints. The people around her quickly helped support her, and only after a long while did she come to. She spoke toward the sky: “I beseech the Buddha to have compassion on me and quickly tell me where my mother has been reborn. My body and mind can barely endure any longer — I feel as though I am about to die.” Then Flower of Enlightenment Samadhi Self-Mastery King Tathagata said to the holy maiden: “After you finish making your offerings, go home quickly. Sit upright and still, and concentrate your mind on my name. In this way, you will come to know where your mother has gone.”

The Brahman woman, having finished paying respects to the Buddha, returned to her home. Because she was constantly thinking of her mother, she sat upright and focused her mind on the name of Flower of Enlightenment Samadhi Self-Mastery King Tathagata. After one full day and night, she suddenly found herself at the shore of a great sea. Its waters surged and boiled, and there were many ferocious beasts with bodies entirely of iron, flying and running across the surface, racing east and west. She saw hundreds of thousands of men and women rising and sinking in the sea, being seized and devoured by the beasts. She also saw yakshas of various forms — some with many hands, many eyes, many feet, or many heads, their fangs protruding, sharp as swords. They drove the sinners toward the beasts and also seized them themselves, twisting heads and feet together. Their forms were of myriad kinds, too terrifying to look upon for long.

After paying her respects to the Buddha’s image, the Brahman woman went home. Because her mother was always on her mind, she sat upright and wholeheartedly recited the name of Flower of Enlightenment Samadhi Self-Mastery King Tathagata. After a full day and night, she suddenly found herself at the shore of a great sea. The waters were churning and boiling, and there were many terrifying beasts with bodies made entirely of iron, flying and running across the surface, chasing in every direction. She saw hundreds of thousands of men and women bobbing up and down in the water, being seized and devoured by the fearsome beasts. She also saw yakshas (a type of fierce demon) of all bizarre shapes — some with many hands, many eyes, many feet, or many heads, their teeth jutting out like razor-sharp swords. They herded the suffering sinners toward the beasts, and also grabbed them themselves, twisting their heads and feet together. The scenes were of a thousand nightmarish forms, too horrifying to bear watching.

At that time, because of the power of her mindful recitation of the Buddha’s name, the Brahman woman naturally felt no fear. A ghost king named Poisonless came to greet her with a respectful bow, and said to the holy maiden: How wonderful, Bodhisattva! What causes bring you to this place?

But because the Brahman woman had been continuously reciting the Buddha’s name, the power of the Buddha protected her, and she naturally felt no fear at all. At that moment, a ghost king named Poisonless came to greet her with deep respect and said: “How wonderful, Bodhisattva! What brings you to this place?”

The Brahman woman then asked the ghost king: What place is this?

The Brahman woman asked the ghost king: “What place is this?”

Poisonless answered: This is the first sea to the west of the Great Iron Encircling Mountains.

Poisonless answered: “This is the first sea to the west of the Great Iron Encircling Mountains (an enormous ring of iron mountains that encircles the outermost boundary of the world).”

The holy maiden asked: I have heard that within the Iron Encircling Mountains, there are hells. Is this true?

The holy maiden asked: “I have heard that within the Iron Encircling Mountains, there are hells. Is this true?”

Poisonless answered: Indeed, there are hells.

Poisonless answered: “Yes, it is true. There are indeed hells.”

The holy maiden asked: How may I now reach the place of the hells?

The holy maiden asked: “Then how can I get to where the hells are?”

Poisonless answered: Without awesome spiritual power, one must rely on the force of karma. Without one of these two, one can never reach that place.

Poisonless answered: “Unless you have awesome spiritual power, you would need the force of karma to get there. Without one of these two, it is absolutely impossible to reach that place.”

The holy maiden asked again: Why does this water surge and boil, and why are there so many sinners and ferocious beasts?

The holy maiden asked again: “Why does the water here churn and boil? And why are there so many suffering sinners and terrifying beasts?”

Poisonless answered: These are the evil-doing beings from Jambudvipa who have recently died. After forty-nine days, if no one carries on their merit by performing virtuous deeds to rescue them from suffering, and if they accumulated no wholesome causes during their lives, they are sent to the hells according to the karma they created. Naturally, they must first cross this sea. Ten thousand yojanas to the east of this sea, there is another sea where the suffering is double. East of that sea, there is yet another sea where the suffering is doubled again. The evil causes of the three karmas of body, speech, and mind bring about this retribution. Together these are called the Seas of Karma, and this is that very place.

Poisonless answered: “These are beings from Jambudvipa (our human world) who committed evil deeds and have recently died. After forty-nine days following their death, if they have no descendants to perform meritorious deeds on their behalf or rescue them from suffering, and if they did nothing good during their lifetimes, they are sent to the hells according to the evil karma they created. Before arriving at the hells, they must naturally pass through this sea first. Ten thousand yojanas (an ancient unit of distance, representing a very great span) to the east of this sea, there is another sea where the suffering is twice as severe. Further east still, there is yet another sea where the suffering doubles again. All three seas are brought about by the evil karma of body, speech, and mind. They are collectively called the ‘Seas of Karma,’ and this is that very place.”

The holy maiden asked the ghost king Poisonless again: Where are the hells?

The holy maiden asked the ghost king Poisonless again: “Then where are the hells?”

Poisonless answered: Within the three seas lie the great hells, numbering in the hundreds and thousands, each different from the others. The greatest among them number eighteen. Below those are five hundred, each containing immeasurable suffering and torment. Below those are yet another thousand or more, also filled with immeasurable suffering.

Poisonless answered: “Within the three Seas of Karma lie the great hells. There are hundreds and thousands of hells, each one different from the others. The greatest among them number eighteen. Below those are five hundred more, each filled with immeasurable suffering and torment. Below those are yet another thousand or more, also containing boundless suffering.”

The holy maiden asked the great ghost king again: My mother passed away not long ago. I do not know to which realm her soul has gone.

The holy maiden asked the great ghost king: “My mother passed away not long ago. I don’t know where her soul has gone.”

The ghost king asked the holy maiden: What conduct and deeds did the Bodhisattva’s mother practice during her lifetime?

The ghost king asked the holy maiden: “What did the Bodhisattva’s mother do during her lifetime?”

The holy maiden answered: My mother held wrong views and ridiculed and slandered the Triple Gem. Even if she briefly believed, she would soon become disrespectful again. Although she died only recently, I do not know where she has been reborn.

The holy maiden answered: “My mother held wrong views and often mocked and slandered the Triple Gem — the Buddha, the Dharma, and the Sangha. Even if she briefly believed for a moment, she would quickly become disrespectful again. Although she passed away not long ago, I do not know where she has been reborn.”

Poisonless asked: What is the Bodhisattva’s mother’s family name?

Poisonless asked: “What is the Bodhisattva’s mother’s family name?”

The holy maiden answered: Both my father and my mother were of the Brahman caste. My father’s name was Shila Shanxian, and my mother’s name was Yuedili.

The holy maiden answered: “Both my father and my mother were of the Brahman caste (the highest social class in ancient India). My father’s name was Shila Shanxian, and my mother’s name was Yuedili.”

Poisonless joined his palms together and respectfully addressed the Bodhisattva: May the Holy One return to her own dwelling and not grieve or worry any longer. The sinful woman Yuedili has already been reborn in the heavens — it has now been three days. It is said that this was due to her filial and devoted child, who made offerings and cultivated merit on her mother’s behalf, and made donations to the stupa and temple of Flower of Enlightenment Samadhi Self-Mastery King Tathagata. Not only was the Bodhisattva’s mother delivered from hell, but all the sinners in the Avici Hell on that day were likewise freed from suffering and reborn in bliss.

