2014 Fo Guang Shan International Translation Center Translated by Jeanne Tsai Book designed by Xiaoyang Zhang Published by the Fo Guang Shan Internati

Transcription

1 Original Vows of Ksitigarbha Bodhisattva Sutra Translated in English by Jeanne Tsai Fo Guang Shan International Translation Center

2 2014 Fo Guang Shan International Translation Center Translated by Jeanne Tsai Book designed by Xiaoyang Zhang Published by the Fo Guang Shan International Translation Center 3456 S. Glenmark Drive Hacienda Heights, CA 91745, U.S.A. Tel: (626) Website: Not to be sold. For free distribution only. Protected by copyright under the terms of the International Copyright Union; all rights reserved. Except for fair use in book reviews, no part of this book may be reproduced for any reason by any means, including any method of photographic reproduction, without permission of the publisher. Printed in Taiwan Contents Introduction by Venerable Master Hsing Yun...ix Incense Praise...1 Sutra Opening Verse...3 Original Vows of Ksitigarbha Bodhisattva Sutra 1. Spiritual Penetration in Trayastrimsa Heaven The Assembly of the Emanations Observing the Karmic Conditions of Living Beings The Karmic Consequences of Living Beings of Jambudvipa The Names of the Hells The Praise of the Tathagata Benefiting the Living and the Deceased The Praise of King Yama and His Retinue Reciting the Names of Buddhas Comparing the Conditions and Virtues of Giving The Dharma Protection of the Earth Spirit...283

3 12. The Benefits from Seeing and Hearing Acknowledgements 13. Entrusting Humans and Devas Praise Praise of Ksitigarbha Bodhisattva Triple Refuge Dedication of Merit Notes Glossary Wonderful support and help have made this sutra translation possible. I would like to express my deepest gratitude to everyone. In particular, thanks to Venerable Master Hsing Yun, founder of Fo Guang Shan Hsi Lai Temple and the Fo Guang Shan International Translation Center, for giving me the opportunities to learn this and other sutras and Buddhist teachings in general; Venerable Tzu Jung, President of FGSITC, for guiding and leading the translation center; Venerable Yi Chao, Executive Editor of FGSITC, for laying down solid foundation and framework for this sutra early on and overseeing all the final finishing details and bringing this project to completion. Thanissaro Bhikkhu, abbot of the Metta Forest Monastery, for reviewing the entire sutra draft and the glossary and providing immensely helpful suggestions for improving this translation; Khensur Rinpoche Lobsang Tsephel, the spiritual director of Land of Compassion Buddha, for resolving difficult Dharma questions and helping me understand this sutra; Venerable Miao Han, for providing a key reference to help me translate this sutra; the venerables who preferred to remain anonymous, for providing steadfast encouragement and unconventional approaches for the length of this project; Venerable Ching Kung, whose lecture tapes and transcriptions on this sutra shed light on many passages. John Gill, Nathan Michon, Jonathan Ko, Amanda Ling, Xiaoyang Zhang, and Le-Binh Tran, the editors and staff of the vii

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

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

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

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

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

9 xviii Introduction Introduction xix Twentieth, they will forever leave the karmic paths. Twenty-first, they will pass through safely wherever they go. Twenty-second, their dreams at night will be peaceful and happy. Twenty-third, their deceased relatives will leave suffering behind. Twenty-fourth, they will be reborn on the strength of their past merit. Twenty-fifth, holy ones will praise them. Twenty-sixth, they will be intelligent and have keen faculties. Twenty-seventh, their hearts will be replete with kindness and compassion. Twenty-eighth, they will ultimately become Buddhas. Sakyamuni Buddha then describes the seven kinds of benefits received by devas, nagas, ghosts, and spirits who see Ksitigarbha Bodhisattva s image, hear his name, gaze reverently at, or make obeisance to him: First, they will quickly ascend the stages of holiness. Second, their unwholesome karma will dissolve. Third, Buddhas will protect and be near them. Fourth, they will not retreat from bodhi. Fifth, their inherent powers will increase. Sixth, they will know past lives. Seventh, they will ultimately become Buddhas. The sutra is easy to read and is frequently recited for the benefit of the deceased. The description of hells and the character of Ksitigarbha Bodhisattva easily integrate with Chinese folk beliefs. This sutra has been broadly circulated among the people, especially during the Ming and Qing dynasties, and Ksitigarbha Bodhisattva himself is widely honored by the Chinese. According to the Biographies of Mystical Monastics ( 神僧傳 ) and the Song Dynasty Compiled Biographies of Eminent Monastics ( 宋高僧傳 ), during the Tang dynasty Ksitigarbha Bodhisattva manifested as a Silla Korean prince named Jin Qiaojue (Kr. kim kyogak). At age twenty-four Jin Qiaojue renounced the household life and traveled to China by sea with his white canine companion Shanting ( Listen Well ). Once in China he cultivated at Mount Jiuhua, passing away at age of ninety-nine. During his seventyfive years living and meditating on Mount Jiuhua, he once entered uninterrupted meditative concentration for twenty years. Several miracles are attributed to Jin Qiaojue during his time living on Mount Jiuhua. Once a rich village elder named Min offered to donate some of his property on Mount Jinhua to the monastic. Elder Min asked Jin Qiaojue how much would be necessary, to which he replied he would only need as much land as his robe could cover. After agreeing to such a modest donation, Jin Qiaojue miraculously unfurled his robe to such a size that it was able to cover all nine peaks of Mount Jiuhua. Impressed by the monastic s

