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Chapter 1: Miracles In The Palace Of The Trayastrimsas Heaven
Thus have I heard. Once the Buddha was abiding in Trayastrimsas Heaven in order to expound the Dharma to his mother. At that time, all the Buddhas and great Bodhisattva-Mahasattvas, an inexpressible number, hailing from countless worlds in the ten directions, came and assembled there. They praised the fact that Buddha Sakyamuni, in evil times with their five kinds of defilement, was still able to manifest his inconceivable power of great wisdom and miracles in order to regulate and tame stubborn beings so that they could come to know suffering and take delight in the Dharma. Each of them sent his attendant to greet the World Honored One.
At that time, the Tathagata smiled and emitted hundreds, thousands, and myriads of millions of great bright clouds-namely, the great bright clouds of perfection, the great bright clouds of mercy and compassion, the great bright clouds of wisdom, the great bright clouds of Prajna, the great bright clouds of Samadhi, the great bright clouds of Srivatsa, the great bright clouds of blissful virtues, the great bright clouds of meritorious virtues, the great bright clouds of refuge and the great bright clouds of praise.
Having emitted such indescribably bright clouds, he also produced all kinds of subtle and wonderful voices-namely, the voices of the Dana-Paramita, the Sila-Paramita, the Ksanti-Paramita, the Virya-Paramita, the Dhyana-Paramita, the Prajna-Paramita, the voices of Mercy and Compassion, of Rejoicing and Abandonment, of Deliverance, of Non-Outflow, of Wisdom, of Great Wisdom, of Lion's Roar, of Great Lion's Roar, of Cloud Thunder and of Great Cloud Thunder.
After he had produced such indescribable, indescribable voices, countless millions of devas, nagas, demons and deities from the Saha World and other realms also came and assembled in Trayastrimsas Palace. The devas from the Four Celestial Kings' Heavens arrived. From Trayastrimsas, Suyama, Tusita, Nirmanarati, Paranirmitavasavarti, Brahmakayika, Brahmapurohita, Mahabrahma (Great Pure Heaven), Parittabhas (Little-Light Heaven), Apramanabha (Infinite-Light Heaven), Abhasvara (Light-Sound Heaven), Parittasubhas (Little-Purity Heaven), Apramanasubhas (Infinite-Purity Heaven), Subhakirtsna (Universal-Pure Heaven), Punyaprasavas (Bliss-Birth Heaven), Anabhraka (Cloudless Heaven), Brhatphala (Broad-Fruition Heaven), Asanjnisattva (No-Thought Heaven), Aurha (No-Trouble Heaven), Atapa (No-Heat Heaven), Sudarsana (Good-to- See Heaven), Sudrsa (Well-Appearing Heaven), Akanistha (Form-Acme Heaven), and the Naivasamjnanasamjnayatana (Neither-Thinking-Nor-Not-Thinking Heaven)-all the multitudes of devas, from the heavens, together with the multitudes of nagas, demons and deities assembled in the Trayastrimsas Palace.
There also came from different lands in other quarters and from the Saha World such deities as those of the seas, of the rivers, of the forests, of the mountains, of the earth, of the streams and lakes, of the crops, of the day, of the night, of the airspace, of the sky, of food and of vegetation. All assembled there.
There also came from different lands in other quarters and from the Saha World such great demon kings as the Evil-Eye Demon King, the Suckle-Blood Demon King, the Consume-Spirit Demon King, the Devour-Ova Demon King, the Give-Disease Demon King, the Welfare Demon King and the Great-Love-Respect Demon King, and they all assembled there.
At that time, Buddha Sakyamuni said to the Dharma Prince Bodhisattva-Mahasattva Manjusri, "Look at all these Buddhas, Bodhisattvas, devas, nagas, pretas and deities, from this world and from other worlds, from this land and from other lands, now arriving here to gather in Tryastrimsas. Do you have any idea how many there are?"
Manjusri addressed the Buddha, saying, "O World Honored One, I could not tell how many there are even if I tried for one thousand kalpas to use my miraculous power to determine the number."
The Buddha said to Manjusri, "I, too, cannot complete the counting even with the vision of my Buddha eyes. Altogether they constitute those beings already delivered, those not yet delivered, those still to be delivered and also those representing work already accomplished and yet to be accomplished by Ksitigarbha Bodhisattva throughout infinite, long kalpas."
Manjusri addressed the Buddha, saying, "O World Honored One, since, in the past, I have long cultivated good roots and have achieved Unobstructed Wisdom, I ought to be able to believe and accept your words on hearing what you have just said. However, the beings of the lesser vehicles, devas, nagas and the rest of the eight categories, as well as sentient beings of future generations, will certainly cherish doubts even if they hear Tathagata's sincere words. Even if they accepted your words temporarily, there would inevitably and unavoidably be some scandalizing and slandering of your views. I only hope that you, O World Honored One, will speak extensively about those deeds Bodhisattva-Mahasattva Ksitigarbha performed during his causal states and what vows he took so that he was able to accomplish such inconceivable things."
The Buddha said to Manjusri, "Let us take the Tri-sahasra-maha-sahasra-loka-dhatu of the three great chiliocosms (universes); from this let us take one piece of each and all of the different kinds of vegetation-including grass, trees, bushes, rice, hemp, bamboo and reeds-and one part of every kind of mountain, rock and dust-mote. Then let us consider each piece and part to be a separate Ganges River. Then, again, take one grain of the sand in all those inconceivably great number of Ganges Rivers as one chiliocosm, and afterwards take each mote of dust within each chiliocosm as one kalpa. Finally, consider all the dust grains accumulated in each of these kalpas to be, themselves, converted to kalpas. Bodhisattva Ksitigarbha has endured one thousand times longer than this vast length of time since he realized the ten grades of accomplishment, not to mention the length of time Bodhisattva Ksitigarbha spent in the sainthood of Hearer and Pratyeka-Buddhahood. O Manjusri, this Bodhisattva's majestic, solemn vows are, indeed, inconceivable!
"If, in the future, a good man or good woman should hear the name of this Bodhisattva and should praise or worship him or invoke his name or donate offerings to him as well as paint, sculpt or mold his image, he or she will be reborn in the thirty-three heavens for one hundred turns and will never again fall onto the evil paths of existence.
"O Manjusri, this Bodhisattva Ksitigarbha in the past, prior to an inexpressible, inexpressible number of kalpas, assumed the form of and took birth as the son of a rich man. At that time, there was a Buddha bearing the title of LION'S-EXCITEMENT-MYRIAD-DEED-ALL-ACCOMPLISHED TATHAGATA. When the elder's son saw the Buddha's excellent form adorned with thousands of blessings, he inquired of the Buddha what deeds he had performed and what vows he had taken to achieve his present excellent form, so that he himself might be able to acquire such a form.
"Then the LION'S-EXCITEMENT-MYRIAD-DEED-ALL-ACCOMPLISHED TATHAGATA told the elder's son, "If you want to realize this entity, you must deliver all suffering sentient beings for vast ages."
"O Manjusri, then the elder's son consequently took his vow, saying, `I now vow that I will provide, throughout incalculable numbers of kalpas in the future, for the sake of all sinful, suffering beings on the six paths of existence, extensive expediencies to cause them all to be delivered and liberated before I myself realize Buddhahood.'