Poisonless pressed his palms together and respectfully said to the Bodhisattva: “Please, Holy One, go back home and don’t be sad anymore. Your mother Yuedili has already left hell and been reborn in the heavens — it has been three days now. It is said that this happened because she had an extremely filial child who made offerings and cultivated merit on her behalf, and donated to the stupa and temple of Flower of Enlightenment Samadhi Self-Mastery King Tathagata. Not only was the Bodhisattva’s mother saved, but on that very same day, all the sinners suffering in the Avici Hell were also freed from their suffering, attained bliss, and were reborn in the heavens together.”

When the ghost king finished speaking, he joined his palms together and withdrew. The Brahman woman then returned as if from a dream. Having understood all that had transpired, she stood before the stupa and image of Flower of Enlightenment Samadhi Self-Mastery King Tathagata and made a great vow: I vow that throughout all future kalpas, for all sinful, suffering sentient beings, I shall employ every skillful means to bring about their complete liberation.

When the ghost king finished speaking, he pressed his palms together and withdrew. The Brahman woman then returned, as if waking from a dream. Understanding everything that had happened, she stood before the stupa and image of Flower of Enlightenment Samadhi Self-Mastery King Tathagata and made a great vow: “I vow that throughout all future kalpas, wherever there are sentient beings suffering for their sins, I shall use every possible means to help them all attain liberation.”

The Buddha told Manjushri: The ghost king Poisonless of that time is none other than the present-day Bodhisattva Wealth Leader. And the Brahman woman is none other than the present-day Ksitigarbha Bodhisattva.

The Buddha told Manjushri Bodhisattva: “The ghost king Poisonless from that time is none other than the present-day Bodhisattva Wealth Leader. And that Brahman woman is none other than the present-day Ksitigarbha Bodhisattva.”

Chapter Two: Assembly of the Emanation Bodies

At that time, from all the hells throughout hundreds of thousands of millions of billions of inconceivable, indescribable, immeasurable, unspeakable, and innumerable asamkhyeya worlds, the emanation bodies of Ksitigarbha Bodhisattva all gathered together at the Trayastrimsha Heaven palace. Through the Tathagata’s spiritual power, they arrived from every direction. Together with them came beings who had been liberated and freed from the paths of karma, numbering in the thousands of millions of billions of nayutas, all bearing fragrant flowers to make offerings to the Buddha.

At this moment, from the hells throughout hundreds of thousands of millions of billions of inconceivable, immeasurable, and innumerable asamkhyeya worlds, the emanation bodies of Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva had divided himself into countless forms to go to every hell and rescue sentient beings) all gathered together at the Trayastrimsha Heaven palace. Through the Buddha’s spiritual power, they came from every direction. Accompanying them were all the beings who had been rescued and liberated from the paths of evil karma — each emanation body brought thousands of millions of billions of nayutas of beings. Together, they all carried fragrant flowers to make offerings to the Buddha.

All those who came together had, through the teaching and guidance of Ksitigarbha Bodhisattva, become irreversibly established upon the path to Anuttara Samyak Sambodhi. These beings, throughout long and distant kalpas, had been drifting through the cycle of birth and death, suffering in the six realms without a moment’s respite. Through the vast compassion and deep vows of Ksitigarbha Bodhisattva, each of them had attained the fruit of realization. Having arrived at the Trayastrimsha Heaven, their hearts leapt with joy as they gazed up at the Tathagata, their eyes unwilling to look away even for an instant.

All the beings who came together had been taught and transformed by Ksitigarbha Bodhisattva, and because of that they were able to advance irreversibly toward Anuttara Samyak Sambodhi (the supreme, perfect enlightenment — Buddhahood). These beings, throughout countless distant kalpas, had been drifting through the cycle of birth and death, suffering in the six realms without even a moment’s rest. Thanks to the vast compassion and deep vows of Ksitigarbha Bodhisattva, each of them had attained the fruit of spiritual realization. Now, having arrived at Trayastrimsha Heaven, their hearts overflowed with joy and excitement as they gazed up at the Buddha, their eyes unwilling to look away for even a single moment.

At that time, the World-Honored One extended his golden arm and touched the crowns of all the emanation bodies of Ksitigarbha Bodhisattva Mahasattva throughout hundreds of thousands of millions of billions of inconceivable, indescribable, immeasurable, unspeakable, and innumerable asamkhyeya worlds, and spoke thus: In this evil world of the Five Turbidities, I teach and transform such stubborn and obstinate beings, taming their minds and causing them to forsake the deviant and return to the proper path. Yet of ten, only one or two succeed, and the rest still cling to their unwholesome habits. I too have emanated thousands of billions of bodies and employed every skillful means. Some have sharp faculties and, upon hearing the Dharma, immediately believe and accept it. Some have wholesome merit and, through diligent encouragement, are brought to accomplishment. Some are dull and oblivious, and only after prolonged guidance do they turn around. Others carry heavy karma and cannot give rise to reverence. For all these various types of beings, each different from the rest, I have emanated different bodies to liberate them.

At this moment, the Buddha extended his golden arm and gently touched the crowns of all the emanation bodies of Ksitigarbha Bodhisattva throughout countless, unimaginable, innumerable worlds. Then he said: “In this terrible world filled with the Five Turbidities, I teach and guide these stubborn and obstinate beings, trying to tame their minds and lead them away from the deviant path back to the right one. But out of every ten, only one or two succeed — the rest still hold on to their bad habits. I too have divided myself into thousands of billions of bodies and tried every possible method to teach them. Some are bright and sharp — they believe and accept the teaching as soon as they hear it. Some have wholesome merit — with diligent encouragement, they can achieve success. Some are dull and slow — only after long, patient guidance do they finally turn around. And some carry such heavy karma that no matter how much they are taught, they cannot bring themselves to feel reverence. For all these different kinds of beings, I have emanated different bodies to guide and liberate each one.”

Sometimes appearing as a man, sometimes as a woman, sometimes as a deva or naga, sometimes as a spirit or ghost, or even as mountains, forests, streams, plains, rivers, ponds, springs, and wells — all for the benefit of beings, so that all may be liberated. Sometimes appearing as the lord of the heavens, sometimes as Brahma King, sometimes as a Wheel-Turning King, sometimes as a householder, sometimes as a king of a nation, sometimes as a prime minister, sometimes as a government official, sometimes as a bhikshu, bhikshuni, upasaka, or upasika, and even as a Shravaka, Arhat, Pratyekabuddha, or Bodhisattva — all to teach and transform beings. It is not only in the form of a Buddha that I appear before them.

“Sometimes I appear as a man, sometimes as a woman, sometimes as a deva or naga, sometimes as a spirit or ghost, and even as mountains, forests, rivers, plains, streams, ponds, springs, and wells — all to benefit people so that everyone can attain liberation. Sometimes I appear as the Lord of the Heavens (the emperor of the heavens), sometimes as Brahma King (the king of the Form Realm heavens), sometimes as a Wheel-Turning King (a great king who rules the entire world), sometimes as a householder (a layperson who practices the Dharma), sometimes as a king, sometimes as a prime minister, sometimes as a government official, sometimes as a bhikshu (an ordained monk), a bhikshuni (an ordained nun), an upasaka (a male lay practitioner), or an upasika (a female lay practitioner), and even as a Shravaka, Arhat, Pratyekabuddha, or Bodhisattva — all to teach and transform sentient beings. It is not only in the form of a Buddha that I appear before them.”