10 xx Introduction Introduction xxi display of supernatural power, Elder Min agreed to donate all of his land. Jin Qiaojue lived amidst Mount Jiuhua thereafter. As time went on, Jin Qiaojue garnered a following of many disciples, such that food and resources became scarce. Jin Qiaojue instructed his disciples to add some of the fine, white soil from the mountains to their rice as it cooked. Miraculously, the food was able to support the entire monastic community. On another occasion, the mountain spirit s son took the form of a scorpion and stung Jin Qiaojue. Afterwards, the mountain spirit herself sent forth a flowing spring to apologize for her son s offense. Because of Jin Qiaojue s presence on the mountain and his association with Ksitigarbha Bodhisattva, Mount Jiuhua has become known as the teaching place of Ksitigarbha Bodhisattva and is regarded as one of the four great sacred mountains of Chinese Buddhism. Devotion to Ksitigarbha has not only become a major part of lay Buddhist practice, but many great patriarchs and eminent monastics throughout the ages have dedicated their lives to practices associated with this Bodhisattva. For example, during the Sui dynasty, Venerable Xinxing founded the Three Phases School ( 三階教 ), which made devotion to Ksitigarbha its core practice. During the Song dynasty, Venerable Changjin compiled thirty-two miracles associated with Ksitigarbha Bodhisattava into the Record of Ksitigarbha Bodhisattva s Responses ( 地藏菩薩靈驗記 ), which made Ksitigarbha Bodhisattva devotional practices even more widespread. During the Ming dynasty, Venerable Master Ouyi spent his whole life practicing devotion to Ksitigarbha Bodhsiattva. More recently Venerable Master Hongyi copied by hand one fascicle of the Ksitigarbha Bodhisattva Repentance Liturgy ( 讚禮地藏菩薩懺願儀 ) and dedicated the merit to his late mother. He himself also vowed to practice according to Ksitigarbha s repentance. This sutra is listed in volume one of the Jiaxing Buddhist Canon, volume sixty of the Qianlong Buddhist Canon, volume twenty-nine of the Manji edition of the Buddhist Canon, and volume thirteen of the Taisho Buddhist Canon.

11 lu xiang zan 爐香讚 Incense Praise lu xiang zha ruo 爐香乍爇 fa jie meng xun 法界蒙熏 zhu fo hai hui xi yao wen 諸佛海會悉遙聞 sui chu jie xiang yun 隨處結祥雲 cheng yi fang yin 誠意方殷 zhu fo xian quan shen 諸佛現全身 nan mo xiang yun gai pu sa 南無香雲蓋菩薩 mo he sa 摩訶薩 Incense burning in the censer, All space permeated with fragrance. The Buddhas perceive it from every direction, Auspicious clouds gather everywhere. With our sincerity, The Buddhas manifest themselves in their entirety. We take refuge in the Bodhisattvas-Mahasattvas. 1

12 2 Original Vows of Ksitigarbha Sutra kai jing ji 開 經 偈 Sutra Opening Verse wu shang shen shen wei miao fa 無 上 甚 深 微 妙 法 bai qian wan jie nan zao yu 百 千 萬 劫 難 遭 遇 wo jin jian wen de shou chi 我 今 見 聞 得 受 持 yuan jie ru lai zhen shi yi 願 解 如 來 真 實 義 The unexcelled, most profound, and exquisitely wondrous Dharma, Is difficult to encounter throughout hundreds of thousands of millions of kalpas. Since we are now able to see, hear, receive and retain it, May we comprehend the true meaning of the Tathagata. 3

13 4 Original Vows of Ksitigarbha Sutra dao li tian gong shen tong pin di yi 忉 利 天 宮 神 通 品 第 一 ru shi wo wen yi shi fo zai dao 如 是 我 聞 : 一 時, 佛 在 忉 li tian wei mu shuo fa er shi shi 利 天 為 母 說 法 爾 時, 十 fang wu liang shi jie bu ke shuo bu 方 無 量 世 界 不 可 說 不 ke shuo yi qie zhu fo ji da pu 可 說 一 切 諸 佛 及 大 菩 sa mo he sa jie lai ji hui zan 薩 摩 訶 薩 皆 來 集 會 讚 tan shi jia mou ni fo neng yu wu 歎 釋 迦 牟 尼 佛 能 於 五 zhuo e shi xian bu ke si yi da 濁 惡 世, 現 不 可 思 議 大 zhi hui shen tong zhi li tiao fu gang 智 慧 神 通 之 力, 調 伏 剛 qiang zhong sheng zhi ku le fa ge qian 強 眾 生, 知 苦 樂 法, 各 遣 shi zhe wen xun shi zun 侍 者 問 訊 世 尊 Chapter One Spiritual Penetration in the Trayastrimsa Heaven Thus have I heard. At one time, the Buddha was in the Trayastrimsa Heaven expounding Dharma for his mother. 1 At that time, from measureless worlds of the ten directions, all Buddhas and great Bodhi sattva-mahasattvas, inexpressibly-inexpressibly [many], all came and assembled there. They praised how Sakyamuni Buddha was able to manifest inconceivable, great wisdom and supernatural powers to regulate and train obstinate living beings in the evil age of the five degenerations, so that beings would come to understand suffering and happiness. Each of them sent his attendant to inquire after the World-Honored One. 5

