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Chapter 7: Benefitting the Living and the Dead
At that time, the Bodhisattva-Mahasattva Ksitigarbha addressed the Buddha, saying, "O World Honored One, I see that the sentient beings in Jambudvipa are doing nothing but committing sins when a thought arises or when an idea is generated. When, by chance, they happen to gain some good benefits, they often retrogress from their initial minds. In evil conditions, evil thoughts grow one after another.
"Such people, individually, are just like a person plodding along a muddy road carrying a heavy load of rocks, which becomes heavier and more burdensome, causing him, with each step, to sink ever deeper into the mud. If he were to encounter some friend, this friend, no doubt, would share or help with his load or take it over entirely. Since this friend is very powerful, he would also hold up and help the overburdened one, advising him to keep his step steady and firm or to reach a safe, level road, avoiding and not retracing the bad road.
"O World Honored One, sentient beings who practice evil may begin by performing only one small evil act, which, if not controlled and stopped, eventually grows to an immeasurable proportion of evil. When these sentient beings having such bad habits are at the ends of their lives, their parents or other relatives should, advisedly, generate bliss for them as a provision to urge them forward on the path ahead. This can be done either by hanging banners and canopies and burning oil-lamps or by reading and reciting venerated sutras or by displaying images of Buddhas and of other holy ones or even by invoking the names of Buddhas, Bodhisattvas and Pratyekabuddhas. When one name or one title reaches the ears of the dying one and is accepted into his consciousness-even though such a sentient being, on account of the results induced by the evil karma he produced, will certainly fall onto some evil path of existence-then, because of the holy causes for the dying which his relatives have cultivated, he will be entirely exonerated from his sins. Furthermore, it is recommended that many good deeds be performed by the living during the seven-day period just after his death, the force of which will permanently distance the departed one from all evil paths and enable him to be reborn as a human being or a deva in order to enjoy extraordinarily wonderful happiness and bring, as well, countless benefits to his living relatives.
"Therefore, now, in the presence of Buddha, the World Honored One, and the eight categories of beings, including devas and nagas as well as human and non-human beings, I advise the sentient beings in Jambudvipa to be careful during the days immediately after someone's death, not killing or destroying or creating evil karma by worshipping or offering sacrifice to demons and deities or by having recourse to monsters and goblins. And why? Just because such killing and slaughtering committed or such worship performed or such sacrifice offered would not have even an iota of force to benefit the dead, but would entwine even more sinful karma into previous karma, making it even deeper and more serious. In the future or at present, one might be entitled, by sacred right, to rebirth among devas or human beings; but if his relatives create any evil karma at his deathbed or during the weeks after his death, he will be obliged to defend himself by counteracting such evil causes and, thus, delay his rebirth to a good state. How much worse it must be, then, for those who, dying, have had few good roots and who, by themselves, will fall onto evil paths in accordance with their respective karma! How can their relatives be so merciless as to increase the evil karma of the dying ones? This is just like the situation in which someone has plodded over a long distance and has been without food for three days while bearing a heavy burden of over one hundred catties when he chances to meet a neighbor who, thoughtlessly, piles something else on his back for him to carry. This would, mercilessly, make his already heavy burden even heavier!
"O World Honored One, I see that if the sentient beings in Jambudvipa are able to perform some good deeds as Buddhadharma-even though such deeds be only as small as the point of a hair, a mote, a grain of sand or a droplet-they will be able to gain benefit for themselves."
As this utterance was being concluded, an elder in the assembly by the name of Mahapratbhana, who had long realized the increate condition of no-birth and was converting and delivering sentient beings in all quarters in the form of an elder, with palms joined, reverently asked Bodhisattva Ksitigarbha, "O Mahasattva, after the death of some sentient being in southern Jambudvipa, if his relatives-either juniors or seniors-should cultivate meritorious virtue for him or provide vegetarian meals to create good karmic causes, would such a dead person gain great benefit as well as deliverance and liberation?"
Ksitigarbha replied, "Sir, by means of the Buddha's majestic power, I am going to talk briefly on this matter for the benefit of all sentient beings of the present and future generations.
"O, Your Excellency, if any sentient being in the future or at present should be able, at the end of his life, to hear the name of a Buddha or of a Bodhisattva or of a Pratyekabuddha, he will gain deliverance and liberation, whether he is sinful or innocent. Should some men or women not cultivate good karmic causes and commit many sins while living, but should their relatives-whether junior or senior-perform, on their behalf, all the blissful, beneficial sacraments, then one out of every seven parts of the meritorious virtue thus gained will go to the dead person, while six parts will go to the living themselves. For this reason, good men and good women of the future and the present should cultivate themselves while they are still healthy so that they may gain every part of such meritorious virtue.
"The powerful demon Avidya (Impermanence) could arrive unexpectedly. Then one's unsettled spirit, wandering in the dark, would not know whether it was undergoing suffering or enjoying happiness, but would just, senselessly and dumbly, within a seven-day period, be brought before some authority who will weigh and consider his karmic result and make a judgment, after which he will go to rebirth according to his karma. In the meantime, however, his unpredictable situation, over which he has no control whatsoever, would cause him thousands of worries and myriads of miseries. How much worse, then, would be the situation for those who are condemned to evil paths!
"This dead person who has not yet gone to rebirth would, no doubt, hope from instant to instant during this seven-day period after his death that his blood relatives would do something to exert some blissful power to deliver him. After this period, he will be meted out his retribution in accordance with his karma. For a sinner, it is apt to be hundreds of thousands of years before his day of acquittal. However, for the five unpardonable sins-whereby one deserves to be cast into the major hells-there will be thousands of myriads of kalpas of suffering and everlasting misery before there will be any acquittal.
"Moreover, O Elder, if, after the death of such a sentient being with sinful karma, his blood relatives should prepare and supply vegetarian meals on his behalf in order to provide for him and help him along his karmic path, they must do it in such a way that no rice washing or trimmed vegetable blade whatsoever is wasted or thrown away during the preparation or before the conclusion of such a meal; they must, as well, make sure that no one partakes of any food before it has been offered up to the Buddha and the Sangha. Any negligence or breach of these precautions would render the work for the dead person ineffective. If care and diligence are employed to maintain purity in the offerings to the Buddha and the Sangha, then the dead one will obtain one out of seven of the merits thus gained.
"Consequently, O Elder, if a sentient being in Jambudvipa is able to provide, on behalf of his parents or his relatives after their deaths, vegetarian meals as offerings, in a whole-hearted and sincere manner, this would be beneficial to both the living and the dead."
As these words were being uttered, thousands of myriads of millions of nayutas of the demons and deities of Jambudvipa, then and there, in Trayastrimsas Heaven, all made up their minds to achieve unlimited Bodhi. Then Elder Mahapratbhana made obeisance and withdrew.