Consider how through countless kalpas of diligent effort and hardship, I have been liberating such difficult-to-transform, stubborn, sinful, and suffering beings. Those who have not yet been tamed will receive retribution according to their karma. If they fall into the evil paths and suffer greatly, you should remember my earnest entrustment here in the Trayastrimsha Heaven palace: Ensure that all beings in our Saha World, from now until the coming of Maitreya Buddha, are completely liberated, forever freed from all suffering, and given the assurance of attaining Buddhahood.

“See how through so many kalpas of diligent effort and hardship I have been working to transform and liberate these stubborn, sinful, and suffering beings who are so difficult to teach. Those who have not yet been transformed will face the consequences of their own karma. If they fall into the evil paths and suffer greatly, you must remember the earnest charge I entrust to you today here in the Trayastrimsha Heaven palace: ensure that all sentient beings in our Saha World, from now until the time Maitreya Buddha (the next Buddha) appears in the world, are completely liberated, forever freed from all suffering, and are able to meet the Buddha and receive his assurance of their future attainment of Buddhahood.”

At that time, the emanation bodies of Ksitigarbha Bodhisattva from all the worlds merged back into a single form. With tears streaming down his face and filled with deep sorrow and devotion, he addressed the Buddha: Throughout long and distant kalpas, I have been guided by the Buddha, enabling me to attain inconceivable spiritual powers and great wisdom. My emanation bodies fill hundreds of thousands of millions of billions of Ganges River sand worlds. In each world, I manifest hundreds of thousands of millions of billions of bodies, and with each body I liberate hundreds of thousands of millions of billions of beings, leading them to take refuge in and revere the Triple Gem, to be forever free from the cycle of birth and death, and to reach the bliss of Nirvana. Even if a being’s meritorious deed within the Buddha’s Dharma is as small as a single hair, a single drop, a single grain of sand, or a single mote of dust, I will gradually guide them to liberation and bring them great benefit. I only pray that the World-Honored One will not worry about the beings of future ages who commit evil deeds.

At this point, all the emanation bodies of Ksitigarbha Bodhisattva from every world merged back into a single form. With tears streaming down his face and filled with deep devotion, Ksitigarbha Bodhisattva said to the Buddha: “Throughout distant and immeasurable kalpas, I have been guided and helped by the Buddha, which is how I came to possess this inconceivable spiritual power and great wisdom. My emanation bodies fill hundreds of thousands of millions of billions of Ganges River sand worlds. In each world, I transform into hundreds of thousands of millions of billions of bodies, and each body guides hundreds of thousands of millions of billions of beings to take refuge in and revere the Triple Gem, to be forever free from the cycle of birth and death, and to reach the bliss of Nirvana. Even if a being performs a good deed within the Buddha’s Dharma as small as a single hair, a single drop of water, a single grain of sand, or a single mote of dust, I will gradually guide them to liberation and bring them great benefit. I pray the World-Honored One will not worry about the beings of future ages who commit evil deeds.”

Three times he thus addressed the Buddha: I only pray that the World-Honored One will not worry about the beings of future ages who commit evil deeds.

Ksitigarbha Bodhisattva repeated these words to the Buddha three times: “I pray the World-Honored One will not worry about the beings of future ages who commit evil deeds.”

At that time, the Buddha praised Ksitigarbha Bodhisattva, saying: Excellent! Excellent! I rejoice in your accomplishment. Having fulfilled the great vows you made throughout the long and distant kalpas, once the vast work of liberation is complete, you shall then attain Bodhi.

At this point, the Buddha praised Ksitigarbha Bodhisattva and said: “Excellent! Excellent! I rejoice for you. You are able to fulfill the great vows you made throughout the long and distant kalpas. Once the vast work of liberating all beings is complete, you will attain Bodhi (supreme enlightenment) and accomplish the way of Buddhahood.”

Chapter Three: Contemplating the Karmic Conditions of Sentient Beings

At that time, the Buddha’s mother Lady Maya reverently joined her palms and asked Ksitigarbha Bodhisattva: Holy One, the beings of Jambudvipa create various kinds of karma. What are the resulting retributions? Ksitigarbha answered: Throughout thousands of millions of worlds and lands, some have hells and some do not; some have women and some do not; some have the Buddha’s Dharma and some do not. So too with Shravakas and Pratyekabuddhas — some places have them and some do not. It is not only the retributions of hell that vary; indeed, everything differs.

At this time, the Buddha’s mother Lady Maya reverently pressed her palms together and asked Ksitigarbha Bodhisattva: “Holy One, the beings of the human world create all sorts of different karma. What are the retributions they receive?” Ksitigarbha Bodhisattva answered: “Across thousands upon thousands of worlds and lands, some places have hells and some do not; some places have women and some do not; some places have the Buddha’s Dharma and some do not. Even Shravakas and Pratyekabuddhas are the same — some places have them and some don’t. It’s not only the retributions of hell that differ — in fact, everything varies.”

Lady Maya addressed the Bodhisattva again: I wish to hear about the evil paths that are brought about by the karmic retributions of sins committed in Jambudvipa.

Lady Maya said to the Bodhisattva again: “Then please tell me first about the evil realms that are brought about by the sinful karma committed in our world of Jambudvipa.”

Ksitigarbha answered: Holy Mother, I humbly ask you to listen and accept my words. I shall give a brief account.

Ksitigarbha Bodhisattva answered: “Holy Mother, please listen carefully. I will give a brief account.”

The Buddha’s mother said: I wish for the Holy One to speak.

The Buddha’s mother said: “Please, Holy One, do tell.”

Then Ksitigarbha Bodhisattva addressed the Holy Mother: In Southern Jambudvipa, the names and categories of karmic retributions are as follows. If there are beings who are unfilial to their parents, or who go so far as to kill them, they shall fall into the Avici Hell and remain there for thousands of millions of billions of kalpas with no prospect of release. If there are beings who shed the Buddha’s blood, slander the Triple Gem, and show no reverence for the sacred sutras, they too shall fall into the Avici Hell for thousands of millions of billions of kalpas with no prospect of release. If there are beings who misappropriate or damage the property of the Sangha, defile monks or nuns, or engage in licentious conduct within a monastery, or kill and harm — such persons shall fall into the Avici Hell for thousands of millions of billions of kalpas with no prospect of release. If there are beings who falsely pose as monastics while harboring no monastic spirit, who misuse and squander the Sangha’s property, who deceive the laity, and who violate the precepts and commit various evils — such persons shall fall into the Avici Hell for thousands of millions of billions of kalpas with no prospect of release. If there are beings who steal the Sangha’s property, grain, food, clothing, or take even a single thing without permission, they shall fall into the Avici Hell for thousands of millions of billions of kalpas with no prospect of release.