14 6 Original Vows of Ksitigarbha Sutra shi shi ru lai han xiao fang bai 是時, 如來含笑放百 qian wan yi da guang ming yun suo 千萬億大光明雲 所 wei da yuan man guang ming yun da ci 謂大圓滿光明雲 大慈 bei guang ming yun da zhi hui guang ming 悲光明雲 大智慧光明 yun da bo re guang ming yun da san 雲 大般若光明雲 大三 mei guang ming yun da ji xiang guang ming 昧光明雲 大吉祥光明 yun da fu de guang ming yun da gong 雲 大福德光明雲 大功 de guang ming yun da gui yi guang ming 德光明雲 大歸依光明 yun da zan tan guang ming yun 雲 大讚歎光明雲 fang ru shi deng bu ke shuo guang 放如是等不可說光 ming yun yi you chu zhong zhong wei miao 明雲已, 又出種種微妙 zhi yin suo wei tan bo luo mi 之音 所謂檀波羅蜜 Spiritual Penetration in the Trayastrimsa Heaven 7 At that time, the Tathagata smiled and emitted hundreds of thousands of myriads of millions of clouds of great light. There were clouds of light of great perfect completeness, clouds of light of great kindness and compassion, clouds of light of great wisdom, clouds of light of great prajna, clouds of light of great samadhi, clouds of light of great auspiciousness, clouds of light of great merit, clouds of light of great virtue, clouds of light of great refuge, and clouds of light of great praise. After emitting an inexpressible [number of] clouds of light such as these, he furthermore gave forth various sublime, wonderful sounds. There was the sound of perfection of giving, [ ]

15 8 Original Vows of Ksitigarbha Sutra yin shi bo luo mi yin chan ti bo 音 尸 波 羅 蜜 音 羼 提 波 luo mi yin pi li ye bo luo mi 羅 蜜 音 毘 離 耶 波 羅 蜜 yin chan bo luo mi yin bo re bo 音 禪 波 羅 蜜 音 般 若 波 luo mi yin ci bei yin xi she yin 羅 蜜 音 慈 悲 音 喜 捨 音 jie tuo yin wu lou yin zhi hui yin 解 脫 音 無 漏 音 智 慧 音 da zhi hui yin shi zi hou yin da 大 智 慧 音 師 子 吼 音 大 shi zi hou yin yun lei yin da yun 師 子 吼 音 雲 雷 音 大 雲 lei yin 雷 音 chu ru shi deng bu ke shuo bu 出 如 是 等 不 可 說 不 ke shuo yin yi suo po shi jie ji 可 說 音 已, 娑 婆 世 界 及 ta fang guo tu you wu liang yi tian 他 方 國 土, 有 無 量 億 天 long gui shen yi ji dao dao li tian 龍 鬼 神, 亦 集 到 忉 利 天 Spiritual Penetration in the Trayastrimsa Heaven 9 [ ] the sound of perfection of morality, the sound of perfection of patience, the sound of perfection of diligence, the sound of perfection of meditation, the sound of perfection of prajna, the sound of kindness and compassion, the sound of joy and equanimity, the sound of liberation, the sound of no-outflows, the sound of wisdom, the sound of great wisdom, the sound of the lion s roar, the sound of the great lion s roar, the sound of cloud thunder, and the sound of great cloud thunder. After he had given forth an inexpressibly-inexpressible [number of] sounds such as these, from the saha world and other lands, measureless millions of devas, nagas, ghosts, and spirits also assembled in the palace of the Trayastrimsa Heaven. [ ]

16 10 Original Vows of Ksitigarbha Sutra gong suo wei si tian wang tian dao li 宮 所謂四天王天 忉利 tian xu yan mo tian dou shuai tuo tian 天 須焰摩天 兜率陀天 hua le tian ta hua zi zai tian fan 化樂天 他化自在天 梵 zhong tian fan fu tian da fan tian shao 眾天 梵輔天 大梵天 少 guang tian wu liang guang tian guang yin tian 光天 無量光天 光音天 shao jing tian wu liang jing tian bian jing 少淨天 無量淨天 遍淨 tian fu sheng tian fu ai tian guang guo 天 福生天 福愛天 廣果 tian wu xiang tian wu fan tian wu re 天 無想天 無煩天 無熱 tian shan jian tian shan xian tian se jiu 天 善見天 善現天 色究 jing tian mo xi shou luo tian nai zhi 竟天 摩醯首羅天, 乃至 fei xiang fei fei xiang chu tian yi qie 非想非非想處天, 一切 tian zhong long zhong gui shen deng zhong xi 天眾 龍眾 鬼神等眾悉 Spiritual Penetration in the Trayastrimsa Heaven 11 [...] They were from the Heaven of the Four Deva Kings, the Trayastrimsa Heaven, the Suyama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, the Heaven of Mastery over Others Transformations, the Heaven of Brahma s Assembly, the Heaven of Brahma s Ministers, the Great Brahma Heaven, the Heaven of Limited Light, the Heaven of Measureless Light, the Light-Sound Heaven, the Heaven of Limited Purity, the Heaven of Measureless Purity, the Heaven of Universal Purity, the Heaven of Birth of Merit, the Heaven of Love of Merit, the Heaven of Abundant Results, the Heaven of No Perception, the Heaven of No Affliction, the Heaven of No Heat [from affliction], the Heaven of Good Sight, the Heaven of Good Manifestation, the Ultimate Form Heaven, the Mahesvara Heaven, and so forth, up to the Heaven of the State of Neither-Perception-nor-Non- Perception. All the multitudes of devas, nagas, ghosts, and spirits came and assembled there.