"He took such a great vow in front of that Buddha, and even now, after hundreds, thousands, myriads, millions, and even inconceivable numbers of kalpas, he is still a Bodhisattva.
"Moreover, there was in the past, an inconceivable number of kalpas ago, a Buddha bearing the title of ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA. The life-span of that Buddha was four hundred thousand million asamkhyeka kalpas.
"During the semblance dharma period there was a brahman girl, who, having profound and deep blessing due to deeds in her past lives, was admired and respected by the people, and guarded by devas in her walking, standing, sitting and lying down. However, her mother practiced wicked ways and often slighted the Three Jewels. At that time, this holy girl tried many expediencies to persuade her mother to adopt correct views, but her mother was not thoroughly convinced. Soon thereafter, the mother passed away, and her pudgala (soul) fell into the Uninterrupted Hell (Avici). The Brahman girl knew that her mother, not believing in the laws of causation, would inevitably be reborn into an evil existence according to her karma; so she sold her house and bought vast amounts of incense and flowers and other offerings to be generously donated to the stupas and temples of the Buddha of that era. She saw in a temple the image of the ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA carved and painted in august forms and with perfect dignity. Then the Brahman girl paid obeisance to the sacred image, showing extra reverence. She held deep in her heart the following thought: `The Buddha is the Great Enlightened One, possessing all kinds of wisdom. If he were in this world, he would be able to tell me of my mother's whereabouts after her death.' Then the Brahman girl wept for quite a long time while she gazed admiringly at the Tathagata.
"Suddenly she heard some voice from midair, saying, `O weeping girl, do not be too sorrowful, for I shall now reveal to you your mother's whereabouts.'
"The brahman girl, with palms joined, pointed directly to the midair, saying, `May I know who the Sacred and Virtuous One is who relieves my worry? Since I lost my mother, I think about her day and night; but there has been no one I could ask to tell me of her whereabouts.'
"The voice from midair responded to the girl again, saying, `I am the one whom you are worshipping, the ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA. Seeing that you remember and cherish your mother much more than ordinary beings, I manifest to reveal her whereabouts to you.'
"The brahman girl, hearing this, prostrated herself abruptly on the ground, badly hurting her whole body. Her attendants raised her up and held her steady for quite a long time while she regained her balance and composure. She then addressed the midair, saying, `May the Buddha, in his mercy and compassion, tell me forthrightly my mother's whereabouts, for it is possible that I may die very shortly due to my present physical and mental state!'
"The ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA addressed the holy girl, saying, `After having completed your offering, go directly home, sit reverently and contemplate my name and title; then you will know your mother's whereabouts.'
"Then the brahman girl concluded her worship of the Buddha and returned to her house. She thought about her mother very deeply and sat reverently and contemplated the ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA.
"After one day and one night she found herself arriving at some unknown seashore. The water in the sea was boiling. There were many wicked beasts, all with iron bodies, flying over or walking upon the sea and running and chasing in an east-west direction. She saw that men and women, hundreds of thousands of myriads in number, emerged from and submerged again into the sea, at which time they were snatched up and devoured by the wicked beasts. She also saw yaksas with different forms-some with many hands and numerous eyes, others with many feet and multiple heads, and still others with teeth as sharp as swords protruding from their mouths-chasing and herding these suffering people into the claws of those wicked beasts, who snapped at and seized them by either their heads or their feet. Those beasts had all sorts of horrible forms which one dared not gaze upon too long. The Brahman girl, at this time, by virtue of her mindfulness of the Buddha, was, naturally, not frightened.
"There appeared a demon king named No Poison (Vandana), who prostrated himself before her and welcomed her. He addressed the holy girl, saying, `Well, O Bodhisattva, what causes you to come here?'
"Whereupon the Brahman girl asked the demon king, `What place is this here?'
"Vandana replied, `This is the sea to the west of the Great Iron Enclosed Mountain.'
"The holy girl asked, `I have heard that hell is in the midst of the Cakravada. Is it in fact so?'
"Vandana replied, `It is true that there are hells there.'
"The holy girl asked, `How or in what manner did I arrive at this place of hells?'
"Vandana replied, `Either by majestic or karmic power. Nobody can come here without one of these two.'
"The holy girl asked again, `What causes the water to rise and boil? And why are there so many suffering people and wicked beasts here?'
"Vandana replied, `Those suffering people are newly deceased beings from Jambudvipa, who committed evil. Since for forty-nine days none of their heirs have performed any meritorious or virtuous act to save and deliver them from their suffering and since they did not create any virtuous causes in their lifetime, they must be committed to the various hells according to their karma. Naturally, they must first pass through this sea. Ten myriad yojanas to the east of this sea there is another sea, where the severity of the suffering is double what it is here. To the east of that sea there is still another sea, where the suffering is yet again double. This suffering is the result of the evil causes of the three kinds of karma; and these places are known collectively as the Karmic Sea.'
"The holy girl also asked Demon King Vandana, `Where are the hells?'
"Vandana replied, `The grand hells are within the three karmic seas. They number in the hundreds of thousands. Each one is different from the others. There are eighteen grand ones, and there are five hundred secondary ones, each and all being centers of immeasurable suffering. There are hundreds of thousands of hells in the next category, also, all being places of immeasurable suffering.'
"The holy girl again addressed the great demon king, saying, `My mother died not very long ago. I wonder where her spirit went.'
"The demon king asked the holy girl, `What did your mother do in her lifetime?'
"The holy girl replied, `My mother cherished some perverted views, and she ridiculed the Three Jewels. Sometimes she believed for a little while and then would turn irreverent again. Though she died recently, I still do not know her whereabouts.'
"Vandana asked, `What was your mother's name?'
"The holy girl replied, `Both my mother and father were Brahmans. My father's name was Silo Sardrsa; my mother's name was Yueh Ti Li.'
"Vandana joined his palms and addressed the Bodhisattva, saying, `I wish that you would return to your own place without worry, remembrance or sorrowful musing. It has been three days since the sinful woman Yueh Ti Li ascended to heaven. It is said that, by virtue of her filial offspring's donations to the stupa and temple of the ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA on her mother's behalf, not only was the mother of the Bodhisattva able to leave hell, but also all the sinful people in Avici Hell were able, on that day, to receive the blessing to be reborn with her.'
"The demon king, having said this, withdrew with palms joined. The Brahman girl awoke as from a dream. She realized the situation and then made a great vow in front of the stupa and image of the ENLIGHTENMENT-FLOWER-SERENITY-SELF-SOVEREIGNTY-KING TATHAGATA: `May I, through all future kalpas, provide extensive expediencies for the deliverance and liberation of all sinful, suffering beings."
The Buddha then told Manjusri, "That demon king, who was named Vandana at that time, is now Bodhisattva Ts'ai Shou, and the Brahman girl is now Bodhisattva Ksitigarbha."