Chapter 8: The Praises of Yamaraja and Others
At that time, Deva Yamaraja and countless demon kings from within the Cakravada Mountain all journeyed to Trayastrimsas, arriving at the Buddha's place. Among them were Pretarajas Evil-Poison, Much-Evil, Big-Quarrel, White-Tiger, Blood-Tiger, Red-Tiger, Spread-Calamity, Fly-Body, Lightning-Flash, Wolf-Fang, Thousand-Eye, Devour-Animal, Carry-Rock, Master-Exhaust, Master-Disaster, Master-Food, Lord-of-Wealth, Master-of-Beasts, Master-of-Fowls, Master-of-Animals, Master-of-Goblins, Master-of-Birth, Master-of-Lives, Master-of-Diseases, Master-of-Risks, Three-Eyes, Four-Eyes, Five-Eyes, Chislis, Great-Chislis, Chiliksa, Great-Chiliksa, Anato and Great-Anato. These great demon kings-each accompanied by hundreds of thousands of lesser demon kings who dwelt in Jambudvipa and each of whom had his own responsibilities and his own charge-all these demon kings and Deva Yamaraja, by virtue of Buddha's majestic spirit and Bodhisattva-Mahasattva Ksitigarbha's power, arrived at Trayastrimsas and stood to one side.
At that time, Deva Yamaraja, kneeling with palms joined, addressed the Buddha, saying, "O World Honored One, now it is only by virtue of Buddha's majestic spirit and Bodhisattva-Mahasattva Ksitigarbha's powers that we and the demon kings are able to attend this great assembly in Trayastrimsas. This also creates a cause to help us gain good benefits. However, I have some minor concern that I venture to ask you about, O World Honored One. It is only hoped that, in your mercy and compassion, you will answer me."
The Buddha said to Deva Yamaraja, "Whatever you ask about, I shall answer you."
Then Deva Yamaraja made obeisance to the World Honored One, turned to look at Bodhisattva Ksitigarbha and addressed the Buddha, saying, "O World Honored One, I see that Bodhisattva Ksitigarbha resorts to hundreds of thousands of expediencies on the six paths of existence to deliver all sentient beings who are suffering and bearing punishment and never shies away from this activity due to tiredness or fatigue. This great Bodhisattva has done such inconceivably miraculous things. However, sentient beings, even though liberated from their deserved punishment, will again fall onto evil paths before long. O World Honored One, since this Bodhisattva Ksitigarbha possesses such inconceivably miraculous power, how, then, is it possible that sentient beings fail to hold to good paths and obtain permanent liberation? I only hope that you will explain this to me, O World Honored One!"
The Buddha explained to Deva Yamaraja as follows: "The sentient beings in southern Jambudvipa are stubborn and adamant by nature. They are difficult to tame and control. This great Bodhisattva has, during hundreds of thousands of kalpas, saved and delivered such beings in every way and from all angles and has led them to early liberation. Such people, even if they might fall onto major evil paths of existence as retribution for their sins, will give thanks for this Bodhisattva's power to resort to expediencies, to exonerate them from their fundamental karmic connections and to make them aware of all their actions and circumstances during their previous lives. Naturally, however, since the sentient beings in Jambudvipa, heavily entangled with their evil habits, would just as soon fall into and re-enter their old ways as get out, this Bodhisattva has to take the trouble to work, for long kalpa after kalpa, to effect their deliverance and liberation.
"It is just like someone who, having gone astray from his home, inadvertently finds himself trapped on some dangerous path swarming with yaksas, tigers, wolves, lions, lizards, serpents, vipers and scorpions. Such a straying person would meet with malice in every instant on that dangerous path. However, someone who knows and understands the great mystical power and is well-versed in how to combat, control and wipe out this malice, evil poisons and yaksas and who, also, chances to encounter this straying person about to embark on the dangerous path would address him, saying, `Ugh, man! What causes you to take this path. What magic do you have for controlling all this malice and evil?'
"This straying person, on hearing these words, would suddenly realize that such a path was, indeed, dangerous and would retreat directly, leaving that path. Such a good, learned friend would lend him a hand to lead him away from that dangerous path, avoiding all evil and malice, and show him how to reach the safe path to help him achieve happiness. The good, learned friend might say to him, `My dear straying friend, hereafter please don't take this path ever again! Anyone who takes this path can hardly escape and would surely, at last, lose his life.' This straying person would certainly be much obliged to him.
"His friend might also say to him as they parted, `If you see someone you know or some other traveler, whether male or female, please tell him or her that this path is thronging with evil and malice that can cause loss of life, and let no such traveler, in effect, commit suicide by taking such a path.'
"Thus, Bodhisattva Ksitigarbha is equipped with great mercy and compassion to deliver and liberate all sinful, miserable beings, helping them to be reborn as human beings or devas in order to enjoy wonderful happiness; he enables those sinful ones to become aware of the suffering that is their lot on the karmic paths so that they may ultimately be exonerated and escape from and never fall onto the karmic paths again. This situation is just like the case wherein one has gone astray and takes the dangerous path but who has a good friend who guides him and leads him out to safety. He would never again knowingly take and would advise others never to take such a path if, upon meeting them, he sees that they are about to do so. He would tell them that, due to his own straying, he himself took the wrong path but that he would not knowingly take it again after being delivered and that if he should ever tread that same path again, due to some error, not realizing that it was the same dangerous one he had taken before, he might, indeed, lose his life. He would compare such an eventuality to the case wherein one is imprisoned, having chosen evil over good, but is, by virtue of Bodhisattva Ksitigarbha's power of resorting to expediencies, liberated to be reborn among human beings or devas; but if he should, sooner or later, choose to re-enter his prison-cage due to new, heavy karmic entanglement, he would then remain in hell forever with no date for his acquittal."
At that time, Demon King Vicious-Venom reverently joined his palms and addressed the Buddha, saying, "O World Honored One, we, the demon kings of Jambudvipa, incalculable in number, but each one different from the other, are either beneficial to the people or harmful to them. However, it is karmic retribution that makes our retinue continuously travel about the world creating much evil and little virtue. So, to increase our virtue, whenever we pass a city, a town, a marketplace, a plantation, a garden, a household or a family and see a man or a woman who would perform even a slight good act-such as hanging up a banner or a canopy, burning a little incense, arranging a few flowers in honor of the Buddhas' or Bodhisattvas' images or reading and reciting the revered sutras while burning incense and renouncing desire for even one sentence or gatha-we demon kings should make obeisance to such a person, just as we do to the past, present and future Buddhas. And we should order the lesser demons, each having great power and responsibility in his own domain and land, to guard such a person lest any evil or unexpected event or disease or, indeed, any undesirable thing whatsoever might even tarry in the vicinity of his household, far less cross his threshold."
The Buddha commended the demon kings, saying, "Excellent, excellent! You and Yamaraja can support and protect all good men and good women; and I shall order the brahman kings and the sovereign sakras to guard and protect you."
Just then a demon king in the assembly by the name of Master-of-Lives addressed the Buddha, saying, " O World Honored One, I am in charge of human lives in Jambudvipa in relation to karmic associations. I take charge of and make decisions relative to human beings' karma both at the time of their births and at the time of their deaths. In accordance with my fundamental vows, I very much want to benefit them. However, those sentient beings fail to understand my intentions, which causes neither the living nor the dead to have any peace.
