Di Zang Pu Sa Ben Yuan Jing (地藏菩薩本願經)

爐香乍爇法界蒙燻諸佛海會悉遙聞隨處結祥雲誠意方殷諸佛現全身

The incense in the burner has just been lit, and the whole Dharma realm is perfumed by it; the sea-like assemblies of the Buddhas can all smell it from afar; auspicious clouds gather wherever it goes, and when sincerity is at its most earnest, the Buddhas show their whole bodies.

南無香雲蓋菩薩摩訶薩（三稱）

I take refuge in the Bodhisattva-Mahasattva Incense Cloud Canopy (a Bodhisattva is one who seeks awakening and also saves beings). (Chant three times.)

;淨口業真言

Mantra for Purifying Speech Karma.

唵。修俐修俐。摩訶修俐。修修俐。薩婆訶

This is the mantra for purifying speech karma, which has always been recited and not translated.

;淨意業真言

Mantra for Purifying Mind Karma.

唵。縛日囉。怛訶賀斛。

This is the mantra for purifying mind karma, which has always been recited and not translated.

;淨身業真言

Mantra for Purifying Body Karma.

唵。修哆俐修哆俐。修摩俐修摩俐。薩婆訶

This is the mantra for purifying body karma, which has always been recited and not translated.

;安土地真言

Mantra for Pacifying the Earth.

南無三滿哆。毋馱喃。唵。度魯度魯。地尾薩婆訶

This is the mantra for pacifying the earth, which has always been recited and not translated.

;普供養真言

Mantra for Universal Offering.

唵，誐誐曩，三婆嚩，伐日囉，吽

This is the mantra for universal offering, which has always been recited and not translated.

;覺林菩薩偈

Verse of Bodhisattva Awakening Forest.

華嚴第四會，夜摩天宮，無量菩薩來集，說偈讚佛。爾時覺林菩薩承佛威力，遍觀十方而說頌言：

In the fourth assembly of the Avatamsaka Sutra, in the Yama Heaven Palace, countless Bodhisattvas came together and spoke verses in praise of the Buddha. Then Bodhisattva Awakening Forest, by the Buddha's power, surveyed the ten directions and spoke this verse:

譬如工畫師，分佈諸彩色。虛妄取異相，大種無差別。

It is like a skillful painter, who lays out the many kinds of colors. Falsely grasping at all different appearances, the four great elements in truth have no difference.

大種中無色，色中無大種。亦不離大種，而有色可得。

In the four great elements there is no color, and in color there are no four great elements. Nor is it apart from the four great elements that color can be found elsewhere.

心中無彩畫，彩畫中無心。然不離於心，有彩畫可得。

In the mind there are no colored paintings, and in the paintings there is no mind. Yet apart from the mind, no painting can be found.

彼心恆不住，無量難思議。示現一切色，各各不相知。

That mind never stays still, it is measureless and beyond thought. It displays all forms, each unaware of the others.

譬如工畫師，不能知自心。而由心故畫，諸法性如是。

It is like a skillful painter who cannot know his own mind. Yet because of the mind he paints, and the nature of all dharmas is also like this.

心如工畫師，能畫諸世間。五蘊悉從生，無法而不造。

The mind is like a skillful painter, able to paint all the worlds. The five skandhas (the five groups of body-and-mind factors: form, feeling, perception, formation and consciousness) all arise from it, and there is no dharma it does not make.

如心佛亦爾，如佛眾生然。應知佛與心，體性皆無盡。

As the mind is, so is the Buddha; as the Buddha is, so are beings. You should know that Buddha and mind are both without end in their nature.

若人知心行，普造諸世間。是人則見佛，了佛真實性。

If a person knows how the mind works, it universally creates all the worlds. That person can see the Buddha and understand the Buddha's true nature.

心不住於身，身亦不住心。而能作佛事，自在未曾有。

The mind does not dwell in the body, and the body does not dwell in the mind. Yet they can do the Buddha's work, with a freedom never seen before.

若人欲了知，三世一切佛。應觀法界性，一切唯心造。

If a person wishes to know all the Buddhas of the three times, he should contemplate the nature of the Dharma realm: everything is made by the mind alone.

;地藏讚

Praise of Ksitigarbha.

稽首本然清淨地無盡佛藏大慈尊南方世界湧香雲香雨花雲及花雨

I bow my head to the original pure ground, the greatly compassionate honored one of the inexhaustible Buddha treasury; in the southern world clouds of incense rise, with rain of incense, clouds of flowers, and rain of flowers.

寶雨寶雲無數種為祥為瑞遍莊嚴天人問佛是何因佛言地藏菩薩至

Jeweled rain and jeweled clouds of countless kinds, auspicious and propitious, adorn everywhere; the devas and people ask the Buddha what is the cause, and the Buddha says Ksitigarbha Bodhisattva has arrived.

三世如來同讚歎十方菩薩共皈依我今宿植善因緣稱揚地藏真功德

The Tathagatas of the three times praise him together, the Bodhisattvas of the ten directions take refuge together; I, having planted good causes in former lives, now proclaim Ksitigarbha's true merit.

慈因積善，誓救眾生，手中金錫，振開地獄之門。掌上明珠，光攝大千世界。智慧音裡，吉祥雲中，為閻浮提苦眾生，作大證明功德主。大悲大願，大聖大慈，本尊地藏菩薩摩訶薩。

With compassion as the cause he accumulates good, vowing to save beings; with his golden staff in hand, he shakes open the gates of hell. The bright pearl in his palm gathers in its light the great thousand world. In the sound of wisdom, in auspicious clouds, for the suffering beings of Jambudvipa, he is the great witness and master of merit. Of great compassion and great vows, great sage and great kindness, the original honored one, Ksitigarbha Bodhisattva-Mahasattva.

;南無本師釋迦牟尼佛（三稱）

I take refuge in the original teacher Shakyamuni Buddha. (Chant three times.)

;開經偈

Verse for Opening the Sutra.

無上甚深微妙法百千萬劫難遭遇

The unsurpassed, profound and wondrous Dharma is hard to meet in a hundred thousand ten thousand kalpas.

我今見聞得受持願解如來真實義

Now that I see and hear it and am able to receive and uphold it, may I understand the true meaning of the Tathagata.

如是我聞：

Thus I heard the Buddha say:

一時，佛在忉利天，為母說法。爾時，十方無量世界，不可說不可說一切諸佛，及大菩薩摩訶薩，皆來集會。讚歎釋迦牟尼佛，能於五濁惡世，現不可思議大智慧神通之力，調伏剛強眾生，知苦法，各遣侍者，問訊世尊。是時，如來含笑，放百千萬億大光明雲——所謂大圓滿光明雲、大慈悲光明雲、大智慧光明雲、大般若光明雲、大三昧光明雲、大吉祥光明雲、大福德光明雲、大功德光明雲、大歸依光明雲、大讚歎光明雲。放如是等不可說光明雲已，又出種種微妙之音——所謂檀波羅蜜音、尸波羅蜜音、羼提波羅蜜音、離耶波羅蜜音、禪波羅蜜音、般若波羅蜜音、慈悲音、喜捨音、解脫音、無漏音、智慧音、大智慧音、獅子吼音、大獅子吼音、雲雷音、大雲雷音。

Once the Buddha was in the Trayastrimsha Heaven, preaching the Dharma for his mother. At that time, from the measureless worlds of the ten directions, all the unspeakable, unspeakable Buddhas and the great Bodhisattva-Mahasattvas all came to the assembly. They praised Shakyamuni Buddha, who in the evil world of the five defilements could display the power of inconceivable great wisdom and spiritual powers, subduing stubborn beings and letting them know the Dharma of suffering, and each sent attendants to greet the World-Honored One. Then the Tathagata smiled and sent forth hundreds of thousands of billions of clouds of great light: the cloud of great perfect light, the cloud of great compassion light, the cloud of great wisdom light, the cloud of great prajna (pronounced bore, the wisdom that sees into true reality, unlike worldly cleverness) light, the cloud of great samadhi (a state of concentration in which the mind does not scatter) light, the cloud of great auspicious light, the cloud of great merit light, the cloud of great virtue light, the cloud of great refuge light, and the cloud of great praise light. After sending forth such unspeakable clouds of light, he also uttered all kinds of subtle sounds: the sound of dana paramita (giving to the other shore), the sound of shila paramita (keeping the precepts to the other shore; shila is the transliteration of the Sanskrit), the sound of kshanti paramita (patience to the other shore), the sound of virya paramita (diligence to the other shore; the base text has a variant transliteration), the sound of dhyana paramita, the sound of prajna paramita, the sound of compassion, the sound of joy and equanimity, the sound of liberation, the sound of the undefiled, the sound of wisdom, the sound of great wisdom, the lion's roar, the great lion's roar, the sound of cloud-thunder, and the sound of great cloud-thunder.

出如是等不可說不可說音已，娑婆世界及他方國土，有無量億天龍鬼神，亦集到忉利天宮。所謂四天王天、忉利天、須焰摩天、兜率陀天、化樂天、他化自在天、梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、遍淨天、福生天、福愛天、廣果天、無想天、無煩天、無熱天、善見天、善現天、色究竟天、摩西首羅天，乃至非想非非想處天，一切天眾、龍眾、鬼神等眾，悉來集會。

After uttering such unspeakable, unspeakable sounds, countless billions of devas, dragons, ghosts and spirits from the Saha world and the lands of other directions also gathered at the Trayastrimsha Heaven Palace. These were the Heaven of the Four Kings, the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Transformation, the Heaven of Freedom over Others' Transformations, the Brahma Assembly Heaven, the Brahma Ministers Heaven, the Great Brahma Heaven, the Heaven of Lesser Light, the Heaven of Immeasurable Light, the Heaven of Light and Sound, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, the Heaven of Universal Purity, the Heaven of Birth of Merit, the Heaven of Love of Merit, the Heaven of Vast Fruit, the Heaven of Non-Perception, the Heaven Without Affliction, the Heaven Without Heat, the Heaven of Good Sight, the Heaven of Good Manifestation, the Akanishtha Heaven, the Heaven of Maheshvara, and on to the heaven of neither perception nor non-perception; all the assemblies of devas, dragons, ghosts and spirits came to the gathering.

復有他方國土，及娑婆世界海神、江神、河神、樹神、山神、地神、川澤神、苗稼神、晝神、夜神、空神、天神、飲食神、草木神，如是等神，皆來集會。

There were also, from lands of other directions and from the Saha world, the sea spirits, river spirits, stream spirits, tree spirits, mountain spirits, earth spirits, spirits of rivers and marshes, spirits of seedlings and crops, day spirits, night spirits, sky spirits, heaven spirits, spirits of food and drink, and spirits of grass and trees; spirits such as these all came to the gathering.

復有他方國土，及娑婆世界諸大鬼王——所謂惡目鬼王、噉血鬼王、噉精氣鬼王、噉胎卵鬼王、行病鬼王、攝毒鬼王、慈心鬼王、福利鬼王、大愛敬鬼王，如是等鬼王，皆來集會。

There were also, from lands of other directions and from the Saha world, the great ghost kings: the Evil-Eyed Ghost King, the Blood-Eating Ghost King, the Essence-Eating Ghost King, the Ghost King who Eats Embryos and Eggs, the Ghost King who Spreads Disease, the Ghost King who Gathers Poison, the Compassionate Ghost King, the Ghost King of Benefit, and the Ghost King of Great Love and Respect; ghost kings such as these all came to the gathering.

爾時，釋迦牟尼佛告文殊師利法王子菩薩摩訶薩：「汝觀是一切諸佛菩薩，及天龍鬼神，此世界，他世界，此國土，他國土，如是今來集會，到忉利天者，汝知數不？」

Then Shakyamuni Buddha said to Manjushri, Prince of the Dharma, Bodhisattva-Mahasattva: "You see all these Buddhas and Bodhisattvas, and devas, dragons, ghosts and spirits, from this world and other worlds, this land and other lands, who now come and gather at the Trayastrimsha Heaven; do you know their number?"

文殊師利白佛言：「世尊！若以我神力，千劫測度，不能得知。」

Manjushri said to the Buddha: "World-Honored One! Even if I used my spiritual power to measure for a thousand kalpas, I could not know it."

佛告文殊師利：「吾以佛眼觀故，猶不盡數。此皆是地藏菩薩久遠劫來，已度、當度、未度，已成就、當成就、未成就。」

The Buddha told Manjushri: "Even looking with the Buddha's eye I still cannot count them all. These are all those whom Ksitigarbha Bodhisattva, from long-distant kalpas until now, has already saved, is about to save, and has not yet saved, and who have already accomplished, are about to accomplish, and have not yet accomplished."

文殊師利白佛言：「世尊！我已過去久修善根，證無礙智，聞佛所言，即當信受。小果聲聞、天龍八部，及未來世諸眾生等，雖聞如來誠實之語，必懷疑惑，設使頂受，未免興謗。唯願世尊，廣說地藏菩薩摩訶薩因地作何行、立何願，而能成就不思議事？」

Manjushri said to the Buddha: "World-Honored One! I have long cultivated good roots in the past and have gained unobstructed wisdom, and on hearing what the Buddha says I immediately believe and accept. But shravakas of small fruit, the eight classes of devas and dragons, and beings of future ages, though they hear the Tathagata's true words, will surely harbor doubt, and even if they receive them reverently, they will be unable to avoid giving rise to slander. I only beg the World-Honored One to speak broadly of what practice Ksitigarbha Bodhisattva-Mahasattva did and what vows he made at the causal ground, so that he could accomplish inconceivable things."

佛告文殊師利：「譬如三千大千世界，所有草木叢林，稻麻竹葦，山石微塵，一物一數，作一恆河，一恆河沙，一沙一界。一界之內，一塵一劫，一劫之內，所積塵數，盡為劫。地藏菩薩證十地果位已來，千倍多於上喻。何況地藏菩薩在聲聞、辟支佛地。文殊師利！此菩薩威神誓願，不可思議。若未來世，有善男子、善女人，聞是菩薩名字，或讚歎，或瞻禮，或稱名，或供養，乃至彩畫、刻鏤、塑漆形像，是人當得百返生於三十三天，永不墮惡道。」

The Buddha told Manjushri: "Suppose in the three thousand great thousand worlds, all the grasses and trees, thickets and forests, rice, hemp, bamboo and reeds, mountains, rocks and fine dust, each thing is counted as one, and made into a Ganges River; each grain of sand in the Ganges is a world; in each world, each particle of dust is a kalpa; and the number of particles accumulated in each kalpa is all counted as kalpas. Since Ksitigarbha Bodhisattva realized the stage of the Ten Grounds, it has been a thousand times more than the above comparison. How much more so when Ksitigarbha Bodhisattva was still at the stage of a shravaka or pratyekabuddha! Manjushri! The awesome spiritual vows of this Bodhisattva are inconceivable. If in future ages any good man or good woman hears the name of this Bodhisattva, or praises him, or looks up and bows to him, or calls his name, or makes offerings to him, or even paints, carves, models or lacquers his image, that person will be born a hundred times in the Thirty-three Heavens and never fall into evil paths."

「文殊師利！是地藏菩薩摩訶薩，於過去久遠不可說不可說劫前，身為大長者子。時世有佛，號曰獅子奮迅具足萬行如來。時長者子，見佛相好，千福莊嚴，因問彼佛：『作何行願，而得此相？』時獅子奮迅具足萬行如來告長者子：『欲證此身，當須久遠度脫一切受苦眾生。』」

"Manjushri! This Ksitigarbha Bodhisattva-Mahasattva, in the long past, before unspeakable, unspeakable kalpas, was the son of a great elder. At that time there was a Buddha in the world named Tathagata Lion's Speed, Complete in Ten Thousand Practices. The elder's son saw the Buddha's marks and signs, adorned with a thousand blessings, and so asked that Buddha: 'What practices and vows did you make to obtain such a form?' Then Tathagata Lion's Speed, Complete in Ten Thousand Practices, told the elder's son: 'If you wish to realize such a body, you must for a long time save all suffering beings.'

「文殊師利！時長者子，因發願言：『我今盡未來際不可計劫，為是罪苦六道眾生，廣設方便，盡令解脫，而我自身，方成佛道。』以是於彼佛前，立斯大願，於今百千萬億那由他不可說劫，尚為菩薩。」

"Manjushri! Then the elder's son made a vow, saying: 'From now to the end of the future, for countless kalpas, for these sinful and suffering beings of the six paths, I will widely set up skillful means and enable them all to be liberated, and only then will I myself attain the Buddha Way.' Because he made this great vow before that Buddha, up to now, for a hundred thousand ten thousand billion nayutas of unspeakable kalpas, he is still a Bodhisattva."

「又於過去，不可思議阿僧祇劫，時世有佛，號曰覺華定自在王如來。彼佛壽命，四百千萬億阿僧祇劫。像法之中，有一婆羅門女，宿福深厚，眾所欽敬；行住坐臥，諸天衛護。其母信邪，常輕三寶。是時聖女，廣方便，勸誘其母，令生正見。而此女母，未全生信，不久命終，魂神墮在無間地獄。時婆羅門女，知母在世不信因果，計當隨業，必生惡趣。遂賣家宅，廣求香華，及諸供具，於先佛塔寺，大興供養。見覺華定自在王如來，其形像在一寺中，塑畫威容，端嚴畢備。時婆羅門女，瞻禮尊容，倍生敬仰。私自念言：『佛名大覺，具一切智，若在世時，我母死後，儻來問佛，必知處所。』時婆羅門女，垂泣良久，瞻戀如來。忽聞空中聲曰：『泣者聖女！勿至悲哀，我今示汝母之去處。』婆羅門女合掌向空，而白空曰：『是何神德，寬我憂慮。我自失母已來，晝夜憶戀，無處可問知母生界。』時空中有聲，再報女曰：『我是汝所瞻禮者，過去覺華定自在王如來。見汝憶母，倍於常情眾生之分，故來告示。』婆羅門女聞此聲已，舉身自撲，支節皆損。左右扶持，良久方蘇，而白空曰：『願佛慈憫，速說我母生界。我今身心，將死不久。』時覺華定自在王如來告聖女曰：『汝供養畢，但早返舍。端坐思惟吾之名號，即當知母所生去處。』」

"Again, in the past, countless inconceivable asamkhyeya kalpas ago, there was a Buddha in the world named Tathagata Flower of Awakening, Sovereign King of Concentration. That Buddha's lifespan was four hundred thousand ten thousand billion asamkhyeya kalpas. During his Semblance Dharma age there was a Brahmin woman who had deep stores of merit from former lives and was respected by the people; whether she walked, stayed, sat or lay down, the devas protected her. Her mother held false beliefs and often looked down on the Three Jewels. Then the holy woman set up skillful means widely to coax her mother and make her give rise to right views. But the mother of this daughter did not fully come to faith, and soon died, and her spirit fell into the Avichi hell. The Brahmin woman knew that her mother in life had not believed in cause and effect, and reckoned that she must follow her karma and be born in an evil path. So she sold the family house, sought incense, flowers and all kinds of offerings widely, and made great offerings in the pagodas and temples of a former Buddha. She saw the image of Tathagata Flower of Awakening, Sovereign King of Concentration in one temple, a molded and painted majestic figure, dignified and complete. Then the Brahmin woman gazed up in reverence at the honored face, and her respect grew all the more. She thought privately: 'The Buddha is called the Great Awakened One and has all wisdom; if he were in the world, when my mother died, if I were to ask the Buddha, he would surely know where she has gone.' Then the Brahmin woman wept for a long time, longing for the Tathagata. Suddenly she heard a voice in the air saying: 'Weeping holy woman! Do not grieve too much; I will now show you where your mother has gone.' The Brahmin woman joined her palms toward the sky and said to the air: 'What divine power are you, who comfort my worry? Since losing my mother I have thought of her day and night, but there is nowhere to ask in which realm my mother was born.' Then the voice in the air spoke to the daughter again: 'I am the one you are bowing to, the Tathagata Flower of Awakening, Sovereign King of Concentration of the past. Seeing that your remembrance of your mother exceeds that of ordinary beings, I have come to tell you.' When the Brahmin woman heard this voice she threw herself down, and her limbs and joints were all injured. Her attendants supported her, and it was a long while before she revived, and she said to the air: 'May the Buddha take pity on me and quickly tell me in which realm my mother was born. My body and mind will soon die.' Then Tathagata Flower of Awakening, Sovereign King of Concentration, told the holy woman: 'When you have finished making offerings, just go home early. Sit upright and think on my name, and you will know where your mother was born.'"

「時婆羅門女，尋禮佛已，即歸其舍。以憶母故，端坐念覺華定自在王如來，經一日一夜。忽見自身，到一海邊。其水湧沸，多諸惡獸，盡復鐵身，飛走海上，東西馳逐。見諸男子女人，百千萬數，出沒海中，被諸惡獸爭取食噉。又見夜叉，其形各異，或多手多眼，多足多頭，口牙外出，利刃如劍，驅諸罪人，使近惡獸，復自搏攫，頭足相就。其形萬類，不敢久視。時婆羅門女，以念佛力故，自然無懼。」

"Then the Brahmin woman bowed to the Buddha and went back to her home. Because she was remembering her mother, she sat upright and thought on Tathagata Flower of Awakening, Sovereign King of Concentration, for a day and a night. Suddenly she saw herself come to a seashore. The water was boiling, and there were many evil beasts, all with iron bodies, flying and running over the sea, chasing each other east and west. She saw men and women, in hundreds of thousands and tens of thousands, rising and sinking in the sea, being fought over and devoured by the evil beasts. She also saw yakshas, of all different forms, some with many hands and eyes, many feet and heads, with fangs projecting outside and sharp blades like swords, driving the sinners to draw near the evil beasts, and themselves seizing and grappling, heads and feet brought together. Their forms were of ten thousand kinds, so frightful she dared not look at them long. Then the Brahmin woman, by the power of thinking on the Buddha, naturally felt no fear."