Chapter 2: The Assembly of Innumerable Transformational Ksitigarbhas
At that time, all the separate transformational Ksitigarbha Bodhisattvas came from all the hells in hundreds, thousands, myriads and millions of unthinkable, indiscussible, immeasurable, inexpressible, countless numbers of worlds to assemble in Trayastrimsas Palace. By virtue of the Tathagata's miraculous power, each came from his realm together with those who had been liberated from karmic paths-thousands, myriads, millions and nayutas of sentient beings-and all of them held incense and flowers to be offered to the Buddha. Because they had been instructed and converted by Bodhisattva Ksitigarbha, those who came there together would never retrogress from Anuttara-Samyak-Sambodhi. Those beings had, for vast, long kalpas, wandered through numerous births and deaths, suffering on the six paths of existence without one moment's rest. However, by virtue of the extensive mercy and compassion as well as the profound vows of Bodhisattva Ksitigarbha, each one of them had realized the bodhi fruit. Having arrived at Trayastrimsas Palace, they were overwhelmed with rejoicing in their hearts and gazed admiringly at the Tathagata without one blink of their eyes.
At that time, the World Honored One reached out his golden-hued arms to touch the heads of all the separate transformational Ksitigarbha Bodhisattvas from hundreds, thousands, myriads, millions, unthinkable, indiscussible, immeasurable, inexpressible, countless numbers of worlds and uttered these words:
"I have taught and converted many stubborn beings in this evil time with its five kinds of defilement, making them tame at heart and causing them to forsake the perverted and return to the right way. However, there are still one or two out of ten who continue to be bound by their evil habits. I have also divided myself into hundreds, thousands and millions of transformational bodies and employed extensive skillful means for the deliverance and liberation of sentient beings. Sometimes there were those with sharp wits who would hear and immediately believe and accept. There were others with virtuous fruition who could achieve liberation only through hard persuasion; or there were dumb and dull ones who would come to awareness only after long conversion. There were still others with heavy karma who would not show respect. For such beings, each different from the others, I have divided myself into many bodies in order to deliver and liberate them all. I manifest myself in the forms of a man or a woman, a deva or naga, a god or ghost, a grove, a river, a plain, a stream, a pond, a spring or a well for the benefit of all sentient beings so that they all may be delivered and liberated. Sometimes I manifest myself in the forms of a devaraja, a brahmaraja or a cakravarti, of a devotee, a king, a minister or an official, of a bhiksu, a bhiksuni, an upasaka or an upasika, or even in the forms of a sravaka, an arhant, a pratyekabuddha or a Bodhisattva in order to accomplish the conversion and deliverance of sentient beings. Not only in the form of a Buddha have I manifested myself.
"Now be aware that I have been working hard kalpa after kalpa in order to deliver and liberate such hardy, stubborn, sinful and suffering beings. However, there are those not yet tamed who will receive their due retribution according to their karma. If they follow evil paths and suffer great distress, you should remember that I, here in Trayastrimsas Palace, have, with confidence, placed in your care, until the advent of Maitreya, all those suffering beings in the Saha World, desiring that you deliver and liberate them all so that they may continually free themselves from suffering forever and thus be predestined to meet the Buddhas."
At that time, all the separate transformational Ksitigarbha Bodhisattvas from all the different worlds reassembled into one entity and, shedding tears of compassion, addressed the Buddha, saying, "Now for vast long kalpas I have been called and received and led by Buddha, who granted me inconceivable magic power and endowed me with great wisdom. My divided transformational entities fill hundreds, thousands, myriads and millions of worlds-as many as the sand-grains in the Ganges River. In each one of those worlds, I have hundreds, thousands, myriads and millions of transformational bodies. Each of these bodies has delivered hundreds of thousands of myriads of millions of people, causing them to take refuge in the Precious Three and, once and for all, ridding them of birth and death and helping them attain the joy of Nirvana. However, for any virtuous deed accomplished by a sentient being in the name of Buddhadharma-even if it be as small as the tip of a strand of hair, a drop of water, one grain of sand, one mote of dust or even one iota-I shall make use of it for his deliverance and liberation so that he may attain the maximum benefit therefrom. I only hope that you, O World Honored One, do not worry about those beings of future generations who have wicked karma."
He repeated this again and again to the Buddha, saying, "I only hope that you, O World Honored One, do not worry about those beings of future generations who have wicked karma."
At that time, the Buddha praised Bodhisattva Ksitigarbha, saying, "Excellent, excellent! I shall help you to rejoice. You will be able to fulfill the great vows you took vast long kalpas ago, so that universal deliverance will be consummated for all and so that Bodhi will be directly attained by all."
Chapter 3: Contemplation on the Karmic Connection between Sentient Beings
At that time, Lady Maya, the Buddha's mother, with palms joined, asked Bodhisattva Ksitigarbha respectfully, "O Holy One, what will be the retribution for different karmas created by the sentient beings of Jambudvipa?"
Ksitigarbha replied, "Regarding the thousands of myriads of worlds and lands-in some there are hells and in others there are none. In some there are women and in others there are none. In some there is Buddhadharma and in others there is none. Likewise, this applies to the presence or absence of sravakas and Pratyekabuddhas in the various worlds. Thus, there is not just one category alone that describes retribution for sin in the various hells."
Lady Maya addressed the Bodhisattva again, saying, "I still wish to hear about the kinds of retribution induced by following evil paths in Jambudvipa."
Ksitigarbha replied, "O Holy Mother, please listen; I shall speak briefly on this subject."
The Buddha's mother said, "Please do, O Holy One!"
The Bodhisattva Ksitigarbha then addressed the Holy Mother, saying, "In southern Jambudvipa, the retribution for various sins is as follows: If someone should fail to fulfill his filial duty toward his parents or, at worst, kill or harm them, he will fall into Avici Hell, where he will remain for thousands of myriads of millions of kalpas without a date for release. If someone should shed the blood of a Buddha, ridicule the Three Jewels or fail to respect the sutras, he, also, will fall into Avici Hell, where he will remain for thousands of myriads of millions of kalpas without a date for release. If someone should encroach upon or steal the property of some Buddhist establishment, slander bhiksus or bhiksunis, indulge his carnal lust in a sangharama, or kill or harm others, then he or she will fall into Avici Hell and remain there for thousands of myriads of millions of kalpas without a date for release. If someone should pretend to be a sramana and yet actually is not one at heart, but, on the contrary, abuses the establishment, cheats the laity, violates the precepts and commits all kinds of evil, such a person will fall into Avici Hell, where he or she will remain for thousands of myriads of millions of kalpas without a date for release. If someone should steal from the establishment any property at all-grain, rice, other food or clothing-or take any kind of article whatsoever without permission, he or she will fall into Avici Hell and remain there for thousands of myriads of millions of kalpas without a date for release."
Ksitigarbha concluded, saying, "O Holy Mother, anyone committing such sins will certainly fall into Avici Hell, where he will suffer incessantly, without remission for even one instant."
Lady Maya addressed Bodhisattva Ksitigarbha again, asking him, "What is that hell known as Avici?"