17 12 Original Vows of Ksitigarbha Sutra lai ji hui 來 集 會 fu you ta fang guo tu ji suo 復 有 他 方 國 土 及 娑 po shi jie hai shen jiang shen he shen 婆 世 界 海 神 江 神 河 神 shu shen shan shen di shen chuan ze shen 樹 神 山 神 地 神 川 澤 神 miao jia shen zhou shen ye shen kong shen 苗 稼 神 晝 神 夜 神 空 神 tian shen yin shi shen cao mu shen ru 天 神 飲 食 神 草 木 神, 如 shi deng shen jie lai ji hui 是 等 神 皆 來 集 會 fu you ta fang guo tu ji suo 復 有 他 方 國 土 及 娑 po shi jie zhu da gui wang suo 婆 世 界 諸 大 鬼 王 所 wei e mu gui wang dan xie gui wang 謂 惡 目 鬼 王 噉 血 鬼 王 dan jing qi gui wang dan tai luan gui 噉 精 氣 鬼 王 噉 胎 卵 鬼 wang xing bing gui wang she du gui wang 王 行 病 鬼 王 攝 毒 鬼 王 Spiritual Penetration in the Trayastrimsa Heaven 13 Furthermore, from other lands and the saha world, sea spirits, river spirits, stream spirits, tree spirits, mountain spirits, earth spirits, brook-and-marsh spirits, seedling-and-crop spirits, day spirits, night spirits, space spirits, heaven spirits, food-and-drink spirits, grass-andwood spirits spirits such as these all came and assembled there. Furthermore, from other lands and the saha world, great ghost kings known as Ghost King Evil Eyes, Ghost King Consuming Blood, Ghost King Consuming Vital Energy, Ghost King Consuming Fetuses and Eggs, Ghost King Spreading Diseases, Ghost King Controlling Poisons, [ ]

18 14 Original Vows of Ksitigarbha Sutra ci xin gui wang fu li gui wang da 慈 心 鬼 王 福 利 鬼 王 大 ai jing gui wang ru shi deng gui wang 愛 敬 鬼 王, 如 是 等 鬼 王 jie lai ji hui 皆 來 集 會 er shi shi jia mou ni fo gao 爾 時, 釋 迦 牟 尼 佛 告 wen shu shi li fa wang zi pu sa 文 殊 師 利 法 王 子 菩 薩 mo he sa ru guan shi yi qie zhu 摩 訶 薩 : 汝 觀 是 一 切 諸 fo pu sa ji tian long gui shen ci 佛 菩 薩 及 天 龍 鬼 神, 此 shi jie ta shi jie ci guo tu ta 世 界 他 世 界, 此 國 土 他 guo tu ru shi jin lai ji hui dao 國 土, 如 是 今 來 集 會 到 dao li tian zhe ru zhi shu fou 忉 利 天 者, 汝 知 數 不? wen shu shi li bai fo yan shi 文 殊 師 利 白 佛 言 : 世 zun ruo yi wo shen li qian jie ce 尊! 若 以 我 神 力 千 劫 測 Spiritual Penetration in the Trayastrimsa Heaven 15 [ ] Ghost King Kindhearted, Ghost King Merit and Benefit, Ghost King Great Love and Respect ghost kings such as these all came and assembled there. At that time, Sakyamuni Buddha said to Manjusri, Dharma Prince, Bodhi sattva-mahasattva, Look at all the Buddhas, Bodhi sattvas, devas, nagas, ghosts, and spirits from this and other worlds, from this and other lands those who come and assemble in the Trayastrimsa Heaven now. Do you know their number? Manjusri said to the Buddha, World-Honored One, even if I were to measure and fathom with the power of my spiritual penetration for a thousand kalpas, I would not be able to know it.

19 16 Original Vows of Ksitigarbha Sutra du bu neng de zhi 度, 不能得知 fo gao wen shu shi li wu yi 佛告文殊師利 : 吾以 fo yan guan gu you bu jin shu ci 佛眼觀故猶不盡數 此 jie shi di zang pu sa jiu yuan jie 皆是地藏菩薩久遠劫 lai yi du dang du wei du yi cheng 來, 已度 當度 未度, 已成 jiu dang cheng jiu wei cheng jiu 就 當成就 未成就 wen shu shi li bai fo yan shi 文殊師利白佛言 : 世 zun wo yi guo qu jiu xiu shan gen 尊! 我已過去久修善根 zheng wu ai zhi wen fo suo yan ji 證無礙智, 聞佛所言即 dang xin shou xiao guo sheng wen tian long 當信受 小果聲聞 天龍 ba bu ji wei lai shi zhu zhong sheng 八部及未來世諸眾生 deng sui wen ru lai cheng shi zhi yu 等, 雖聞如來誠實之語, Spiritual Penetration in the Trayastrimsa Heaven 17 The Buddha told Manjusri, As I see them through the Buddha eye, their number still cannot be counted fully. All these are beings who have been guided across, are being guided across, will be guided across [to the other shore], have been brought to attainment, are being brought to attainment, or will be brought to attainment by Ksitigarbha Bodhi sattva throughout many long kalpas. Manjusri said to the Buddha, World-Honored One, in the past I have long cultivated roots of goodness and have attained unobstructed wisdom; therefore, when I hear what the Buddha says, I immediately believe and accept it. However, sravakas of small attainment, devas and nagas and others of the eight classes of beings, as well as living beings in the future although hearing the sincere, truthful words of the Tathagata, will certainly harbor doubts. Even if they receive these words most respectfully, they may still be unable to avoid slandering them. O World-Honored One, please speak