"And why not? If those people in Jambudvipa could only perform some virtuous deeds immediately before or during the birth of a child- whether a boy or a girl-to enhance its advantage to the household, it would, naturally, immeasurably delight the divinity in charge of the land so as to cause him to support and protect both the mother and the baby, giving them great happiness and bringing benefits to their relatives. Also, after the birth of the baby, care must be exercised not to kill any animal in order to feed the mother with meaty delicacies and not to assemble many relatives to drink liquor or to eat meat while singing and playing on string or wind instruments; for such indulgences deprive the mother and child of peace and joy. And why? Just because at the difficult time of birth there are innumerable evil demons, monsters and goblins who want to consume the smelly blood, and it is I who have, earlier, commanded the deities and divinities in charge of the household and the land to protect the mother and child, making them safe and happy and gaining benefits for them. However, some people, seeing that the mother and child are safe and happy, then collectively provide some offerings in thanks to the divinities in charge of the local land by ignorantly and adversely resorting to the killing of animals for consumption and by assembling relatives for noisy indulgences; and, thus, they bring down curses upon themselves, which are detrimental to both the mother and the baby.
"Furthermore, I want a dying person in Jambudvipa, whether he is virtuous or evil, not to fall onto the evil paths. Moreover, if he has already cultivated good roots for himself, it would enhance my power. Also, at the time of the deaths of even a person in Jambudvipa who has performed virtuous deeds, there are also hundreds of thousands of spirits and gods of the evil paths of existence, who, feigning either to be parents or other kinds of relatives, try to lead the dying one towards them to receive him on the evil paths. Then how much more precarious even must be the condition of a dying one who is a persistent evil-doer!
"O World Honored One, such a man or woman in Jambudvipa, approaching the end of his life, might be in a coma or an unconscious stupor and, thus, not be able to differentiate the virtuous from the evil; or he might even have lost entirely his faculties of hearing and seeing. So his or her relatives ought to provide major offerings and read and recite the revered sutras and invoke the names of Buddhas and Bodhisattvas. Such virtuous acts could divert the dead one away from evil paths, and all the maras, demons and gods would then withdraw and be dispersed.
"O World Honored One, if sentient beings could, at the end of their lives, hear the name of even one Buddha or of one Bodhisattva, or hear even one sentence of one gatha of the Mahayana Sutras, I see that such people, with the exception of those who have committed the five unpardonable sins, will all be exonerated from their minor evil karma, which otherwise would deserve rebirth on evil paths of existence."
The Buddha told Demon King Master-of-Lives, "Because of your great mercy, you are able to take such a vow of great mercy to protect sentient beings at their births and at their deaths. In the future, at the time of the births and the deaths of men and women, do not shy away from your vow, but always liberate them so they will forever be happy."
The Demon King addressed the Buddha, saying, "Please have no worry. I shall, until the end of my present form, support and protect all sentient beings in Jambudvipa moment by moment, so that at the time of their births and their deaths they will be happy. I only hope that these sentient beings trust and accept my words at the time of their births and deaths, so that none of them will not be liberated and so that all of them may gain enormous benefit thereby."
At that time, the Buddha informed Bodhisattva Ksitigarbha, " This great Demon King Master-of-Lives has been a great demon king for hundreds of thousands of lifetimes. He has supported and protected sentient beings at the moment of their births and their deaths. It is because of this Mahasattva's vows of mercy and compassion that he takes the form of a great demon. In reality, however, he is not demonic. He will become a Buddha, after one hundred and seventy kalpas have lapsed, with the title of Nirabhasa Tathagata (Animitta). His kalpa will be named Happiness. His world will be named Suddhavasa (Pure Abode). This Buddha's life span will last for incalculable kalpas. O Ksitigarbha, so inconceivable are all the things about this great Demon King! Also, the number of human beings and devas delivered by him is inexpressible."
Chapter 9: The Recitation of the Buddhas' Names
At that time, Bodhisattva-Mahasattva Ksitigarbha addressed the Buddha, saying, " O World Honored One, now I wish to speak on behalf of the sentient beings of future times and about the beneficial things that will help them gain great advantage in birth and death. I only hope that you, O World Honored One, will allow me to speak on this subject."
The Buddha answered Bodhisattva Ksitigarbha, saying, "You wish, at this very moment, to be merciful and compassionate in order to deliver all the sinful, miserable beings on the six paths of existence and to speak about the inconceivable thing. Yes! Now is exactly the right time to do so. You should speak at once. Soon I shall enter Nirvana, and if you fulfill this wish of yours early, I shall then have no more worry about any of the sentient beings of the present or of future times."
Bodhisattva Ksitigarbha addressed the Buddha, saying, "O World Honored One, incalculable asankhyeya kalpas ago there was a Buddha by the name of Anantakaya. Any man or woman who hears the name of this Buddha and instantly performs obeisance to him will be exonerated from serious sins of life and death covering forty kalpas. But how much better even will it be for one who would mold or paint his image to worship and praise him! Countless and boundless will be the bliss gained by this person.
"Again in the past, as many kalpas ago as there are grains of sand in the Ganges River, a Buddha came into the world bearing the title of Ratnasuabhava Tathagata. Any man or woman who hears the name of this Buddha and makes up his mind, as quickly as it takes to snap one's fingers, to take refuge in him will never suffer retrogression from the stage of Unsurpassed Enlightenment.
"Again in the past, a Buddha came to this world by the name of Padmajina Tathagata. Any man or woman who hears this Buddha's name once will be reborn repeatedly one thousand times in the six heavens of desire. But how much better even would it be for one who wholeheartedly recites the name and keeps the name in mind!
"Again in the past, some inexpressible, inexpressible asankhyeya kalpas ago, a Buddha was born in the world by the name of Simhananda Tathagata. Any man or woman, hearing this Buddha's name and wholeheartedly taking refuge in him, will be able to encounter incalculable numbers of Buddhas, who will touch his head and bestow upon him the superlative predestination.
"Again in the past, there appeared in the world a Buddha bearing the title of Krakucchandsa Buddha. Any man or woman who, upon hearing this Buddha's name, also wholeheartedly worships him or praises him will become a great Brahman king in the Thousand Buddhas' Assembly and gain the superlative predestination.
"Again in the past, there appeared in the world a Buddha bearing the title of Vipasyin Buddha. Any man or woman, hearing this Buddha's name, will never fall onto evil paths of existence but will always be reborn as a human being or a deva and enjoy extraordinarily wonderful happiness.
"Again in the past, immeasurable, incalculable kalpas ago, as many as the grains of sand in the Ganges River, there appeared in the world a Buddha bearing the title of Ratnasambhava Tathagata. Any man or woman, hearing this Buddha's name and showing respect to him, will soon attain the stage of an Arhat.