Ksitigarbha replied, "O Holy Mother, the hells of various worlds are situated inside the great Cakravada (ring of iron-enclosed mountains). There are eighteen major hells. Also, there are five hundred secondary ones with different designations, and there are, in addition, hundreds of thousands of lesser ones, each one having a different designation as well. One of these is the unique hell which is known as Avici. As for Avici Hell, its dreadful walls circumscribe more than eighty thousand miles, are ten thousand miles high and are made entirely of iron. Fiery flames shoot out of these walls, covering them entirely from top to bottom and, again, from bottom to top. Iron serpents and iron hounds spit out fiery flames and chase about, running along the hellish walls in an east-west direction.
"There are torture-racks in this hell. When just one person alone takes his punishment, he can see himself lying prone with his body stretched out over the entire rack. When thousands of myriads of people all take their punishment together, they, in like manner, can also see themselves, each one, lying prone there with their bodies stretched out, covering the entire rack. Such is the way of retribution for sins induced by various karmas. Moreover, these sinful people suffer all sorts of other tortures and afflictions. Hundreds of thousands of yaksas and other wicked demons have teeth-like swords and eyes like lightning flashes, and with hands that look like copper claws they drag these miserable sinners to their punishment. Other yaksas hold great iron spears, hurling them at these miserable people, some hitting their mouths and noses and others hitting their bellies and backs. They toss these miserable people into midair and catch them again, throwing them onto the racks. Also, there are iron hawks to peck out these miserable people's eyes. Furthermore, there are iron serpents to strangle these miserable people. Long nails are driven into their various limbs and joints. Their tongues are pulled out. Their intestines are ripped out and torn to pieces. Molten copper is poured into their mouths. White-hot iron is wound into their bodies. They die myriads of times and then are revived again myriads of times for further torture. Such is the retribution of karma.
"Very aptly, this hell-torture must last millions of kalpas without a date for acquittal or release. When this hell-realm of the world is annihilated, these miserable sinners will transmigrate to live and suffer in another realm. When that other realm is annihilated also, they will, in turn, transmigrate to yet another realm. However, when all these transmigratory realms are finally annihilated, they must continue to transmigrate yet again until they return to this realm, which will take form once again. Such is the retribution for sin should one fall into Avici Hell.
"Furthermore, this hell is known as Avici because it is conditioned by five factors. What are the five?
"Firstly, the punishment is meted out day and night, kalpa after kalpa, without a moment's interruption or relief. Thus Avici.
"Secondly, one person can fill it completely, and many people also can fill it completely. Thus Avici.
"Thirdly, there is punishment using such devices as forks, clubs, hawks, serpents, jackals, hounds, mills, grinders, saws, chisels, files, choppers, boiling pots, iron nets and cords, and iron mules and horses. Other hideous tortures and punishments force these miserable beings to cover their heads with their own skin after being flayed alive, after which hot molten iron is poured onto their bodies; and when they are hungry they are forced to swallow chunks of iron and drink molten iron when thirsty. This unimaginably horrible torture goes on and continues throughout years and kalpas numbering in nayutas. In this manner they suffer continuously with no cessation whatsoever. Thus Avici.
"Fourthly, irrespective of whether these sinners are male or female, barbarian or civilized, whether young or old, noble or mean, whether nagas or gods, devas or ghosts-all will receive the retribution of sinful karma. Thus Avici.
"Fifthly, if a person falls into this hell, he will die myriads of times and be revived myriads of times each day and each night from the time of his initial entrance unto hundreds of thousands of future kalpas, and he will never have any relief or rest whatsoever from his suffering and torture even for one instant. It is only with the exhaustion of his sinful karma that he will finally be able to gain rebirth. Owing to such continuity of suffering and torture, this hell is, therefore, known as Avici."
Then Ksitigarbha addressed the Holy Mother, saying, "Avici Hell, roughly speaking, is just as I have described it to you. To completely and exhaustively describe the torture devices, the punishment and the hideous suffering there could not be done even if one were to talk as long as one kalpa."
Having heard this, Queen Lady Maya was saddened. She made obeisance with palms joined and withdrew.
Chapter 4: The Karmic Retribution of Sentient Beings in Jambudvipa
At that time, Bodhisattva Ksitigarbha addressed the Buddha, saying, "O World Honored One, by virtue of Buddha's majestic, miraculous power I was able to divide myself into many, many forms throughout hundreds, thousands, myriads and millions of worlds to save and deliver all sentient beings who were suffering their karmic retribution without the Tathagata's great, merciful power; alone, I would not be able to perform such transformations. Now I have been commanded by the Buddha to deliver and liberate all the beings on the six paths of existence until that time when Ajita will achieve Buddhahood. Yes, indeed, O World Honored One, please do not worry."
Then the Buddha told Bodhisattva Ksitigarbha, "All those sentient beings who have not been liberated are uncertain and precarious in their nature and consciousness. Their evil habits will produce evil karma, and their virtuous habits will yield fruition. Whether they are virtuous or wicked, all depends on the circumstances surrounding them. They revolve on the five paths of existence without one moment's cessation, most likely continuing thus for countless kalpas, in confusion, delusion, hindrance and difficulty like fish caught in nets in the vast streams, that, though escaping from such traps and freeing themselves temporarily, will soon become entangled in those nets again. For such people, I would normally be worried. However, since you are going to honor your past wishes and solemn vows, taken kalpa after kalpa, for extensive deliverance of all those sinful people, how should I have any cause for further worry?"
After these words were spoken, a Bodhisattva-Mahasattva in the assembly named Samadhisvararaja addressed the Buddha, saying, "O World Honored One, what vows did Bodhisattva Ksitigarbha take kalpas ago that deserve your profuse commendation and praise? I only wish that you, O World Honored One, would describe them briefly."
Then the World Honored One said to Bodhisattva-Mahasattva Samadhisvararaja, "Listen attentively! Listen attentively and think carefully about all that I say, for I am going to describe each vow individually for you.
"Think of that vastly ancient time ere immeasurable, asankhyeya, nayuta, inexpressible numbers of kalpas. At that time, there was a Buddha known as SARVAJNASIDDHARTA TATHAGATA, who had the epithets of Arahat, Samyaksambuddha, Vidyacarana- Sampanna, Sugata, Lokavid, Anuttara, Purusa-Damyasarathi, Sastadevamanusyanam, Buddha and Bhagavan. This Buddha had a lifespan of sixty thousand kalpas.
"Before he left his home life, he was the king of a small country. He befriended the king of the neighboring country, and they both practiced the ten virtues for the benefit of sentient beings. Since most of the people in the neighboring country had committed many wicked deeds, the two kings contrived a plan to provide extensive expediencies, whereby one of the kings made up his mind to achieve Buddhahood early in order to deliver all those wicked people without exception, while the other king took the vow: `I will never become a Buddha if I have not first delivered all those sinful and suffering beings, making them comfortable and joyful and enabling them to achieve Bodhi.' "
The Buddha, continuing to tell this story to Bodhisattva-Mahasattva Samadhisvararaja, said, "The king who made up his mind to become a Buddha earlier became TATHAGATA RVAJNASIDDHARTA; but the other king, who vowed always to deliver all sinful suffering beings and did not want to become a Buddha, is now Bodhisattva Ksitigarbha.