20 18 Original Vows of Ksitigarbha Sutra bi huai yi huo she shi ding shou wei 必 懷 疑 惑, 設 使 頂 受 未 mian xing bang wei yuan shi zun guang shuo 免 興 謗 唯 願 世 尊, 廣 說 di zang pu sa mo he sa yin di 地 藏 菩 薩 摩 訶 薩 因 地 zuo he heng li he yuan er neng cheng 作 何 行? 立 何 願? 而 能 成 jiu bu si yi shi 就 不 思 議 事 fo gao wen shu shi li pi ru 佛 告 文 殊 師 利 : 譬 如 san qian da qian shi jie suo you cao 三 千 大 千 世 界, 所 有 草 mu cong lin dao ma zhu wei shan shi 木 叢 林, 稻 麻 竹 葦, 山 石 wei chen yi wu yi shu zuo yi heng 微 塵, 一 物 一 數 作 一 恒 he yi heng he sha yi sha yi jie 河, 一 恒 河 沙 一 沙 一 界, yi jie zhi nei yi chen yi jie yi 一 界 之 內 一 塵 一 劫, 一 jie zhi nei suo ji chen shu jin chong 劫 之 內 所 積 塵 數 盡 充 Spiritual Penetration in the Trayastrimsa Heaven 19 in detail about what practices Ksitigarbha Bodhisattva- Mahasattva cultivated and what vows he made during his causal states [of cultivation] that have enabled him to accomplish such inconceivable deeds. The Buddha told Manjusri, As an analogy, suppose all the grasses, trees, thickets, forests, rice, sesame, bamboo, reeds, mountains, stones, and dust particles in the three thousandfold world system were each counted as a unit, and [for each unit] there would be a Ganges River; for each grain of sand in each of these Ganges Rivers, there would be a world; for each speck of dust in each of these worlds, there would be a kalpa; and for every speck of dust accumulated during each of these kalpas, there would be a kalpa. [ ]

21 20 Original Vows of Ksitigarbha Sutra wei jie di zang pu sa zheng shi di 為 劫 地 藏 菩 薩 證 十 地 guo wei yi lai qian bei duo yu shang 果 位 已 來, 千 倍 多 於 上 yu he kuang di zang pu sa zai sheng 喻, 何 況 地 藏 菩 薩 在 聲 wen pi zhi fo di 聞 辟 支 佛 地 wen shu shi li ci pu sa wei 文 殊 師 利! 此 菩 薩 威 shen shi yuan bu ke si yi ruo wei 神 誓 願 不 可 思 議 若 未 lai shi you shan nan zi shan nü ren 來 世 有 善 男 子 善 女 人, wen shi pu sa ming zi huo zan tan 聞 是 菩 薩 名 字, 或 讚 歎, huo zhan li huo cheng ming huo gong yang 或 瞻 禮, 或 稱 名, 或 供 養, nai zhi cai hua ke lou su qi xing 乃 至 彩 畫 刻 鏤 塑 漆 形 xiang shi ren dang de bai fan sheng yu 像, 是 人 當 得 百 返 生 於 san shi san tian yong bu duo e dao 三 十 三 天, 永 不 墮 惡 道 Spiritual Penetration in the Trayastrimsa Heaven 21 [...] The time since Ksitigarbha Bodhi sattva attained the Tenth Ground of Fruition [of Bodhi sattva Development] is thousands of times greater than that of the above analogy. How much greater yet [is the time] since Ksitigarbha Bodhi sattva was at the stages of sravaka and pratyekabuddha! Manjusri, inconceivable are the awesome spiritual penetration and vows of this Bodhi sattva. In the future if there are good men and good women who hear this Bodhi sattva s name, and they sing his praises, reverently gaze, pay obeisance, recite his name, make offerings, or if they paint, carve, sculpt, or use lacquer to make his image, these people will be reborn a hundred times in the Heaven of the Thirty-Three Devas and will never fall into the lower realms.

22 22 Original Vows of Ksitigarbha Sutra wen shu shi li shi di zang pu 文 殊 師 利! 是 地 藏 菩 sa mo he sa yu guo qu jiu yuan 薩 摩 訶 薩, 於 過 去 久 遠 bu ke shuo bu ke shuo jie qian shen 不 可 說 不 可 說 劫 前, 身 wei da zhang zhe zi shi shi you fo 為 大 長 者 子 時 世 有 佛 hao yue shi zi fen xun ju zu wan 號 曰 師 子 奮 迅 具 足 萬 heng ru lai shi zhang zhe zi jian fo 行 如 來 時, 長 者 子, 見 佛 xiang hao qian fu zhuang yan yin wen bi 相 好 千 福 莊 嚴, 因 問 彼 fo zuo he heng yuan er de ci xiang 佛 : 作 何 行 願 而 得 此 相? shi shi zi fen xun ju zu wan 時, 師 子 奮 迅 具 足 萬 heng ru lai gao zhang zhe zi yu zheng 行 如 來 告 長 者 子 : 欲 證 ci shen dang xu jiu yuan du tuo yi 此 身, 當 須 久 遠 度 脫 一 qie shou ku zhong sheng 切 受 苦 眾 生 Spiritual Penetration in the Trayastrimsa Heaven 23 Manjusri, in the distant past, an inexpressiblyinexpressible [number of] kalpas ago, Ksitigarbha Bodhisattva-Mahasattva was once the son of a great elder. At that time in the world there was a Buddha named Lion s Swift Rousing Perfect in Ten Thousand Practices Tathagata. The elder s son saw the Buddha s signs and characteristics of excellence, how he was adorned with thousands of merits. He therefore inquired of that Buddha what practices he had cultivated and what vows he had made to achieve these signs of excellence. Lion s Swift Rousing Perfect in Ten Thousand Practices Tathagata told the elder s son that if he wished to attain this [Buddha] body, he would have to guide all suffering beings across to liberation throughout a very long time.