Then Ksitigarbha Bodhisattva said to the Holy Mother: “In Southern Jambudvipa (our world), the types of sinful karmic retribution are as follows: If someone is unfilial to their parents, or even goes so far as to kill them, they will fall into the Avici Hell and remain there for thousands of millions of billions of kalpas with no way out. If someone injures the Buddha’s body and causes it to bleed, slanders the Triple Gem — the Buddha, the Dharma, and the Sangha — or shows disrespect toward the sacred sutras, they too will fall into the Avici Hell for thousands of millions of billions of kalpas with no way out. If someone misappropriates or damages the property of a monastery (the Sangha’s communal property), defiles monks or nuns, or engages in licentious conduct within the monastery grounds, or kills and harms others, such people will also fall into the Avici Hell for thousands of millions of billions of kalpas with no way out. If someone pretends to be a monastic (an ordained practitioner) but has no true monastic heart, wastes and misuses the monastery’s resources, deceives the laity (ordinary people), violates the precepts, and commits all sorts of evil deeds, such people will fall into the Avici Hell for thousands of millions of billions of kalpas with no way out. If someone steals the monastery’s property, grain, food, or clothing — even taking a single item without permission — they will fall into the Avici Hell for thousands of millions of billions of kalpas with no way out.”

Ksitigarbha said: Holy Mother, if beings commit such offenses, they shall fall into the Five Avici Hells, where they cannot hope for even a single moment’s cessation of suffering.

Ksitigarbha Bodhisattva continued: “Holy Mother, if sentient beings commit these offenses, they will fall into the Five Avici Hells. In those hells, they cannot hope for even a single instant’s relief from suffering.”

Lady Maya addressed Ksitigarbha Bodhisattva again: What is meant by the Avici Hell?

Lady Maya asked Ksitigarbha Bodhisattva again: “Why is it called the Avici Hell? What does ‘Avici’ mean?”

Ksitigarbha said: Holy Mother, all the hells lie within the Great Iron Encircling Mountains. The great hells number eighteen. Below them are five hundred more, each with a different name. Below those are yet another thousand or more, each also with a different name. As for the Avici Hell — its prison city measures over eighty thousand li in circumference. The city is made entirely of iron, rising ten thousand li high, with raging fires atop the walls and barely any gap. Within the prison city, the hells are connected one to another, each with a different name. There is one hell alone called Avici. It measures eighteen thousand li in circumference. Its walls rise one thousand li high, all enclosed in iron. Fire from above reaches all the way down, and fire from below reaches all the way up. Iron serpents and iron dogs spew fire as they race along the tops of the prison walls, running east and west.

Ksitigarbha Bodhisattva answered: “Holy Mother, all the hells are located within the Great Iron Encircling Mountains. The great hells number eighteen. Below them are five hundred more, each with a different name. Below those are yet another thousand or more, each also with a different name. As for the Avici Hell — the prison city walls stretch over eighty thousand li in circumference. The entire city is made of iron, standing ten thousand li tall, with flames covering the tops of the walls and almost no gaps at all. Inside the prison city, the hells are all connected to one another, each with a different name. Among them is one called ‘Avici.’ It measures eighteen thousand li in circumference, with prison walls one thousand li high, all made of iron. Fire from above burns all the way down, and fire from below burns all the way up. Iron serpents and iron dogs breathe fire from their mouths as they race along the prison walls in every direction.”

Within the hell there are beds covering the entire span of ten thousand li. When a single person suffers punishment, that person sees their own body stretched across the entire bed. When thousands of millions of people are suffering punishment, each one likewise sees their own body filling the bed. Such is the retribution brought about by the collective karma of sentient beings.

“Inside the hell there are beds stretching across ten thousand li. When only one person is being punished, that person sees their own body spread across the entire bed. Even when thousands upon thousands of people are being punished at the same time, each one still sees their own body filling the entire bed. This is the retribution brought about by the evil karma of sentient beings.”

Moreover, the sinners endure every manner of suffering. Hundreds and thousands of yakshas and malevolent ghosts, with fangs like swords and eyes blazing like lightning, their hands fitted with copper claws, drag and haul the sinners about. Other yakshas wield great iron halberds that pierce the sinners’ bodies — through the mouth and nose, through the belly and back. They hurl the sinners into the air, catch them again, and throw them upon the beds. Iron eagles peck out the sinners’ eyes. Iron serpents coil around the sinners’ necks. Long nails are driven into every joint. Their tongues are pulled out and plowed over. Their intestines are drawn out and sliced to pieces. Molten copper is poured into their mouths. Burning iron is wrapped around their bodies. Ten thousand deaths and a thousand births — such is the retribution of karma. It continues for hundreds of millions of kalpas, with no prospect of release.

“The sinners there endure every kind of suffering. Hundreds and thousands of yakshas and malevolent ghosts, their teeth sharp as swords and their eyes blazing like lightning, their hands fitted with copper claws, drag and haul the sinners about. Other yakshas carry great iron halberds (a type of weapon) and pierce the sinners’ bodies — through the mouth and nose, through the belly and back. They hurl them into the air, catch them, and throw them onto the beds. Iron eagles come to peck out the sinners’ eyes. Iron serpents coil around and strangle the sinners’ necks. Long nails are driven into every joint in their bodies. Their tongues are pulled out and plowed over. Their intestines are drawn out and chopped to pieces. Molten copper is poured into their mouths. Red-hot iron sheets are wrapped around their bodies. They die and come back to life, again and again — ten thousand deaths, ten thousand births — all as the retribution of evil karma. This goes on for hundreds of millions of kalpas, with no end in sight and no hope of release.”

When this world is destroyed, they are transferred to another world. When that world is in turn destroyed, they are transferred elsewhere. When that world too is destroyed, they continue to be transferred from one place to another. When this world is formed anew, they are brought back again. The karmic retribution of the Avici Hell is such as this.

“When this world is destroyed, the sinners are transferred to another world to continue their suffering. If that world is also destroyed, they are transferred elsewhere. If that world is destroyed too, they are passed along from place to place. Once the original world is formed anew, they are sent back to continue their punishment. The karmic retribution of the Avici Hell is exactly like this.”

Furthermore, it is called Avici because of five aspects of karmic retribution. What are these five?

“Furthermore, it is called ‘Avici’ (meaning ‘without interruption’) because of five aspects of karmic retribution. What are these five?”

First, the suffering continues day and night without cease throughout an entire kalpa, with not a single moment’s interruption — therefore it is called Avici.

“First, the suffering continues day and night without stopping, for as long as an entire kalpa, without a single moment’s pause. That is why it is called Avici.”

Second, whether one person or many, each one fills the hell entirely — therefore it is called Avici.

“Second, whether only one person is being punished or many people are, each person feels as though the entire hell is filled by them alone. That is why it is called Avici.”

Third, the instruments of punishment — forks, clubs, iron eagles, iron serpents, wolves, dogs, pestles, millstones, saws, chisels, cleavers, boiling cauldrons, iron nets, iron ropes, iron donkeys, iron horses, raw hides wrapping the head, molten iron poured over the body, iron pellets swallowed when hungry, molten iron drunk when thirsty — from year to kalpa, through nayutas of time, the sufferings follow one upon another without a single interruption. Therefore it is called Avici.

“Third, the instruments of punishment — forks, clubs, iron eagles, iron serpents, wolves, dogs, stone pestles, stone mills, saws, chisels, cleavers, boiling water in great cauldrons, iron nets, iron ropes, iron donkeys, iron horses, raw hide wrapped around the head, red-hot molten iron poured over the body, iron pellets to swallow when hungry, molten iron to drink when thirsty — from a single year to an entire kalpa, through countless nayutas of time, these sufferings follow one upon another without ever stopping. That is why it is called Avici.”

Fourth, regardless of whether one is man or woman, of whatever nationality — Qiang, Hu, Yi, or Di — whether old or young, noble or lowly, whether dragon or spirit, deva or ghost, all who have committed such offenses are made to suffer alike. Therefore it is called Avici.