"Again in the past, ere immeasurable asankhyeya kalpas, a Buddha was born. His name was PURE-LOTUS-EYE TATHAGATA. This Buddha had a lifespan of forty kalpas. During the period of his formal Dharma, there was an Arhat who delivered sentient beings by means of his bliss and who instructed and converted them gradually. This Arhat met a woman by the name of Prabhacaksuh (Bright-Eyes), who provided food to honor him.
"The Arhat asked her, `What is your wish?'
"Prabhacaksuh replied, `Since the day my mother passed away, I have constantly tried, through blessings gained by my donations, to gain her deliverance. I wonder what path of existence my mother is now taking.'
"The Arhat took pity on her and entered Samadhi to discover her mother's whereabouts. He became aware that Prabhacaksuh's mother had followed the evil path and was suffering most severely. He then asked the girl, `What did your mother do in her lifetime so that she now finds herself on the evil path in a condition of extremely harsh suffering?'
"Prabhacaksuh replied, `Mother was accustomed to enjoy eating only fish, turtles and the like; and she prized mostly their roe and eggs, either roasted or boiled, indulging herself in consuming them. The counting of the number of those lives would add up to thousands of myriads and might even be double or quadruple that number. In your mercy and pity, O World Honored One, how would you save her?'
"The Arhat, having pity for her, as a matter of expediency advised Prabhacaksuh, saying, `You may wholeheartedly recite the name of VISUDDHIPANDARIKACAKSUH TATHAGATA and also mold and paint his image for the benefit of the living and the dead.'
"Having heard this, Prabhacaksuh at once gave up those things she treasured and had Buddha's image painted. She also made many offerings to him. With sincere respect, she worshipped him, weeping sorrowfully. Suddenly, after midnight, Prabhacaksuh dreamed she saw the Buddha, with his shining golden body, as tall as Mount Sumeru, emitting brilliant light, who told her, `Your mother will soon be reborn into your household. She will talk as soon as she begins to feel hungry and cold.'
"Soon after, the maid in her household gave birth to a baby who began to talk when it was not even three days old. The baby prostrated itself and wept bitterly, telling Prabhacaksuh, `One receives his own retribution for all the karma he has created, taking the effects during his times of birth and death. I was formerly your mother, and I have remained for a long time in the darkness of Hades. Since I left you, I have repeatedly fallen into major hells. However, by virtue of your bliss, I am now able to be reborn, but only to a low, mean class; and I shall have only a short life, wherein I shall again fall onto an evil path at the age of thirteen. What plan do you have to help me escape from such karma?'
"Having heard these words, Prabhacaksuh knew that this baby was, doubtlessly, her former mother. She became choked with sobs, wept bitterly and said to the maid's baby, `Since you were, indeed, formerly my mother, you ought to be aware of your own sins. What did you do that caused you to fall onto the evil path of existence?'
"The maid's baby replied, "I was paying retribution for two karmic sins that I committed: killing and defamation. Without your cultivation, that has now rescued and delivered me from that suffering, I would not be able to be liberated due to my former evil karma.'
"Prabhacaksuh asked, `What is it like in those hells?'
"The maid's baby replied, `It is unbearable to relate such punishment and suffering. Hundreds of thousands of years would hardly be enough time to exhaust any detailed description of such torture and suffering.'
"Upon hearing this, Prabhacaksuh shed tears, crying profusely. Then she pleaded skyward, praying aloud, saying, `May my mother always be free from the hell-states and commit no serious offenses during or after the thirteenth year of her present lifetime, and may she never again experience any evil path of existence whatsoever. May all the Buddhas from all the quarters in the ten directions have mercy and pity on me and listen to this extensive vow that I am about to take for my mother's sake. If my mother could always be free from following the three evil paths of existence, never be reborn in this low, mean class, and never again take the form of a woman in the vast kalpas to come, I then take this vow in front of the image of VISUDDHIPANDARIKACAKSUH TATHAGATA: From this day forth and throughout hundreds of thousands of myriads of millions of kalpas to come, I will succor and deliver all sinful, suffering beings in all worlds, in all hells and on the three evil paths of existence, causing them to leave the evil paths of hell-dwellers, of animals and of hungry ghosts; and it is only after all beings subject to retribution for sins have achieved Buddhahood that I myself will attain complete enlightenment.'
"Having taken this vow, she heard VISUDDHIPUNDARIKACAKSUH TATHAGATA say to her, `O Prabhacaksuh, you show great mercy and pity by taking such a great vow for the sake of your mother. I now see that your mother, on reaching thirteen years of age, will forsake this retributive body, will be reborn as a Brahmacari and live one hundred years. After that retributory life, she will then be reborn into the asoka (no-sorrow) state, enjoying a life-span of incalculable kalpas. Finally, she will achieve Buddhahood and deliver human beings and devas, as many as the grains of sand in the Ganges River.' "
The Buddha, continuing, said to Samadhisvararaja, "The arhat who delivered Prabhacaksuh at that time is now Bodhisattva Aksayamati (Inexhaustible-Mind). The person who was Prabhacaksuh's mother then is Bodhisattva Moksa now, and the girl who was Prabhacaksuh then is Bodhisattva Ksitigarbha now.
"During the vast long kalpas of the past, Ksitigarbha had such profound mercy and pity that he took as many vows as the grains of sand in the Ganges River in order to render extensive deliverance to all sentient beings.
"In the future, if men or women fail to practice virtuous deeds and only commit evil, or if they fail to believe in cause and effect and indulge in perverted lust, lying, double-tongue, harsh words or defamation of the Mahayana views-such sinful people will certainly fall onto evil paths of existence. If, however, they should meet good, learned friends who persuade them, in the time it takes to snap one's fingers, to take refuge in Bodhisattva Ksitigarbha-such beings will be able to be delivered and liberated from retribution on the three evil paths of existence. Furthermore, if they should wholeheartedly pay obeisance, worship and praise, offer incense, flowers, clothing, jewels of all sorts, food and beverages and other such donations, then they will always enjoy wonderful happiness in heaven during hundreds of thousands of myriads of millions of kalpas in the future. Finally, when their heavenly bliss becomes exhausted, they will descend once again to the human worlds, always becoming emperors or kings, who will be able to remember the entire history, from beginning to end, of their previous lives.
"O Samadhisvararaja, such is the inconceivable, great, majestic power that Bodhisattva Ksitigarbha possesses to render extensive benefits to all sentient beings. You Bodhisattvas ought, therefore, to commit this sutra to memory and extensively circulate, spread and relate it."
Samadhisvararaja addressed the Buddha, saying, "World Honored One, please do not worry. We thousands of myriads of millions of Bodhisattva-Mahasattvas will certainly be able, by virtue of Buddha's majestic influence, to expound this sutra extensively in Jambudvipa for the benefit of all sentient beings."
Having thus addressed the Buddha, Samadhisvararaja, with palms joined, respectfully made obeisance and withdrew.
Then the Devarajas from the four directions rose from their seats and, with palms joined, respectfully addressed the Buddha, saying, "O World Honored One, since Bodhisattva Ksitigarbha took such grand vows vast long kalpas ago, how is it that he has not yet completed his work of deliverance and that he is now, even again, taking extensive, immense vows? It is our sole hope that you, O World Honored One, will explain this to us."