"Again in the past, immeasurable asankhyeya kalpas ago, there appeared in the world a Buddha bearing the title of Kasayadhvaja Tathagata. Any man or woman, hearing this Buddha's name, will be exonerated from all the sins he or she ever committed during his or her rebirths and deaths in one hundred great kalpas.
"Again in the past, there appeared in the world a Buddha bearing the title of Mahabhijna-Sumeru Tathagata. Any man or woman, hearing this Buddha's name, will encounter Buddhas, as numerous as the grains of sand in the Ganges River, preaching extensively to him or her, and will definitely attain Bodhi.
"Again in the past, there appeared many other indescribable Buddhas such as Sudhacandra Buddha, Sumeru Buddha, Jnanajina Buddha, Vimalanamanraja Buddha, Jnanasaddhi Buddha, Anuttara Buddha, Sughosa Buddha, Full-Moon Buddha and Moon-Faced Buddha.
"O World Honored One, all the sentient beings of the present and future generations-whether devas or human beings, whether males or females-will gain immeasurable meritorious virtue even if they invoke the name of only one Buddha. But how much better even will it be to invoke many names! These beings will automatically gain great benefit while living and while dead, and they will not ever fall onto the evil paths of existence.
"When someone is approaching the end of his life, if any of his relatives or even only one person should, on his behalf, invoke aloud the name of just one Buddha, such a dying person will be exonerated from all karmic retribution for his sins other than the unpardonable offenses.
"The five unpardonable offenses are those sins of the utmost, seriousness, and usually a person committing such offenses cannot be acquitted of them even after millions of kalpas. However, if at the time of his death, others invoke, on his behalf, Buddhas' names, then even some of these extremely serious offenses will gradually be reduced and eradicated. But how much better even would it be for the dying one to invoke the Buddhas' names himself in order to gain immeasurable bliss and to eradicate innumerable sins!"
Chapter 10: Appraisal of the Meritorious Virtue Gained from Almsgiving
At that time, Bodhisattva-Mahasattva Ksitigarbha, due to the majestic influence of the Buddha, rose from his seat, knelt with palms joined and addressed the Buddha, saying, "I have observed, during an appraisal of the merits gained from almsgiving by sentient beings on the karmic paths, that some are slight while others are substantial; so some sentient beings gain great bliss for one lifetime, others gain great bliss for ten lifetimes, while still others gain great bliss for one hundred or one thousand lifetimes. How do such things happen? I only wish that you, O World Honored One, would tell me."
At that time, the Buddha said to Bodhisattva Ksitigarbha, "Now I shall speak here in Trayastrimsas Palace to the entire congregation, appraising the meritorious virtue gained from almsgiving in Jambudvipa. So please listen attentively."
Bodhisattva Ksitigarbha addressed the Buddha, saying, "I have some doubt on this matter and will be delighted to listen to you."
The Buddha told Bodhisattva Ksitigarbha, "In South Jambudvipa, there are kings, princes, high courtiers, great elders, great ksatriyas, great brahmans, etc. If, for the benefit of the lowest and the poorest or even for the benefit of such disabled ones as hunchbacks, the maimed, the deaf, the idiotic or the blind, such kings, princes, etc., want to give alms in order to show great mercy and to keep the idea of compassion in mind, then they should do so with humility and with a warm smile; and, with kind words of consolation, they should extend universal charity by doling out alms with their own hands or through some of their agents. The blissful advantage gained by those kings, princes, etc., will be fully as great as all the meritorious virtue gained by donations offered to as many Buddhas as there are grains of sand in one hundred Ganges Rivers. And why so? It is because these kings and others have such great mercy on even the poorest, the meanest and the most disabled that their blissful advantage gains great rewards such that they will always be endowed, during hundreds of thousands of future lives, with a full measure of the seven kinds of precious treasures, not to mention an abundant supply of clothing and food for their consumption.
"Furthermore, O Ksitigarbha, if any kings or brahmans should pass by Buddhas' stupas or temples or images, or even Bodhisattvas', Sravakas' or Pratyekas' images, and if they themselves should prepare and give offerings and donations, then these same kings and others will be able to become sovereign sakras for three kalpas, enjoying extraordinary and wonderful happiness. Should they, in addition, be able to dedicate t the blissful advantage of this donation for the benefit of the entire Dharmadhatu, these great kings will then become great brahman devarajas for ten kalpas.
"Furthermore, O Ksitigarbha, if, in future times, any kings or even brahmans pass by old, broken-down and damaged stupas or temples of Buddhas or if they see a sutra that is torn and worn, and if they then, on seeing holy things in such a condition, are able to make up their minds to repair and mend them_whether the kings undertake and manage the work all by themselves or whether they persuade a few others or even hundreds of thousands of people to make donations for this good cause_these kings will always be reborn as Cakravartins in hundreds of thousands of future lives. Even such other people who join in this work of restoration by making donations will always become minor kings in their future lives. However, should they be able to decide to dedicate their blissful advantages for the benefit of the entire Dharmadhatu, then such kings and others will all achieve Buddhahood; and their retributory rewards will be countless and boundless.
"Furthermore, O Ksitigarbha, in future times, whenever kings, brahmans or other people may see the aged, the infirm and women about to give birth and should they instantaneously have great mercy on and show great charity to them by donating medicine, food, drink and bedding to make them comfortable, then the blissful advantage they gain will be inconceivable; and they will always become devas of Suddhavasa for one hundred kalpas and lords of the six heavens of desire for two hundred kalpas, and finally they will become Buddhas. They will never fall onto evil paths of existence, nor will they ever hear the sounds of suffering in their ears for hundreds of thousands of future lives.
"Furthermore, O Ksitigarbha, in future times, should any kings and brahmans be able to perform such deeds of charity, they will gain immeasurable bliss. Moreover, should they be able to dedicate the advantage thus gained-no matter how great the measure-for the benefit of the entire Dharmadhatu, then they will finally become Buddhas, not to mention their gaining the other rewards of becoming brahmans, Sakras or Cakravartins. Therefore, O Ksitigarbha, do advise all sentient beings to follow such examples.
"Furthermore, O Ksitigarbha, in future times, should any good men and good women plant even a small good root of Buddhadharma, even if it is as tiny as a grain of sand or a hairtip, or even tinier, then the bliss gained by them will be indescribable and beyond compare.
"Furthermore, O Ksitigarbha, in future times, if any good men and good women, on seeing Buddhas' images, Bodhisattvas' images, Pratyekabuddhas' images or Cakravartins' images, should make donations and offerings, then they will gain immeasurable bliss and always dwell among human beings and devas, enjoying extraordinarily wonderful happiness. Moreover, if they should be able to dedicate rewards thus gained for the benefit of the entire Dharmadhatu, then their bliss will defy comparison.
"Furthermore, O Ksitigarbha, in future times, if any good men and good women, on encountering Mahayana sutras or on hearing one gatha or even one sentence thereof, should seriously and sincerely generate their deepest minds and, at the same time, give praise, show respect and make donations and offerings, then the tremendous rewards gained by such people will be countless and boundless. Moreover, should they be able to dedicate the reward thus gained for the benefit of the entire Dharmadhatu, then their bliss will defy comparison.