23 24 Original Vows of Ksitigarbha Sutra wen shu shi li shi zhang zhe zi 文 殊 師 利! 時 長 者 子 yin fa yuan yan wo jin jin wei lai 因 發 願 言 : 我 今 盡 未 來 ji bu ke ji jie wei shi zui ku 際 不 可 計 劫, 為 是 罪 苦 liu dao zhong sheng guang she fang bian jin 六 道 眾 生, 廣 設 方 便 盡 ling jie tuo er wo zi shen fang cheng 令 解 脫, 而 我 自 身 方 成 fo dao yi shi yu bi fo qian li 佛 道 以 是 於 彼 佛 前 立 si da yuan yu jin bai qian wan yi 斯 大 願, 于 今 百 千 萬 億 na you ta bu ke shuo jie shang wei 那 由 他 不 可 說 劫, 尚 為 pu sa 菩 薩 you yu guo qu bu ke si yi 又 於 過 去 不 可 思 議 a seng qi jie shi shi you fo hao 阿 僧 祇 劫, 時 世 有 佛 號 yue jue hua ding zi zai wang ru lai 曰 覺 華 定 自 在 王 如 來, Spiritual Penetration in the Trayastrimsa Heaven 25 Manjusri, the elder s son hence made a vow, saying From now on, throughout incalculable kalpas in the future, I will employ many skillful means for the sake of wrongdoing suffering beings in the six realms of existence, causing all of them to attain liberation; only after that will I myself attain Buddhahood. He made such a great vow in front of that Buddha. Now, hundreds of thousands of myriads of millions of nayutas of inexpressible kalpas later, he is still a Bodhi sattva. Moreover, in the past, inconceivable asamkhyeya kalpas ago, in the world there was a Buddha named Awakening-Blossom Concentration Mastery King Tathagata. [ ]

24 26 Original Vows of Ksitigarbha Sutra bi fo shou ming si bai qian wan yi 彼 佛 壽 命 四 百 千 萬 億 a seng qi jie xiang fa zhi zhong you 阿 僧 祇 劫 像 法 之 中 有 yi po luo men nü su fu shen hou 一 婆 羅 門 女, 宿 福 深 厚 zhong suo qin jing xing zhu zuo wo zhu 眾 所 欽 敬, 行 住 坐 臥 諸 tian wei hu qi mu xin xie chang qing 天 衛 護 其 母 信 邪 常 輕 san bao shi shi sheng nü guang she fang 三 寶 是 時, 聖 女 廣 設 方 bian quan you qi mu ling sheng zheng jian 便, 勸 誘 其 母 令 生 正 見 er ci nü mu wei quan sheng xin bu 而 此 女 母 未 全 生 信 不 jiu ming zhong hun shen duo zai wu jian 久 命 終 魂 神 墮 在 無 間 di yu 地 獄 shi po luo men nü zhi mu zai 時, 婆 羅 門 女 知 母 在 shi bu xin yin guo ji dang sui ye 世 不 信 因 果, 計 當 隨 業 Spiritual Penetration in the Trayastrimsa Heaven 27 [...] The lifespan of that Buddha was four hundred thousand myriad million asamkhyeya kalpas. During the Age of Semblance Dharma, there was a Brahman woman who had ample, profound merits from previous lives. She was admired and respected by people. Whether she was walking, standing, sitting, or lying down, devas guarded and protected her. Her mother, however, believed in false doctrines and often slighted the Triple Gem. The holy woman used many skillful means to persuade and encourage her mother to give rise to right view, but her mother did not fully believe. Before long, the mother s life ended and her consciousness fell into the Incessant Hell. 2 The Brahman woman knew that when her mother was alive, she had not believed in cause and effect. [...]

25 28 Original Vows of Ksitigarbha Sutra bi sheng e qu sui mai jia zhai guang 必 生 惡 趣 遂 賣 家 宅, 廣 qiu xiang hua ji zhu gong ju yu xian 求 香 華 及 諸 供 具, 於 先 fo ta si da xing gong yang jian jue 佛 塔 寺 大 興 供 養 見 覺 hua ding zi zai wang ru lai qi xing 華 定 自 在 王 如 來, 其 形 xiang zai yi si zhong su hua wei rong 像 在 一 寺 中, 塑 畫 威 容 duan yan bi bei shi po luo men nü 端 嚴 畢 備 時, 婆 羅 門 女 zhan li zun rong bei sheng jing yang si 瞻 禮 尊 容, 倍 生 敬 仰 私 zi nian yan fo ming da jue ju yi 自 念 言 : 佛 名 大 覺 具 一 qie zhi ruo zai shi shi wo mu si 切 智 若 在 世 時 我 母 死 hou tang lai wen fo bi zhi chu suo 後, 儻 來 問 佛 必 知 處 所 shi po luo men nü chui qi liang 時, 婆 羅 門 女 垂 泣 良 jiu zhan lian ru lai hu wen kong zhong 久, 瞻 戀 如 來 忽 聞 空 中 Spiritual Penetration in the Trayastrimsa Heaven 29 [...] Realizing that her mother would certainly be reborn in the lower realms in accordance with her karma, the woman sold the family house and searched far and wide for incense, flowers, and various objects worthy to be offered. She then made many great offerings to that past Buddha s stupas and monasteries. In one of the monasteries, she saw Awakening-Blossom Concentration Mastery King Tathagata s image: his awe-inspiring appearance was sculpted and painted, replete with splendor and dignity. As the Brahman woman gazed up at and made obeisance to his honored countenance, her reverence multiplied. She thought to herself, The Buddha is called the great awakened one, replete with all wisdom. If [it were] during the time that this Buddha is in the world, and I were to inquire of him after my mother s death, he would certainly know where she is. The Brahman woman wept for a long time as she gazed up longingly at the Tathagata. Suddenly she heard a voice in the sky saying [ ]