The Buddha responded to the four Devarajas, "Excellent, excellent! Now I am going to tell you and the present and future devas and human beings about the expedient things which Bodhisattva Ksitigarbha is doing on the paths of birth and death in Jambudvipa of the Saha World to render merciful and compassionate deliverance and liberation to all sinful and suffering beings."
The four Devarajas said, " Yes, indeed, O World Honored One, we will be delighted to listen."
The Buddha said to the four Devarajas, "From vast, long kalpas ago until the present time, Bodhisattva Ksitigarbha has been delivering and liberating sentient beings, but he has not yet completely fulfilled his vows. Since he has mercy and pity on all sinful suffering beings in this world and sees that their entanglement will not be cut off for countless kalpas in the future, he again has taken further colossal vows to encourage all the Bodhisattvas to resort to hundreds of thousands of myriads of millions of expediencies in Jambudvipa of the Saha World in order to teach and convert them.
"O Devarajas, to those who kill, Bodhisattva Ksitigarbha would speak about the retribution of early, untimely death for such misdeeds. To those who steal, he would talk about the retribution of distress, destitution and indigence. To those who indulge in perverted lust, he would talk about the retribution of being born as peacocks, pigeons and mandarin ducks in future lives. To those using harsh words, he would speak about the retribution of quarrels and fights in the family. To those who defame, he would speak about the retribution of dumbness or ulcer-sores in the mouth. To those who are angry and hateful, he would talk about the retribution of ugliness in the form of a hunchback or a cripple. To those who are niggardly, he would talk about the retribution of unanswered prayers. To those who eat or drink to excess, he would talk about the retribution of thirst, starvation or throat diseases. To those who indulge in hunting, he would talk about the retribution of death from fright or mental derangement. To those disobedient to their parents, he would talk about the retribution of calamities and destruction from the sky or the earth. To those who commit arson by setting forests ablaze, he would talk about the retribution of death or crazy delusions. To those who abuse their stepchildren, he would talk about the retribution of being likewise abused in future lives. To those who trap and catch live fledglings with nets, he would talk about the retribution of separation from their blood relatives. To those who defame the Three Jewels, he would talk about retribution in blindness, deafness and dumbness. To those who slight the Dharma and religion, he would talk about the retribution of permanent banishment to the evil paths of existence. To those who abuse the properties of the Sangha establishment, he would talk about the retribution of transmigration in hell for millions of kalpas. To those who blemish religious practices and wrong the Sangha, he would talk about the retribution of permanent existence as animals. To those who harm lives by boiling, fire, cutting or chopping, he would talk about appropriate retributory repayment in transmigration. To those who violate the precepts and break abstinences, he would talk about the retribution of thirst and starvation as fowls and beasts. To those who destroy things or spend money unreasonably, he would talk about the retribution of the deficiency or the complete extinction of the necessities they seek. To those who are haughty and self-conceited, he would talk about the retribution of being lowly and mean. To those who use double tongues to instigate trouble, he would talk about the retribution of dumbness or having one hundred tongues. To those with perverted views, he would talk about the retribution of rebirth in the hinterland.
"Such are the results yielded by evil deeds-the physical, verbal and mental karmas of the sentient beings in Jambudvipa, as well as the hundreds of thousands of ways of encountering their proper retribution. I have talked about them only roughly and briefly. The sentient beings in Jambudvipa, such as those described, will induce various and different karmic response and results. Those sentient beings will first receive such different sorts of retribution as described and afterward fall into hell, most probably remaining there for quite a number of kalpas without a date for acquittal or release. However, Bodhisattva Ksitigarbha will resort to hundreds of thousands of myriads of millions of expediencies to teach, convert, deliver and liberate them. Therefore, you protectors of people and of countries, help him and do not let those various causes and results of sin lead sentient beings astray."
The four Devarajas, having heard this, shed tears, sighed sorrowfully and withdrew with palms joined.
Chapter 5: The Names Of The Various Hells
At that time, Bodhisattva-Mahasattva Samantabhadra addressed Bodhisattva Ksitigarbha, saying, "Will you, sir, kindly speak for the benefit of devas, nagas and the four-fold assembly of Buddhists, as well as for all sentient beings of the present and of future times, about the places where retribution is to be meted out to the poor sinful beings in the Saha World and Jambudvipa, noting, as well, designations of the various hells and the different sorts of retribution for evil acts, so that those sentient beings in the decaying period of Buddhadharma in the future will know about such retribution."
Ksitigarbha replied, "Sir, fully respecting Buddha's majestic spirit and the Mahasattva's power, I shall now give you a brief account of the designations of various hells as well as the different sorts of retribution for different kinds of sins and evil actions. Sir, in the east of Jambudvipa there is a mountain known as Cakravada (Iron-Enclosed). This mountain is dark and deep and receives no light from the sun or the moon. Here there is a major hell named Avici and another hell named Mahavici. There is another hell named Four-Cornered. There is another hell named Flying-Sword. There is another hell named Fire-Arrows. There is another hell named Pitching-Mountains. There is another hell named Piercing-Spears. There is another hell named Iron-Cart. There is another hell named Iron-Rack. There is another hell named Iron-Cattle. There is another hell named Thousand-Knives. There is another hell named Iron-Mule. There is another hell named Molten-Copper. There is another hell named Embrace-Pillar. There is another hell named Flowing-Fire. There is another hell named Cultivating-Tongue. There is another hell named File-Heads. There is another hell named Scorch-Feet. There is another hell named Peck-Eyes. There is another hell named Iron-Shots. There is another hell named Fight-Quarrel. There is another hell named Iron-Axe. There another hell named Much-Hate."
Ksitigarbha continued, saying, "Sir, inside the Cakravada Mountain there exist such hells, infinite in number. In addition to the hells I have already mentioned, there are Yell-Shout Hell, Strip-Tough Hell, Excretion Hell, Copper-Lock Hell, Fire-Elephant Hell, Fire-Hound Hell, Fire-Horse Hell, Fire-Ox Hell, Fire-Hill Hell, Fire-Rock Hell, Fire-Bed Hell, Fire-Beam Hell, Fire-Hawk Hell, Saw-Teeth Hell, Peel-Skin Hell, Drink-Blood Hell, Scorch-Hand Hell, Burn-Foot Hell, Inverted-Thorn Hell, Fire-Abode Hell, Iron-Abode Hell and Fire-Wolf Hell. Within each one of these hells there are, in turn, some lesser hells-one or two in some, three or four in others or even hundreds or thousands in some cases-each one having its own designation."
Bodhisattva Ksitigarbha, explaining further, said to Bodhisattva Samantabhadra, " Sir, these are the places and manners in which sentient beings in South Jambudvipa who create bad karma by leading evil lives receive their retribution. Karma is tremendously powerful. It is capable of covering Mount Sumeru, is capable of plumbing the vast ocean depths and is even capable of obstructing the holy doctrines. Therefore, sentient beings should not neglect lesser evils as being not sinful; for retribution will be meted out to them after their deaths for every bad intention or violation, even though it be as small or insignificant as an iota. Even beings as closely related as fathers and sons will part their respective ways, and one will not take the punishment of the other even if they chance to cross paths.