"Furthermore, O Ksitigarbha, in future times, any good men and good women, on seeing any Buddha's temple or stupa or any Mahayana sutras-even if they are whole and new-should make donations and offerings and make obeisance and give praise to them reverently and with palms joined. However, if such temples, stupas or sutras are old, dilapidated or torn and if even yet they should decide to reconstruct, mend and repair them-either by acting alone or by persuading many to act jointly-then they will always become the kings of minor lands; but the major donor will always be the Cakravartin, who will, in turn, teach and convert minor kings with good Dharma.
"Furthermore, O Ksitigarbha, in future times, if the good roots planted by any good men and good women, either by means of donations or offerings or as a result of the repair of stupas and temples or the mending of sutras or scriptures_even though such deed were as tiny as one droplet of water, one grain of sand, one hairtip or even one mote of dust-such good deed, if dedicated for the benefit of the entire Dharmadhatu, will gain so much meritorious virtue that such people will be able to enjoy superior, wonderful happiness for hundreds of thousands of future lives. However, if the same deed should be directed only to the benefit of the members of their own families or to themselves, their reward will enable them to enjoy happiness for only three future lives. So, the relinquishment of one's own exclusive interests will be rewarded myriads of times. Thus, you see, O Ksitigarbha, that donations and almsgiving create such causes and conditions."
Chapter 11: Protection of the Dharma by the Deities in Charge of the Land
At that time, Prthivi (Secure-Firm Deva) addressed the Buddha, saying, "O World Honored One, I have now from long ago looked upon and worshipped incalculable numbers of Bodhisattva-Mahasattvas, all of whom had great, inconceivable, miraculous power and wisdom to render universal deliverance to sentient beings. However, among all those Bodhisattvas, this Bodhisattva-Mahasattva Ksitigarbha is the deepest and most serious with his vows and wishes. O World Honored One, this Bodhisattva Ksitigarbha has a tremendous relationship of primary and secondary causes (hetupratyayas) with Jambudvipa. For example, Manjusri, Samantabhadra, Avalokitesvara and Maitreya are also transformed into hundreds of thousands of forms in order to perform deliverance on the six paths of existence; but their vows will all ultimately have terminations and come to an end. However, this Bodhisattva Ksitigarbha teaches and converts all sentient beings on the six paths of existence and has taken deep and sincere vows to continue to do this for kalpas as numerous as the grains of sand in hundreds of thousands of millions of Ganges Rivers. O World Honored One, I see that present and future beings, in the places where they choose to live on clean lands in the south, will construct shrines for him with earth, rocks, bamboo or timber, wherein they may mold, paint or even fashion with gold, silver, copper or iron the image of Ksitigarbha; and they will burn incense, make offerings and obeisance, and continuously praise him. Any abodes thus honoring him will gain all the ten benefits.
"What are these ten benefits? First, the land will be rich and fertile. Second, the household will always be safe. Third, the departed will ascend to heaven. Fourth, the living will enjoy ever greater longevity. Fifth, all their prayers will be answered. Sixth, there will be no calamities of either flood or fire. Seventh, waste will be averted. Eighth, bad dreams will cease. Ninth, all entries and exits will be protected by deities. Tenth, much sacred and holy association will take place. O World Honored One, such are the benefits to be gained by sentient beings at present and in the future should they be able to make offerings, such as I have just described, in the vicinity of their homes."
He continued to address the Buddha, saying, "O World Honored One, in future times, if some good men and good women should possess this Sutra and Bodhisattva Ksitigarbha's image and if such people should, furthermore, turn and read the Sutra and worship this Bodhisattva, I shall always apply my miraculous power, day and night, to guard and protect such people so that flood, fire, hazard, thievery and major and minor accidents, as well as all other evil, will vanish entirely from their lives and disappear, never to return."
The Buddha told Prthivi, "You possess gigantic power, which few deities can emulate. And why so? Everything in the Jambudvipa Realm is under your protection. Even grass, trees, sand, rocks, rice paddies, hemp, bamboo, reeds, grain, rice and jewels-all of which come from the land-appear due to your power. Also, you often praise the beneficial things which Bodhisattva Ksitigarbha does. Your meritorious virtues and miraculous powers and deeds are hundreds of thousands of times greater than those of ordinary deities. In future times, should some good men and good women worship this Bodhisattva, read this Sutra, or should they be able to cultivate and practice even in accordance with only one thing in The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows, you will apply your own miraculous power to support and protect them lest any news of calamity and other unpleasant things even reach their ears, far less happen to them. Not only will you protect such people, but also the retinues of Sakras and brahmans, as well as the retinues of the devas, will protect such people. How do they gain the support and protection of the Holy Ones? It happens just because they worship Ksitigarbha's image and read this Sutra of his fundamental vows. So, naturally, they will ultimately leave the sea of suffering and realize the happiness of Nirvana. For them to be able to do this, they need and deserve all your great support and protection."
Chapter 12: The Benefits of Seeing and Hearing
At that time, the World Honored One emitted from his forehead hundreds of thousands of millions of great curl-mark lights: namely, the white curl-mark light, the great white curl-mark light, the auspicious curl-mark light, the great auspicious curl-mark light, the jade curl-mark light, the great jade curl-mark light, the purple curl-mark light, the great purple curl-mark light, the indigo curl-mark light, the great indigo curl-mark light, the blue curl-mark light, the great blue curl-mark light, the red curl-mark light, the great red curl-mark light, the green curl-mark light, the great green curl-mark light, the golden curl-mark light, the great golden curl-mark light, the felicitous cloud curl-mark light, the great felicitous cloud curl-mark light, the thousand wheel curl-mark light, the great thousand wheel curl-mark light, the precious wheel curl-mark light, the great precious wheel curl-mark light, the sun disc curl-mark light, the great sun disc curl-mark light, the moon disc curl-mark light, the great moon disc curl-mark light, the palace curl-mark light, the great palace curl-mark light, the sea cloud curl-mark light and the great sea cloud curl-mark light. Having emitted such curl-phenomena lights from his forehead, he intoned in his subtle, wonderful voice and said to the assembled congregation of eight categories of beings, which included devas and nagas and human beings and nonhuman beings, "Listen, for today in Tryastrimsas Palace I am going to commend and praise his beneficial deeds, his inconceivable deeds, which surpass all other sacred causes, and his deeds of nonretrogression from Anuttara-Samyak-Sambodhi, which Bodhisattva Ksitigarbha performed for the sake of human beings and devas."