「有一鬼王，名曰無毒，稽首來迎，白聖女曰：『善哉！菩薩何緣來此？』時婆羅門女問鬼王曰：『此是何處？』無毒答曰：『此是大鐵圍山西面第一重海。』聖女問曰：『我聞鐵圍之內，地獄在中，是事實不？』無毒答曰：『實有地獄。』聖女問曰：『我今云何，得到獄所？』無毒答曰：『若非威神，即須業力，非此二事，終不能到。』聖女又問：『此水何緣，而乃湧沸？多諸罪人，及以惡獸？』無毒答曰：『此是閻浮提造惡眾生新死之者，經四十九日後，無人繼嗣為作功德，救拔苦難，生時又無善因，當據本業所感地獄，自然先渡此海。海東十萬由旬，又有一海，其苦倍此。彼海之東，又有一海，其苦復倍。三業惡因之所招感，共號業海，其處是也。』聖女又問鬼王無毒曰：『地獄何在？』無毒答曰：『三海之內，是大地獄，其數百千，各各差別。所謂大者，具有十八。次有五百，苦毒無量。次有千百，亦無量苦。』聖女又問大鬼王曰：『我母死來未久，不知魂神當至何趣？』鬼王問聖女曰：『菩薩之母，在生習何行業？』聖女答曰：『我母邪見，譏毀三寶。設或暫信，旋又不敬。死雖日淺，未知生處。』無毒問曰：『菩薩之母，姓氏何等？』聖女答曰：『我父我母，俱婆羅門種。父號屍羅善現，母號悅帝利。』無毒合掌，啟菩薩曰：『願聖者卻返本處，無至憂憶悲戀。悅帝利罪女，生天以來，經今三日。云承孝順之子，為母設供、修福，佈施覺華定自在王如來塔寺。非唯菩薩之母得脫地獄，應是無間罪人，此日悉得受樂，俱同生訖。』鬼王言畢，合掌而退。婆羅門女，尋如夢歸。悟此事已，便於覺華定自在王如來塔像之前，立弘誓願：『願我盡未來劫，應有罪苦眾生，廣設方便，使令解脫。』」

"There was a ghost king named Poisonless, who bowed his head and came to greet her, and said to the holy woman: 'Excellent! For what reason has the Bodhisattva come here?' Then the Brahmin woman asked the ghost king: 'What place is this?' Poisonless answered: 'This is the first ring of sea on the west side of the Great Iron Ring Mountains.' The holy woman asked: 'I have heard that within the Iron Ring Mountains the hells are in it; is this true?' Poisonless answered: 'There truly are hells.' The holy woman asked: 'How can I reach the place of the hells?' Poisonless answered: 'If not by awesome spiritual power, then it must be by karmic force; without these two, one can never reach it.' The holy woman asked again: 'Why is this water boiling? And why are there so many sinners and evil beasts?' Poisonless answered: 'These are people of Jambudvipa who did evil and have newly died; after forty-nine days, if no one has continued their line to make merit for them and rescue them from suffering, and if in life they had no good causes, they must go by their original karma to the hells they have called forth, and naturally first cross this sea. Ten thousand yojanas east of the sea there is another sea, with suffering twice as great as this one. East of that sea there is yet another sea, with suffering twice as great again. What is called forth by the evil causes of the three karmas is all together named the sea of karma, and that place is here.' The holy woman asked the ghost king Poisonless again: 'Where are the hells?' Poisonless answered: 'Within the three seas are the great hells, numbering hundreds of thousands, each different. The great ones number eighteen. Next there are five hundred, with measureless bitter poison. Next there are thousands of hundreds, also with measureless suffering.' The holy woman asked the great ghost king again: 'My mother has not been dead long, and I do not know to which path her spirit must go.' The ghost king asked the holy woman: 'In life, what practices and karma did the Bodhisattva's mother cultivate?' The holy woman answered: 'My mother held false views and mocked and slandered the Three Jewels. Even when she believed for a while, she soon lost reverence again. Though she has been dead only a short time, I do not know where she was born.' Poisonless asked: 'What is the clan name of the Bodhisattva's mother?' The holy woman answered: 'My father and mother are both of the Brahmin caste. My father was called Shila Shanxian, and my mother was called Yue Dili.' Poisonless joined his palms and said to the Bodhisattva: 'I beg the holy one to go back to your original place and not worry, remember and grieve. The sinful woman Yue Dili has been born in heaven for three days now. They say that by a filial son's making offerings and cultivating merit for his mother, and giving alms at the pagodas and temples of Tathagata Flower of Awakening, Sovereign King of Concentration, not only was the Bodhisattva's mother freed from hell, but the sinners of the Avichi hell too all received joy that day, and all were born together.' When the ghost king had finished, he joined his palms and withdrew. The Brahmin woman then felt as though she had come back from a dream. Having awakened to this, she made a great vow before the pagoda and image of Tathagata Flower of Awakening, Sovereign King of Concentration: 'May I, to the end of all future kalpas, for all sinful and suffering beings, widely set up skillful means and enable them to be liberated.'"

佛告文殊師利：「時鬼王無毒者，當今財首菩薩是。婆羅門女者，即地藏菩薩是。」

The Buddha told Manjushri: "The ghost king Poisonless of that time is the present Bodhisattva Head of Wealth. The Brahmin woman is Ksitigarbha Bodhisattva."

爾時，百千萬億不可思、不可議、不可量、不可說、無量阿僧祇世界，所有地獄處，分身地藏菩薩，俱來集在忉利天宮。以如來神力故，各以方面，與諸得解脫從業道出者，亦各有千萬億那由他數，共持香華，來供養佛。彼諸同來等輩，皆因地藏菩薩教化，永不退轉於阿耨多羅三藐三菩提。是諸眾等，久遠劫來，流浪生死，六道受苦，暫無休息。以地藏菩薩廣大慈悲，深誓願故，各獲果證。既至忉利，心懷踴躍，瞻仰如來，目不暫捨。

At that time, from hundreds of thousands of billions of inconceivable, unthinkable, immeasurable, unspeakable, countless asamkhyeya worlds, in all the places of hell, the manifested bodies of Ksitigarbha Bodhisattva all gathered in the Trayastrimsha Heaven Palace. Because of the Tathagata's spiritual power, from each direction, together with all those liberated and come out of the paths of karma, each also numbering tens of millions of billions of nayutas, they all held incense and flowers to make offerings to the Buddha. All those companions who had come together had, through Ksitigarbha Bodhisattva's teaching, become never-retrogressing in anuttara-samyak-sambodhi (meaning "unsurpassed, perfect and complete awakening," the full awakening realized by a Buddha). These great assemblies, since long-distant kalpas, had wandered in birth and death, suffering in the six paths, with not a moment's rest. Because of Ksitigarbha Bodhisattva's vast compassion and deep vows, each had gained the fruit of realization. Having come to the Trayastrimsha, they were filled with joy and gazed up at the Tathagata, their eyes unwilling to leave him even for a moment.

爾時，世尊舒金色臂，摩百千萬億不可思、不可議、不可量、不可說、無量阿僧祇世界諸分身地藏菩薩摩訶薩頂，而作是言：「吾於五濁惡世，教化如是剛強眾生，令心調伏，捨邪歸正。十有一二，尚惡習在。吾亦分身千百億，廣設方便。或有利根，聞即信受。或有善果，勤勸成就。或有暗鈍，久化方歸。或有業重，不生敬仰。如是等輩眾生，各各差別，分身度脫。或現男子身，或現女人身，或現天龍身，或現神鬼身，或現山林川原、河池泉井，利及於人，悉皆度脫。或現天帝身，或現梵王身，或現轉輪王身，或現居士身，或現國王身，或現宰輔身，或現官屬身，或現比丘、比丘尼、優婆塞、優婆夷身，乃至聲聞、羅漢、辟支佛、菩薩等身，而以化度。非但佛身，獨現其前。汝觀吾累劫勤苦，度脫如是等難化剛強罪苦眾生。其有未調伏者，隨業報應。若墮惡趣，受大苦時，汝當憶念吾在忉利天宮，殷勤付囑。令娑婆世界，至彌勒出世已來眾生，悉使解脫，永離諸苦，遇佛授記。」

Then the World-Honored One stretched out his golden arm and touched the crowns of the heads of the manifested bodies of Ksitigarbha Bodhisattva-Mahasattva from the hundreds of thousands of billions of inconceivable, unthinkable, immeasurable, unspeakable, countless asamkhyeya worlds, and said: "In the evil world of the five defilements I teach and transform stubborn beings like these, subduing their minds and making them give up the false and return to the right. Even so, of ten people one or two still keep their evil habits. I too have divided myself into thousands of hundreds of billions and widely set up skillful means. Some have sharp roots and believe and accept at once on hearing. Some have good fruit and succeed through diligent urging. Some are dull and dark and return only after a long time of teaching. Some have heavy karma and do not give rise to reverence. Beings of such kinds are each different, and I divide myself to liberate them. Sometimes I appear in the body of a man, or a woman, or a deva or dragon, or a spirit or ghost, or as mountains, forests, rivers, plains, streams, pools, springs and wells, benefiting people, and liberate them all. Sometimes I appear as the body of Indra, or Brahma, or a wheel-turning king, or a lay householder, or a king of a country, or a minister, or an official, or a bhikshu (a fully ordained monk), a bhikshuni (a fully ordained nun), an upasaka (a lay man) or an upasika (a lay woman), and even the body of a shravaka, an arhat (a saint who has ended all afflictions and is no longer reborn), a pratyekabuddha, a Bodhisattva, and so on, to transform and liberate them. It is not only with the Buddha's body that I appear alone before them. You see that for many kalpas I have toiled and suffered to liberate such hard-to-transform, stubborn, sinful and suffering beings. Of those who have not yet been subdued, they receive retribution according to their karma. If they fall into evil paths and suffer greatly, you should remember how I earnestly entrusted them to you in the Trayastrimsha Heaven Palace. Make all beings of the Saha world, until the time Maitreya comes into the world, be liberated, leave all suffering forever, meet the Buddha and receive his prediction."

爾時，諸世界分身地藏菩薩，共復一形，涕淚哀戀，白其佛言：「我從久遠劫來，蒙佛接引，使獲不可思議神力，具大智慧。我所分身，遍滿百千萬億恆河沙世界。每一世界，化百千萬億身。每一身，度百千萬億人，令歸敬三寶，永離生死，至涅槃樂。但於佛法中，所為善事，一毛一渧，一沙一塵，或毫髮許，我漸度脫，使獲大利。唯願世尊不以後世惡業眾生為慮。」如是三白佛言：「唯願世尊不以後世惡業眾生為慮。」

Then the manifested bodies of Ksitigarbha Bodhisattva from all the worlds, together returning to one form, wept in sorrow and longing, and said to the Buddha: "Since long-distant kalpas, I have been drawn in by the Buddha, and have gained inconceivable spiritual power and great wisdom. The bodies I have divided fill hundreds of thousands of billions of worlds as many as the sands of the Ganges. In each world I transform into hundreds of thousands of billions of bodies. Each body saves hundreds of thousands of billions of people, and makes them take refuge in and revere the Three Jewels, leave birth and death forever, and reach the joy of nirvana (the state in which affliction ceases and one no longer turns in birth and death). Whatever good they do in the Buddha's Dharma, even a hair or a drop, a grain of sand or a mote of dust, a mere hair's breadth, I will gradually liberate them and let them gain great benefit. I only beg the World-Honored One not to worry about beings of later ages with evil karma." Thus three times he said to the Buddha: "I only beg the World-Honored One not to worry about beings of later ages with evil karma."

爾時，佛讚地藏菩薩言：「善哉！善哉！吾助汝喜。汝能成就久遠劫來，發弘誓願，廣度將畢，即證菩提。」

Then the Buddha praised Ksitigarbha Bodhisattva, saying: "Excellent! Excellent! I rejoice with you. You are able to fulfill the great vows you have made since long-distant kalpas, and when your broad saving is nearly finished, you will at once realize bodhi."

爾時，佛母摩耶夫人，恭敬合掌，問地藏菩薩言：「聖者！閻浮眾生，造業差別，所受報應，其事云何？」

Then the Buddha's mother, Lady Maya, joined her palms with reverence and asked Ksitigarbha Bodhisattva: "Holy one! The karma made by beings of Jambudvipa differs in each case; what are the retributions they receive like?"

地藏答言：「千萬世界，乃及國土，或有地獄，或無地獄，或有女人，或無女人，或有佛法，或無佛法，乃至聲聞、辟支佛，亦復如是。非但地獄，罪報一等。」摩耶夫人重白菩薩：「且願聞於閻浮罪報，所感惡趣。」地藏答言：「聖母！唯願聽受，我粗說之。」佛母白言：「願聖者說。」

Ksitigarbha replied: "Among the thousands of myriads of worlds, and in every land, some have hells and some do not; some have women and some do not; some have the Buddha's Dharma and some do not; and the same goes for shravakas and pratyekabuddhas. The retribution for sin is not found only in hells." Lady Maya said again to the Bodhisattva: "I only wish to hear about the retributions for sin in Jambudvipa, and the evil destinies they call forth." Ksitigarbha replied: "Holy Mother! Please listen and receive it; I will give a rough account." The Buddha's mother said: "May the holy one speak."

爾時，地藏菩薩白聖母言：「南閻浮提罪報，名號如是：若有眾生，不孝父母，或至殺害，當墮無間地獄，千萬億劫，求出無期。若有眾生，出佛身血，毀謗三寶，不敬尊經，亦當墮於無間地獄，千萬億劫，求出無期。若有眾生，侵損常住，玷汙僧尼，或伽藍內，恣行淫慾，或殺或害，如是等輩，當墮無間地獄，千萬億劫，求出無期。若有眾生，偽作沙門，心非沙門，破用常住，欺誑白衣，違背戒律，種種造惡，如是等輩，當墮無間地獄，千萬億劫，求出無期。若有眾生，偷竊常住財物穀米、飲食衣服，乃至一物不與取者，當墮無間地獄，千萬億劫，求出無期。」

Then Ksitigarbha Bodhisattva said to the Holy Mother: "The retributions for sin in southern Jambudvipa are as follows. If there are beings who are unfilial to their parents, even to the point of killing them, they will fall into the Avici hell, and for thousands of myriads of billions of kalpas will have no time of release. If there are beings who shed a Buddha's blood, slander the Three Jewels, or show no respect for the venerable scriptures, they too will fall into the Avici hell, and for thousands of myriads of billions of kalpas will have no time of release. If there are beings who encroach on or damage the permanent property (the wealth and holdings that belong permanently to a monastery), defile monks and nuns, or give free rein to lust in a sangharama (a monastery), or kill or harm, such persons will fall into the Avici hell, and for thousands of myriads of billions of kalpas will have no time of release. If there are beings who falsely pose as shramanas (renunciants) while in their hearts they are not shramanas, who misuse the permanent property, deceive lay people, go against the precepts, and commit all kinds of evil, such persons will fall into the Avici hell, and for thousands of myriads of billions of kalpas will have no time of release. If there are beings who steal the permanent property, grain, food, drink or clothing, or take even a single item that was not given, they will fall into the Avici hell, and for thousands of myriads of billions of kalpas will have no time of release."

地藏白言：「聖母！若有眾生，作如是罪，當墮五無間地獄，求暫停苦，一念不得。」

Ksitigarbha said: "Holy Mother! If there are beings who commit such sins, they will fall into the five Avici hells, and seeking even a moment's pause from suffering, for the span of a single thought, they will not get it."

摩耶夫人重白地藏菩薩言：「云何名為無間地獄？」

Lady Maya said again to Ksitigarbha Bodhisattva: "What is called the Avici hell?"

地藏白言：「聖母！諸有地獄，在大鐵圍山之內。其大地獄，有一十八所。次有五百，名號各別。次有千百，名字亦別。無間獄者，其獄城周匝八萬餘里，其城純鐵，高一萬裡，城上火聚，少有空缺。其獄城中，諸獄相連，名號各別。

Ksitigarbha said: "Holy Mother! All the hells lie within the great Iron Encircling Mountains. There are eighteen great hells. Next there are five hundred, each with its own name. After those, there are hundreds and thousands more, also each with its own name. As for Avici, the wall of the hell city is more than eighty thousand li around; the city is made entirely of iron, ten thousand li high, and fire burns thickly along its top with scarcely any gap. Within the city, the hells are joined to one another, each with its own name.

「獨有一獄，名曰無間。其獄周匝萬八千里，獄墻高一千里，悉是鐵圍，上火徹下，下火徹上，鐵蛇鐵狗，吐火馳逐，獄墻之上，東西而走。獄中有床，遍滿萬裡。一人受罪，自見其身，遍臥滿床。千萬人受罪，亦各自見，身滿床上。眾業所感，獲報如是。又諸罪人，備受眾苦。千百夜叉，及以惡鬼，口牙如劍，眼如電光，手復銅爪，拖罪人。復有夜叉，執大鐵戟，中罪人身，或中口鼻，或中腹背，拋空翻接，或置床上。復有鐵鷹，啗罪人目。復有鐵蛇，繳罪人頸。百肢節內，悉下長釘，拔舌耕犁，抽腸剉斬，洋銅灌口，熱鐵纏身。萬死千生，業感如是。動經億劫，求出無期。此界壞時，寄生他界。他界次壞，轉寄他方。他方壞時，展轉相寄。此界成後，還復而來。無間罪報，其事如是。

(Ksitigarbha Bodhisattva continued:) "There is one hell in particular called Avici. This hell is eighteen thousand li around, and its walls are a thousand li high, all enclosed in iron. Fire above reaches down to the bottom, and fire below reaches up to the top; iron snakes and iron dogs breathe fire and chase one another, running east and west along the walls. Inside the hell are beds, spread across ten thousand li. When one person suffers punishment, he sees his own body lying stretched across the whole bed. When thousands of myriads suffer, each likewise sees his own body filling the bed. This is the retribution produced by the pull of many karmas. And the sinners endure all kinds of suffering. Hundreds and thousands of yakshas and evil ghosts, with mouths and teeth like swords and eyes like lightning, and with copper claws on their hands, drag and pull the sinners. There are also yakshas who hold great iron tridents, stabbing the sinners' bodies, striking some in the mouth or nose, some in the belly or back, tossing them into the air and catching them again, or laying them on the beds. There are iron hawks that eat the sinners' eyes. There are iron snakes that coil around the sinners' necks. Long nails are driven into the hundred joints of the body, tongues are pulled out and plowed, intestines are drawn out and chopped, molten copper is poured into mouths, and hot iron is wrapped around bodies. Ten thousand deaths and a thousand births; such is the result of karma. They pass through countless kalpas with no time of release. When this world is destroyed, they are born into another world; when that world is destroyed in turn, they pass on to another quarter; when that is destroyed, they pass on again in this way. After this world is formed anew, they come back to it. Such is the retribution of Avici.

「又五事業感，故稱無間。何等為五？一者，日夜受罪，以至劫數，無時間絕，故稱無間。二者，一人亦滿，多人亦滿，故稱無間。三者，罪器叉棒，鷹蛇狼犬，磨鋸鑿，剉斫湯，鐵網鐵繩，鐵驢鐵馬，生革絡首，熱鐵澆身，飢吞鐵丸，渴飲鐵汁。從年竟劫，數那由他，苦楚相連，更無間斷，故稱無間。四者，不問男子女人，羗胡夷狄，老幼貴賤，或龍或神，或天或鬼，罪行業感，悉同受之，故稱無間。五者，若墮此獄，從初入時，至百千劫，一日一夜，萬死萬生。求一念間，暫住不得。除非業盡，方得受生。以此連綿，故稱無間。」

(Ksitigarbha Bodhisattva continued:) "It is called Avici, 'without interval', because of the karmic force of five matters. What five? First, sinners suffer day and night through the whole span of a kalpa without interruption, so it is called 'without interval'. Second, it is full whether it holds one person or many, so it is called 'without interval'. Third, the instruments of punishment, such as forks and clubs, hawks, snakes, wolves and dogs, grinding wheels, saws and chisels, chopping blades and boiling cauldrons, iron nets and iron ropes, iron donkeys and iron horses, raw hides wound around the head, hot iron poured over the body, iron pellets swallowed in hunger, and molten iron drunk in thirst, go on from year to year and from kalpa to kalpa, for numbers of nayuta (an immense number), the pain continuous with no interruption, so it is called 'without interval'. Fourth, whether man or woman, barbarian of the west or the east, old or young, noble or lowly, whether dragon, spirit, god or ghost, all who commit such sins are subject to the same retribution, so it is called 'without interval'. Fifth, if one falls into this hell, from the moment of entering until a hundred thousand kalpas have passed, in a single day and night one dies and is reborn ten thousand times, and even a moment's pause of a single thought cannot be had. Only when the karma is exhausted can one be reborn. Because it is so unbroken, it is called 'without interval'."

地藏菩薩白聖母言：「無間地獄，粗說如是。若廣說地獄罪器等名，及諸苦事，一劫之中，求說不盡。」

Ksitigarbha Bodhisattva said to the Holy Mother: "This is a rough account of the Avici hell. If I were to explain at length the names of the hells' instruments of punishment and their many sufferings, even in an entire kalpa it could not be fully told."