"Now, by virtue of Buddha's majestic powers, I shall give a brief account of the various kinds of retribution for different sins in the hells that I have mentioned. I hope only that you will carefully listen to my words."
Samantabhadra replied, "I have always known, from long ago, the various kinds of retribution meted out on the three evil paths of existence. Sir, will you please speak about them so that all the evil-doers hereafter, in the decaying period of Buddhadharma, may hear you and, thereupon, take refuge in the Buddha."
Ksitigarbha said, "Sir, some of the different sorts of retribution meted out in the various hells are as follows: In some hells, the tongues of punished beings are plucked out to be plowed under by oxen or cows; in others, the hearts of punished beings are ripped out to be devoured by yaksas; in others, the bodies of punished beings are boiled in huge pots full of sizzling water; in others, punished beings are forced to embrace red-hot, scorching copper pillars; in others, punished beings are chased and caught by bursts of fire; in others, it is always ice cold; in others, there is limitless filthy excretion; in others, darts and pellets are whizzing and shooting about; in others, many fiery spears are continually stabbing out; in others, only the breasts and backs of punished beings are pounded; in others, only their hands and feet are burned; in others, there are iron serpents winding and twisting about punished beings; in others, there are iron hounds chasing them; and in still others, there are iron mules riding them.
"Sir, for such kinds of retribution there are hundreds of thousands of sorts of instruments for torture and punishment in each one of the hells; these instruments are made only of copper, iron, rock or fire. These four kinds of conditions-as well as the instruments of torture and punishment they are formed into-are caused by the various karmic sinful deeds.
"Now, thanks to Buddha's majestic spirit and your inquiry, I have just completed a brief account of the different sorts of retribution in the various kinds of hell. However, to give an exhaustive description of every kind of retribution for every sort of sin in each and every type of hell-with the hundreds of thousands of miserable tortures in each one of the innumerable hells-would not be possible even though I were to continue for innumerable kalpas."
Chapter 6: Tathagata's Praises
At that time, the World Honored One emitted from his entire body great, brilliant lights, which shone throughout all the hundreds of thousands of myriads of millions of Buddha-Lands-indeed, numbering as many as the number of grains of sand in the Ganges River. With a tremendous, thunderous voice he admonished all the Bodhisattva-Mahasattvas, devas, nagas, demons, gods, human and nonhuman beings in various Buddha-Lands, saying, "All of you, listen! For today I shall praise the deeds of Bodhisattva-Mahasattva Ksitigarbha, who, by manifesting his great, inconceivable, merciful and compassionate powers, saves and protects all the sinful and suffering beings in all the worlds in the ten directions. After my Nirvana, you Bodhisattva-Mahasattvas, devas, nagas, demons and deities should resort to extensive expediencies in order to guard this sutra and to cause all sentient beings themselves to realize Nirvana."
After this was said, a Bodhisattva in the congregation named Samantavipula, with palms joined, reverently addressed the Buddha, saying, "We now see that you, World Honored One, highly praise Bodhisattva Ksitigarbha for possessing such inconceivable, great, majestic, sacred virtues. It is only hoped that you, World Honored One, will describe-for the benefit of those sentient beings living during the final period of Buddhadharma in the future-such things as the causes and the results of Bodhisattva Ksitigarbha's deeds that benefit human beings and devas, so that the eight categories of beings, including devas and nagas, as well as other sentient beings in future periods, will accept and adore Buddha's words."
Then the World Honored One responded to Bodhisattva Samantavipula and all the kinds of sentient beings there assembled, saying, "Listen attentively, listen attentively! I am going to talk to you briefly about the blissful and virtuous things which Bodhisattva Ksitigarbha has done to benefit human beings and devas."
Samantavipula said, "Yes, indeed, O World Honored One, we shall be delighted to hear."
The Buddha told Samantavipula, "If a good man or a good woman in the future should, on hearing the name of Bodhisattva-Mahasattva Ksitigarbha, join his palms, give praise and pay obeisance or give admiration to him-such a person will be exonerated from all his sins committed and karmic blemishes contracted during thirty kalpas.
"O Samantavipula, if a good man or a good woman should make an image of this Bodhisattva, either by painting or drawing it or by molding it with earth, stone, glue, lacquer, gold, silver, copper or iron, and should then make even only one observance or make only one act of worship to it-such a person will be reborn in the thirty-three heavenly realms one hundred times in succession, never again falling onto any evil path. Even when bliss becomes exhausted, he still will be the king of a country, with no loss of his immense advantages.
"If a woman who hates womanhood should apply her mind to worshipping Bodhisattva Ksitigarbha's painted picture or his image made of earth, stone, glue, lacquer, copper or iron, and if she should often pay homage to it also with such things as flowers, incense, food, drink, clothing, accessories, curtains, banners, money or jewels-such a good woman will not ever be reborn into a world having any woman whatsoever for a duration of hundreds of thousands of myriads of kalpas after she ends her present retributive life in a woman's form, not to mention her having to undergo any further period of womanhood. Unless she should wish, by virtue of her compassionate vow, to assume womanhood in order to deliver and liberate sentient beings, she will not have to assume womanhood for a duration of hundreds of thousands of myriads of kalpas by virtue of her worship of Bodhisattva Ksitigarbha and because of the meritorious virtues gained from such worship.
"Furthermore, O Samantavipula, if a woman should hate her ugliness and proneness to illness but wholeheartedly pays obeisance to Ksitigarbha in front of his image-such a person, soon after her death, will, in the duration of the time it takes to eat one meal, be reborn during thousands of myriads of kalpas with perfectly admirable looks and forms. If this ugly woman should not loathe womanhood, she will, in hundreds of thousands of myriads of millions of future lives, always be born a princess, royal lady or daughter of a high official in a great family clan of a great elder; and she will enjoy a graceful birth and a perfect, admirable form in each lifetime. It is by virtue of her wholehearted worship of Bodhisattva Ksitigarbha that such bliss will be obtained.
"Moreover, O Samantavipula, if some good man or good woman should be able to play various kinds of music and sing praises and offer incense and flowers in front of this Bodhisattva's image, or persuade even one person or many people to do likewise-such a person will have the protection and guardianship, day and night, of thousands of demons and deities, in the present as well as in the future, so that no evil will even reach his or her ears, much less that he, personally, should ever encounter any misfortune or evil.
"Furthermore, O Samantavipula, if, in the future, any evil people, together with evil deities or evil demons, should observe that a good man or a good woman takes refuge in worship and praises and pays obeisance to the image of Bodhisattva Ksitigarbha, and if they should act wrongly to ridicule and slander him or her, asserting such action to have no merit or virtue or benefit, and if these same evil people either laugh with their teeth exposed or object behind his or her back or persuade others to object together, or if there is any objection whatsoever by one person or by many people, or if such a person or people have even just one single thought of ridicule or slander-such scorners shall, as their retribution for this ridicule and slander, fall into Avici Hell and remain there until the Nirvana of one thousand Buddhas in the Bhadrakalpa, constantly receiving extremely severe punishment. In addition, even that kalpa will have to elapse before such scorners will be able to enter even the path of hungry ghosts. Another thousand kalpas will have to elapse before they can enter the path of animals. Finally, still another thousand kalpas will have to elapse before they will be able to enter the path of human beings. However, even as human beings, they are bound to be poor, indigent, low and mean, deficient in some bodily organs and severely knotted mentally by evil karma so that they will surely always continue to fall onto one evil path of existence or another.