26 30 Original Vows of Ksitigarbha Sutra sheng yue qi zhe sheng nü wu zhi bei 聲曰 : 泣者聖女勿至悲 ai wo jin shi ru mu zhi qu chu 哀! 我今示汝母之去處 po luo men nü he zhang xiang kong 婆羅門女合掌向空 er bai kong yue shi he shen de kuan 而白空曰 : 是何神德寬 wo you lü wo zi shi mu yi lai 我憂慮 我自失母已來, zhou ye yi lian wu chu ke wen zhi 晝夜憶戀, 無處可問知 mu sheng jie 母生界 shi kong zhong you sheng zai bao nü 時空中有聲再報女 yue wo shi ru suo zhan li zhe guo 曰 : 我是汝所瞻禮者過 qu jue hua ding zi zai wang ru lai 去覺華定自在王如來 jian ru yi mu bei yu chang qing zhong 見汝憶母倍於常情, 眾 sheng zhi fen gu lai gao shi 生之分故來告示 Spiritual Penetration in the Trayastrimsa Heaven 31 [ ] Weeping holy woman, do not be so sorrowful. I will show you where your mother has gone. The Brahman woman joined her palms, faced skyward, and answered by saying, Who is the divine virtuous one relieving me of my worry? Ever since I lost my mother, I have held her in memory day and night. There is nowhere that I can ask about the realm of her rebirth. A voice again resounded in the sky, telling the woman, I am the one to whom you gaze reverently and pay obeisance, the past Awakening-Blossom Concentration Mastery King Tathagata. I have seen that you think of your mother many times more than ordinary beings do theirs. Therefore, I have come to show you [where she is].

27 32 Original Vows of Ksitigarbha Sutra po luo men nü wen ci sheng yi 婆 羅 門 女 聞 此 聲 已, ju shen zi pu zhi jie jie sun zuo 舉 身 自 撲 肢 節 皆 損 左 you fu shi liang jiu fang su er bai 右 扶 侍 良 久 方 穌, 而 白 kong yue yuan fo ci min su shuo wo 空 曰 : 願 佛 慈 愍 速 說 我 mu sheng jie wo jin shen xin jiang si 母 生 界, 我 今 身 心 將 死 bu jiu 不 久 shi jue hua ding zi zai wang ru 時, 覺 華 定 自 在 王 如 lai gao sheng nü yue ru gong yang bi 來 告 聖 女 曰 : 汝 供 養 畢, dan zao fan she duan zuo si wei wu 但 早 返 舍 端 坐 思 惟 吾 zhi ming hao ji dang zhi mu suo sheng 之 名 號, 即 當 知 母 所 生 qu chu 去 處 shi po luo men nü xun li fo 時, 婆 羅 門 女 尋 禮 佛 Spiritual Penetration in the Trayastrimsa Heaven 33 Upon hearing these words, the Brahman woman cast her entire body [skyward] to prostrate herself, injuring her limbs and joints. Her attendants supported and attended her for quite a while before she finally came to. Then she said toward the sky, I implore the Buddha to take kind pity upon me and quickly tell me in what realm my mother has been reborn, now that I am near death myself. Awakening-Blossom Concentration Mastery King Tathagata told the holy woman, After your offering is complete, go home quickly. Sit upright and meditate on my name. You will soon know where your mother has been reborn. After the Brahman woman made obeisance to the Buddha, [ ]

28 34 Original Vows of Ksitigarbha Sutra yi ji gui qi she yi yi mu gu 已, 即 歸 其 舍 以 憶 母 故, duan zuo nian jue hua ding zi zai wang 端 坐 念 覺 華 定 自 在 王 ru lai 如 來 jing yi ri yi ye hu jian zi 經 一 日 一 夜, 忽 見 自 shen dao yi hai bian qi shui yong fei 身 到 一 海 邊 其 水 涌 沸, duo zhu e shou jin fu tie shen fei 多 諸 惡 獸 盡 復 鐵 身, 飛 zou hai shang dong xi chi zhu jian zhu 走 海 上 東 西 馳 逐 見 諸 nan zi nü ren bai qian wan shu chu 男 子 女 人 百 千 萬 數 出 mo hai zhong bei zhu e shou zheng qu 沒 海 中, 被 諸 惡 獸 爭 取 shi dan you jian ye cha qi xing ge 食 噉 又 見 夜 叉 其 形 各 yi huo duo shou duo yan duo zu duo 異, 或 多 手 多 眼 多 足 多 tou kou ya wai chu li ren ru jian 頭, 口 牙 外 出 利 刃 如 劍, Spiritual Penetration in the Trayastrimsa Heaven 35 [ ] she returned home immediately, and because she thought of her mother, she sat upright meditating on Awakening-Blossom Concentration Mastery King Tathagata. After a day and a night, she suddenly saw herself beside a sea whose waters seethed. Many evil beasts with iron bodies flew and ran on the sea, rushing here and there in pursuit. She saw hundreds of thousands of myriads of men and women, rising and sinking in the sea, snatched up and devoured by vying evil beasts. She also saw yaksas whose appearances were each different some had many hands, some many eyes, some many legs, some many heads and protruding from their mouths were teeth as sharp as swords. [ ]