摩耶夫人聞已，愁憂合掌，頂禮而退。

When Lady Maya had heard this, she joined her palms in sorrow, bowed, and withdrew.

爾時，地藏菩薩摩訶薩白佛言：「世尊！我承佛如來威神力故，遍百千萬億世界，分是身形，救拔一切業報眾生。若非如來大慈力故，即不能作如是變化。我今又蒙佛付囑，至阿逸多成佛已來，六道眾生，遣令度脫。唯然，世尊，願不有慮。」

Then Ksitigarbha Bodhisattva-Mahasattva said to the Buddha: "World-Honored One! By the awesome spiritual power of the Buddha, the Tathagata, I have spread throughout hundreds of thousands of myriads of billions of worlds, dividing myself into such bodies in order to rescue all beings under karmic retribution. Were it not for the great compassionate power of the Tathagata, I could not make such transformations. Now I have again received the Buddha's entrustment: until Ajita (Maitreya Bodhisattva) becomes a Buddha, I will deliver the beings of the six paths and bring them all to liberation. Yes, World-Honored One, may you have no worry."

爾時，佛告地藏菩薩：「一切眾生，未解脫者，性識無定。惡習結業，善習結果，為善為惡，逐境而生。輪轉五道，暫無休息，動經塵劫，迷惑障難。如魚遊網，將是長流，脫入暫出，又復遭網。以是等輩，吾當憂念。汝既畢是往願，累劫重誓，廣度罪輩，吾復何慮？」

Then the Buddha said to Ksitigarbha Bodhisattva: "All beings who have not yet been liberated have no fixed nature or consciousness. Evil habits form karma and good habits form fruits; whether they do good or evil, it arises according to circumstance. They turn through the five paths with no rest even for a moment, and in countless kalpas of dust they are bewildered and obstructed. They are like fish swimming in a net, taking the long current for a way out; they slip out for a moment, only to meet the net again. For such people, I feel concern. But since you have fulfilled your past vows and repeated your solemn oaths through many kalpas to deliver the sinful widely, what is there for me to worry about?"

說是語時，會中有一菩薩摩訶薩，名定自在王，白佛言：「世尊！地藏菩薩累劫已來，各發何願？今蒙世尊，殷勤讚歎。唯願世尊，略而說之。」

As he said this, a Bodhisattva-Mahasattva in the assembly named King of Samadhi Self-Mastery said to the Buddha: "World-Honored One! What vows has Ksitigarbha Bodhisattva made through the kalpas, that he now receives the World-Honored One's earnest praise? We beg the World-Honored One to explain briefly."

爾時，世尊告定自在王菩薩：「諦聽！諦聽！善思念之，吾當為汝，分別解說。乃往過去，無量阿僧祇那由他不可說劫，爾時有佛，號一切智成就如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，其佛壽命六萬劫。未出家時，為小國王，與一鄰國王為友，同行十善，饒益眾生。其鄰國內，所有人民，多造眾惡。二王議計，廣設方便。一王發願，早成佛道，當度是輩，令使無餘。一王發願，若不先度罪苦，令是安樂，得至菩提，我終未願成佛。」

Then the World-Honored One said to Bodhisattva King of Samadhi Self-Mastery: "Listen carefully! Listen carefully! Think it over well, and I will explain it for you. In the distant past, countless asamkhyeya (innumerable) nayuta of unspeakable kalpas ago, there was a Buddha named the Tathagata of Accomplished Omniscience, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One; that Buddha's life span was sixty thousand kalpas. Before he left home, he was the king of a small country, and was a friend of a king of a neighboring country; together they practiced the ten good deeds and benefited beings. Within the neighboring country, the people mostly committed many evils. The two kings consulted and devised many skillful means. One king vowed: 'May I soon attain the Buddha's Way, and I will deliver these people, leaving not one behind.' The other king vowed: 'If I do not first deliver those suffering for their sins and bring them to happiness and to bodhi, I will never be willing to become a Buddha.'"

佛告定自在王菩薩：「一王發願早成佛者，即一切智成就如來是。一王發願永度罪苦眾生，未願成佛者，即地藏菩薩是。復於過去無量阿僧祇劫，有佛出世，名清淨蓮華目如來，其佛壽命四十劫。像法之中，有一羅漢，福度眾生。因次教化，遇一女人，字曰光目，設食供養。羅漢問之：『欲願何等？』光目答言：『我以母亡之日，資福救拔，未知我母生處何趣？』羅漢愍之，為入定觀，見光目女母墮在惡趣，受極大苦。羅漢問光目言：『汝母在生，作何行業？今在惡趣，受極大苦。』光目答言：『我母所習，唯好食噉魚鼈之屬。所食魚鼈多食其子，或炒或煮，恣情食噉。計其命數，千萬復倍。尊者慈愍，如何哀救？』羅漢愍之，為作方便，勸光目言：『汝可志誠念清淨蓮華目如來，兼塑畫形像，存亡獲報。』」

The Buddha said to Bodhisattva King of Samadhi Self-Mastery: "The king who vowed to become a Buddha soon was the Tathagata of Accomplished Omniscience. The king who vowed to deliver beings suffering for their sins forever, and was unwilling to become a Buddha, is Ksitigarbha Bodhisattva. Again, in the past, countless asamkhyeya kalpas ago, a Buddha appeared in the world named the Tathagata Pure Lotus Eyes, whose life span was forty kalpas. During his period of the semblance Dharma, there was an arhat who delivered beings through the merit of blessings. As he went about teaching in turn, he met a woman named Bright Eyes, who prepared a meal as an offering. The arhat asked her: 'What do you wish to seek?' Bright Eyes replied: 'On the day my mother died I made offerings of merit to rescue her, but I do not know in which path my mother has been reborn.' The arhat took pity on her and entered meditation to observe for her, and saw that the mother of Bright Eyes had fallen into an evil path and was suffering greatly. The arhat asked Bright Eyes: 'What did your mother do in her life? She is now suffering greatly in an evil path.' Bright Eyes replied: 'My mother's habit was only to love eating fish and turtles and the like. Of the fish and turtles she ate, she mostly ate their roe, frying or boiling it and eating it freely. Counting the lives taken, they would be thousands of myriads, and then doubled. Venerable one, in your compassion, how can you help her?' The arhat took pity on her and devised a skillful means for her, advising Bright Eyes: 'You should sincerely call to mind the Tathagata Pure Lotus Eyes, and also make an image of him, sculpted or painted; then both the living and the dead will receive benefit.'"

「光目聞已，即捨所愛，尋畫佛像，而供養之。復恭敬心，悲泣瞻禮。忽於夜後，夢見佛身，金色晃耀，如須彌山，放大光明，而告光目：『汝母不久，當生汝家，才覺飢寒，即當言說。』」

(The Buddha continued:) "When Bright Eyes had heard this, she gave up what she loved and at once painted an image of the Buddha and made offerings to it, gazing and bowing with a respectful heart and weeping with sorrow. Suddenly, late that night, she dreamed of the Buddha's body, golden and radiant like Mount Sumeru, emitting great light, and he said to Bright Eyes: 'Your mother will soon be born in your household; as soon as she feels hunger and cold, she will speak.'"

「其後家內，婢生一子，未滿三日，而乃言說，稽首悲泣，告於光目：『生死業緣，果報自受。吾是汝母，久處闇冥，自別汝來，累墮大地獄。蒙汝福力，方得受生。為下賤人，又復短命，壽年十三，更落惡道。汝有何計，令吾脫免？』光目聞說，知母無疑，哽咽悲啼，而白婢子：『既是我母，合知本罪，作何行業，墮於惡道？』婢子答言：『以殺害毀罵二業受報。若非蒙福，救拔吾難，以是業故，未合解脫。』光目問言：『地獄罪報，其事云何？』婢子答言：『罪苦之事，不忍稱說，百千歲中，卒白難竟。』」

(The Buddha continued:) "Afterward, a maidservant in the household gave birth to a son, who could speak before he was three days old. He bowed his head and wept, and said to Bright Eyes: 'The causes and conditions of birth and death are karma, and one receives the results oneself. I am your mother. I have long dwelt in darkness, and since parting from you I have repeatedly fallen into the great hells. Thanks to the power of your merit, I have been able to be reborn. But I am born into a lowly station and a short life, with a life span of thirteen years, after which I will fall into an evil path again. What plan do you have to free me?' When Bright Eyes heard this, she knew without doubt that it was her mother, and sobbed and wept. She said to the servant's child: 'Since you are my mother, you should know your original offense: what deeds did you do that caused you to fall into an evil path?' The child replied: 'I received retribution for the two karmas of killing and of slander and abuse. If it were not for the merit that rescued me from my suffering, because of that karma I would still not be released.' Bright Eyes asked: 'What are the retributions of hell like?' The child replied: 'The suffering of sinners is unbearable to describe; even in hundreds of thousands of years, it could not be fully told in haste.'"

「光目聞已，啼淚號泣，而白空界：『願我之母，永脫地獄。畢十三歲，更無重罪，及歷惡道。十方諸佛，慈哀愍我，聽我為母所發廣大誓願：若得我母永離三塗，及斯下賤，乃至女人之身，永劫不受者，願我自今日後，對清淨蓮華目如來像前，卻後百千萬億劫中，應有世界，所有地獄，及三惡道諸罪苦眾生，誓願救拔，令離地獄惡趣、畜生、餓鬼等。如是罪報等人，盡成佛竟，我然後方成正覺。』」

(The Buddha continued:) "When Bright Eyes had heard this, she wept and cried out, and said to the realm of space: 'May my mother be forever freed from hell. When she has passed the age of thirteen, may she have no more grave sins and not pass through evil paths again. Buddhas of the ten directions, take compassion and pity on me, and hear the great vow I make for my mother: if my mother can forever leave the three evil paths (hell, hungry ghosts and animals), and this lowly station, and even a woman's body, never to receive them for all time, then from this day on, before the image of the Tathagata Pure Lotus Eyes, throughout hundreds of thousands of myriads of billions of kalpas to come, in all worlds that exist, I vow to rescue all beings suffering for their sins in the hells and the three evil paths, and to free them from hells, evil destinies, animals, hungry ghosts and the like. Only when all those under such retribution have become Buddhas will I then attain right enlightenment.'"

「發誓願已，具聞清淨蓮華目如來而告之曰：『光目！汝大慈愍，善能為母發如是大願。吾觀汝母，十三歲畢，捨此報已，生為梵志，壽年百歲。過是報後，當生無憂國土，壽命不可計劫。後成佛果，廣度人天，數如恆河沙。』」

(The Buddha continued:) "When she had made this vow, she clearly heard the Tathagata Pure Lotus Eyes say to her: 'Bright Eyes! You are greatly compassionate, and have done well to make such a great vow for your mother. I see that when your mother has completed thirteen years and given up this retribution, she will be born as a Brahmin, with a life span of a hundred years. After that retribution is past, she will be born in the Land Without Sorrow, with a life span of incalculable kalpas. Later she will attain the fruit of Buddhahood and deliver gods and humans as numerous as the sands of the Ganges.'"

佛告定自在王：「爾時羅漢福度光目者，即無盡意菩薩是。光目母者，即解脫菩薩是。光目女者，即地藏菩薩是。過去久遠劫中，如是慈愍發恆河沙願，廣度眾生。」

The Buddha said to King of Samadhi Self-Mastery: "The arhat who then delivered Bright Eyes through merit is Inexhaustible Intent Bodhisattva. Bright Eyes' mother is Liberation Bodhisattva. The woman Bright Eyes is Ksitigarbha Bodhisattva. In the distant past of long kalpas, he was this compassionate, made vows as many as the sands of the Ganges, and delivered beings widely."

「未來世中，若有男子女人，不行善者，行惡者，乃至不信因果者，邪淫妄語者，兩舌惡口者，毀謗大乘者，如是諸業眾生，必墮惡趣。若遇善知識，勸令一彈指間歸依地藏菩薩，是諸眾生，即得解脫三惡道報。若能志心歸敬，及瞻禮讚歎，香華衣服，種種珍寶，或復飲食，如是奉事者，未來百千萬億劫中，常在諸天受勝妙樂。若天福盡，下生人間，猶百千劫，常為帝王，能憶宿命因果本末。定自在王，如是地藏菩薩，有如此不可思議大威神力，廣利眾生，汝等諸菩薩，當記是經，廣宣流佈。」

(The Buddha continued:) "In future ages, if there are men or women who do not do good, who do evil, or who do not even believe in cause and effect, who commit sexual misconduct or false speech, speak with a double tongue or harsh words, or slander the Great Vehicle, beings with such karmas will certainly fall into evil destinies. If they meet a good spiritual friend who urges them to take refuge in Ksitigarbha Bodhisattva for the time of a finger snap, these beings will at once be freed from the retribution of the three evil paths. If they can take refuge and revere with sincere mind, and gaze, bow and praise, and offer incense, flowers, clothing, and all kinds of treasures or food and drink, those who serve him in this way will, throughout hundreds of thousands of myriads of billions of kalpas to come, always enjoy supreme and wondrous happiness in the heavens. When their heavenly blessings are exhausted and they are born among humans, they will still be kings for hundreds of thousands of kalpas, and will be able to remember the cause and effect of their past lives from start to finish. King of Samadhi Self-Mastery, Ksitigarbha Bodhisattva has such inconceivable great awesome spiritual power and benefits beings widely; you Bodhisattvas should remember and uphold this sutra and spread it widely."

定自在王白佛言：「世尊！願不有慮。我等千萬億菩薩摩訶薩，必能承佛威神，廣演是經於閻浮提，利益眾生。」

King of Samadhi Self-Mastery said to the Buddha: "World-Honored One! Please have no worry. We, thousands of myriads of billions of Bodhisattva-Mahasattvas, will surely, relying on the Buddha's awesome spirit, widely expound this sutra in Jambudvipa and benefit beings."

定自在王菩薩白世尊已，合掌恭敬，作禮而退。

When King of Samadhi Self-Mastery Bodhisattva had finished speaking to the World-Honored One, he joined his palms in reverence, bowed, and withdrew.

爾時，四方天王，俱從座起，合掌恭敬，白佛言：「世尊！地藏菩薩於久遠劫來，發如是大願，云何至今，猶度未絕，更發廣大誓言？唯願世尊，為我等說。」

Then the Four Heavenly Kings all rose from their seats, joined their palms in reverence, and said to the Buddha: "World-Honored One! Ksitigarbha Bodhisattva has made such great vows since long past kalpas; why has he still not finished delivering beings, and again makes vast oaths? We beg the World-Honored One to explain it to us."

佛告四天王：「善哉！善哉！吾今為汝，及未來現在天人眾等，廣利益故，說地藏菩薩於娑婆世界，閻浮提內，生死道中，慈哀救拔，度脫一切罪苦眾生方便之事。」

The Buddha said to the Four Heavenly Kings: "Excellent! Excellent! For your sake, and for the sake of the gods and humans of the present and future, in order to bring wide benefit, I will now explain the skillful means by which Ksitigarbha Bodhisattva, in the Saha world within Jambudvipa, on the paths of birth and death, rescues with compassion and delivers all beings suffering for their sins."

四天王言：「唯然，世尊！願欲聞。」

The Four Heavenly Kings said: "Yes, World-Honored One! We wish to listen."

佛告四天王：「地藏菩薩久遠劫來，迄至於今，度脫眾生，猶未畢願。慈愍此世罪苦眾生，復觀未來無量劫中，因蔓不斷，以是之故，又發重願。如是菩薩，於娑婆世界，閻浮提中，百千萬億方便，而為教化。」

The Buddha said to the Four Heavenly Kings: "From long past kalpas until now, Ksitigarbha Bodhisattva has been delivering beings, and has not yet completed his vow. Pitying the beings suffering for their sins in this world, and also seeing that in countless kalpas to come, causes and conditions will spread without end, for this reason he again makes a solemn vow. Such a Bodhisattva, in Jambudvipa of the Saha world, teaches and transforms with hundreds of thousands of myriads of billions of skillful means."

「四天王！地藏菩薩若遇殺生者，說宿殃短命報。若遇竊盜者，說貧窮苦楚報。若遇邪淫者，說雀鴿鴛鴦報。若遇惡口者，說眷屬鬪諍報。若遇毀謗者，說無舌瘡口報。若遇瞋恚者，說醜陋癃殘報。若遇慳悋者，說所求違願報。若遇飲食無度者，說飢渴咽病報。若遇畋獵恣情者，說驚狂喪命報。若遇悖逆父母者，說天地災殺報。若遇燒山林木者，說狂迷取死報。若遇前後父母惡毒者，說返生鞭撻現受報。若遇網捕生雛者，說骨肉分離報。若遇毀謗三寶者，說盲聾瘖瘂報。若遇輕法慢教者，說永處惡道報。若遇破用常住者，說億劫輪迴地獄報。若遇汙梵誣僧者，說永在畜生報。若遇湯火斬傷生者，說輪迴遞償報。若遇破戒犯齋者，說禽獸飢餓報。若遇非理毀用者，說所求闕絕報。若遇吾我貢高者，說卑使下賤報。若遇兩舌鬪亂者，說無舌百舌報。若遇邪見者，說邊地受生報。」

(The Buddha continued:) "Four Heavenly Kings! When Ksitigarbha Bodhisattva meets those who kill living beings, he tells them of the retribution of a short life from past misfortune. When he meets thieves, he tells them of the retribution of poverty and suffering. When he meets those who commit sexual misconduct, he tells them of the retribution of being reborn as sparrows, pigeons and mandarin ducks. When he meets those who use harsh words, he tells them of the retribution of quarrels among family members. When he meets slanderers, he tells them of the retribution of being tongueless or having sores in the mouth. When he meets those who are angry, he tells them of the retribution of ugliness and disability. When he meets the stingy, he tells them of the retribution of seeking what goes against their wishes. When he meets those who eat and drink without moderation, he tells them of the retribution of hunger, thirst and throat ailments. When he meets those who hunt as they please, he tells them of the retribution of terror, madness and losing their lives. When he meets those who rebel against their parents, he tells them of the retribution of being killed by calamities of heaven and earth. When he meets those who burn mountain forests, he tells them of the retribution of going mad and dying. When he meets those who are cruel to parents, whether former or later ones, he tells them of the retribution of being reborn and beaten and receiving the retribution in this life. When he meets those who net young fledglings, he tells them of the retribution of separation from flesh and blood. When he meets those who slander the Three Jewels, he tells them of the retribution of being blind, deaf and mute. When he meets those who belittle the Dharma and despise the teaching, he tells them of the retribution of dwelling forever in evil paths. When he meets those who misuse the permanent property, he tells them of the retribution of turning through hells for billions of kalpas. When he meets those who defile pure conduct or slander monks, he tells them of the retribution of being forever among animals. When he meets those who harm lives with boiling water, fire or slashing, he tells them of the retribution of being reborn in turn to repay one another. When he meets those who break precepts and violate the fast, he tells them of the retribution of being birds and beasts and going hungry. When he meets those who waste and destroy without reason, he tells them of the retribution of having what they seek cut off. When he meets the proud and arrogant, he tells them of the retribution of being servants, lowly and base. When he meets those who sow discord with a double tongue, he tells them of the retribution of having no tongue or a hundred tongues. When he meets those of wrong views, he tells them of the retribution of being born in border regions."

「如是等閻浮提眾生，身口意業，惡習結果，百千報應，今粗略說。如是等閻浮提眾生，業感差別，地藏菩薩百千方便，而教化之。是諸眾生，先受如是等報，後墮地獄，動經劫數，無有出期。是故汝等，護人護國，無令是諸眾業，迷惑眾生。」

(The Buddha continued:) "Such are the results of evil habits in the deeds of body, speech and mind of the beings of Jambudvipa, with hundreds of thousands of retributions; I now give only a rough account. Such are the differences in the karmic responses of the beings of Jambudvipa, and Ksitigarbha Bodhisattva teaches and transforms them with hundreds of thousands of skillful means. These beings first receive such retributions and then fall into hells, passing through kalpas with no time of release. So you should protect people and protect countries, and not let these many karmas bewilder beings."

四天王聞已，涕淚悲歎，合掌而退。

When the Four Heavenly Kings had heard this, they wept with sorrow and sighed, joined their palms, and withdrew.

*讚

Verse of praise.

如來慈愍，轉大法輪，婆羅門女救慈親，覺華度迷津，摩耶夫人，請問地藏因。

The Tathagata, in compassion, turns the great wheel of the Dharma; the Brahmin woman rescued her kind mother, and the flower of awakening carried her across the ford of confusion; Lady Maya asked about the causes and conditions of Ksitigarbha.

南無常住十方佛（三稱）

I take refuge in the Buddhas of the ten directions who abide forever. (Recite three times)

爾時，普賢菩薩摩訶薩白地藏菩薩言：「仁者！願為天龍四眾，及未來現在一切眾生，說娑婆世界及閻浮提罪苦眾生，所受報處、地獄名號及惡報等事，使未來世末法眾生，知是果報。」

Then Samantabhadra Bodhisattva-Mahasattva said to Ksitigarbha Bodhisattva: "Virtuous one! Please explain, for the fourfold assembly of gods and dragons and for all beings of the present and future, the places where beings suffering for their sins in the Saha world and Jambudvipa receive their retribution, the names of the hells, and their evil retributions, so that beings of the Dharma's last age in future times may know these consequences."