"So you see, O Samatavipula, it is bad enough to ridicule and slander others' donations and sincere worship; but it is much worse, indeed, to breed other wicked views that seek to bring about the destruction of the Buddhadharma.
"Furthermore, O Samantavipula, in future worlds some men or women will be totally disabled and bedridden for a long time, neither their prayers for recovery nor their prayers for death being answered. At nighttime they will dream of evil demons or dream that the members of their immediate families or other relatives may visit some dangerous place. Sometimes they will have nightmares about being in the company of demons or deities. As the days, months and years elapse, they will become extremely weak and seriously ill, yelling tragically and pathetically, out of misery in their sleep. Those people represent cases of karma under judgment, the seriousness of which is as yet undecided, and such people either find it difficult to give up their lives or find that it is impossible for them to recover. Such situations are discernible even to the eyes of both laymen and laywomen.
"To help such people it is necessary to recite this Sutra aloud only once in front of the images of Buddhas and Bodhisattvas. Then take something which the patient cherishes-such as clothing, jewels, plantations, gardens or houses-and recite aloud to the patient as follows: `I, so and so, on behalf of this patient, am donating these articles in front of the Sutra and the icons in order to honor the Sutra and icons or to construct Buddhas' and Bodhisattvas' icons or to build stupas and temples or to burn oil lamps or to benefit religious establishments.'
"In such a manner, this pronouncement should be repeated three times to the patient so that he may hear and understand it. If his consciousness has diffused or if his breathing has stopped, just make the pronouncement and recite the Sutra aloud for one day or two, three or four days or even for seven days. From that time forward, that patient will be exonerated, once and for all after his death, from all his previous miseries and serious iniquities as well from any of the five hundred unpardonable sins he may have committed. Furthermore, he will be aware of his previous lives wherever he may have his rebirth. All this is wonderful, but how much more will be the reward gained by those good men and good women who would themselves copy this Sutra or have others copy it for them or who would themselves mold or paint this Buddha's icon or picture or who would even have others carve or paint it for them. They will certainly gain tremendous benefit.
"Consequently, O Samantavipula, if you see anyone reciting this Sutra or even for an instant praising or honoring it, you must resort to hundreds of thousands of expedients to encourage this kind of person to be diligent without retrogression so that he may obtain thousands of myriads of millions of inconceivable meritorious virtues in the future as well as at present.
"Furthermore, O Samantavipula, if, in any future world, any sentient beings should, in their dreams, see some demons or deities or even beings in other forms sobbing and sighing or weeping and frightened, they should understand that these beings were their parents, sisters, brothers, spouses or other relatives in one, ten or one hundred or one thousand lives in the past and that they are presently on evil paths of existence, are not yet acquitted and have no hope whatsoever for any blissful power to deliver them. They can only, in dreams, exhort their former blood relatives to resort to expediencies to help them in their desire to escape from evil paths.
"O Samantavipula, with your miraculous power, you should command people having such dreams to recite this Sutra themselves three or seven times in front of Buddhas' or Bodhisattvas' images or ask others to recite it for them. Then, those relatives on evil paths, who appeared in their dreams, will gain deliverance and liberation at the conclusion of the repeated recitation of this Sutra. Also, these former relatives will never again appear in the dreams of the living.
"Furthermore, O Samantavipula, if, in any future world, some lowly, mean folk-either maids or slaves or some persons deprived of freedom but aware of their previous karma and wishing to repent-should wholeheartedly make obeisance to Bodhisattva Ksitigarbha's image and if they should recite, during a seven-day period at the end of their present lifetimes, the Bodhisattva's name about ten thousand times, such people will always be reborn to positions of honor for thousands of myriads of rebirths; and far less will they ever again endure the suffering of the three evil paths of existence.
"Furthermore, O Samantavipula, if, in any future world, to such people as ksatriyas, brahmans, elders or householders or to those in other clans or tribes in Jambudvipa there should arrive a newborn baby-either a boy or a girl-and if the parents early on intone this inconceivable Sutra and invoke the Bodhisattva's name no less than ten thousand times, then this newborn baby-either a boy or a girl-will be exonerated from previous disastrous karmas, if any, and will enjoy deliverance, happiness, a trouble-free existence and a life of great length; and those reborn with blissful karmas shall, in turn, enjoy greatly increased happiness and longevity.
"Furthermore, O Samantavipula, as for the sentient beings in any future world-the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth and thirtieth days of the month are the days when their offenses are to be judged and the degree of severity of their retribution is to be decided. If sentient beings in southern Jambudvipa create karma and commit sins whenever they move, rest or cogitate, then how much worse are the sins committed and the karma created by those who indulge in killing, destroying, stealing, robbery, lust, lying and hundreds of thousands of other such sinful acts! However, should sentient beings be able to recite this Sutra just one time in front of the images of Buddhas, Bodhisattvas, sages and holy ones on each of these ten days of abstention, then no calamity will come within one hundred yojanas to the east, west, south and north of their households; and the old and the young of their households will never follow evil paths either in the present or in the future for hundreds of thousands of ages. Also, should they be able to read this Sutra just once in those ten days of abstention, then their households will, even at the present time, be free from all unexpected illness and be fully abundant in clothing and food.
"Therefore, O Samantavipula, you should be aware that such inconceivable hundreds of thousands of myriads of millions of beneficial things are accomplished by virtue of Bodhisattva Ksitigarbha's great, majestic, miraculous power. The sentient beings in Jambudvipa have strong primary and secondary causes in relationship to this Mahasattva. Those sentient beings, on hearing this Bodhisattva's name or on seeing his image or even on hearing three words, five words, one sentence or one gatha of this Sutra, will enjoy extraordinarily wonderful happiness at present and will gain dignity and rebirth in honorable and noble families for hundreds of thousands of myriads of millions of rebirths in the future."
At that time, Bodhisattva Samantavipula, having heard the Buddha, as well as the Tathagata's praises of and commendations for Bodhisattva Ksitigarbha, knelt before the Buddha with palms joined and addressed him, saying, " O World Honored One, I knew from long ago that this Mahasattva possessed such inconceivable miraculous power and great strength for vows. However, for the benefit of all sentient beings in the future, so that they may be aware also-and only for such a purpose-I ask this final question. Yes, indeed, O World Honored One, in order that they may honor and accept it, how shall this Sutra be designated and how shall we circulate it?"
The Buddha told Samantavipula, "There are three names for this Sutra. One is The Sutra of Ksitigarbha's Fundamental Vows. Another is The Sutra of Ksitigarbha's Own Deeds. Still another is The Sutra of Ksitigarbha's Fundamental Vows and Power. Since this Bodhisattva really did take great and profoundly serious vows vast, long kalpas ago for the benefit of all sentient beings, you, therefore, should circulate it in accordance with his wishes."
Having heard this, Samantavipula reverently made obeisance with palms joined and withdrew.