As these words were being said, a Bodhisattva-Mahasattva in the congregation named Avalokitesvara rose directly from his seat, genuflected with palms joined and addressed the Buddha, saying, "O World Honored One, this Bodhisattva Ksitigarbha, with great mercy and compassion, has always had pity on sinful, miserable, suffering beings. In thousands of myriads of millions of worlds, he takes thousands of myriads of millions of transformational forms. I have heard you, O World Honored One, and innumerable other Buddhas, all in unison, singing the praises of Bodhisattva Ksitigarbha's meritorious virtues and inconceivable majestic, miraculous powers, revealing that even if all the past, present and future Buddhas should speak of and try to enumerate his meritorious virtues, they still would never exhaust them. Earlier, O World Honored One, you uttered a universal announcement to the congregation, saying that you wished to praise Ksitigarbha's beneficial deeds. I only hope that you, O World Honored One, for the benefit of all sentient beings of the present and the future, will praise Ksitigarbha's inconceivable deeds so that the eight categories of beings, including devas and nagas, can worship him and gain the bliss thereof."
The Buddha told Bodhisattva Avalokitesvara, "You yourself have a tremendously strong relationship of primary and secondary causes (hetupratyayas) with the beings of the Saha World. No being-whether a deva or a naga, whether a male or a female, whether a deity or a demon, or even a miserable, sinful being on the six paths of existence_indeed, anyone who, on hearing your name or seeing your form, cherishes, admires and praises you, will definitely not retrogress from the unexcelled Path of Enlightenment and will always be reborn as a deva or a human being to enjoy wonderful happiness. And when such cause-and-effect is about to run its course, such beings will meet Buddhas to receive the predestination of themselves becoming Buddhas. At this time, you are showing great mercy and compassion, and you have pity on all the eight categories of beings, including devas and nagas, by your wanting to hear my proclamation of Bodhisattva Ksitigarbha's inconceivable beneficial deeds. So listen attentively, for now I am going to speak."
Avalokitesvara said, "Yes, indeed, O World Honored One, I shall be delighted to hear."
The Buddha told Bodhisattva Avalokitesvara, "In the various worlds at present and in the future, whenever a heavenly being is at the end of his enjoyment of celestial bliss, there will manifest five kinds of decadent symptoms. Sometimes he may fall onto an evil path of existence. If such a heavenly being, whether a male or a female, at the time when such symptoms manifest, should see Bodhisattva Ksitigarbha's image or hear Bodhisattva Ksitigarbha's name and pay him one visit and make even one act of obeisance to him, then such a heavenly being will consequently enjoy even more celestial bliss, more great delight and will never again fall onto the three evil paths of existence as retribution. So, how much better even will those beings fare who see and hear Ksitigarbha and make donations and offerings with all sorts of incense, flowers clothing, food, jewels and necklaces! Countless and boundless will be the meritorious virtues and blissful benefits gained by them.
Furthermore, O Avalokitesvara, if a sentient being on the six paths of existence in present and future times should be able, at the end of his life, to hear the name of Bodhisattva Ksitigarbha_if even just one invocation of the name reaches his ear-such a being will never again experience the suffering of the three evil paths of existence. How much better off even will be one who, at the end of his life, has parents or other relatives who use the value of his house, jewels, clothing and any other wealth in order to mold or paint Ksitigarbha's image! And how much better off even will that sick one be if, before he dies, he sees with his own eyes and hears with his own ears and thus knows that his relatives have used the value of his house, jewels, etc., in order to mold or paint Ksitigarbha's image for his benefit alone! If such a person, due to his karmic retribution, should ever contract a serious illness, he will recover and be well again because of that meritorious virtue, and his longevity will be enhanced. If, due to his karmic retribution, this person is, at the end of his life, still burdened with all his sinful and karmic hindrances, which deserve rebirth on evil paths, then, on account of this meritorious virtue, he shall be reborn as a human being or a deva after the termination of his present lifetime and enjoy extraordinary happiness with all his sinful hindrances entirely eradicated!
"Furthermore, O Bodhisattva Avalokitesvara, in future times, a boy or a girl, either at infancy or under the age of three, five or ten, may lose his or her parents or may even lose brothers or sisters and, having grown older, may remember his or her parents or other relatives and wonder onto what path of existence they may have fallen, into what world they may have been born or to what heaven they may have ascended. If, at such a time, this person is able to mold or paint Bodhisattva Ksitigarbha's image or even hear his name or pay him just one visit or make only one act of obeisance to his image or make donations for one to seven days without once shirking his or her original intention, then the relatives of this person, who on account of their karma may have fallen onto evil paths of existence for a period lasting a number of kalpas, will-thanks to the meritorious acts accomplished and virtues practiced by their son or daughter or brother or sister while molding or painting Ksitigarbha's image for worship_will instantly be delivered and liberated so that they may be reborn among human beings or devas to enjoy extraordinary, wonderful happiness. If the relatives of this person, due to their own bliss, have already been reborn as human beings or devas to enjoy extraordinary, wonderful happiness, then they will, with this meritorious virtue, enhance their sacred causes and enjoy immeasurable happiness. If, furthermore, this person should be able to worship Ksitigarbha's image wholeheartedly for three seven-day periods and recite his name as many as ten thousand times, then the Bodhisattva will manifest his boundless entity to him or her, telling him the whereabouts of his or her relatives. Sometimes the Bodhisattva will manifest great miraculous power and personally lead this person, in a dream, to various other worlds to see his or her relatives. If such a person should, furthermore, be able to invoke this Bodhisattva's name one thousand times every day and repeat this continuously for a period of one thousand days, then the Bodhisattva will summon the deities and demons in charge of the land and command them to guard and protect this person throughout his or her life and provide him or her with plentiful and costly clothing, good food, and freedom from illness. Any unexpected hazard will never cross his or her threshold but, on the contrary, will be far distanced from this person. The Bodhisattva will touch this person's head and prophesy his predestination.
"Furthermore, O Bodhisattva Avalokitesvara, in future times, if good men and good women should wish to generate the mind of great, widespread compassion and mercy to deliver all sentient beings, wish to cultivate the unexcelled Bodhi, yearning to escape from and leave forever the three realms, and if these people, on seeing Ksitigarbha's image and hearing his name, should wholeheartedly take refuge in him or offer incense, flowers clothing, jewels, food and worship to him, then such good men and good women will soon see their wishes come true, never experiencing any obstructions whatsoever.
"Furthermore, O Bodhisattva Avalokitesvara, in future times, if any good man or good woman prays that in the present or the future hundreds of thousands of myriads of millions of wishes for hundreds of thousands of myriads of millions of things be fulfilled, he should just take refuge in, worship, make offerings to and praise Bodhisattba Ksitigarbha's image. Then all that he may have wished or prayed for shall be granted. Should he have a further wish, imploring, `O Bodhisattva Ksitigarbha, with your great mercy and compassion, please support and protect me always!', then he will experience the Bodhisattva toucching his head in a dream and prophesying his predestination.