地藏答言：「仁者！我今承佛威神，及大士之力，略說地獄名號，及罪報惡報之事。仁者，閻浮提東方有山，號曰鐵圍，其山黑，無日月光。有大地獄，號極無間。又有地獄，名大阿鼻。復有地獄，名曰四角。復有地獄，名曰飛刀。復有地獄，名曰火箭。復有地獄，名曰夾山。復有地獄，名曰通槍。復有地獄，名曰鐵車。復有地獄，名曰鐵床。復有地獄，名曰鐵牛。復有地獄，名曰鐵衣。復有地獄，名曰千刃。復有地獄，名曰鐵驢。復有地獄，名曰烊銅。復有地獄，名曰抱柱。復有地獄，名曰流火。復有地獄，名曰耕舌。復有地獄，名為剉首。復有地獄，名曰燒腳。復有地獄，名曰啗眼。復有地獄，名曰鐵丸。復有地獄，名曰諍論。復有地獄，名曰鐵鈇。復有地獄，名曰多瞋。」

Ksitigarbha replied: "Virtuous one! Relying now on the Buddha's awesome spirit and the power of the great ones, I will briefly explain the names of the hells and the matters of sin and evil retribution. Virtuous one, to the east of Jambudvipa there is a mountain called Iron Encircling, black, without the light of sun or moon. There is a great hell called Ultimate Avici. There is another hell called Great Avici. There is another called Four Corners. There is another called Flying Knives. There is another called Fire Arrows. There is another called Pincer Mountain. There is another called Through-Spear. There is another called Iron Cart. There is another called Iron Bed. There is another called Iron Ox. There is another called Iron Clothing. There is another called Thousand Blades. There is another called Iron Donkey. There is another called Molten Copper. There is another called Embracing the Pillar. There is another called Flowing Fire. There is another called Plowing Tongues. There is another called Chopping Heads. There is another called Burning Feet. There is another called Devouring Eyes. There is another called Iron Pellets. There is another called Quarreling. There is another called Iron Axe. There is another called Much Anger."

地藏白言：「仁者！鐵圍之內，有如是等地獄，其數無限。更有叫喚地獄、拔舌地獄、糞尿地獄、銅鎖地獄、火象地獄、火狗地獄、火馬地獄、火牛地獄、火山地獄、火石地獄、火床地獄、火梁地獄、火鷹地獄、鋸牙地獄、剝皮地獄、飲血地獄、燒手地獄、燒腳地獄、倒刺地獄、火屋地獄、鐵屋地獄、火狼地獄。如是等地獄，其中各各復有諸小地獄，或一或二，或三或四，乃至百千。其中名號，各各不同。」

Ksitigarbha said: "Virtuous one! Within the Iron Encircling Mountains there are hells like these, without limit in number. There are also the Wailing hell, the Tongue-Pulling hell, the Dung and Urine hell, the Copper Chain hell, the Fire Elephant hell, the Fire Dog hell, the Fire Horse hell, the Fire Ox hell, the Fire Mountain hell, the Fire Stone hell, the Fire Bed hell, the Fire Beam hell, the Fire Hawk hell, the Saw-Tooth hell, the Skin-Peeling hell, the Blood-Drinking hell, the Hand-Burning hell, the Foot-Burning hell, the Inverted Thorns hell, the Fire House hell, the Iron House hell, and the Fire Wolf hell. Within each of these hells there are further minor hells, one or two, three or four, up to hundreds and thousands, each with its own name."

地藏菩薩告普賢菩薩言：「仁者！此者皆是南閻浮提行惡眾生，業感如是。業力甚大，能敵須彌，能深巨海，能障聖道。是故眾生莫輕小惡，以為無罪，死後有報，纖毫受之。父子至親，岐路各別，縱然相逢，無肯代受。我今承佛威力，略說地獄罪報之事。唯願仁者，暫聽是言。」

Ksitigarbha Bodhisattva said to Samantabhadra Bodhisattva: "Virtuous one! These are all the karmic responses of beings in southern Jambudvipa who do evil. The power of karma is very great: it can match Mount Sumeru, be deeper than the great ocean, and obstruct the holy path. So beings should not make light of small evils, thinking there is no sin in them; after death there is retribution, and even the finest hair's breadth is received. Even father and son, the closest kin, take different roads at a fork, and even if they meet again they will not take on the suffering for each other. Relying now on the Buddha's power, I give a rough account of the retribution of sin in the hells. I only wish, virtuous one, that you will listen for a moment to these words."

普賢答言：「吾已久知三惡道報，望仁者說，令後世末法一切惡行眾生，聞仁者說，使令歸佛。」

Samantabhadra replied: "I have long known the retributions of the three evil paths, and I hope the virtuous one will speak, so that all beings who do evil in the last age of the Dharma in later times, on hearing what the virtuous one says, may take refuge in the Buddha."

地藏白言：「仁者！地獄罪報，其事如是：或有地獄，取罪人舌，使牛耕之。或有地獄，取罪人心，夜叉食之。或有地獄，鑊湯盛沸，煮罪人身。或有地獄，赤燒銅柱，使罪人抱。或有地獄，使諸火燒，趁及罪人。或有地獄，一向寒氷。或有地獄，無限糞尿。或有地獄，純飛鈒鑗。或有地獄，多攢火槍。或有地獄，唯撞胸背。或有地獄，但燒手足。或有地獄，盤絞鐵蛇。或有地獄，驅逐鐵狗。或有地獄，盡駕鐵騾。仁者，如是等報，各各獄中，有百千種業道之器，無非是銅，是鐵，是石，是火。此四種物，眾業行感。若廣說地獄罪報等事，一一獄中，更有百千種苦楚，何況多獄。我今承佛威神，及仁者問，略說如是。若廣解說，窮劫不盡。」

Ksitigarbha said: "Virtuous one! The retributions of sin in the hells are like this: in some hells, the sinner's tongue is taken and plowed by oxen. In some hells, the sinner's heart is taken and eaten by yakshas. In some hells, cauldrons hold boiling water to boil the sinner's body. In some hells, red-hot copper pillars are heated and the sinners are made to embrace them. In some hells, fires burn and chase after the sinners. In some hells, there is only freezing ice. In some hells, there is endless dung and urine. In some hells, there are only flying sharp blades. In some hells, there are many bundled fire spears. In some hells, there is only striking of chest and back. In some hells, only hands and feet are burned. In some hells, iron snakes coil and wind. In some hells, iron dogs chase the sinners. In some hells, there are only iron mules in harness. Virtuous one, with retributions like these, each hell has hundreds and thousands of kinds of instruments of karmic paths, all of copper, iron, stone or fire. These four things are produced by the many deeds of karma. If I were to explain at length the retributions of sin in the hells, each hell has hundreds and thousands of further kinds of suffering, to say nothing of the many hells. Relying now on the Buddha's awesome spirit and on what the virtuous one has asked, I have given only this brief account. If explained at length, it could not be finished in an entire kalpa."

爾時，世尊舉身放大光明，遍照百千萬億恆河沙等諸佛世界，出大音聲，普告諸佛世界一切諸菩薩摩訶薩，及天龍鬼神、人、非人等：「聽吾今日稱揚讚歎地藏菩薩摩訶薩，於十方世界，現大不可思議威神慈悲之力，救護一切罪苦之事。吾滅度後，汝等諸菩薩大士，及天龍鬼神等，廣作方便，衛護是經，令一切眾生，證涅槃樂。」

Then the World-Honored One emitted great light from his whole body, illuminating buddha-worlds as numerous as the sands of hundreds of thousands of myriads of billions of Ganges rivers, and uttered a great voice, proclaiming to all the Bodhisattva-Mahasattvas of all the buddha-worlds, and to gods, dragons, ghosts, spirits, humans and non-humans: "Listen as I now extol and praise Ksitigarbha Bodhisattva-Mahasattva, who in the worlds of the ten directions displays the great, inconceivable, awesome and compassionate power to rescue and protect all who suffer for their sins. After my passing, you Bodhisattvas and great beings, together with gods, dragons, ghosts and spirits, should use many skillful means to guard this sutra, so that all beings may realize the joy of nirvana."

說是語已，會中有一菩薩，名曰普廣，合掌恭敬，而白佛言：「今見世尊讚歎地藏菩薩，有如是不可思議大威神德。唯願世尊為未來世末法眾生，宣說地藏菩薩利益人天因果等事，使諸天龍八部，及未來世眾生，頂受佛語。」

When this was said, a Bodhisattva in the assembly named Universal Breadth joined his palms in reverence and said to the Buddha: "Now we see the World-Honored One praising Ksitigarbha Bodhisattva, who has such inconceivable great awesome virtue. We beg the World-Honored One, for the sake of beings of the last age in the future, to explain the matters of cause and effect by which Ksitigarbha Bodhisattva benefits humans and gods, so that gods, dragons and the eight classes of beings, and beings of future ages, may receive the Buddha's words with reverence."

爾時，世尊告普廣菩薩及四眾等：「諦聽！諦聽！吾當為汝略說地藏菩薩利益人天福德之事。」

Then the World-Honored One said to Bodhisattva Universal Breadth and the fourfold assembly: "Listen carefully! Listen carefully! I will briefly explain for you the blessings and virtues by which Ksitigarbha Bodhisattva benefits humans and gods."

普廣白言：「唯然，世尊！願欲聞。」

Universal Breadth said: "Yes, World-Honored One! We wish to listen."

佛告普廣菩薩：「未來世中，若有善男子、善女人，聞是地藏菩薩摩訶薩名者，或合掌者、讚歎者、作禮者、戀慕者，是人超越三十劫罪。」

The Buddha said to Bodhisattva Universal Breadth: "In future ages, if there are good men or good women who hear the name of Ksitigarbha Bodhisattva-Mahasattva, or who join their palms, praise, bow or long for him, these people will be freed from the sins of thirty kalpas."

「普廣！若有善男子、善女人，或彩畫形像，或土石膠漆、金、銀、銅、鐵，作此菩薩，一瞻一禮者，是人百返生於三十三天，永不墮於惡道。假如天福盡故，下生人間，猶為國王，不失大利。若有女人，厭女人身，盡心供養地藏菩薩畫像，及土石膠漆銅鐵等像，如是日日不退，常以華、香、飲食、衣服、繒綵、旛、錢、寶物等供養。是善女人，盡此一報女身，百千萬劫，更不生有女人世界，何況復受。除非慈願力故，要受女身，度脫眾生。承斯供養地藏力故，及功德力，百千萬劫，不受女身。」

(The Buddha continued:) "Universal Breadth! If there are good men or good women who paint an image of this Bodhisattva, or make one of earth, stone, glue, lacquer, gold, silver, copper or iron, and gaze at it and bow even once, these people will be reborn a hundred times in the Heaven of the Thirty-three and never fall into evil paths. Even if, when their heavenly blessings are exhausted, they are born among humans, they will still be kings and not lose great benefit. If a woman is weary of a woman's body and wholeheartedly makes offerings to a painted image of Ksitigarbha Bodhisattva, or to images of earth, stone, glue, lacquer, copper or iron, doing so day after day without lapse, and always offering flowers, incense, food and drink, clothing, silks, banners, money, treasures and the like, this good woman, once this retribution of a woman's body is finished, will not be born in a world containing women for hundreds of thousands of myriads of kalpas, to say nothing of receiving it again, unless she wishes, by the power of her compassionate vow, to take a woman's body to deliver beings. By the power of offerings to Ksitigarbha and the power of that merit, for hundreds of thousands of myriads of kalpas she will not receive a woman's body."

「復次，普廣！若有女人，厭是醜陋、多疾病者，但於地藏像前，志心瞻禮，食頃之間，是人千萬劫中，所受生身，相貌圓滿。是醜陋女人，如不厭女身，即百千萬億生中，常為王女，乃及王妃、宰輔大姓、大長者女，端正受生，諸相圓滿。由志心故，瞻禮地藏菩薩，獲福如是。」

(The Buddha continued:) "Furthermore, Universal Breadth! If there is a woman who is weary of her own ugliness and many illnesses, and only wholeheartedly gazes and bows before an image of Ksitigarbha for the time of a single meal, then in the bodies she receives through thousands of myriads of kalpas, her appearance will be perfect. This ugly woman, if she is not weary of a woman's body, will always be a king's daughter in hundreds of thousands of myriads of billions of lives, even a queen, or the daughter of a prime minister, a great clan or a great elder, born with a dignified appearance and every mark complete. This is the blessing gained by gazing and bowing to Ksitigarbha Bodhisattva wholeheartedly."

「復次，普廣！若有善男子、善女人，能對菩薩像前，作諸伎樂，及歌詠讚歎，香華供養，乃至勸於一人多人，如是等輩，現在世中，及未來世，常得百千鬼神日夜衛護，不令惡事輒聞其耳，何況親受諸橫？」

(The Buddha continued:) "Furthermore, Universal Breadth! If there are good men or good women who can perform music before the Bodhisattva's image, sing praises, offer incense and flowers, and even urge one person or many to do so, such persons, in the present life and in future lives, will always have hundreds of thousands of ghosts and spirits guard them day and night, and evil things will not easily reach their ears, to say nothing of their personally suffering unforeseen calamities."

「復次，普廣！未來世中，若有惡人，及惡神惡鬼，見有善男子善女人，歸敬供養讚歎瞻禮地藏菩薩形像，或妄生譏毀，謗無功德及利益事，或露齒笑，或背面非，或勸人共非，或一人非，或多人非，乃至一念生譏毀者，如是之人，賢劫千佛滅度，譏毀之報，尚在阿鼻地獄，受極重罪。過是劫已，方受餓鬼。又經千劫，復受畜生。又經千劫，方得人身。縱受人身，貧窮下賤，諸根不具，多被惡業，來結其心，不久之間，復墮惡道。是故，普廣！譏毀他人供養，尚獲此報，何況別生惡見毀滅？」

(The Buddha continued:) "Furthermore, Universal Breadth! In future ages, if there are evil people, or evil spirits or evil ghosts, who see good men or good women taking refuge in, revering, making offerings to, praising, or gazing and bowing to the image of Ksitigarbha Bodhisattva, and falsely give rise to ridicule or slander, saying there is no merit or benefit in it, or laugh with bared teeth, or criticize behind their backs, or urge others to criticize together, whether one person or many, even if the ridicule arises for only a single thought, such persons, after the thousand Buddhas of the Fortunate Kalpa have passed into extinction, will still receive the retribution for their ridicule in the Avici hell and suffer extremely grave punishment. After this kalpa has passed, they will be hungry ghosts. After another thousand kalpas, they will be animals. After another thousand kalpas, they will at last gain a human body. Even if they receive a human body, they will be poor and lowly, with incomplete faculties, and evil karma will often entangle their minds, and before long they will fall into evil paths again. So, Universal Breadth, if ridiculing another's offerings brings such retribution, how much more so does giving rise to evil views to destroy it?"

「復次，普廣！若未來世，有男子女人，久處床枕，求生求死，了不可得，或夜夢惡鬼，乃及家親，或遊險道，或多魘寐，共鬼神遊，日月歲深，轉復，眠中叫苦，慘悽不樂者，此皆是業道論對，未定輕重，或難捨壽，或不得愈。男女俗眼，不辨是事。但當對諸佛菩薩像前，高聲轉讀此經一遍。或取病人可愛之物，或衣服寶貝、莊園舍宅，對病人前，高聲唱言：『我某甲等，為是病人，對經像前，捨諸等物，或供養經像，或造佛菩薩形像，或造塔寺，或然油燈，或施常住。』如是三白病人，遣令聞知。假令諸識分散，至氣盡者，乃至一日、二日、三日、四日，至七日已來，但高聲白，高聲讀經。是人命終之後，宿殃重罪，至於五無間罪，永得解脫。所受生處，常知宿命。何況善男子、善女人，自書此經，或教人書，或自塑畫菩薩形像，乃至教人塑畫，所受果報，必獲大利。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages there are men or women who lie long on their beds and pillows, unable to live or to die; or who dream at night of evil ghosts and of deceased family; or who wander on dangerous roads; or who are often oppressed by nightmares and roam with ghosts and spirits, and as days, months and years go by it grows heavier, crying out in suffering in their sleep, miserable and unhappy, all of these are karmic confrontations whose weight has not yet been settled, in which one either cannot bear to give up life or cannot be cured. Men and women with ordinary eyes cannot discern this matter. They should simply, before images of the Buddhas and Bodhisattvas, read this sutra aloud once. Or they should take what the sick person loves, such as clothing, treasures, estates or houses, and say loudly before the sick person: 'We, so and so, on behalf of this sick person, before the sutra and images, give up these goods, to make offerings to the sutra and images, or to make images of Buddhas and Bodhisattvas, or to build stupas and temples, or to light oil lamps, or to give to the permanent property.' Say this to the sick person three times, so that he hears and knows. Even if his consciousnesses are scattered and his breath is ending, whether for one day, two, three, four, up to seven days, simply keep announcing it loudly and reading the sutra loudly. After this person's life ends, his old misfortunes and grave sins, even the five Avici sins, will be forever freed. In the places where he is reborn, he will always know his past lives. How much more so for the good man or good woman who personally copies this sutra, or has others copy it, or personally sculpts or paints images of the Bodhisattva, or has others do so: the fruit they receive will surely bring great benefit."

「是故，普廣！若見有人讀誦是經，乃至一念讚歎是經，或恭敬者，汝須百千方便，勸是等人，勤心莫退，能得未來現在千萬億不可思議功德。

(The Buddha continued:) "So, Universal Breadth, if you see anyone reading and reciting this sutra, or praising it even for a single thought, or showing it reverence, you should use hundreds of thousands of skillful means to urge such people to be diligent and not retreat, so that they may gain inconceivable merit, in billions of tens of millions, in the future and the present.

「復次，普廣！若未來世諸眾生等，或夢或寐，見諸鬼神乃及諸形，或悲或啼，或愁或歎，或恐或怖。此皆是一生十生，百生千生，過去父母、男女弟妹、夫妻眷屬，在於惡趣，未得出離，無處希望福力救拔，當告宿世骨肉，使作方便，願離惡道。普廣！汝以神力，遣是眷屬，令對諸佛菩薩像前，志心自讀此經，或請人讀。其數三遍或七遍。如是惡道眷屬，經聲畢是遍數，當得解脫。乃至夢寐之中，永不復見。」

(The Buddha continued:) "Furthermore, Universal Breadth! If beings of future ages, in dreams or sleep, see ghosts and spirits and all kinds of forms, sad or weeping, worried or sighing, fearful or terrified, these are all their parents, sons and daughters, brothers and sisters, spouses and relatives of one life, ten lives, a hundred lives or a thousand lives past, who have not yet been able to leave the evil paths and have nowhere to hope for rescue by the power of blessings. You should tell them, as relatives of past lives, to use skillful means and wish to leave the evil paths. Universal Breadth! By your spiritual power, send these relatives to read this sutra themselves with sincere mind before images of the Buddhas and Bodhisattvas, or have someone else read it, three times or seven times. When the sutra has been read this many times, these relatives in the evil paths will gain liberation, and even in sleep and dreams will never be seen again."

「復次，普廣！若未來世有諸下賤等人，或奴或婢，乃至諸不自由之人，覺知宿業，要懺悔者，志心瞻禮地藏菩薩形像，乃至一七日中，念菩薩名，可滿萬遍。如是等人，盡此報後，千萬生中，常生尊貴，更不經三惡道苦。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages there are lowly people, servants or maids, or any who are not free, who realize they must repent of past karma, and sincerely gaze and bow to the image of Ksitigarbha Bodhisattva, and in the course of one seven-day period recite the Bodhisattva's name up to ten thousand times, such people, after this retribution ends, will be born in honored circumstances through thousands of myriads of lives, and will not pass through the suffering of the three evil paths again."

「復次，普廣！若未來世中，閻浮提內，剎利、婆羅門、長者、居士、一切人等，及異姓種族，有新產者，或男或女，七日之中，早與讀誦此不思議經典，更為念菩薩名，可滿萬遍。是新生子，或男或女，宿有殃報，便得解脫，安樂易養，壽命增長。若是承福生者，轉增安樂，及與壽命。」

(The Buddha continued:) "Furthermore, Universal Breadth! If in future ages, within Jambudvipa, any kshatriyas, Brahmins, elders, laymen and all kinds of people, including those of other clans, have a newborn, whether boy or girl, then within seven days, read and recite this inconceivable sutra for them early on, and also recite the Bodhisattva's name for them up to ten thousand times. This newborn child, whether boy or girl, will be freed from any past misfortune and retribution, will be peaceful and easy to raise, and will have a longer life. If the child was born through the power of blessings, peace and happiness and life span will increase still more."

「復次，普廣！若未來世眾生，於月一日、八日、十四日、十五日、十八日、二十三、二十四、二十八、二十九日，乃至三十日，是諸日等，諸罪結集，定其輕重。南閻浮提眾生，舉止動念，無不是業，無不是罪，何況恣情殺害、竊盜、邪淫、妄語，百千罪狀。能於是十齋日，對佛菩薩諸賢聖像前，讀是經一遍，東西南北，百由旬內，無諸災難。當此居家，若長若幼，現在未來百千歲中，永離惡趣。能於十齋日每轉一遍，現世令此居家無諸橫病，衣食豐溢。」

(The Buddha continued:) "Furthermore, Universal Breadth! In future ages, on the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth and thirtieth days of the month, on these days all the sins gather and their weight is determined. Among the beings of southern Jambudvipa, every movement and thought is karma and is sin, to say nothing of killing, stealing, sexual misconduct and false speech as one pleases, in hundreds of thousands of forms of sin. If on these ten fast days one can read this sutra once before images of the Buddhas, Bodhisattvas and sages, then within a hundred yojanas to the east, west, south and north there will be no calamity. The household, young and old, will be forever free of evil destinies for hundreds of thousands of years, present and future. If one can recite it once on each of the ten fast days, in this life the household will be free of all unexpected illness, and clothing and food will be abundant."