“Fourth, regardless of whether you are a man or a woman, regardless of your nationality, regardless of whether you are old or young, noble or lowly, whether you are a dragon, a spirit, a heavenly being, or a ghost — as long as you have committed such offenses, everyone must suffer here equally without exception. That is why it is called Avici.”

Fifth, upon falling into this hell, from the first moment of entry throughout hundreds of thousands of kalpas, each day and night one undergoes ten thousand deaths and ten thousand rebirths. One cannot hope for even a single instant’s respite, not until all one’s karma has been exhausted may one be reborn. This continues on and on without end — therefore it is called Avici.

“Fifth, once you fall into this hell, from the very first moment of entry all the way through hundreds of thousands of kalpas, every single day and night you undergo ten thousand deaths and ten thousand rebirths. You cannot hope for even the briefest instant of pause. Only when all your karma has been exhausted may you finally be reborn. This goes on continuously without end — and that is why it is called Avici.”

Ksitigarbha Bodhisattva said to the Holy Mother: This has been but a brief account of the Avici Hell. Were I to describe in detail the names of all the instruments of punishment and the various sufferings, I could not exhaust them even in an entire kalpa. Lady Maya, having heard this, was filled with grief and sorrow. She joined her palms, made a deep bow, and withdrew.

Ksitigarbha Bodhisattva said to the Holy Mother: “This has been but a brief account of the Avici Hell. Were I to describe in detail all the names of the instruments of punishment and the various kinds of suffering, I could not finish even if I spoke for an entire kalpa.” After hearing this, Lady Maya’s heart was filled with grief and sorrow. She pressed her palms together, bowed deeply and reverently, and then withdrew.

Chapter Four: The Karmic Retributions of the Beings of Jambudvipa

At that time, Ksitigarbha Bodhisattva Mahasattva addressed the Buddha: World-Honored One, it is through the awesome spiritual power of the Buddha Tathagata that I am able to manifest my forms throughout hundreds of thousands of millions of billions of worlds to rescue all beings suffering karmic retribution. Were it not for the great compassionate power of the Tathagata, I could not accomplish such transformations. Now I have again received the Buddha’s entrustment: until Ajita attains Buddhahood, all beings in the six realms shall be delivered to liberation. Indeed, World-Honored One, please do not worry.

At this time, Ksitigarbha Bodhisattva said to the Buddha: “World-Honored One, it is because I received the awesome spiritual power of the Buddha that I am able to go to hundreds of thousands of millions of billions of worlds, divide into countless forms, and rescue all sentient beings suffering from karmic retribution. Were it not for the great compassionate power of the Buddha, I could not accomplish such transformations. Now I have also received the Buddha’s entrustment: before Ajita (Maitreya Bodhisattva, the one who will become the next Buddha) attains Buddhahood, I am to deliver and liberate all beings in the six realms. Yes, World-Honored One, please do not worry.”

Then the Buddha told Ksitigarbha Bodhisattva: All beings who have not yet been liberated have minds and consciousness that are unstable. Unwholesome habits bind them in karma, and wholesome habits bring forth favorable results. Whether they do good or evil depends upon the circumstances they encounter. They revolve through the five paths without a moment’s rest, passing through kalpas as numerous as motes of dust, ever confused and obstructed by difficulties. They are like fish swimming in a net — drifting along a long current, they may slip out briefly, only to be caught again. It is for beings such as these that I feel concern. Yet since you are determined to fulfill the vows made in the past, reaffirming your pledge over countless kalpas to broadly liberate all sinners, what more have I to worry about?

The Buddha told Ksitigarbha Bodhisattva: “All sentient beings who have not yet been liberated have unstable minds and consciousness. When they do bad things, they accumulate negative karma; when they do good things, they produce wholesome results. Whether they do good or evil depends entirely on the circumstances they encounter. They revolve ceaselessly through the five paths (heavenly realm, human realm, animal realm, hungry ghost realm, and hell realm) without a moment’s rest, passing through kalpas as numerous as motes of dust, always confused and obstructed by difficulties. They are like fish swimming into a net — drifting along a long current, they may slip out briefly, only to be caught in yet another net. It is for beings such as these that I have always been concerned. But since you are determined to fulfill the vows you made in the past, pledging again and again over countless kalpas to broadly liberate all those who have committed sins, what more do I have to worry about?”

As these words were being spoken, a Bodhisattva Mahasattva in the assembly named Samadhi Self-Mastery King addressed the Buddha: World-Honored One, over the course of many kalpas, what vows has Ksitigarbha Bodhisattva made, that he now receives such earnest praise from the World-Honored One? I pray the World-Honored One will briefly explain.

While the Buddha was speaking, a great Bodhisattva in the assembly named Samadhi Self-Mastery King said to the Buddha: “World-Honored One, over the course of so many kalpas, what kind of vows has Ksitigarbha Bodhisattva made that he now receives such earnest and devoted praise from the World-Honored One? I hope the World-Honored One can briefly tell us.”

Then the World-Honored One told Samadhi Self-Mastery King Bodhisattva: Listen attentively! Listen attentively! Reflect well upon this! I shall now explain it to you in detail. In the distant past, an immeasurable number of asamkhyeya nayuta unspeakable kalpas ago, there was a Buddha named All-Wisdom Accomplished Tathagata, Worthy of Offerings, Fully Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, World-Understanding One, Unsurpassed One, Tamer of People, Teacher of Devas and Humans, Buddha, World-Honored One. That Buddha’s lifespan was sixty thousand kalpas. Before renouncing the household life, he was the king of a small country. He and the king of a neighboring country were friends, and together they practiced the Ten Virtuous Deeds for the benefit of all beings. The people of the neighboring kingdom, however, committed many evils. The two kings deliberated together and devised various skillful means. One king vowed to swiftly attain Buddhahood and then liberate all those beings, leaving not a single one behind. The other king vowed: Unless I first liberate all the sinful and suffering beings and bring them to peace and happiness, to the point of attaining Bodhi, I shall never wish to become a Buddha.

The Buddha told Samadhi Self-Mastery King Bodhisattva: “Listen attentively! Listen attentively! Think carefully about this! I will explain it to you in detail. In the distant past, an immeasurable number of asamkhyeya nayuta unspeakable kalpas ago, there was a Buddha named ‘All-Wisdom Accomplished Tathagata.’ He bore many honored titles — Worthy of Offerings, Fully Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, World-Understanding One, Unsurpassed One, Tamer of People, Teacher of Devas and Humans, Buddha, World-Honored One. This Buddha’s lifespan was sixty thousand kalpas. Before renouncing the household life, he was the king of a small country. He and the king of a neighboring country were good friends, and together they practiced the Ten Virtuous Deeds for the benefit of their people. However, the people of the neighboring kingdom mostly committed evil deeds. The two kings deliberated and tried every possible means to teach and guide them. One king made this vow: ‘I will swiftly attain Buddhahood and then liberate all these beings, leaving not a single one behind.’ The other king made this vow: ‘Unless I first liberate all the sinful and suffering beings and bring them to peace and happiness, to the point of attaining Bodhi, I will never wish to become a Buddha.’”

The Buddha told Samadhi Self-Mastery King Bodhisattva: The king who vowed to swiftly attain Buddhahood is none other than All-Wisdom Accomplished Tathagata. The king who vowed to forever liberate all sinful and suffering beings, refusing to become a Buddha until all were saved, is none other than Ksitigarbha Bodhisattva.