"Furthermore, O Bodhisattva Avalokitesvara, in future times, good men and good women may deeply treasure the Mahayana sutras, generating the inconceivable mind that wishes to read and recite them. However, in spite of their brilliant teachers' instruction, showing them how to learn the sutras by heart, they may forget them as soon as they recite them and may, thus, be unable to read and recite them aptly for months or even years. Such good persons have inborn karmic hindrances that are not yet eradicated, and, therefore, they are not yet able to acquire the technique of reading and reciting the Mahayana sutras. Such persons should, on hearing Bodhisattva Ksitigarbha's name and on seeing Bodhisattva Ksitigarbha's image, reverently proclaim his name with sincere hearts; furthermore, they should offer incense, flowers, clothing, food and all kinds of artifacts to the Bodhisattva. One cup of pure water should be placed in front of the Bodhisattva's image for one day and one night. Then, with their palms joined, the supplicants should pray and drink the water while turning their heads to the south; and they must maintain a wholeheartedly serious attitude as the water enters their mouths. Having partaken of the water, they must take care to avoid the five pungent plants, liquor, meat, lust, lying and killing for one to three seven-day periods. Thereafter, these good men and good women will then see Bodhisattva Ksitigarbha manifest his boundless form in their dreams, sprinkling holy water on their heads. When awakened from their dreams, such persons will be endowed with such keen wit that any sutra, having once reached their ears, will be firmly committed to memory by them with not one gatha or even one sentence ever again being missed or forgotten by them.
"Furthermore, O Bodhisattva Avalokitesvara, in future times, some people may be wanting in clothing and food, have their prayers go unanswered, be constantly ill, encounter much bad luck, have much disquiet in their households, have their relatives separated or dispersed, have all kinds of unexpected things happen to harm their persons or have many specters arise in their dreams. If such people, on hearing Ksitigarbha's name and seeing Ksitigarbha's image, should invoke his name wholeheartedly and reverently ten thousand times, then those unpleasant things will gradually disappear; and they will, thereafter, enjoy peace and happiness, have plenty of clothing and will even experience peace and happiness in their slumber and dreams.
"Furthermore, O Bodhisattva Avalokitesvara, in future times, some good man or good woman, either to earn a living in public or private business or in the event of a birth, a death or an emergency, may have to climb a mountain, enter a forest, ferry across a river, a lake or a tremendous body of water or take some other sort of dangerous route. Such a person ought, first, to invoke Bodhisattva Ksitigarbha's name ten thousand times. Then, wherever he passes, the demons and deities in charge of the land will guard and protect him. He will always enjoy peace and happiness, whether walking, standing, sitting or reclining. Furthermore, even if he should chance to meet tigers, wolves or lions, or if he should chance to be exposed to any kind of poison or be confronted with any other kind of danger whatsoever, no harm at all will come to him."
The Buddha, then, in conclusion, said to Bodhisattva Avalokitesvara, "This Bodhisattva Ksitigarbha has a tremendous cause-and-effect relationship with the beings of Jambudvipa. The record of all the beneficial deeds performed by Bodhisattva Ksitigarbha-and which have been both seen and heard by sentient beings-could not be exhausted even though one were to talk about them for hundreds of thousands of kalpas. Therefore, O Avalokitesvara, by means of your miraculous power publish and circulate this Sutra so that all sentient beings in the Saha World will continuously enjoy peace and happiness for hundreds of thousands of myriads of millions of kalpas."
Then the World Honored One offered the following gathas, reciting thusly:
"I see Ksitigarbha's majestic, miraculous power,
Hardly exhausted though spoken of for kalpas numerous as sand grains in the Ganges River.
Seeing him, hearing him, worshipping him, even for an instant,
Will benefit human beings and devas in innumerable ways.
If someone-either male or female, either naga or deity-at the end of his retribution has fallen onto evil paths,
Then he should wholeheartedly take refuge in this Mahasattva,
So his lifespan will be increased and his sinful hindrances eradicated.
Someone may lose his parents, who cared for and loved him,
And not know in what paths of existence their spirits fare,
Or may have brothers or sisters, elder or younger, or other relatives,
Whom he has not seen since his birth and childhood.
But if he molds or paints this Mahasattva's image
And dwells on it in worship, never taking his eyes away,
And invokes his divine name continuously for three weeks,
Then this Bodhisattva will manifest his boundless entity,
Revealing the realm where the supplicant's relatives are reborn.
And even if fallen onto evil paths of existence, they will soon escape
from and leave such paths.
If it is possible for the supplicant not to retrogress from his original determination,
Then he will be touched on his head and receive the sacred predestination.
If anyone wishes to cultivate the unexcelled Bodhi,
Or even wishes to escape from and leave the suffering of the Three Realms,
And if this person has already made up his mind to be compassionate,
He should first concentrate on and worship this Mahasattva's image.
Then all his wishes will soon come true,
And never again will any karmic hindrance curb or stop them.
Someone may make up his mind to read the sutras,
Wishing to deliver all deluded ones to reach the Other Shore.
However in spite of this wish, so inconceivably compassionate,
He soon forgets what he reads, and much is wasted and lost.
It is because this person has karma to block and delude him
That he cannot commit Mahayana sutras to memory.
He ought, then, to offer Ksitigarbha incense and flowers,
Clothing, drink, food and all sorts of interesting artifacts,
And should place pure water in front of this Mahasattva's image,
And, after one day and one night, pray reverently and drink the water.
He must make up his mind to be serious and sincere, carefully guarding against the five pungent plants,
Carefully avoiding liquor, meat, lust and false words,
Carefully refraining from killing-all for three weeks' time.
Concurrently, he must also, without cessation, think on and invoke this Mahasattva, chanting his name.
Soon he will see in his dreams the Boundless One!
Then, on waking, he will discover his hearing is purified
So that all the teachings of the sutras, once reaching his ears,
Will never be forgotten, not even for thousands of myriads of lifetimes.
It is because this Mahasattva is so inconceivably compassionate
That he causes his supplicants to gain this kind of wisdom.
Those sentient beings who are poor, indigent, sick and infirm,
Whose households turn decadent, whose relatives are scattered,
Who, in slumber and in dreams, are disturbed,
Whose prayers are never answered_but, rather, the very opposite of what is wished for always happens_ought wholeheaartedly to concentrate on and worship Ksitigarbha's image.
Then all evil things will disappear entirely.
They will enjoy only peace in their dreams.
They will have plenty of clothing and food as well as the protection of deities and demons.
Anyone who wishes to climb a mountain, enter a forest or cross the seas,
Where there are poisonous and ferocious birds and beasts, evil people,
Evil deities, malicious demons, unfavorable winds,
All sorts of calamities and all sorts of other vexations,
Should just concentrate on, worship and make offerings to the image of Bodhisattva-Mahasattva Ksitigarbha,
So that on such mountain, in such forest or on such vast seas,
All these evils will vanish entirely and disappear.
O Avalokitesvara, listen carefully to what I am saying:
Ksitigarbha, working ceaselessly, is inconceivable.
Even a description of his powers and deeds lasting hundreds of thousands of myriads of kalpas will not be exhausted.
During a universal declaration of these powers of the Mahasattva,
If people should hear Ksitigarbha's name
Or even see his image, make obeisance to him
Or make offerings of incense, flowers, clothing, food and drink,
They will, for hundreds of thousands of kalpas, enjoy Wonderful Happiness.