29 36 Original Vows of Ksitigarbha Sutra qu zhu zui ren shi jin e shou fu 驅諸罪人使近惡獸, 復 zi bo jue tou zu xiang jiu qi xing 自搏攫頭足相就, 其形 wan lei bu gan jiu shi shi po luo 萬類不敢久視 時, 婆羅 men nü yi nian fo li gu zi ran 門女以念佛力故, 自然 wu ju 無懼 you yi gui wang ming yue wu du 有一鬼王名曰無毒, qi shou lai ying bai sheng nü yue shan 稽首來迎白聖女曰 : 善 zai pu sa he yuan lai ci 哉! 菩薩何緣來此? shi po luo men nü wen gui wang 時, 婆羅門女問鬼王 yue ci shi he chu 曰 : 此是何處? wu du da yue ci shi da tie 無毒答曰 : 此是大鐵 wei shan xi mian di yi chong hai 圍山西面第一重海 Spiritual Penetration in the Trayastrimsa Heaven 37 [...] They drove the wrongdoers on toward the evil beasts; moreover, they themselves hit and seized those people; they forced their heads and feet together the forms [of torment] were myriad in variety, a sight at which one would not dare look for long. During that time, the Brahman woman was naturally without fear because of the power of recollecting the Buddha. There was a ghost king named Poisonless who prostrated himself to welcome her. He said to the holy woman, Excellent, Bodhi sattva! For what reason have you come here? The Brahman woman asked the ghost king, What is this place? Poisonless replied, This is the first of the seas west of the Great Iron Encircling Mountains.

30 38 Original Vows of Ksitigarbha Sutra sheng nü wen yue wo wen tie wei 聖 女 問 曰 : 我 聞 鐵 圍 zhi nei di yu zai zhong shi shi shi 之 內, 地 獄 在 中 是 事 實 fou 不? wu du da yue shi you di yu 無 毒 答 曰 : 實 有 地 獄 sheng nü wen yue wo jin yun he 聖 女 問 曰 : 我 今 云 何 de dao yu suo 得 到 獄 所? wu du da yue ruo fei wei shen 無 毒 答 曰 : 若 非 威 神 ji xu ye li fei ci er shi zhong 即 須 業 力, 非 此 二 事 終 bu neng dao 不 能 到 sheng nü you wen ci shui he yuan 聖 女 又 問 : 此 水 何 緣 er nai yong fei duo zhu zui ren ji 而 乃 涌 沸? 多 諸 罪 人 及 yi e shou 以 惡 獸? Spiritual Penetration in the Trayastrimsa Heaven 39 The holy woman asked, I have heard that hells are within the Iron Encircling [Mountains]. Is this really so? Poisonless replied, There really are hells. The holy woman asked, Now, how have I come to the hells? Poisonless replied, If it were not by [the power of] awesome spiritual penetration, then it would have been by the force of karma. Without either, one cannot come here at all. The holy woman asked further, Why is this water seething, and why are there so many wrongdoers and evil beasts?

31 40 Original Vows of Ksitigarbha Sutra wu du da yue ci shi yan fu 無毒答曰 : 此是閻浮 ti zao e zhong sheng xin si zhi zhe 提造惡眾生新死之者, jing si shi jiu ri hou wu ren ji 經四十九日後無人繼 si wei zuo gong de jiu ba ku nan 嗣, 為作功德救拔苦難 sheng shi you wu shan yin dang ju ben 生時又無善因, 當據本 ye suo gan di yu zi ran xian du 業所感地獄, 自然先渡 ci hai hai dong shi wan you xun you 此海 海東十萬由旬, 又 you yi hai qi ku bei ci bi hai 有一海其苦倍此 彼海 zhi dong you you yi hai qi ku fu 之東又有一海, 其苦復 bei san ye e yin zhi suo zhao gan 倍 三業惡因之所招感, gong hao ye hai qi chu shi ye 共號業海其處是也 sheng nü you wen gui wang wu du 聖女又問鬼王無毒 Spiritual Penetration in the Trayastrimsa Heaven 41 Poisonless replied, These are recently deceased beings of Jambudvipa who had done evil. They have passed through forty-nine days without any descendants doing virtuous deeds on their behalf to rescue them from suffering. 3 Besides that, during their lifetime they did not plant any good causes. Therefore, their own karma will accordingly bring about the hells, and naturally they are to cross this sea first. A hundred thousand yojanas east of this sea, there is another sea where the suffering is many times greater than this one. To the east of that sea, there is yet another sea where the suffering is multiplied again. Brought on by the evil causes in the karma of body, speech, and mind, these seas are called the seas of karma. This is that place. The holy woman again asked Ghost King Poisonless, [ ]

32 42 Original Vows of Ksitigarbha Sutra yue di yu he zai 曰 : 地獄何在? wu du da yue san hai zhi nei 無毒答曰 : 三海之內 shi da di yu qi shu bai qian ge 是大地獄, 其數百千各 ge cha bie suo wei da zhe ju you 各差別 所謂大者具有 shi ba ci you wu bai ku du wu 十八, 次有五百苦毒無 liang ci you qian bai yi wu liang ku 量, 次有千百亦無量苦 sheng nü you wen da gui wang yue 聖女又問大鬼王曰 wo mu si lai wei jiu bu zhi hun 我母死來未久, 不知魂 shen dang zhi he qu 神當至何趣? gui wang wen sheng nü yue pu sa 鬼王問聖女曰 : 菩薩 zhi mu zai sheng xi he xing ye 之母在生習何行業? sheng yu da yue wo mu xie jian 聖女答曰 : 我母邪見 Spiritual Penetration in the Trayastrimsa Heaven 43 [...] Where are the hells? Poisonless replied, Within the three seas are great hells. They number in the hundreds of thousands, and each one is different. There are eighteen specifically known as the great hells. Second [to them] there are five hundred, where the agonizing suffering is measureless; and next, there are hundreds of thousands, also with measureless suffering. The holy woman again asked the great ghost king, My mother passed away not long ago. I wonder, to what realm has her consciousness gone? The ghost king asked the holy woman, What actions did the Bodhi sattva s mother do habitually while she was alive? The holy woman replied, My mother held false views, [ ]