「是故，普廣！當知地藏菩薩有如是等不可說百千萬億大威神力利益之事。閻浮眾生，於此大士有大因緣。是諸眾生，聞菩薩名，見菩薩像，乃至聞是經，三字五字，或一偈一句者，現在殊妙安樂，未來之世，百千萬生，常得端正，生尊貴家。」

(The Buddha continued:) "So, Universal Breadth, know that Ksitigarbha Bodhisattva has such unspeakable hundreds of thousands of myriads of billions of great awesome powers and benefits. The beings of Jambudvipa have a great affinity with this great being. When these beings hear the Bodhisattva's name, see the Bodhisattva's image, or even hear three or five words of this sutra, or a single verse or line, they will have supreme peace and happiness in the present, and in future ages for hundreds of thousands of myriads of lives will always be born with a dignified appearance into honored families."

爾時，普廣菩薩聞佛如來稱揚讚歎地藏菩薩已，胡跪合掌，復白佛言：「世尊！我久知是大士有如此不可思議神力，及大誓願力。為未來眾生，遣知利益，故問如來，唯然頂受。世尊！當何名此經？使我云何流佈？」

Then Bodhisattva Universal Breadth, having heard the Buddha, the Tathagata, extol and praise Ksitigarbha Bodhisattva, knelt on one knee, joined his palms, and said again to the Buddha: "World-Honored One! I have long known that this great being has such inconceivable spiritual power and the power of great vows. For the sake of beings of the future, that they may know the benefits, I ask the Tathagata, and receive this with sincere heart. World-Honored One! What should this sutra be called? How should I spread it?"

佛告普廣：「此經有三名：一名地藏本願，亦名地藏本行，亦名地藏本誓力經。緣此菩薩，久遠劫來，發大重願，利益眾生，是故汝等，依願流佈。」

The Buddha said to Universal Breadth: "This sutra has three names: first, Ksitigarbha's Original Vows; also Ksitigarbha's Original Practices; and also the Sutra of the Power of Ksitigarbha's Original Oaths. Because this Bodhisattva has made great solemn vows since long past kalpas to benefit beings, you should spread it according to his vows."

普廣聞已，合掌恭敬，作禮而退。

When Universal Breadth had heard this, he joined his palms in reverence, bowed, and withdrew.

爾時，地藏菩薩摩訶薩白佛言：「世尊！我觀是閻浮眾生，舉心動念，無非是罪。脫獲善利，多退初心；若遇惡緣，念念增益。是等輩人，如履泥塗，負於重，漸困漸重，足步深。若得遇知識，替與減負，或全與負，是知識有大力故，復相扶助，勸令牢腳，若達平地，須省惡路，無再經歷。」

Then Ksitigarbha Bodhisattva-Mahasattva said to the Buddha: "World-Honored One! I see that the beings of Jambudvipa, in every thought that arises or movement of the mind, are doing nothing but sin. When they happen to gain good benefit, they mostly retreat from their first resolve; when they meet evil conditions, they increase them with every thought. Such people are like those walking on a muddy road carrying a heavy load, growing more weary and heavier all the time, their footsteps sinking deeper and deeper. If they meet a good spiritual friend who lightens their burden, or carries it all for them, and because this friend has great strength and helps and supports them, urging them to stand firm, then when they reach level ground they must be mindful of the evil road and not travel it again."

「世尊！習惡眾生，從纖毫間，便至無量。是諸眾生，有如此習，臨命終時，父母眷屬宜為設福，以資前路。或懸旛蓋，及然油燈，或轉讀尊經，或供養佛像及諸聖像。乃至念佛菩薩及辟支佛名字，一名一號，歷臨終人耳根，或聞在本識。是諸眾生所造惡業，計其感果，必墮惡趣，緣是眷屬為臨終人修此聖因，如是眾罪，悉皆銷滅。若能更為身死之後，七七日內，廣造眾善，能使是諸眾生，永離惡趣，得生人天，受勝妙樂，現在眷屬，利益無量。」

(Ksitigarbha Bodhisattva continued:) "World-Honored One! Beings who are used to evil go from the finest hair's breadth to the immeasurable. Such beings have these habits, and when their lives are ending, parents and relatives should create blessings for them to help them on the road ahead. They may hang banners and canopies, or light oil lamps, or read the venerable sutras aloud, or make offerings to Buddha images and holy images, or even recite the names of Buddhas, Bodhisattvas and pratyekabuddhas, so that a single name or title passes by the ear of the dying person or is heard by his original consciousness. The evil karma these beings have created would, by calculating the results it produces, certainly lead them to fall into evil destinies; but because their relatives have cultivated these holy causes for the dying person, all their sins are extinguished. If, after the person's death, within the forty-nine days, many good deeds can also be done for him, these beings can be freed forever from evil destinies, be born among humans or gods, and enjoy supreme and wondrous happiness, and their living relatives gain immeasurable benefit."

「是故我今對佛世尊，及天龍八部、人、非人等，勸於閻浮提眾生：臨終之日，慎勿殺害，及造惡緣——拜祭鬼神，求諸魍魎。何以故？爾所殺害，乃至拜祭，無纖毫之力利益亡人，但結罪緣，轉增深重。假使來世，或現在生，得獲聖分，生人天中，緣是臨終被諸眷屬造是惡因，亦令是命終人，殃累對辯，晚生善處。何況臨命終人，在生未曾有少善根，各據本業，自受惡趣，何忍眷屬，更為增業？譬如有人，從遠地來，絕糧三日，所負擔物，強過百斤。忽遇鄰人，更附少物，以是之故，轉復困重。世尊！我觀閻浮眾生，但能於諸佛教中，乃至善事，一毛一渧，一沙一塵，如是利益，悉皆自得。」

(Ksitigarbha Bodhisattva continued:) "So I now urge the beings of Jambudvipa, before the Buddha, the World-Honored One, and before gods, dragons, the eight classes of beings, humans and non-humans: on the day of dying, never kill living beings or create evil conditions, such as worshiping and offering sacrifices to ghosts and spirits or seeking help from goblins. Why? What is killed, or even worshiped and sacrificed, brings not the slightest power of benefit to the dead, but only ties sinful conditions, making them even heavier. Suppose that in a future life or even in this one the dead person was due to attain a holy share and be born among humans or gods; because the relatives create these evil causes at his death, the deceased person is also burdened with misfortune and stands in judgment, and is born later in a good place. How much more so for the dying person who in life never had the slightest good root, and who, according to his own karma, is bound to receive an evil destiny? How can his relatives bear to add still more to his karma? It is like a person who comes from a distant place, with no food for three days, and whose load already weighs over a hundred jin; if a neighbor suddenly adds a little more to it, he becomes still more weary and burdened because of it. World-Honored One! I see that for the beings of Jambudvipa, any benefit, even a single hair, a single drop, a single grain of sand or a mote of dust of good done within the Buddha's teaching, is all gained for themselves."

說是語時，會中有一長者，名曰大辯，是長者久證無生，化度十方，現長者身，合掌恭敬，問地藏菩薩言：「大士！是南閻浮提眾生，命終之後，小大眷屬，為修功德，乃至設齋，造眾善因，是命終人，得大利益及解脫不？」

As he said this, an elder in the assembly named Great Eloquence, who had long ago realized non-birth (no longer subject to birth and death) and transformed and delivered beings in the ten directions, appeared in the form of an elder, joined his palms in reverence, and asked Ksitigarbha Bodhisattva: "Great being! When the beings of this southern Jambudvipa die, and their relatives, great and small, cultivate merit for them, even to the point of holding vegetarian offerings and creating many good causes, can the deceased gain great benefit and liberation?"

地藏答言：「長者！我今為未來現在一切眾生，承佛威力，略說是事。長者，未來現在諸眾生等，臨命終日，得聞一佛名、一菩薩名、一辟支佛名，不問有罪無罪，悉得解脫。」

Ksitigarbha replied: "Elder! Relying on the Buddha's power, I will give a brief account of this for all beings of the present and future. Elder, if beings of the present and future, on the day their lives end, can hear the name of one Buddha, one Bodhisattva or one pratyekabuddha, then whether they have sin or not, all are freed."

「若有男子女人，在生不修善因，多造眾罪，命終之後，眷屬小大為造福利一切聖事，七分之中，而乃獲一，六分功德，生者自利。以是之故，未來現在善男女等，聞健自修，分分己獲。無常大鬼，不期而到，冥冥遊神，未知罪福，七七日內，如痴如聾。或在諸司，辯論業果，審定之後，據業受生。未測之間，千萬愁苦，何況墮於諸惡趣等？是命終人，未得受生，在七七日內，念念之間，望諸骨肉眷屬，與造福力救拔。過是日後，隨業受報，若是罪人，動經千百歲中，無解脫日。若是五無間罪，墮大地獄，千劫萬劫，永受眾苦。」

(Ksitigarbha Bodhisattva continued:) "If there are men and women who in life did not cultivate good causes and committed many sins, then after their death, when their relatives, great and small, create blessings and do all holy things for them, of the seven parts only one part is gained by the dead, and six parts of the merit are gained by the living themselves. For this reason, good men and women of the present and future should cultivate while they are healthy, and each part will be gained by themselves. The great ghost of impermanence arrives unexpectedly, and the wandering spirit in the dark does not know sin from merit; for forty-nine days it is as if dull and deaf. Or in the various offices the fruits of karma are debated, and after judgment is settled, one is reborn according to karma. In the time of uncertainty, thousands of myriads of griefs arise, to say nothing of falling into the evil destinies. This deceased person, not yet reborn, within the forty-nine days, thought after thought hopes that his flesh and blood relatives will create the power of blessings to rescue him. After these days have passed, he receives retribution according to karma. If he is a sinner, he may pass through hundreds and thousands of years with no day of release. If he has committed the five Avici sins, he falls into the great hells and for thousands and myriads of kalpas endures many sufferings forever."

「復次，長者！如是罪業眾生，命終之後，眷屬骨肉，為修營齋，資助業道。未齋食竟，及營齋之次，米泔菜葉，不棄於地。乃至諸食未獻佛僧，勿得先食。如有違食及不精勤，是命終人，了不得力。如精勤護淨，奉獻佛僧，是命終人，七分獲一。是故，長者！閻浮眾生，若能為其父母，乃至眷屬，命終之後，設齋供養，志心勤懇，如是之人，存亡獲利。」

(Ksitigarbha Bodhisattva continued:) "Furthermore, Elder! For such beings burdened with sinful karma, after their deaths their relatives and kin prepare vegetarian meals for them to assist their karmic path. Before the meal is finished, and while it is being prepared, the rice-washing water and vegetable leaves must not be thrown on the ground. And before any of the food has been offered to the Buddha and the Sangha, no one may eat first. If anyone breaks this rule by eating, or is not diligent, the deceased person gains no strength at all. If one is diligent in guarding purity and offers it to the Buddha and the Sangha, the deceased person gains one part of seven. So, Elder, if beings of Jambudvipa can, after the deaths of their parents and even relatives, hold vegetarian meals and make offerings with sincere and diligent heart, such people will gain benefit for both the living and the dead."

說是語時，忉利天宮有千萬億那由他閻浮鬼神，悉發無量菩提之心。大辯長者，作禮而退。

As he said this, in the Trayastrimsha heaven palace, thousands of myriads of billions of nayuta of ghosts and spirits of Jambudvipa all gave rise to the immeasurable bodhi mind. Elder Great Eloquence bowed and withdrew.

爾時，鐵圍山內，有無量鬼王，與閻羅天子，俱詣忉利，來到佛所。所謂惡毒鬼王、多惡鬼王、大諍鬼王、白虎鬼王、血虎鬼王、赤虎鬼王、散殃鬼王、飛身鬼王、電光鬼王、狼牙鬼王、千眼鬼王、噉獸鬼王、負石鬼王、主耗鬼王、主禍鬼王、主食鬼王、主財鬼王、主畜鬼王、主禽鬼王、主獸鬼王、主魅鬼王、主產鬼王、主命鬼王、主疾鬼王、主險鬼王、三目鬼王、四目鬼王、五目鬼王、利失王、大祁利失王、祁利叉王、大祁利叉王、阿那吒王、大阿那吒王。如是等大鬼王，各各與百千諸小鬼王，盡居閻浮提，各有所執，各有所主。是諸鬼王，與閻羅天子，承佛威神，及地藏菩薩摩訶薩力，俱詣忉利，在一面立。

Then countless ghost kings within the Iron Encircling Mountains, together with the Heavenly Son Yama, all came to Trayastrimsha, to where the Buddha was. They were the Evil-Poison Ghost King, the Many-Evils Ghost King, the Great Quarrel Ghost King, the White Tiger Ghost King, the Blood Tiger Ghost King, the Red Tiger Ghost King, the Scattering-Misfortune Ghost King, the Flying Body Ghost King, the Lightning Ghost King, the Wolf-Fang Ghost King, the Thousand-Eyes Ghost King, the Beast-Eating Ghost King, the Stone-Bearing Ghost King, the Ghost King of Loss, the Ghost King of Calamity, the Ghost King of Food, the Ghost King of Wealth, the Ghost King of Livestock, the Ghost King of Birds, the Ghost King of Beasts, the Ghost King of Goblins, the Ghost King of Childbirth, the Ghost King of Life, the Ghost King of Illness, the Ghost King of Danger, the Three-Eyed Ghost King, the Four-Eyed Ghost King, the Five-Eyed Ghost King, King Lishi, Great King Qilishi, King Qilicha, Great King Qilicha, King Anazha and Great King Anazha. Great ghost kings such as these, each with hundreds and thousands of lesser ghost kings, all dwell in Jambudvipa, each with something he holds and each with something he governs. These ghost kings and the Heavenly Son Yama, by the awesome spirit of the Buddha and the power of Ksitigarbha Bodhisattva-Mahasattva, all came to Trayastrimsha and stood to one side.

爾時，閻羅天子，胡跪合掌，白佛言：「世尊！我等今者與諸鬼王，承佛威神，及地藏菩薩摩訶薩力，方得詣此忉利大會，亦是我等獲善利故。我今有小疑事，敢問世尊，唯願世尊，慈悲宣說。」

Then the Heavenly Son Yama knelt on one knee, joined his palms, and said to the Buddha: "World-Honored One! Now we and the ghost kings, by the awesome spirit of the Buddha and the power of Ksitigarbha Bodhisattva-Mahasattva, have been able to come to this great assembly at Trayastrimsha, which is also because we gain good benefit. I now have a small doubt, and dare to ask the World-Honored One; I beg the World-Honored One in compassion to explain."

佛告閻羅天子：「恣汝所問，吾為汝說。」

The Buddha said to the Heavenly Son Yama: "Ask whatever you wish, and I will explain it for you."

是時，閻羅天子瞻禮世尊，及迴視地藏菩薩，而白佛言：「世尊！我觀地藏菩薩，在六道中，百千方便，而度罪苦眾生，不辭疲倦。是大菩薩，有如是不可思議神通之事。然諸眾生，脫獲罪報，未久之間，又墮惡道。世尊！是地藏菩薩既有如是不可思議神力，云何眾生而不依止善道，永取解脫？唯願世尊，為我解說。」

Then the Heavenly Son Yama gazed and bowed to the World-Honored One, looked back at Ksitigarbha Bodhisattva, and said to the Buddha: "World-Honored One! I see that Ksitigarbha Bodhisattva, among the six paths, delivers beings suffering for their sins with hundreds of thousands of skillful means, without tiring. This great Bodhisattva has such inconceivable spiritual powers. Yet when beings escape their retribution for sin, before long they fall into evil paths again. World-Honored One! Since this Ksitigarbha Bodhisattva has such inconceivable spiritual power, why do beings not rely on the good path and gain liberation forever? I beg the World-Honored One to explain it for me."

佛告閻羅天子：「南閻浮提眾生，其性剛強，難調難伏。是大菩薩，於百千劫，頭頭救拔如是眾生，早令解脫。是罪報人，乃至墮大惡趣。菩薩以方便力，拔出根本業緣，而遣悟宿世之事。自是閻浮眾生，結惡習重，旋出旋入。勞斯菩薩，久經劫數，而作度脫。」

The Buddha said to the Heavenly Son Yama: "The beings of southern Jambudvipa are stubborn by nature, hard to tame and subdue. This great Bodhisattva, through hundreds of thousands of kalpas, has rescued such beings everywhere and long since freed them. These people under retribution, even when they fall into great evil destinies, are drawn by the Bodhisattva's skillful power out from the root of their karmic conditions, and made to awaken to matters of past lives. But the beings of Jambudvipa are heavily bound by evil habits; they have scarcely come out when they enter again, and so they trouble this Bodhisattva through long kalpas to deliver them."

「譬如有人，迷失本家，誤入險道。其險道中，多諸夜叉，及虎狼師子、蚖蛇蝮蠍。如是迷人，在險道中，須臾之間，即遭諸毒。有一知識，多解大術，善禁是毒，乃及夜叉諸惡毒等。忽逢迷人，欲進險道，而語之言：『咄哉！男子！為何事故，而入此路？有何異術，能制諸毒？』是迷路人，忽聞是語，方知險道，即便退步，求出此路。是善知識，提攜接手，引出險道，免諸惡毒，至於好道，令得安樂，而語之言：『咄哉！迷人！自今已後，勿履是道。此路入者，卒難得出，復損性命。』是迷路人，亦生感重。臨別之時，知識又言：『若見親知及諸路人，若男若女，言於此路多諸毒惡，喪失性命。無令是眾，自取其死。』」

(The Buddha continued:) "It is like a person who has lost his way home and strayed onto a dangerous road. On that dangerous road there are many yaksas, and tigers, wolves, lions, vipers, pit vipers and scorpions. A lost person on such a road is struck by all these poisons within a moment. There is a good teacher who understands many great arts and is skilled at restraining these poisons and the yaksas and other evil poisons. Suddenly he meets the lost person about to enter the dangerous road, and says to him: 'Hey, man! For what reason are you entering this road? What special art do you have to restrain the poisons?' The lost person, suddenly hearing this, realizes that it is a dangerous road, steps back at once, and seeks to leave the road. The good teacher takes his hand and leads him out of the dangerous road, frees him from the evil poisons, brings him to a good road, lets him gain safety and joy, and says to him: 'Hey, lost one! From now on, do not take this road. Those who enter this road cannot easily get out in haste, and also lose their lives.' The lost person also feels deep gratitude. At the time of parting, the good teacher says again: 'If you see relatives and acquaintances and other travelers, whether men or women, tell them that this road has many evil poisons and costs lives. Do not let these people bring death upon themselves.'"

「是故地藏菩薩具大慈悲，救拔罪苦眾生，生天人中，令受妙樂。是諸罪眾，知業道苦，脫得出離，永不再歷。如迷路人，誤入險道，遇善知識，引接令出，永不復入。逢見他人，復勸莫入，自言：『因是迷故，得解脫竟，更不復入。』若再履踐，猶尚迷誤，不覺舊曾所落險道，或致失命，如墮惡趣。地藏菩薩方便力故，使令解脫，生人天中。旋又再入，若業結重，永處地獄，無解脫時。」

(The Buddha continued:) "So the Bodhisattva Ksitigarbha, with great compassion, rescues beings suffering for their sins, causes them to be born among humans and devas, and lets them receive wonderful joy. These sinners, knowing the suffering of the paths of karma, escape and leave, never to go through it again. It is like the lost person who strayed onto the dangerous road, met a good teacher who led him out, and never entered it again. Meeting others, he also urges them not to enter, and says himself: 'Because of this getting lost, I was freed completely, and will never enter again.' If he treads there again, he is still lost and confused, not aware of the dangerous road where he once fell, and may even lose his life, like falling into the evil destinies. The Bodhisattva Ksitigarbha, through the power of skillful means, causes them to be freed and born among humans and devas. If in a blink they enter again, and their karmic bonds are heavy, they remain forever in hell, with no time of liberation."

爾時，惡毒鬼王合掌恭敬，白佛言：「世尊！我等諸鬼王，其數無量，在閻浮提，或利益人，或損害人，各各不同。然是業報，使我眷屬，遊行世界，多惡少善。過人家庭，或城邑聚落，莊園房舍。或有男子女人，修毛髮善事，乃至懸一旛一蓋，少香少華，供養佛像及菩薩像，或轉讀尊經，燒香供養一句一偈。我等鬼王，敬禮是人，如過去、現在、未來諸佛。諸小鬼，各有大力，及土地分，便令衛護。不令惡事橫事、惡病橫病，乃至不如意事，近於此舍等處，何況入門？」佛讚鬼王：「善哉！善哉！汝等及與閻羅，能如是擁護善男女等，吾亦告梵王帝釋，令衛護汝。」

At that time the Evil Poison Ghost King put his palms together respectfully and said to the Buddha: "World-Honored One! We ghost kings are immeasurable in number, and in Jambudvipa some of us benefit people and some harm people, each differently. But this is karmic retribution, which makes my retinue roam through the world doing much evil and little good. When passing a home, or a city, town, village, estate or house, if there is a man or woman who cultivates good deeds even as small as a hair, or even hangs a single banner or canopy, offers a little incense or a few flowers before images of the Buddha and Bodhisattvas, or recites a sutra, burns incense and makes offerings with a single line or verse, we ghost kings pay respect to this person as if he were the Buddhas of the past, present and future. The small ghosts each have great power, and with the share of land they command, they guard and protect, not allowing evil affairs, sudden misfortunes, evil illnesses, sudden illnesses, or even unwelcome events to come near that house, how much less enter the gate?" The Buddha praised the ghost king: "Well done! Well done! You and Yama can protect good men and women like this, and I will also tell Brahma and Sakra to guard you."