The Buddha told Samadhi Self-Mastery King Bodhisattva: “The king who vowed to swiftly attain Buddhahood is none other than All-Wisdom Accomplished Tathagata. And the king who vowed to forever liberate all sinful and suffering beings, refusing to become a Buddha until all were saved — that is none other than Ksitigarbha Bodhisattva.”

Furthermore, an immeasurable number of asamkhyeya kalpas ago, a Buddha appeared in the world named Pure Lotus Eyes Tathagata. That Buddha’s lifespan was forty kalpas. During the Semblance Dharma Age, there was an Arhat who, through his merit, was liberating beings. In the course of his teaching, he encountered a woman named Bright Eyes, who prepared a meal to offer to him.

“Furthermore, an immeasurable number of asamkhyeya kalpas ago, a Buddha appeared in the world named ‘Pure Lotus Eyes Tathagata.’ This Buddha’s lifespan was forty kalpas. During the Semblance Dharma Age after the Buddha’s passing, there was an Arhat (a practitioner who had eradicated all afflictions) who, through his merit, was liberating sentient beings. In the course of his teaching, he encountered a woman named ‘Bright Eyes.’ Bright Eyes prepared food to offer to this Arhat.”

The Arhat asked her: What do you wish for?

The Arhat asked her: “Do you have any wishes?”

Bright Eyes answered: On the day my mother passed away, I performed meritorious deeds seeking to rescue her. But I do not know in which realm my mother has been reborn.

Bright Eyes answered: “On the day my mother passed away, I performed meritorious deeds hoping to save her. But I still don’t know where my mother has been reborn.”

The Arhat, moved with compassion, entered into samadhi to observe. He saw that Bright Eyes’ mother had fallen into the evil paths and was suffering greatly. The Arhat asked Bright Eyes: What did your mother do during her lifetime? She is now in the evil paths, suffering immense torment.

The Arhat felt great compassion for her and entered into samadhi (deep meditative concentration, using spiritual power to observe). He saw that Bright Eyes’ mother had fallen into the evil paths and was suffering greatly. The Arhat asked Bright Eyes: “What did your mother do during her lifetime? She is now in the evil paths, suffering immense torment.”

Bright Eyes answered: My mother’s habit was a great fondness for eating fish and soft-shelled turtles. She especially relished their eggs and young — frying or boiling them, eating as much as she pleased. Counting the number of lives she took, it would be in the tens of millions and more. Venerable One, out of your compassion, how might she be rescued?

Bright Eyes answered: “My mother’s habit was that she loved to eat fish and soft-shelled turtles. She especially liked to eat their eggs and young ones, frying or boiling them, eating as much as she pleased. If you count up the number of lives she took, it would be in the tens of millions and more. Venerable One, out of your compassion, is there any way to save her?”

The Arhat, moved with compassion, devised a skillful means and advised Bright Eyes: You should sincerely recite the name of Pure Lotus Eyes Tathagata and also sculpt and paint his image. Both the living and the deceased shall receive the reward.

The Arhat felt great compassion for her and thought of a way to help. He advised Bright Eyes: “You should sincerely recite the name of Pure Lotus Eyes Tathagata and also sculpt and paint his image. By doing so, both the living and the deceased shall receive favorable rewards.”

Upon hearing this, Bright Eyes immediately parted with her most cherished possessions, commissioned a painting of the Buddha’s image, and made offerings before it. With a heart full of reverence, she wept and gazed upon it in worship. Then, late in the night, she dreamed she saw the Buddha’s body, radiant in golden light like Mount Sumeru, emanating a great brilliance. The Buddha told Bright Eyes: Your mother will soon be reborn in your household. As soon as the child feels hunger and cold, it shall speak.

After hearing this, Bright Eyes immediately parted with her most cherished possessions (exchanging them for funds to do good deeds) and commissioned a painting of the Buddha’s image to make offerings before. With a heart full of reverence, she wept and gazed upon the image in worship. Then, late in the night, she dreamed she saw the Buddha’s body shining in golden light, as tall and magnificent as Mount Sumeru (the legendary mountain at the center of the universe), radiating immense brilliance. The Buddha told Bright Eyes: “Your mother will soon be reborn into your household. As soon as the child feels hunger and cold, it will immediately begin to speak.”

Afterward, a servant in the household gave birth to a child. Before the child was even three days old, it began to speak. Bowing its head and weeping, it said to Bright Eyes: The karmic conditions of birth and death, the retributions of karma — one must bear them oneself. I am your mother. Since parting from you, I have long dwelt in darkness, falling repeatedly into the great hells. Through the power of your merits, I was finally able to be reborn. Yet I am born as a lowly person, and my life will be short — only thirteen years. Then I shall fall into the evil paths once more. What plan have you to spare me from this fate?

Later, a servant in the household gave birth to a child. This child, not even three days old, suddenly began to speak! Bowing its head and weeping, it said to Bright Eyes: “The karmic bonds of birth and death, the retributions of one’s actions — each person must bear them alone. I am your mother! Since parting from you, I have dwelt in the dark realms for a long, long time, falling again and again into the great hells. Thanks to the power of the merit you accumulated, I was finally able to be reborn. But now I have been born as a lowly person with a very short life — I can only live to thirteen — and after that, I must fall back into the evil paths again. Is there anything you can do to help me escape this suffering?”

Upon hearing this, Bright Eyes knew without doubt that this was her mother. Choking with grief and weeping bitterly, she said to the servant’s child: Since you are indeed my mother, you must know what offenses you committed and what deeds you performed that caused you to fall into the evil paths.

After hearing these words, Bright Eyes was certain beyond any doubt that this was her mother. Choking with grief and weeping bitterly, she said to the infant: “Since you are indeed my mother, you must know what sins you committed and what deeds you performed that caused you to fall into the evil paths.”

The servant’s child answered: It is because of the two karmas of killing and of slander and verbal abuse that I now suffer this retribution. Were it not for the rescue of your meritorious deeds, I should not have been freed from that fate even now, given the weight of my offenses.

The infant answered: “It is because of the two evil karmas of killing and of slander and verbal abuse that I am suffering this retribution. Were it not for your meritorious deeds rescuing me from my suffering, given the weight of the karma I created, I should not have been freed from that fate so soon.”

Bright Eyes asked: What are the punishments and retributions like in the hells?

Bright Eyes asked: “What are the punishments and retributions like in the hells?”

The servant’s child answered: The sufferings and punishments are so terrible that I cannot bear to describe them. Even a hundred thousand years would not suffice to tell it all.

The infant answered: “Those sufferings and punishments are so terrible that I cannot bear to speak of them. Even if I had a hundred thousand years, I could hardly finish describing them all.”

Upon hearing this, Bright Eyes wept and cried out, and spoke to the open sky: May my mother be forever freed from hell! When her thirteen years are over, may she never again commit grave offenses or traverse the evil paths. I beseech all Buddhas of the ten directions to have compassion upon me and heed the vast vow I now make on my mother’s behalf. If my mother can be forever freed from the three evil paths, from lowly and degraded stations, and from the suffering of being born as a woman throughout all future kalpas — then I vow that from this day forward, before the image of Pure Lotus Eyes Tathagata, throughout hundreds of thousands of millions of billions of kalpas to come, in whatever worlds may exist, I shall rescue all sinful, suffering beings in the hells, the three evil paths, and deliver them from hell, the evil realms, and the paths of animals and hungry ghosts. Only when every last such being has attained Buddhahood shall I then attain Supreme, Perfect Enlightenment.