And should they dedicate this bliss for the benefit of the entire Dharmadhatu,
They will finally transcend samsara and achieve Buddhahood.
Therefore, O Avalokitesvara, be aware of all this,
And make it universally known to lands as numerous as the sands in the Ganges River."
Chapter 13: The Commendation of Human Beings and Devas
At that time, the World Honored One raised his golden-hued arms, and, touching Bodhisattva-Mahasattva Ksitigarbha's head, uttered the following words: "O Ksitigarbha, O Ksitigarbha, your miraculous power is inconceivable, Your compassion is inconceivable. So is your wisdom. So is your eloquence. Let all the Buddhas from all quarters in the ten directions speak about and praise your inconceivable qualities, but they cannot exhaust the number of them even after thousands of myriads of kalpas.
"O Ksitigarbha, O Ksitigarbha, remember that today in Trayastrimsas Palace, amidst the congregation of all the hundreds of myriads of millions of inexpressible, inexpressible numbers of Buddhas and Bodhisattvas, together with the eight categories of beings, including devas and nagas, I, once again, commend to you those sentient beings-such as human beings and devas-who have not yet escaped from or transcended the Three Realms and are still caught in the burning mansion. Do not let those sentient beings ever fall onto evil paths of existence even for only one day or one night, much less let them commit the five unpardonable sins and fall into Avici Hell, justly remaining there for thousands of myriads of millions of kalpas without a date of acquittal.
"O Ksitigarbha, all the sentient beings in southern Jambudvipa Realm are unpredictable in their wills and dispositions. Most of them are accustomed to evildoing. Even if they decide to do good, they may retreat from their good intentions in an instant. Surrounded by evil environmental conditions, their evil wills increase and intensify moment by moment. For this reason, I transform myself into hundreds of thousands of millions of other forms to convert, deliver, release and liberate them in accordance with their respective roots and dispositions.
"O Ksitigarbha, at this time I most sincerely commend to you the multitudes of devas and human beings. In future times, should any deva or human being plant even a tiny root in the context of the Buddhadharma_no matter if it be only the size of one water droplet, one sand grain, one hairtip or one mote of dust_you ought to apply your power to support and protect such a being so that he will gradually come to work on the Unexcelled Cultivation. Do not ever let him suffer any loss or retrogression.
"Furthermore, O Ksitigarbha, in future times, should any deva or human being fall onto an evil path of existence in accordance with his karmic retribution, but also should he, as he is about to fall onto that evil path or is about to approach the entrance to any hell, be able to recite the Buddha's name or a Bodhisattva's name or be able to recite a sentence or a gatha from any Mahayana sutra, you ought to apply your miraculous powers and resort to some expediency to rescue him; and, manifesting your boundless entity at the place where this person is, crush the hell for his benefit, thus enabling him to ascend to heaven to enjoy extraordinarily wonderful happiness."
Then the World Honored One uttered the following gatha:
"The multitudes of devas and human beings of the present and future I now
sincerely entrust to you to deliver with your great, miraculous power and
skillful means so they will never again fall onto the evil paths of
existence."
At that time, Bodhisattva-Mahasattva Ksitigarbha knelt with palms joined and addressed the Buddha, saying, "O World Honored One, please do not worry. In future times, should some good man or good woman have even one thought of reverence for the Buddhadharma, I shall resort to hundreds of thousands of expediencies to deliver and liberate that person from samsara. This is not to mention those good men and good women who always hear of virtuous deeds, practice moment by moment without ceasing and who, naturally, will never retrogress from the Unexcelled Path of Enlightenment."
When these words were concluded, a Bodhisattva in the congregation named Akasagarbha addressed the Buddha, saying, "Since my arrival at Trayastrimsas Heaven, I have heard Tathagata praising Bodhisattva Ksitigarbha's majestic power as being inconceivable. In future times, how many kinds of benefits will any good man or good woman, or even any deva or naga, gain should he hear this Sutra or Ksitigarbha's name or look reverently at and worship his image? It is only hoped that you, O World Honored One, will give a brief account of these things for the benefit of all the multitudes of sentient beings of the present and the future."
The Buddha told Akasagarbha, "Listen attentively, listen attentively! For now I shall tell you about those benefits one by one. In future times, any good man or good woman who should see Ksitigarbha's image and hear this Sutra and, furthermore, read and recite it, and who should also donate incense, flowers, drink, food, clothing and precious treasures as offerings, in addition to giving praise and making obeisance to Bodhisattva Ksitigarbha, will gain twenty-eight kinds of benefits, namely:
Protection and mindfulness of devas and nagas;
Daily increase of virtuous fruition;
Accumulation of elevated and sacred causes;
Nonretrogression from the path of Bodhi;
Affluence and abundant clothing and food;
Non-occurrence of diseases;
Non-occurrence of the calamities of flood or fire;
No harassment by robbery or thievery;
Admiration and respect of all persons one encounters;
Aid and support of deities and demons;
Transformation of the female body into the male body at rebirth;
Being a royal minister's daughter if reborn as a female;
Possession of a dignified and graceful form;
Frequent rebirth in the heaven-realms;
Sometimes becoming an emperor or a king;
Possession of the miraculous power of knowing one's previous lives;
All prayers will be answered;
Delight and happiness for the members of one's family;
Elimination of all unexpected and unpleasant happenings;
Permanent eradication of the karmic ways of life;
Always passing through safely wherever one travels;
Always feeling safety and delight in one's dreams;
Elimination of suffering for one's departed ones;
Rebirth on the strength of previous bliss;
Praises by the Holy Ones;
Possession of clever wit and healthy organs;
Fullness of mercy, pity and compassion;
Ultimate attainment of Buddhahood.
"Furthermore, Bodhisattva Akasagarbha, in the present or in the future, if any devas, nagas, deities or demons should hear Ksitigarbha's name, worship Ksitigarbha's image or just hear about Ksitigarbha's fundamental vows and deeds and if they should, at the same time, praise him and make obeisance to him, then they will gain seven kinds of benefits, namely:
Rapid progress in the holy, sacred stages of achievement;
Elimination and disappearance of all evil karma;
Protection and attendance of the Buddhas;
Nonretrogression from the path of Bodhi;
Great increase of one's own powers;
Complete awareness and knowledge of one's previous lives;
Final achievement of Buddhahood."
At that time, all the inexpressible, inexpressible number of Buddhas, Tathagathas and great Bodhisattvas, as well as the eight categories of beings, including devas and nagas, who had come from all the quarters in the ten directions, on hearing Buddha Sakyamuni praise Bodhisattva Ksitigarbha's great, miraculous power as being inconceivable, marvelled, exclaiming that there had never been anything like it. At that time, in Trayastrimsas Heaven immeasurable quantities of incense, flowers, celestial apparel, pearls and jade showered down as offerings to Buddha Sakyamuni and Bodhisattva Ksitigarbha. After this, the entire congregation again made obeisance to them and withdrew with palms joined.