說是語時，會中有一鬼王，名曰主命，白佛言：「世尊！我本業緣，主閻浮人命，生時死時，我皆主之。在我本願，甚欲利益。自是眾生，不會我意，致令生死，俱不得安。」

As he spoke these words, a ghost king in the assembly named Master of Lifespan said to the Buddha: "World-Honored One! By my original karmic cause, I govern the lives of the people of Jambudvipa, and I govern them at birth and at death. In my original vow I long to benefit them. But beings do not understand my intention, with the result that neither in life nor in death do they find peace."

「何以故？是閻浮提人，初生之時，不問男女，或欲生時，但作善事，增益舍宅。自令土地無量歡喜，擁護子母，得大安樂，利益眷屬。或已生下，慎勿殺害，取諸鮮味，供給產母。及廣聚眷屬，飲酒食肉，歌樂絃管，能令子母，不得安樂。」

(The Master of Lifespan Ghost King continued:) "Why? When these people of Jambudvipa are first born, whether male or female, or when they are about to be born, they should only do good deeds, to improve the house and dwelling, which naturally makes the earth spirits immeasurably happy and they protect mother and child, so that they gain great peace and joy and benefit the whole family. Or if the child has already been born, they must never kill, nor bring fresh delicacies to the mother who has given birth, nor gather many relatives to drink wine, eat meat, and sing and play music on strings and pipes, which can keep mother and child from peace and joy."

「何以故？是產難時，有無數惡鬼，及魍魎精魅，欲食腥血。是我早令舍宅土地靈，荷護子母，使令安樂，而得利益。如是之人，見安樂故，便合設福，答諸土地。翻為殺害，集聚眷屬，以是之故，犯殃自受，子母俱損。」

(The Master of Lifespan Ghost King continued:) "Why? At the time of difficult birth there are countless evil ghosts, goblins and spirit-demons who want to eat the raw blood. It is I who early on order the spirits of the land of the house to shield mother and child and give them peace, joy and benefit. Seeing the peace and joy, such people should set out offerings of blessing to thank the spirits of the land. Instead they kill and gather relatives, and for this reason the calamity they commit falls on themselves and both mother and child are harmed."

「又閻浮提臨命終人，不問善惡，我欲令是命終之人，不落惡道，何況自修善根，增我力故。是閻浮提行善之人，臨命終時，亦有百千惡道鬼神，或變作父母，乃至諸眷屬，引接亡人，令落惡道，何況本造惡者？」

(The Master of Lifespan Ghost King continued:) "Again, for people of Jambudvipa about to die, whether good or evil, I wish to keep the dying person from falling into the evil paths, how much more so, since they themselves have cultivated roots of goodness and increased my strength. For these people of Jambudvipa who do good, at the time of dying there are also hundreds of thousands of ghosts and spirits of the evil paths who may turn into their parents and even other relatives, leading the dead person to fall into the evil paths, how much more those who have done evil from the start?"

「世尊！如是閻浮提男子女人，臨命終時，神識惛昧，不辯善惡，乃至眼耳，更無見聞。是諸眷屬，當須設大供養，轉讀尊經，念佛菩薩名號。如是善緣，能令亡者，離諸惡道，諸魔鬼神，悉皆退散。世尊！一切眾生臨命終時，若得聞一佛名、一菩薩名，或大乘經典一句一偈，我觀如是輩人，除五無間殺害之罪，小小惡業，合墮惡趣者，尋即解脫。」

(The Master of Lifespan Ghost King continued:) "World-Honored One! For men and women of Jambudvipa like this, at the time of dying their spirit and consciousness are dim, and they cannot tell good from evil, until their eyes and ears no longer see or hear. The relatives should set out great offerings, recite the venerable sutras, and chant the names of Buddhas and Bodhisattvas. Such good conditions can make the deceased leave the evil paths, and all the demons and spirits withdraw and scatter. World-Honored One! When any being is about to die, if he can hear the name of one Buddha, the name of one Bodhisattva, or one line or verse of a Mahayana sutra, I see that such a person, except for the sin of the five heinous crimes, whose small evil karma should cause him to fall into evil destinies, is at once freed."

佛告主命鬼王：「汝大慈故，能發如是大願，於生死中，護諸眾生。若未來世中，有男子女人，至生死時，汝莫退是願，總令解脫，永得安樂。」

The Buddha said to the Master of Lifespan Ghost King: "Because of your great compassion, you can make such a great vow to protect beings in birth and death. If in the future there are men and women reaching the time of birth and death, do not abandon this vow; free them all, so that they gain peace and joy forever."

鬼王白佛言：「願不有慮，我畢是形，念念擁護閻浮眾生，生時死時，俱得安樂。但願諸眾生，於生死時，信受我語，無不解脫，獲大利益。」

The ghost king said to the Buddha: "There is no need to worry about the vow. To the end of this body of mine, in every thought I will protect the beings of Jambudvipa, so that they find peace and joy at birth and at death. I only wish that beings at the time of birth and death will believe and accept my words, and then none will fail to be freed and gain great benefit."

爾時，佛告地藏菩薩：「是大鬼王主命者，已曾經百千生，作大鬼王，於生死中，擁護眾生。是大士慈悲願故，現大鬼身，實非鬼也。卻後過一百七十劫，當得成佛，號曰無相如來，劫名安樂，世界名淨住，其佛壽命，不可計劫。地藏！是大鬼王，其事如是，不可思議，所度人天，亦不可限量。」

At that time the Buddha said to the Bodhisattva Ksitigarbha: "This great ghost king Master of Lifespan has already been a great ghost king for hundreds of thousands of lives, protecting beings in birth and death. Because of this great being's vow of compassion, he appears in the form of a great ghost, though in truth he is not a ghost. After a hundred and seventy kalpas from now he will become a Buddha, named the Tathagata Without Marks, the kalpa will be named Peace and Joy, the world will be named Pure Abiding, and that Buddha's lifespan will be beyond counting in kalpas. Ksitigarbha! The matter of this great ghost king is like this, inconceivable, and the humans and devas he will deliver are also beyond measure."

爾時，地藏菩薩摩訶薩白佛言：「世尊！我今為未來眾生，演利益事，於生死中，得大利益。唯願世尊，聽我說之。」

At that time the Bodhisattva-Mahasattva Ksitigarbha said to the Buddha: "World-Honored One! Now I will set forth for beings of the future matters of benefit, so that they gain great benefit in birth and death. I only hope the World-Honored One will listen to what I say."

佛告地藏菩薩：「汝今欲興慈悲，救拔一切罪苦六道眾生，演不思議事，今正是時，唯當速說。吾即涅槃，使汝早畢是願，吾亦無憂現在未來一切眾生。」

The Buddha said to the Bodhisattva Ksitigarbha: "You now wish to rouse compassion and rescue all beings of the six paths suffering for their sins, and to set forth inconceivable matters; now is exactly the time, so speak quickly. I will soon enter nirvana, so that you may complete this vow early, and I will have no worry for all beings of the present and future."

地藏菩薩白佛言：「世尊！過去無量阿僧祇劫，有佛出世，號無邊身如來。若有男子女人，聞是佛名，暫生恭敬，即得超越四十劫生死重罪。何況塑畫形像、供養讚歎？其人獲福，無量無邊。

The Bodhisattva Ksitigarbha said to the Buddha: "World-Honored One! In the past, immeasurable asamkhya kalpas ago, a Buddha appeared in the world named the Tathagata Boundless Body. If any man or woman hears the name of this Buddha and, even for a moment, gives rise to reverence, he will at once transcend the heavy sin of birth and death of forty kalpas. How much more if he sculpts or paints his image, makes offerings and praises him? The blessings that person gains are immeasurable and boundless.

「又於過去恆河沙劫，有佛出世，號寶性如來。若有男子女人，聞是佛名，一彈指頃，發心歸依，是人於無上道，永不退轉。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, kalpas as many as the sands of the Ganges ago, a Buddha appeared in the world named the Tathagata Precious Nature. If any man or woman hears the name of this Buddha and, within the time of a finger snap, arouses the mind to take refuge, that person will never retreat from the unsurpassed path."

「又於過去，有佛出世，號波頭摩勝如來。若有男子女人，聞是佛名，歷於耳根，是人當得千返生於六慾天中，何況志心稱念。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, a Buddha appeared in the world named the Tathagata Padma Victory. If any man or woman hears the name of this Buddha and it passes through the ear, that person will be reborn a thousand times among the six heavens of desire, how much more if he recites it with sincere resolve."

「又於過去不可說不可說阿僧祇劫，有佛出世，號獅子吼如來。若有男子女人，聞是佛名，一念歸依，是人得遇無量諸佛，摩頂授記。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, unspeakable, unspeakable asamkhya kalpas ago, a Buddha appeared in the world named the Tathagata Lion's Roar. If any man or woman hears the name of this Buddha and takes refuge in a single thought, that person will meet immeasurable Buddhas, who will stroke his head and give him the prediction of Buddhahood."

「又於過去，有佛出世，號拘留孫佛。若有男子女人，聞是佛名，志心瞻禮，或復讚歎，是人於賢劫千佛會中，為大梵王，得授上記。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, a Buddha appeared in the world named the Buddha Krakucchanda. If any man or woman hears the name of this Buddha, sincerely gazes and bows, or also praises him, that person will be a Great Brahma King in the assembly of the thousand Buddhas of the Auspicious Kalpa, and will receive the highest prediction."

「又於過去，有佛出世，號毘婆尸佛。若有男子女人，聞是佛名，永不墮惡道，常生人天，受勝妙樂。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, a Buddha appeared in the world named the Buddha Vipasyin. If any man or woman hears the name of this Buddha, he will never fall into the evil paths, will always be born among humans and devas, and will enjoy supreme and wonderful joy."

「又於過去無量無數恆河沙劫，有佛出世，號寶勝如來。若有男子女人，聞是佛名，畢竟不墮惡道，常在天上，受勝妙樂。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, immeasurable, countless Ganges-sand kalpas ago, a Buddha appeared in the world named the Tathagata Precious Victory. If any man or woman hears the name of this Buddha, he will in the end never fall into the evil paths, will always be in the heavens, and will enjoy supreme and wonderful joy."

「又於過去，有佛出世，號寶相如來。若有男子女人，聞是佛名，生恭敬心，是人不久，得阿羅漢果。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, a Buddha appeared in the world named the Tathagata Precious Marks. If any man or woman hears the name of this Buddha and gives rise to a reverent mind, that person will soon attain the fruit of an arhat."

「又於過去，無量阿僧祇劫，有佛出世，號袈裟幢如來。若有男子女人，聞是佛名者，超一百大劫生死之罪。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, immeasurable asamkhya kalpas ago, a Buddha appeared in the world named the Tathagata Kasaya Banner. If any man or woman hears the name of this Buddha, he will transcend the sin of birth and death of a hundred great kalpas."

「又於過去，有佛出世，號大通山王如來。若有男子女人，聞是佛名者，是人得遇恆河沙佛，廣為說法，必成菩提。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, a Buddha appeared in the world named the Tathagata Great Penetrating Mountain King. If any man or woman hears the name of this Buddha, that person will meet Buddhas as many as the sands of the Ganges, who will teach him the Dharma at length, and he will surely attain bodhi."

「又於過去，有淨月佛、山王佛、智勝佛、淨名王佛、智成就佛、無上佛、妙聲佛、滿月佛、月面佛，有如是等不可說佛。世尊！現在未來一切眾生，若天若人，若男若女，但念得一佛名號，功德無量，何況多名？是眾生等，生時死時，自得大利，終不墮惡道。若有臨命終人，家中眷屬，乃至一人，為是病人，高聲念一佛名，是命終人，除五無間罪，餘業報等，悉得銷滅。是五無間罪，雖至極重，動經億劫，了不得出，承斯臨命終時，他人為其稱念佛名，於是罪中亦漸銷滅。何況眾生，自稱自念，獲福無量，滅無量罪。」

(The Bodhisattva Ksitigarbha continued:) "Again, in the past, there were the Pure Moon Buddha, the Mountain King Buddha, the Wisdom Victory Buddha, the Pure Name King Buddha, the Wisdom Accomplishment Buddha, the Unsurpassed Buddha, the Wonderful Sound Buddha, the Full Moon Buddha, the Moon Face Buddha, and such unspeakable Buddhas. World-Honored One! All beings of the present and future, whether devas or humans, men or women, if they can recite the name of even one Buddha, their merit is immeasurable, how much more if they recite many names? These beings, at birth and at death, will naturally gain great benefit and in the end will not fall into the evil paths. If someone is about to die, and even one person among the family relatives loudly recites the name of one Buddha for this sick person, the dying person, except for the sin of the five heinous crimes, will have the rest of his karmic retribution all wiped out. Although the five heinous crimes are extremely grave, and would ordinarily take hundreds of millions of kalpas without being able to escape, when at the time of dying another person recites the Buddha's name for him, even within these sins they are gradually wiped out. How much more when beings themselves recite and chant, gaining immeasurable blessings and wiping out immeasurable sins."

*讚

Hymn of praise.

普賢啟問，地藏宏開，三途六道絕塵埃，普廣問如來，授記十齋，接引上蓮臺。

Samantabhadra raised his question and Ksitigarbha opened wide the teaching, cutting off the dust of the three evil paths and six paths; Pu Guang asked the Tathagata, who gave the prediction of the ten fasts, to lead beings up to the lotus platform.

南無常住十方法（三稱）

I take refuge in the eternally abiding Dharma of the ten directions. (Chant three times.)

爾時，地藏菩薩摩訶薩承佛威神，從座而起，胡跪合掌，白佛言：「世尊！我觀業道眾生，校量佈施，有輕有重：有一生受福，有十生受福，有百生千生受大福利者。是事云何？唯願世尊，為我說之。」

At that time the Bodhisattva-Mahasattva Ksitigarbha, by the Buddha's majestic spiritual power, rose from his seat, knelt with his right knee on the ground and joined his palms, and said to the Buddha: "World-Honored One! I observe the beings of the paths of karma, and comparing the giving of alms, there are light ones and heavy ones: some receive blessings for one life, some for ten lives, and some receive great blessings and benefits for a hundred or a thousand lives. How does this come about? I only wish the World-Honored One would explain it to me."

爾時，佛告地藏菩薩：「吾今於忉利天宮，一切眾會，說閻浮提佈施校量功德輕重。汝當諦聽，吾為汝說。」

At that time the Buddha said to the Bodhisattva Ksitigarbha: "Now, in the palace of the Heaven of the Thirty-three, before this whole assembly, I will speak of comparing the light and heavy merit of almsgiving in Jambudvipa. You should listen carefully, and I will speak for you."

地藏白佛言：「我疑是事，願欲聞。」

Ksitigarbha said to the Buddha: "I am in doubt about this matter and wish to hear it."

佛告地藏菩薩：「南閻浮提，有諸國王、宰輔大臣、大長者、大剎利、大婆羅門等，若遇最下貧窮，乃至癃殘瘂，聾痴無目，如是種種不完具者。是大國王等，欲佈施時，若能具大慈悲，下心含笑，親手遍佈施，或使人施，軟言慰諭。是國王等，所獲福利，如佈施百恆河沙佛功德之利。何以故？緣是國王等，於是最貧賤輩，及不完具者，發大慈心，是故福利，有如此報：百千生中，常得七寶具足，何況衣食受用。」

The Buddha said to the Bodhisattva Ksitigarbha: "In southern Jambudvipa there are kings, chief ministers, great ministers, great elders, great Ksatriyas, great Brahmins and the like. If they meet the lowest of the poor, and even the crippled, mute, deaf, simple-minded or blind, with bodies incomplete in such ways, and these great kings and others wish to give alms, if they can have great compassion, lower their minds, smile, give to all with their own hands or have others give, comforting them with gentle words, the blessings and benefits these kings and others receive are equal to the benefit of giving alms to a hundred Buddhas as many as the sands of the Ganges. Why? Because these kings and others give rise to a great compassionate mind toward the poorest and lowest and toward those with incomplete bodies, so their blessings bring this reward: for hundreds of thousands of lives they will always have the seven jewels fully provided, how much more clothing, food and things to use."

「復次，地藏！若未來世，有諸國王，至婆羅門等，遇佛塔寺，或佛形像，乃至菩薩、聲聞、辟支佛像，躬自營辦，供養佈施。是國王等，當得三劫為帝釋身，受勝妙樂。若能以此佈施福利，迴向法界，是大國王等，於十劫中，常為大梵天王。」

(The Buddha continued:) "Again, Ksitigarbha! If in the future there are kings and Brahmins and others who meet a stupa or temple of the Buddha, or an image of the Buddha, or even images of Bodhisattvas, sravakas or pratyekabuddhas, and personally arrange and make offerings and gifts, these kings and others will be Sakra for three kalpas and enjoy supreme and wonderful joy. If they can dedicate the blessings of this giving to the Dharma realm, these great kings and others will always be Great Brahma Kings for ten kalpas."

「復次，地藏！若未來世，有諸國王，至婆羅門等，遇先佛塔廟，或至經像，毀壞破落，乃能發心修補。是國王等，或自營辦，或勸他人，乃至百千人等，佈施結緣。是國王等，百千生中，常為轉輪王身。如是他人同佈施者，百千生中，常為小國王身。更能於塔廟前，發迴向心，如是國王，乃及諸人，盡成佛道，以此果報，無量無邊。」

(The Buddha continued:) "Again, Ksitigarbha! If in the future there are kings and Brahmins and others who meet the stupa or temple of a former Buddha, or scriptures and images that have been damaged or fallen into ruin, and are able to arouse the mind to repair them, these kings and others, whether they arrange it themselves or encourage others, even up to hundreds of thousands of people giving alms to form a bond, will always be Wheel-Turning Kings for hundreds of thousands of lives. Those who join in giving with them will always be small kings for hundreds of thousands of lives. And if they further arouse the mind of dedication before the stupa or temple, such kings and all these people will all attain the Buddha path, and the reward from this is immeasurable and boundless."

「復次，地藏！未來世中，有諸國王，及婆羅門等，見諸老病，及生產婦女，若一念間，具大慈心，佈施醫藥、飲食、臥具，使令安樂。如是福利，最不思議：一百劫中，常為淨居天主；二百劫中，常為六慾天主；畢竟成佛，永不墮惡道，乃至百千生中，耳不聞苦聲。」

(The Buddha continued:) "Again, Ksitigarbha! In the future, if there are kings and Brahmins and others who see the old and sick and women in childbirth, and in a single moment have a great compassionate mind and give medicine, food and drink, and bedding to bring them comfort, the blessings of this are the most inconceivable: for a hundred kalpas they will always be lord of the Pure Abode heavens; for two hundred kalpas they will always be lord of the six heavens of desire; in the end they will become Buddhas, never falling into the evil paths, and for hundreds of thousands of lives their ears will not hear the sound of suffering."

「復次，地藏！若未來世中，有諸國王，及婆羅門等，能作如是佈施，獲福無量，更能迴向，不問多少，畢竟成佛，何況釋梵轉輪之報。是故，地藏！普勸眾生，當如是學。」

(The Buddha continued:) "Again, Ksitigarbha! If in the future there are kings and Brahmins and others who can give such alms and gain immeasurable blessings, and can further dedicate them, no matter how little or much, they will in the end become Buddhas, how much more the rewards of Sakra, Brahma and Wheel-Turning King. Therefore, Ksitigarbha! Urge all beings everywhere that they should learn like this."

「復次，地藏！未來世中，若善男子、善女人，於佛法中，種少善根，毛髮沙塵等許，所受福利，不可為諭。復次，地藏！未來世中，若有善男子、善女人，遇佛形像、菩薩形像、辟支佛形像、轉輪王形像，佈施供養，得無量福，常在人天，受勝妙樂。若能迴向法界，是人福利，不可為諭。」

(The Buddha continued:) "Again, Ksitigarbha! In the future, if good men and good women plant a small root of goodness in the Buddha Dharma, as small as a hair, a grain of dust or sand, the blessings they receive cannot be compared (the base text has a variant character for "compared"; the correct character is the one used here). Again, Ksitigarbha! In the future, if there are good men and good women who meet an image of the Buddha, an image of a Bodhisattva, an image of a pratyekabuddha or an image of a Wheel-Turning King, and give alms and make offerings, they gain immeasurable blessings, will always be among humans and devas, and enjoy supreme and wonderful joy. If they can dedicate it to the Dharma realm, the blessings of this person cannot be compared."

「復次，地藏！未來世中，若有善男子、善女人，遇大乘經典，或聽聞一偈一句，發殷重心，讚歎恭敬，佈施供養。是人獲大果報，無量無邊。若能迴向法界，其福不可為諭。」

(The Buddha continued:) "Again, Ksitigarbha! In the future, if there are good men and good women who meet Mahayana sutras, or hear a single verse or a single line, give rise to a deep and earnest mind, and praise, revere, give alms and make offerings, this person gains great reward, immeasurable and boundless. If they can dedicate it to the Dharma realm, his blessings cannot be compared."