After hearing this, Bright Eyes wept loudly and cried out to the sky: “May my mother be forever freed from hell! After she has lived out these thirteen years, may she never again commit grave offenses or fall into the evil paths. I beseech all Buddhas of the ten directions to have compassion on me and hear the vast vow I now make on my mother’s behalf! If my mother can be forever freed from the three evil paths (hell, the hungry ghost realm, and the animal realm), from lowly and degraded stations, and even from the suffering of being born as a woman throughout all future kalpas — then I vow, from this day forward, before the image of Pure Lotus Eyes Tathagata: throughout hundreds of thousands of millions of billions of kalpas to come, in every world that exists, I shall rescue all sentient beings suffering in the hells and the three evil paths, and deliver them from hell, the evil realms, the animal realm, and the hungry ghost realm. Only when all such beings burdened with karmic retribution have attained Buddhahood shall I then attain the Supreme, Perfect Enlightenment!”

Having made this vow, she clearly heard Pure Lotus Eyes Tathagata speak to her: Bright Eyes, your great compassion is truly admirable. You have been able, for your mother’s sake, to make such a magnificent vow. I observe that after your mother’s thirteen years are completed and she departs from this life, she will be reborn as a Brahmin ascetic with a lifespan of one hundred years. After that life, she will be reborn in the Land of No Sorrow, with a lifespan of immeasurable kalpas. In the end, she will attain the fruit of Buddhahood and broadly liberate humans and devas, in numbers like the sands of the Ganges.

After she made her vow, she clearly heard Pure Lotus Eyes Tathagata say to her: “Bright Eyes, your great compassion is truly admirable. You have been able, for your mother’s sake, to make such a magnificent vow. I observe that after your mother lives out her thirteen years and departs from this life, she will be reborn as a Brahmin ascetic with a lifespan of one hundred years. After that life, she will be reborn in the ‘Land of No Sorrow’ (a world free from all grief), with a lifespan so long it cannot be measured. Eventually, she will attain the fruit of Buddhahood and broadly liberate humans and heavenly beings, in numbers as vast as the sands of the Ganges.”

The Buddha told Samadhi Self-Mastery King: The Arhat who, through his merit, was guiding and liberating Bright Eyes at that time is none other than the present-day Bodhisattva Inexhaustible Intention. The mother of Bright Eyes is none other than the present-day Bodhisattva Liberation. And Bright Eyes herself is none other than the present-day Ksitigarbha Bodhisattva. Throughout the long and distant kalpas of the past, with such great compassion, he made vows as numerous as the sands of the Ganges to broadly liberate sentient beings. In future ages, if there are men or women who do not practice good but commit evil, who do not believe in cause and effect, who engage in sexual misconduct and speak falsehoods, who practice divisive speech and harsh words, who slander the Mahayana — beings who have committed such offenses will surely fall into the evil paths. Yet if they encounter a good and wise teacher who urges them, in the space of a finger-snap, to take refuge in Ksitigarbha Bodhisattva, such beings shall immediately be freed from the retribution of the three evil paths. If they can sincerely take refuge with reverence, and gaze upon, worship, and praise the Bodhisattva, offering fragrant flowers, clothing, and all manner of precious treasures, or food and drink, and serve the Bodhisattva thus, for hundreds of thousands of millions of billions of kalpas to come they shall constantly dwell in the heavens, enjoying supreme and wondrous bliss. When their heavenly blessings are exhausted and they are reborn in the human world, for hundreds of thousands of kalpas they shall always be sovereign rulers, able to recall the causes, effects, and complete history of their past lives.

The Buddha told Samadhi Self-Mastery King Bodhisattva: “The Arhat who guided and liberated Bright Eyes through his merit at that time is none other than the present-day Bodhisattva Inexhaustible Intention. Bright Eyes’ mother is none other than the present-day Bodhisattva Liberation. And Bright Eyes herself is none other than the present-day Ksitigarbha Bodhisattva. Throughout the long and distant kalpas of the past, with such great compassion, he made vows as numerous as the sands of the Ganges to broadly liberate sentient beings. In future ages, if there are men or women who do not practice good but commit evil, who do not believe in cause and effect, who engage in sexual misconduct and speak falsehoods, who practice divisive speech and harsh words, who slander the Mahayana — beings who have committed such offenses will surely fall into the evil paths. Yet if they encounter a good and wise teacher who urges them, in the space of a finger-snap, to take refuge in Ksitigarbha Bodhisattva, such beings shall immediately be freed from the retribution of the three evil paths. If they can sincerely take refuge with reverence, gaze upon and worship and praise the Bodhisattva, offering fragrant flowers, clothing, and all manner of precious treasures, or food and drink — if they serve the Bodhisattva in this way — then for hundreds of thousands of millions of billions of kalpas to come, they shall constantly dwell in the heavens enjoying supreme and wondrous bliss. When their heavenly blessings are exhausted and they are reborn in the human world, for hundreds of thousands of kalpas they shall always be sovereign rulers, able to recall the causes, effects, and complete history of their past lives.”

Samadhi Self-Mastery King! Such is the inconceivable, awesome spiritual power of Ksitigarbha Bodhisattva, who broadly benefits all sentient beings. All of you Bodhisattvas should remember this sutra and disseminate it widely.

“Samadhi Self-Mastery King! Ksitigarbha Bodhisattva possesses just such inconceivable, awesome spiritual power, and he broadly benefits all sentient beings. All of you Bodhisattvas should remember this sutra and spread it far and wide.”

Samadhi Self-Mastery King addressed the Buddha: World-Honored One, please do not worry. We, the thousands of millions of billions of Bodhisattva Mahasattvas, shall surely be able, through the Buddha’s awesome spiritual power, to broadly proclaim this sutra and benefit the beings of Jambudvipa. Having spoken, Samadhi Self-Mastery King Bodhisattva joined his palms, bowed reverently, and withdrew.

Samadhi Self-Mastery King Bodhisattva said to the Buddha: “World-Honored One, please do not worry. We, the thousands of millions of billions of Bodhisattvas, will surely be able, through the Buddha’s awesome spiritual power, to broadly proclaim this sutra and benefit the beings of Jambudvipa.” After speaking, Samadhi Self-Mastery King Bodhisattva pressed his palms together, bowed reverently, and withdrew.

At that time, the Four Heavenly Kings all rose from their seats, joined their palms reverently, and addressed the Buddha: World-Honored One, Ksitigarbha Bodhisattva has been making such great vows since distant kalpas past. Why has he still not finished liberating all beings, and why does he continue to make even more expansive vows? We pray the World-Honored One will explain this to us.

At that time, the Four Heavenly Kings (the great guardian deities of the four directions — east, west, south, and north) all rose from their seats together, pressed their palms reverently, and said to the Buddha: “World-Honored One, Ksitigarbha Bodhisattva has been making such great vows since very long ago. Why has he still not finished liberating all beings, and why does he keep making even more expansive vows? We hope the World-Honored One can explain this to us.”

The Buddha told the Four Heavenly Kings: Excellent! Excellent! Now, for the broad benefit of you and all the devas and humans of present and future ages, I shall speak of how Ksitigarbha Bodhisattva, within the paths of birth and death in Jambudvipa of this Saha World, has compassionately rescued and liberated all sinful, suffering sentient beings through his skillful means.

The Buddha told the Four Heavenly Kings: “Excellent! Excellent! Now, for the broad benefit of all of you and all the devas and humans of the present and future ages, I shall speak of how Ksitigarbha Bodhisattva, within the paths of birth and death in Jambudvipa of our Saha World, has compassionately rescued and liberated all sinful, suffering sentient beings using every kind of skillful means.”