「復次，地藏！若未來世中，有善男子、善女人，遇佛塔寺、大乘經典，新者佈施供養，瞻禮讚歎，恭敬合掌；若遇故者或毀壞者，修補營理，或獨發心，或勸多人同共發心。如是等輩，三十生中，常為諸小國王。檀越之人，常為輪王，還以善法，教化諸小國王。」

(The Buddha continued:) "Again, Ksitigarbha! If in the future there are good men and good women who meet a stupa or temple of the Buddha, or Mahayana sutras that are new, and give alms and make offerings, gaze, bow and praise with reverently joined palms; or if they meet old or damaged ones, and repair and tend them, either rousing the mind on their own or urging many people to rouse the mind together, people of this kind will always be small kings for thirty lives. The benefactors (donors) will always be Wheel-Turning Kings, and will also teach and transform the small kings with good Dharma."

「復次，地藏！未來世中，若有善男子、善女人，於佛法中，所種善根，或佈施供養，或修補塔寺，或裝理經典，乃至一毛一塵，一沙一渧。如是善事，但能迴向法界，是人功德，百千生中，受上妙樂。如但迴向自家眷屬，或自身利益，如是之果，即三生受樂，捨一得萬報。是故，地藏！佈施因緣，其事如是。」

(The Buddha continued:) "Again, Ksitigarbha! In the future, if there are good men and good women who have planted roots of goodness in the Buddha Dharma, whether by giving alms and making offerings, or by repairing stupas and temples, or by binding and mending scriptures, even as small as a hair or a speck of dust, a grain of sand or a drop of water, such good deeds, so long as they can be dedicated to the Dharma realm, the merit of this person will bring supreme and wonderful joy for hundreds of thousands of lives. If they are dedicated only to one's own family or to one's own benefit, the fruit of this is joy for three lives, giving up one to gain ten thousandfold reward. Therefore, Ksitigarbha! The conditions of giving are just like this."

爾時，堅牢地神白佛言：「世尊！我從昔來，瞻視頂禮無量菩薩摩訶薩，皆是大不可思議神通智慧，廣度眾生。是地藏菩薩摩訶薩，於諸菩薩，誓願深重。世尊！是地藏菩薩，於閻浮提，有大因緣。如文殊、普賢、觀音、彌勒，亦化百千身形，度於六道，其願尚有畢竟。是地藏菩薩，教化六道一切眾生，所發誓願劫數，如千百億恆河沙。」

At that time the Earth Spirit Drdha said to the Buddha: "World-Honored One! From ancient times I have gazed on and bowed before immeasurable Bodhisattva-Mahasattvas, all of great inconceivable spiritual powers and wisdom, delivering beings widely. This Bodhisattva-Mahasattva Ksitigarbha has the deepest and heaviest vows among all the Bodhisattvas. World-Honored One! This Bodhisattva Ksitigarbha has great karmic ties with Jambudvipa. Manjusri, Samantabhadra, Avalokitesvara and Maitreya also transform into hundreds of thousands of bodies to deliver beings in the six paths, but their vows have a time of completion. This Bodhisattva Ksitigarbha teaches and transforms all beings of the six paths, and the kalpas of the vows he has made are like hundreds of billions of Ganges sands."

「世尊！我觀未來及現在眾生，於所住處，於南方清潔之地，以土石竹木，作其室。是中能塑畫，乃至金銀銅鐵，作地藏形像，燒香供養，瞻禮讚歎。是人居處，即得十種利益。何等為十？一者，土地豐壤。二者，家宅永安。三者，先亡生天。四者，現存益壽。五者，所求遂意。六者，無水火災。七者，虛耗闢除。八者，杜絕惡夢。九者，出入神護。十者，多遇聖因。」

(The Earth Spirit Drdha continued:) "World-Honored One! I see that beings of the future and present, in the place where they live, on clean ground in the south, build a room of earth, stone, bamboo and wood. In it, if they sculpt or paint, or even make out of gold, silver, copper or iron, an image of Ksitigarbha, burn incense and make offerings, gaze, bow and praise, then the dwelling of this person gains ten kinds of benefit. What are the ten? First, the land is fertile. Second, the household is forever at peace. Third, the dead ancestors are born in heaven. Fourth, the living have increased lifespans. Fifth, what is sought comes as wished. Sixth, there are no calamities of water or fire. Seventh, waste and loss are warded off. Eighth, bad dreams are cut off. Ninth, spirits protect going out and coming in. Tenth, one often meets with holy causes."

「世尊！未來世中，及現在眾生，若能於所住處方面，作如是供養，得如是利益。」

(The Earth Spirit Drdha continued:) "World-Honored One! Beings of the future and present, if they can make such offerings in the place where they dwell, will gain such benefits."

復白佛言：「世尊！未來世中，若有善男子、善女人，於所住處，有此經典及菩薩像，是人更能轉讀經典，供養菩薩。我常日夜，以本神力，衛護是人，乃至水火盜賊，大橫小橫，一切惡事，悉皆消滅。」

He also said to the Buddha: "World-Honored One! In the future, if there are good men and good women who have this sutra and an image of the Bodhisattva where they live, and further recite the sutra and make offerings to the Bodhisattva, I will constantly, day and night, protect this person with my original spiritual power, and water, fire, thieves, great and small sudden misfortunes, and all evil affairs will all be wiped out."

佛告堅牢地神：「汝大神力，諸神少及。何以故？閻浮土地，悉蒙汝護。乃至草木沙石，稻麻竹葦，穀米寶貝，從地而有，皆因汝力。又常稱揚地藏菩薩利益之事，汝之功德，及以神通，百千倍於常分地神。若未來世中，有善男子、善女人，供養菩薩，及轉讀是經，但依地藏本願經一事修行者，汝以本神力，而擁護之。勿令一切災害，及不如意事，輒聞於耳，何況令受？非但汝獨護是人故，亦有釋梵眷屬、諸天眷屬，擁護是人。何故得如是聖賢擁護？皆由瞻禮地藏形像，及轉讀是本願經故。自然畢竟出離苦海，證涅槃樂。以是之故，得大擁護。」

The Buddha said to the Earth Spirit Drdha: "Your great spiritual power is rarely matched by the other spirits. Why? All the land of Jambudvipa is protected by you. Even the grasses and trees, sand and stones, rice and hemp, bamboo and reeds, grain, rice and treasures, all that comes from the earth, is due to your power. You also constantly praise the benefits brought by the Bodhisattva Ksitigarbha, and your merit and spiritual powers are hundreds of thousands of times those of the ordinary earth spirits. If in the future there are good men and good women who make offerings to the Bodhisattva and recite this sutra, so long as they practice according to even one point of the Sutra of the Original Vows of Ksitigarbha, protect them with your original spiritual power. Do not let any calamity or unwelcome event easily reach their ears, how much less let them suffer it? It is not only you alone who protect these people; the retinues of Sakra and Brahma and the retinues of the devas also protect them. Why do they gain protection from such saints and worthies? It is all because they gaze and bow before the image of Ksitigarbha and recite this Sutra of Original Vows. They will naturally in the end leave the sea of suffering and realize the joy of nirvana. For this reason they receive great protection."

爾時，世尊從頂門上，放百千萬億大毫相光——所謂白毫相光、大白毫相光、瑞毫相光、大瑞毫相光、玉毫相光、大玉毫相光、紫毫相光、大紫毫相光、青毫相光、大青毫相光、碧毫相光、大碧毫相光、紅毫相光、大紅毫相光、綠毫相光、大綠毫相光、金毫相光、大金毫相光、慶雲毫相光、大慶雲毫相光、千輪毫光、大千輪毫光、寶輪毫光、大寶輪毫光、日輪毫光、大日輪毫光、月輪毫光、大月輪毫光、宮殿毫光、大宮殿毫光、海雲毫光、大海雲毫光。於頂門上，放如是等毫相光已，出微妙音，告諸大眾、天龍八部、人、非人等：「聽吾今日於忉利天宮，稱揚讚歎地藏菩薩於人天中利益等事、不思議事、超聖因事、證十地事、畢竟不退阿耨多羅三藐三菩提事。」

At that time the World-Honored One sent forth from the crown of his head hundreds of thousands of millions of great light rays of the hair-mark, namely: the white hair-mark light, the great white hair-mark light, the auspicious hair-mark light, the great auspicious hair-mark light, the jade hair-mark light, the great jade hair-mark light, the purple hair-mark light, the great purple hair-mark light, the blue hair-mark light, the great blue hair-mark light, the emerald hair-mark light, the great emerald hair-mark light, the red hair-mark light, the great red hair-mark light, the green hair-mark light, the great green hair-mark light, the golden hair-mark light, the great golden hair-mark light, the festive-cloud hair-mark light, the great festive-cloud hair-mark light, the thousand-wheel hair light, the great thousand-wheel hair light, the jeweled-wheel hair light, the great jeweled-wheel hair light, the sun-wheel hair light, the great sun-wheel hair light, the moon-wheel hair light, the great moon-wheel hair light, the palace hair light, the great palace hair light, the ocean-cloud hair light, the great ocean-cloud hair light. After sending forth such hair-mark lights from the crown of his head, he uttered a subtle and wonderful voice and addressed the great assembly, the devas, nagas and eight kinds of beings, humans and non-humans: "Listen to me today in the palace of the Heaven of the Thirty-three as I proclaim and praise the Bodhisattva Ksitigarbha's benefits among humans and devas, his inconceivable deeds, his deeds surpassing the holy causes, his attainment of the ten stages, and his final non-retreat from Anuttara-samyak-sambodhi."

說是語時，會中有一菩薩摩訶薩，名觀世音，從座而起，胡跪合掌，白佛言：「世尊！是地藏菩薩摩訶薩，具大慈悲，憐愍罪苦眾生，於千萬億世界，化千萬億身。所有功德，及不思議威神之力，我聞世尊與十方無量諸佛，異口同音，讚歎地藏菩薩云：正使過去現在未來諸佛，說其功德，猶不能盡。曏者，又蒙世尊普告大眾，欲稱揚地藏利益等事。唯願世尊，為現在未來一切眾生，稱揚地藏不思議事，令天龍八部，瞻禮獲福。」

As he spoke these words, a Bodhisattva-Mahasattva in the assembly named Avalokitesvara rose from his seat, knelt with his right knee on the ground and joined his palms, and said to the Buddha: "World-Honored One! This Bodhisattva-Mahasattva Ksitigarbha has great compassion and pities beings suffering for their sins; in tens of millions of billions of worlds he transforms into tens of millions of billions of bodies. His merits and inconceivable majestic power, I have heard the World-Honored One and the immeasurable Buddhas of the ten directions with one voice praise the Bodhisattva Ksitigarbha, saying that even if the Buddhas of the past, present and future spoke of his merit, they could not exhaust it. Just now the World-Honored One has also told the whole assembly that he would praise Ksitigarbha's benefits and other matters. I only wish that the World-Honored One, for all beings of the present and future, would praise Ksitigarbha's inconceivable deeds, so that the devas, nagas and eight kinds of beings may gaze, bow and gain blessings."

佛告觀世音菩薩：「汝於娑婆世界，有大因緣。若天若龍、若男若女、若神若鬼，乃至六道罪苦眾生，聞汝名者、見汝形者、戀慕汝者、讚歎汝者，是諸眾生，於無上道，必不退轉，常生人天，具受妙樂，因果將熟，遇佛授記。汝今具大慈悲，憐愍眾生，及天龍八部，聽吾宣說地藏菩薩不思議利益之事。汝當諦聽，吾今說之。」

The Buddha said to the Bodhisattva Avalokitesvara: "You have great karmic ties with the Saha world. Whether devas or nagas, men or women, spirits or ghosts, and even beings of the six paths suffering for their sins, those who hear your name, see your form, long for you or praise you, these beings will surely never retreat from the unsurpassed path, will always be born among humans and devas and fully enjoy wonderful joy, and when the cause and effect ripen, they will meet a Buddha who gives them a prediction. You now have great compassion and pity beings and the devas, nagas and eight kinds of beings, so listen as I proclaim the inconceivable benefits of the Bodhisattva Ksitigarbha. You should listen carefully, and I will now speak."

觀世音言：「唯然，世尊！願欲聞。」

Avalokitesvara said: "Yes, World-Honored One! I wish to hear it."

佛告觀世音菩薩：「未來現在諸世界中，有天人受天福盡，有五衰相現，或有墮於惡道之者。如是天人，若男若女，當現相時，或見地藏菩薩形像，或聞地藏菩薩名，一瞻一禮，是諸天人，轉增天福，受大快樂，永不墮三惡道報。何況見聞菩薩，以諸香、華、衣服、飲食、寶貝、瓔珞，佈施供養，所獲功德福利，無量無邊。」

The Buddha said to the Bodhisattva Avalokitesvara: "In the worlds of the future and present, among devas whose heavenly blessings are exhausted, there are those in whom the five signs of decay appear (the five signs of decline that appear when a deva is about to die), or who are about to fall into the evil paths. When such devas, whether male or female, show these signs, if they see an image of the Bodhisattva Ksitigarbha or hear the name of the Bodhisattva Ksitigarbha, and gaze once and bow once, these devas will have their heavenly blessings increase and receive great joy, and will never fall into the retribution of the three evil paths. How much more if they see and hear the Bodhisattva and give alms and make offerings of incense, flowers, clothing, food, treasures and necklaces, the merit and blessings they gain are immeasurable and boundless."

「復次，觀世音！若未來現在諸世界中，六道眾生，臨命終時，得聞地藏菩薩名，一聲歷耳根者，是諸眾生，永不歷三惡道苦。何況臨命終時，父母眷屬，將是命終人舍宅、財物、寶貝、衣服，塑畫地藏形像。或使病人未終之時，眼耳見聞，知道眷屬將舍宅寶貝等，為其自身，塑畫地藏菩薩形像。是人若是業報合受重病者，承斯功德，尋即除愈，壽命增益。是人若是業報命盡，應有一切罪障業障，合墮惡趣者，承斯功德，命終之後，即生人天，受勝妙樂，一切罪障，悉皆銷滅。」

(The Buddha continued:) "Again, Avalokitesvara! If in the worlds of the future and present, beings of the six paths at the time of dying are able to hear the name of the Bodhisattva Ksitigarbha, even one sound passing through the ear, these beings will never again go through the suffering of the three evil paths. How much more if at the time of dying, the parents and relatives take the house, goods, treasures and clothing of the dying person and sculpt or paint an image of Ksitigarbha. Or if, before the sick person has died, his eyes and ears see and hear, so that he knows that his relatives are using the house and treasures to sculpt or paint an image of the Bodhisattva Ksitigarbha for him. If this person's karmic retribution is to suffer a grave illness, then through this merit he will at once recover and his lifespan will increase. If this person's karmic retribution is that his life is exhausted, and he has all kinds of sinful and karmic obstructions which should cause him to fall into the evil destinies, then through this merit after death he will be born among humans and devas and enjoy supreme and wonderful joy, and all his sinful obstructions will be wiped out."

「復次，觀世音菩薩！若未來世，有男子女人，或乳哺時，或三歲、五歲、十歲已下，亡失父母，乃及亡失兄弟姊妹。是人年既長大，思憶父母，及諸眷屬，不知落在何趣？生何世界？生何天中？是人若能塑畫地藏菩薩形像，乃至聞名，一瞻一禮，一日至七日，莫退初心，聞名見形，瞻禮供養。是人眷屬，假因業故，墮惡趣者，計當劫數，承斯男女兄弟姊妹塑畫地藏形像、瞻禮功德，尋即解脫，生人天中，受勝妙樂；是人眷屬，如有福力，已生人天，受勝妙樂者，即承斯功德，轉增聖因，受無量樂。是人更能三七日中，一心瞻禮地藏形像，念其名字，滿於萬遍。當得菩薩現無邊身，具告是人眷屬生界；或於夢中，菩薩現大神力，親領是人於諸世界，見諸眷屬。更能每日，念菩薩名千遍，至於千日。是人當得菩薩遣所在土地鬼神，終身衛護，現世衣食豐溢，無諸疾苦，乃至橫事不入其門，何況及身？是人畢竟得菩薩摩頂授記。」

(The Buddha continued:) "Again, Bodhisattva Avalokitesvara! If in the future there are men and women who, while still nursing, or at three, five or under ten years of age, lose their parents, or lose brothers and sisters. When this person has grown up, he longs for his parents and other relatives and does not know which destiny they have fallen into, which world they were born in, which heaven they were born in. If this person can sculpt or paint an image of the Bodhisattva Ksitigarbha, or even hear the name, gaze once and bow once, for one day up to seven days, without retreating from his first resolve, hearing the name, seeing the form, gazing, bowing and making offerings. The relatives of this person, if they have fallen into the evil destinies because of karma, and should be counted by kalpas there, will, through the merit of these sons and daughters, brothers and sisters sculpting or painting the image of Ksitigarbha and gazing and bowing, be freed at once and born among humans and devas, enjoying supreme and wonderful joy; if the relatives of this person have blessing power and have already been born among humans and devas enjoying supreme and wonderful joy, then through this merit they will increase their holy causes and receive immeasurable joy. If this person can further, within three weeks, single-mindedly gaze and bow before the image of Ksitigarbha and recite his name ten thousand times, he will see the Bodhisattva appear in a boundless body and tell this person in detail the realm in which his relatives have been born; or in a dream the Bodhisattva will show great spiritual power and personally lead this person through the worlds to see his relatives. If he further recites the Bodhisattva's name a thousand times every day for a thousand days, this person will have the Bodhisattva send the earth spirits and ghosts of the place to protect him for the rest of his life, with abundant clothing and food in this life and no sickness or suffering, and even sudden misfortunes will not enter his gate, how much less reach his body? In the end this person will receive from the Bodhisattva the stroking of the head and the prediction of Buddhahood."

「復次，觀世音菩薩！若未來世，有善男子、善女人，欲發廣大慈心，救度一切眾生者，欲修無上菩提者，欲出離三界者。是諸人等，見地藏形像及聞名者，至心皈依，或以香華衣服、寶貝飲食，供養瞻禮。是善男女等，所願速成，永無障礙。」

(The Buddha continued:) "Again, Bodhisattva Avalokitesvara! If in the future there are good men and good women who wish to give rise to a vast compassionate mind and rescue all beings, who wish to cultivate unsurpassed bodhi, who wish to leave the three realms. These people, seeing the image of Ksitigarbha and hearing his name, sincerely take refuge, or make offerings of incense, flowers, clothing, treasures, food and drink, and gaze and bow. These good men and women will have their vows quickly fulfilled, with no obstruction ever."

「復次，觀世音！若未來世，有善男子、善女人，欲求現在未來百千萬億等願、百千萬億等事，但當皈依、瞻禮、供養、讚歎地藏菩薩形像，如是所願所求，悉皆成就。復願地藏菩薩，具大慈悲，永擁護我，是人於睡夢中，即得菩薩摩頂授記。」

(The Buddha continued:) "Again, Avalokitesvara! If in the future there are good men and good women who wish to seek hundreds of thousands of millions of vows and hundreds of thousands of millions of matters, in the present and future, they need only take refuge in, gaze at, bow to, make offerings to and praise the image of the Bodhisattva Ksitigarbha, and all that is vowed and sought will be fulfilled. If they also wish that the Bodhisattva Ksitigarbha, with great compassion, will protect me forever, this person will in sleep and dreams receive from the Bodhisattva the stroking of the head and the prediction of Buddhahood."

「復次，觀世音菩薩！若未來世，善男子、善女人，於大乘經典，深生珍重，發不思議心，欲讀欲誦。縱遇明師，教視令熟，旋得旋忘，動經年月，不能讀誦。是善男子等，有宿業障，未得消除，故於大乘經典，無讀誦性。如是之人，聞地藏菩薩名，見地藏菩薩像，具以本心恭敬陳白，更以香、華、衣服、飲食、一切玩具，供養菩薩。以淨水一盞，經一日一夜，安菩薩前，然後合掌請服，迴首向南，臨入口時，至心鄭重。服水既畢，慎五辛、酒肉、邪婬、妄語，及諸殺害，一七日，或三七日。是善男子、善女人，於睡夢中，具見地藏菩薩現無邊身，於是人處授灌頂水。其人夢覺，即獲聰明，應是經典，一歷耳根，即當永記，更不忘失一句一偈。」

(The Buddha continued:) "Again, Bodhisattva Avalokitesvara! If in the future good men and good women hold the Mahayana sutras in deep esteem and give rise to an inconceivable mind, wishing to read and recite them. Even if they meet a bright teacher who teaches them until they are familiar, they forget as soon as they get it, and months and years go by without being able to read and recite. These good men and others have old karmic obstructions not yet removed, and so have no nature for reading and reciting the Mahayana sutras. Such a person, hearing the name of the Bodhisattva Ksitigarbha and seeing the image of the Bodhisattva Ksitigarbha, should present and state his original mind with reverence, and further make offerings to the Bodhisattva of incense, flowers, clothing, food and drink, and all kinds of playthings. Take a cup of pure water, place it before the Bodhisattva for a day and a night, and then with palms joined ask to drink it, turning the head to face south, and when it is about to enter the mouth, be sincere and solemn. After drinking the water, be careful to avoid the five pungent foods, wine and meat, sexual misconduct, false speech and all killing, for one week or three weeks. These good men and good women, in sleep and dreams, will fully see the Bodhisattva Ksitigarbha appear in a boundless body and give consecration water to this person. When the person awakens from the dream he will at once gain sharp intelligence, and any sutra that passes once through his ear will be remembered forever, and he will never forget a single line or verse."

「復次，觀世音菩薩！若未來世，有諸人等：衣食不足，求者乖願；或多病疾，或多兇衰；家宅不安，眷屬分散；或諸橫事，多來忤身；睡夢之間，多有驚怖。如是人等，聞地藏名，見地藏形，至心恭敬，念滿萬遍。是諸不如意事，漸漸消滅，即得安樂，衣食豐溢，乃至於睡夢中，悉皆安樂。」

(The Buddha continued:) "Again, Bodhisattva Avalokitesvara! If in the future there are people whose clothing and food are not enough and whose wishes are thwarted; or who have many illnesses or many misfortunes and declines; whose homes are not at peace and whose relatives scatter; or who are afflicted by many sudden calamities; and who have frequent terrors in sleep and dreams. Such people, hearing the name of Ksitigarbha and seeing the image of Ksitigarbha, with sincere reverence reciting it ten thousand times. These unwelcome matters will gradually vanish and they will at once gain peace and joy, with abundant clothing and food, and even in sleep and dreams all will be peaceful and joyful."

「復次，觀世音菩薩！若未來世，有善男子、善女人，或因治生，或因公私，或因生死，或因急事，入山林中，過渡河海，乃及大水，或經險道。是人先當念地藏菩薩名萬遍，所過土地，鬼神衛護，行住坐臥，永保安樂。乃至逢於虎狼師子、一切毒害，不能損之。」

(The Buddha continued:) "Again, Bodhisattva Avalokitesvara! If in the future there are good men and good women who, whether for making a living, for public or private business, for life and death, or for urgent matters, enter mountains and forests, cross rivers and seas and even great waters, or pass through dangerous roads. This person should first recite the name of the Bodhisattva Ksitigarbha ten thousand times, and the spirits and ghosts of the lands he passes through will protect him, so that walking, staying, sitting and lying he always remains at peace and in joy. Even when he meets tigers, wolves, lions and all poisonous harms, they cannot hurt him."

佛告觀世音菩薩：「是地藏菩薩，於閻浮提，有大因緣。若說於諸眾生見聞利益等事，百千劫中，說不能盡。是故，觀世音！汝以神力，流佈是經，令娑婆世界眾生，百千萬劫，永受安樂。」

The Buddha said to the Bodhisattva Avalokitesvara: "This Bodhisattva Ksitigarbha has great karmic ties with Jambudvipa. If one spoke of the benefits that beings gain from seeing and hearing him, one could not finish in hundreds of thousands of kalpas. Therefore, Avalokitesvara! With your spiritual power, spread this sutra, so that beings of the Saha world may enjoy peace and joy for hundreds of thousands of myriads of kalpas."

爾時，世尊而說偈言：

At that time the World-Honored One spoke in verse:

:「吾觀地藏威神力，恆河沙劫說難盡，

"I see that Ksitigarbha's majestic spiritual power cannot be told in full even in Ganges-sand kalpas,

:見聞瞻禮一念間，利益人天無量事。

Seeing, hearing, gazing and bowing take place in a single thought, and bring immeasurable benefit to humans and devas.

:若男若女若龍神，報盡應當墮惡道，

Whether men, women, nagas or spirits, whose retribution is exhausted and who should fall into the evil paths,

:至心皈依大士身，壽命轉增除罪障。

if they sincerely take refuge in the body of the great being, their lifespans increase and their sinful obstructions are removed.

:少失父母恩愛者，未知魂神在何趣？

Those who lost their parents' loving care when young, not knowing in which destiny the souls of their parents dwell,

:兄弟姊妹及諸親，生長以來皆不識。

and brothers, sisters and kin whom they have never recognized since they grew up,

:或塑或畫大士身，悲戀瞻禮不暫捨，

if they sculpt or paint the body of the great being, with sorrowful longing gaze and bow without leaving for a moment,

:三七日中念其名。菩薩當現無邊體，

and for three weeks recite his name, the Bodhisattva will appear in a boundless form,

:示其眷屬所生界，縱墮惡趣尋出離。

showing the realm where their relatives have been born; even if they fell into evil destinies they will leave at once.

:若能不退是初心，即獲摩頂受聖記。

If they can keep this first resolve without retreating, they will receive the stroking of the head and the holy prediction.

:欲修無上菩提者，乃至出離三界苦，

Those who wish to cultivate unsurpassed bodhi, and even to leave the suffering of the three realms,

:是人既發大悲心，先當瞻禮大士像，

this person, having given rise to a great compassionate mind, should first gaze and bow before the image of the great being,

:一切諸願速成就，永無業障能遮止。

and all vows will be quickly fulfilled, with no karmic obstruction able to block them.

:有人發心念經典，欲度群迷超彼岸，

There are those who resolve to recite the sutras, wishing to deliver the deluded multitudes to the other shore,

:雖立是願不思議，旋讀旋忘多廢失。

though they make this inconceivable vow, they forget as soon as they read and so often fail and lose it.

:斯人有業障惑故，於大乘經不能記。

Because this person has karmic obstructions and delusion, he cannot remember the Mahayana sutras.

:供養地藏以香華，衣服飲食諸玩具，

Make offerings to Ksitigarbha with incense and flowers, clothing, food and drink and playthings,

:以淨水安大士前，一日一夜求服之，

place pure water before the great being and ask to drink it after a day and a night,

:發殷重心慎五辛，酒肉邪淫及妄語，

with a solemn mind avoid the five pungent foods, wine, meat, sexual misconduct and false speech,

:三七日內勿殺害，至心思念大士名。

within three weeks do no killing, and with a sincere mind think of the name of the great being.

:即於夢中見無邊，覺來便得利根耳，

Then in a dream he will see the boundless body, and on waking will gain ears of sharp faculty,

:應是經教歷耳聞，千萬生中永不忘。

and any sutra teaching that passes through his ear will not be forgotten in thousands of myriads of lives.

:以是大士不思議，能使斯人獲此慧。

Because this great being is inconceivable, he is able to cause this person to gain such wisdom.

:貧窮眾生及疾病，家宅兇衰眷屬離，

Beings in poverty and illness, homes in misfortune and decline, relatives parted,

:睡夢之中悉不安，求者乖違無稱遂。

no peace even in sleep and dreams, and all they seek going contrary and unfulfilled,

:至心瞻禮地藏像，一切惡事皆消滅，

if they sincerely gaze and bow before the image of Ksitigarbha, all evil matters will vanish,

:至於夢中盡得安，衣食豐饒神鬼護。

until even in dreams they gain peace in all things, with abundant clothing and food and with protection from spirits and ghosts.

:欲入山林及渡海，毒惡禽獸及惡人，

Those who wish to enter mountains and forests or cross the sea, among poisonous beasts and birds and evil people,

:惡神惡鬼並惡風，一切諸難諸苦惱。

evil spirits, evil ghosts and also evil winds, all difficulties and all sufferings and afflictions,

:但當瞻禮及供養，地藏菩薩大士像，

need only gaze, bow and make offerings to the image of the Bodhisattva Ksitigarbha, the great being,

:如是山林大海中，應是諸惡皆消滅。

and in such mountains, forests and seas all the evils will vanish.

:觀音至心聽吾說，地藏無盡不思議，

Avalokitesvara, listen sincerely to my words: Ksitigarbha is inexhaustible and inconceivable,

:百千萬劫說不周，廣宣大士如是力。

even in hundreds of thousands of myriads of kalpas I could not finish telling it, so I proclaim widely the power of the great being.

:地藏名字人若聞，乃至見像瞻禮者，

If people hear the name of Ksitigarbha, or even see his image and gaze and bow,

:香華衣服飲食奉，供養百千受妙樂，

offering incense, flowers, clothing, food and drink, making offerings for hundreds of thousands of times, they will enjoy wonderful joy,

:若能以此迴法界，畢竟成佛超生死。

and if they can dedicate this to the Dharma realm, they will in the end become Buddhas and transcend birth and death.

:是故觀音汝當知，普告恆沙諸國土。」

Therefore, Avalokitesvara, you should know this and proclaim it to all the lands as many as the sands of the Ganges."

爾時，世尊舉金色臂，又摩地藏菩薩摩訶薩頂，而作是言：「地藏！地藏！汝之神力，不可思議；汝之慈悲，不可思議；汝之智慧，不可思議；汝之辯才，不可思議。正使十方諸佛，讚歎宣說汝之不思議事，千萬劫中，不能得盡。地藏！地藏！記吾今日在忉利天中，於百千萬億不可說不可說一切諸佛菩薩、天龍八部、大會之中，再以人天諸眾生等，未出三界，在火宅中者，付囑於汝。無令是諸眾生，墮惡趣中一日一夜，何況更落五無間及阿鼻地獄，動經千萬億劫，無有出期。」

At that time the World-Honored One raised his golden arm and stroked the crown of the head of the Bodhisattva-Mahasattva Ksitigarbha, and spoke thus: "Ksitigarbha! Ksitigarbha! Your spiritual power is inconceivable; your compassion is inconceivable; your wisdom is inconceivable; your eloquence is inconceivable. Even if the Buddhas of the ten directions praised and proclaimed your inconceivable deeds, they could not finish in tens of millions of kalpas. Ksitigarbha! Ksitigarbha! Remember that today, in the Heaven of the Thirty-three, in the great assembly of hundreds of thousands of millions of unspeakable, unspeakable Buddhas and Bodhisattvas, devas, nagas and eight kinds of beings, I again entrust to you the humans, devas and other beings who have not yet left the three realms and are still in the burning house. Do not let these beings fall into the evil destinies for even one day and one night, how much less fall again into the five uninterrupted hells and the Avici hell, where they would pass tens of millions of billions of kalpas with no time of release."

「地藏！是南閻浮提眾生，志性無定，習惡者多，縱發善心，須臾即退，若遇惡緣，念念增長。以是之故，吾分是形，百千億化度，隨其根性而度脫之。地藏！吾今慇懃，以天人眾，付囑於汝。未來之世，若有天人，及善男子、善女人，於佛法中，種少善根，一毛一塵，一沙一渧。汝以道力，擁護是人，漸修無上，勿令退失。復次，地藏！未來世中，若天若人，隨業報應，落在惡趣。臨墮趣中，或至門首，是諸眾生，若能念得一佛名、一菩薩名、一句一偈大乘經典。是諸眾生，汝以神力，方便救拔。於是人所，現無邊身，為碎地獄，遣令生天，受勝妙樂。」

(The Buddha continued:) "Ksitigarbha! These beings of southern Jambudvipa have no fixed will or nature, and many are accustomed to evil; even if they give rise to a good mind, they retreat within a moment, and if they meet evil conditions, they grow with every thought. For this reason I manifest such bodily forms, transforming and delivering them in hundreds of billions of ways, delivering them according to their roots and natures. Ksitigarbha! Now I earnestly entrust to you the multitudes of devas and humans. In the age to come, if there are devas and humans, and good men and good women, who plant a small root of goodness in the Buddha Dharma, as small as a hair, a speck of dust, a grain of sand or a drop of water, protect this person with the power of your path, let him gradually cultivate the unsurpassed, and do not let him retreat or lose it. Again, Ksitigarbha! In the world to come, if devas or humans, according to karmic retribution, fall into the evil destinies, and as they are about to fall or have even reached the gate, if these beings can recite the name of one Buddha, the name of one Bodhisattva, or one line or verse of a Mahayana sutra, you should rescue these beings with your spiritual power and skillful means, appear in a boundless body before this person, shatter the hells for him, and send him to be born in heaven and enjoy supreme and wonderful joy."

爾時，世尊而說偈言：

At that time the World-Honored One spoke in verse:

:「現在未來天人眾，吾今慇懃付囑汝，

"The multitudes of devas and humans of the present and future, I now earnestly entrust to you,

:以大神通方便度，勿令墮在諸惡趣。」

deliver them with great spiritual powers and skillful means, and do not let them fall into the evil destinies."

爾時，地藏菩薩摩訶薩胡跪合掌，白佛言：「世尊！唯願世尊，不以為慮。未來世中，若有善男子、善女人，於佛法中，一念恭敬，我亦百千方便，度脫是人，於生死中，速得解脫。何況聞諸善事，念念修行？自然於無上道，永不退轉。」

At that time the Bodhisattva-Mahasattva Ksitigarbha knelt with his right knee on the ground and joined his palms, and said to the Buddha: "World-Honored One! I only wish that the World-Honored One will not be concerned. In the world to come, if there are good men and good women who have even one moment of reverence in the Buddha Dharma, I too will deliver this person by hundreds of thousands of skillful means, so that he is quickly freed from birth and death. How much more if they hear of the many good deeds and practice them in every thought? They will naturally never retreat from the unsurpassed path."

說是語時，會中有一菩薩，名虛空藏，白佛言：「世尊！我自至忉利，聞於如來讚歎地藏菩薩，威神勢力，不可思議。未來世中，若有善男子、善女人，乃及一切天龍，聞此經典，及地藏名字，或瞻禮形像，得幾種福利？唯願世尊，為未來現在一切眾等，略而說之。」

As he spoke these words, a Bodhisattva in the assembly named Akasagarbha said to the Buddha: "World-Honored One! Since coming to the Heaven of the Thirty-three, I have heard the Tathagata praise the Bodhisattva Ksitigarbha's majestic spiritual power as inconceivable. In the world to come, if there are good men and good women, and all devas and nagas, who hear this sutra and the name of Ksitigarbha, or gaze and bow before his image, how many kinds of blessings and benefits will they gain? I only wish that the World-Honored One, for all the multitudes of the present and future, would tell it in brief."

佛告虛空藏菩薩：「諦聽！諦聽！吾當為汝分別說之。若未來世，有善男子、善女人，見地藏形像，及聞此經，乃至讀誦，香華飲食、衣服珍寶，佈施供養，讚歎瞻禮，得二十八種利益：一者天龍護念，二者善果日增，三者集聖上因，四者菩提不退，五者衣食豐足，六者疾疫不臨，七者離水火災，八者無盜賊厄，九者人見欽敬，十者神鬼助持，十一者女轉男身，十二者為王臣女，十三者端正相好，十四者多生天上，十五者或為帝王，十六者宿智命通，十七者有求皆從，十八者眷屬歡樂，十九者諸橫消滅，二十者業道永除，二十一者去處盡通，二十二者夜夢安樂，二十三者先亡離苦，二十四者宿福受生，二十五者諸聖讚歎，二十六者聰明利根，二十七者饒慈愍心，二十八者畢竟成佛。」

The Buddha said to the Bodhisattva Akasagarbha: "Listen carefully! Listen carefully! I will explain it to you in detail. If in the world to come there are good men and good women who see the image of Ksitigarbha and hear this sutra, and even read and recite it, give alms and make offerings of incense, flowers, food and drink, clothing and precious things, and praise, gaze and bow, they will gain twenty-eight kinds of benefit: first, protection and care from devas and nagas; second, good results increasing daily; third, accumulation of holy causes; fourth, no retreat from bodhi; fifth, abundant clothing and food; sixth, no plague or disease coming near; seventh, freedom from calamities of water and fire; eighth, no misfortune from thieves; ninth, being honored and respected by people; tenth, the help and support of spirits and ghosts; eleventh, women turning into male bodies; twelfth, being born as daughters of kings and ministers; thirteenth, an upright appearance and fine marks; fourteenth, being born often in the heavens; fifteenth, perhaps becoming emperors and kings; sixteenth, knowledge and the penetration of past lives; seventeenth, whatever is sought being granted; eighteenth, joy among relatives; nineteenth, all sudden misfortunes vanishing; twentieth, the paths of karma being forever removed; twenty-first, being able to go anywhere freely; twenty-second, peaceful and joyful dreams at night; twenty-third, the dead ancestors leaving suffering; twenty-fourth, being reborn through past blessings; twenty-fifth, praise from all the saints; twenty-sixth, intelligence and sharp faculties; twenty-seventh, abundant compassion and pity; twenty-eighth, in the end becoming a Buddha."

「復次，虛空藏菩薩！若現在未來，天龍鬼神，聞地藏名，禮地藏形，或聞地藏本願事行，讚歎瞻禮，得七種利益：一者速超聖地，二者惡業銷滅，三者諸佛護臨，四者菩提不退，五者增長本力，六者宿命皆通，七者畢竟成佛。」

(The Buddha continued:) "Again, Bodhisattva Akasagarbha! If in the present and future devas, nagas, ghosts and spirits hear the name of Ksitigarbha, bow before the image of Ksitigarbha, or hear of the original vows and deeds of Ksitigarbha, and praise, gaze and bow, they will gain seven kinds of benefit: first, quickly rising to the holy ground; second, evil karma being wiped out; third, protection and presence of the Buddhas; fourth, no retreat from bodhi; fifth, increase of one's original strength; sixth, penetration of past lives; seventh, in the end becoming a Buddha."

爾時，十方一切諸來不可說不可說諸佛如來，及大菩薩、天龍八部，聞釋迦牟尼佛，稱揚讚歎地藏菩薩，大威神力，不可思議，歎未曾有。是時忉利天，無量香華，天衣珠瓔，供養釋迦牟尼佛，及地藏菩薩已。一切眾會，俱復瞻禮，合掌而退。

At that time all the unspeakable, unspeakable Buddhas and Tathagatas who had come from the ten directions, together with the great Bodhisattvas, devas, nagas and eight kinds of beings, hearing Sakyamuni Buddha praise and proclaim the inconceivable great majestic spiritual power of the Bodhisattva Ksitigarbha, sighed that they had never heard the like. At that moment, immeasurable incense, flowers, heavenly robes and pearl necklaces of the Heaven of the Thirty-three had been offered to Sakyamuni Buddha and the Bodhisattva Ksitigarbha. The whole assembly again gazed and bowed, and withdrew with palms joined.

*讚

Hymn of praise.

地藏本誓校量經因癃殘瘖瘂是前生今世諷大乘福利無窮決定寶蓮生

The original vows of Ksitigarbha, the causes in the sutra comparing alms; the crippled, mute and deaf were so in a former life, and in this life they recite the Mahayana; their blessings and benefits are endless, and they will surely be born on a precious lotus.

南無常住十方僧（三稱）

I take refuge in the eternally abiding Sangha of the ten directions. (Chant three times.)

*地藏讚

Hymn to Ksitigarbha.

地藏菩薩妙難倫化現金容處處分

The Bodhisattva Ksitigarbha is wondrous beyond compare, with golden form appearing everywhere in transformation.

三塗六道聞妙法四生十類蒙慈悲

Beings of the three evil paths and six paths hear the wonderful Dharma, and the four kinds of birth and ten kinds of beings receive his compassion.

明珠照徹天堂路金錫振開地獄門

His bright pearl lights the road to heaven, and his golden staff shakes open the gates of hell.

累劫親姻蒙接引九蓮臺畔禮慈尊

Relatives through many kalpas are received and guided, and by the nine-lotus platform they bow to the compassionate Honored One.

南無九華山幽冥世界大慈大悲地藏菩薩摩訶薩

I take refuge in the Bodhisattva-Mahasattva Ksitigarbha of great kindness and great compassion, of Mount Jiuhua and the dark underworld.

南無地藏王菩薩（數百千聲）

I take refuge in the Bodhisattva Ksitigarbha, King of the Earth Store. (Recite hundreds and thousands of times.)

;七佛滅罪真言

The Mantra of the Seven Buddhas for Eradicating Sin.

離婆離婆帝求訶求訶帝陀羅尼帝尼訶囉帝毗黎尼帝摩訶伽帝真陵乾帝娑婆訶(三遍)

This is the Mantra of the Seven Buddhas for Eradicating Sin, which has always been recited and not translated.

;補闕真言

The Mantra for Repairing Deficiencies.

南謨喝囉怛那哆囉夜耶佉囉佉囉俱住俱住摩囉摩囉虎囉吽賀賀蘇怛拏吽潑抹拏娑婆訶(三遍)

This is the Mantra for Repairing Deficiencies, which has always been recited and not translated.

;補闕圓滿真言

The Mantra for Perfect Fulfillment of Repairs.

唵呼嚕呼嚕社曳穆契娑訶(三遍)

This is the Mantra for Perfect Fulfillment of Repairs, which has always been recited and not translated.

;滅定業真言

The Mantra for Eradicating Fixed Karma.

唵缽囉末鄰陀寧娑婆訶(三遍)

This is the Mantra for Eradicating Fixed Karma, which has always been recited and not translated.

;迴向偈

Verse of Dedication.

願以此功德莊嚴佛浄土

May this merit adorn the Buddha's Pure Land,

上報四重恩下濟三塗苦

repaying above the fourfold kindness and relieving below the suffering of the three evil paths.

若有見聞者悉發菩提心

May all who see and hear this give rise to the mind of bodhi,

盡此一報身同生極樂國

and when this life's retribution body ends, be born together in the land of Utmost Bliss.

;三皈依

The Three Refuges.

自皈依佛當願眾生體解大道發無上心

I take refuge in the Buddha; may all beings understand the great Way and arouse the unsurpassed mind.

自皈依法當願眾生深入經藏智慧如海

I take refuge in the Dharma; may all beings enter deeply into the sutra treasury, with wisdom like the sea.

自皈依僧當願眾生統理大眾一切無礙和南聖眾

I take refuge in the Sangha; may all beings lead the great assembly, with no obstruction in anything. I pay homage to the holy assembly.