The Four Heavenly Kings said: Indeed, World-Honored One. We joyfully wish to hear.

The Four Heavenly Kings said: “Yes, World-Honored One, we would be most delighted to listen.”

The Buddha told the Four Heavenly Kings: Throughout long and distant kalpas up to the present, Ksitigarbha Bodhisattva has been liberating sentient beings, yet his vow has not been fully accomplished. Out of compassion for the sinful, suffering beings of this world, and observing that throughout the immeasurable kalpas of the future the vines of cause and effect will continue to grow without end, he has made yet another great vow. Thus, in this Saha World, in Jambudvipa, this Bodhisattva employs hundreds of thousands of millions of billions of skillful means to teach and transform beings.

The Buddha told the Four Heavenly Kings: “Throughout long and distant kalpas up to the present, Ksitigarbha Bodhisattva has been liberating sentient beings, yet his vow has still not been fulfilled. Out of compassion for the sinful, suffering beings of this world, and observing that throughout the immeasurable kalpas of the future, the karmic causes and effects of sentient beings will continue to extend like endless vines, he has once again made a great vow. In this way, this Bodhisattva uses hundreds of thousands of millions of billions of skillful means to teach and transform beings in our Saha World, in Jambudvipa.”

Four Heavenly Kings, when Ksitigarbha Bodhisattva encounters those who kill, he speaks of the retribution of a short life due to past misfortunes. When he encounters those who steal, he speaks of the retribution of poverty and hardship. When he encounters those who engage in sexual misconduct, he speaks of the retribution of being reborn as sparrows, pigeons, or mandarin ducks. When he encounters those who speak harshly, he speaks of the retribution of family members quarreling. When he encounters those who slander, he speaks of the retribution of having no tongue or a mouth covered in sores. When he encounters those prone to anger, he speaks of the retribution of being ugly, crippled, or deformed. When he encounters the stingy and miserly, he speaks of the retribution of never obtaining what one wishes. When he encounters those who eat and drink without moderation, he speaks of the retribution of hunger, thirst, and diseases of the throat. When he encounters those who hunt recklessly, he speaks of the retribution of madness and untimely death. When he encounters those who defy their parents, he speaks of the retribution of calamities from heaven and earth. When he encounters those who set fire to mountains and forests, he speaks of the retribution of dying in madness and confusion. When he encounters those who are cruel to their stepchildren or biological children, he speaks of the retribution of being reborn and flogged in their present life. When he encounters those who use nets to catch young birds, he speaks of the retribution of being separated from one’s own flesh and blood. When he encounters those who slander the Triple Gem, he speaks of the retribution of being born blind, deaf, or mute. When he encounters those who disrespect the Dharma and scorn the teachings, he speaks of the retribution of dwelling forever in the evil paths. When he encounters those who misuse the Sangha’s property, he speaks of the retribution of revolving through the hells for billions of kalpas. When he encounters those who defile pure practitioners or falsely accuse monastics, he speaks of the retribution of being forever reborn as an animal. When he encounters those who use boiling water, fire, or blades to harm living beings, he speaks of the retribution of repaying life for life through cycles of rebirth. When he encounters those who break their precepts or violate the fasting rules, he speaks of the retribution of being reborn as birds or beasts, suffering from hunger. When he encounters those who unreasonably waste and destroy things, he speaks of the retribution of never having enough of what they need. When he encounters those who are arrogant and conceited, he speaks of the retribution of being reborn in lowly and degraded stations. When he encounters those who engage in divisive speech and stir up discord, he speaks of the retribution of having no tongue or a hundred tongues. When he encounters those who hold wrong views, he speaks of the retribution of being reborn in remote and uncivilized lands.

“Four Heavenly Kings, when Ksitigarbha Bodhisattva encounters those who kill, he tells them of the retribution of a short life. When he encounters thieves, he tells them of the retribution of poverty and hardship. When he encounters those who engage in sexual misconduct, he tells them of the retribution of being reborn as sparrows, pigeons, or mandarin ducks (birds associated with lustful attachment). When he encounters those who speak harshly, he tells them of the retribution of family members quarreling. When he encounters those who slander others, he tells them of the retribution of having no tongue or a mouth covered in sores. When he encounters those prone to anger, he tells them of the retribution of being born ugly, crippled, or deformed. When he encounters the stingy, he tells them of the retribution of never getting what they want. When he encounters those who eat and drink without restraint, he tells them of the retribution of hunger, thirst, and throat ailments. When he encounters those who hunt recklessly, he tells them of the retribution of going mad and losing their lives. When he encounters those who defy their parents, he tells them of the retribution of natural disasters and calamities. When he encounters those who set fire to mountains and forests, he tells them of the retribution of dying in madness and confusion. When he encounters those who are cruel to their stepchildren or biological children, he tells them of the retribution of being flogged in their next life. When he encounters those who use nets to catch young birds, he tells them of the retribution of being separated from their flesh and blood. When he encounters those who slander the Triple Gem, he tells them of the retribution of being born blind, deaf, or mute. When he encounters those who show contempt for the Dharma and scorn the teachings, he tells them of the retribution of remaining forever in the evil paths. When he encounters those who damage or misuse the Sangha’s property, he tells them of the retribution of revolving through the hells for billions of kalpas. When he encounters those who defile pure practitioners or falsely accuse monastics, he tells them of the retribution of being forever reborn as an animal. When he encounters those who use boiling water, fire, or blades to harm living beings, he tells them of the retribution of repaying life for life through cycles of rebirth. When he encounters those who break their precepts or violate fasting rules, he tells them of the retribution of being reborn as birds or beasts and suffering hunger. When he encounters those who unreasonably waste and destroy things, he tells them of the retribution of never having enough. When he encounters those who are arrogant and conceited, he tells them of the retribution of being reborn in lowly and degraded stations. When he encounters those who spread gossip and stir up trouble, he tells them of the retribution of having no tongue or a hundred tongues. When he encounters those who hold wrong views, he tells them of the retribution of being reborn in remote, uncivilized lands.”

Such are the beings of Jambudvipa. The evil habits of body, speech, and mind produce hundreds of thousands of retributions — what I have described today is but a rough outline. With all these various differences in karma among the beings of Jambudvipa, Ksitigarbha Bodhisattva employs hundreds of thousands of skillful means to teach and transform them. These beings first undergo such retributions and then fall into the hells, where they remain for entire kalpas with no prospect of release. Therefore, you who guard and protect the people and nations, do not allow these various karmic deeds to confuse and mislead sentient beings.

“Such are the beings of Jambudvipa. The evil deeds and bad habits of their body, speech, and mind bring forth hundreds of thousands of retributions — what I have described today is but a rough outline. The karma created by the beings of Jambudvipa varies widely, and Ksitigarbha Bodhisattva uses hundreds of thousands of skillful means to teach and transform them. These beings first undergo the retributions just described, and then fall into the hells, where they remain for entire kalpas with no prospect of release. Therefore, as Heavenly Kings who guard the people and protect the nations, do not allow these evil karmic deeds to confuse and mislead sentient beings.”

The Four Heavenly Kings, upon hearing this, shed tears and sighed in sorrow. They joined their palms together and withdrew.

After hearing this, the Four Heavenly Kings shed tears and sighed in deep sorrow. They pressed their palms together reverently and withdrew.