大乘大集地藏十輪經序品第一
Chapter 1: Prologue
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
如是我聞：
This is what I heard:
一時，薄伽梵在佉羅帝耶山，諸牟尼仙所依住處，與大苾芻眾俱，謂過數量大聲聞僧；復有菩薩摩訶薩眾，謂過數量大菩薩僧；說月藏已。
At one time, the Blessed One was dwelling in the Kharadiya Mountains, at the abode of the sage Munis. He was accompanied by a great assembly of bhikkhus, an immeasurable number of senior disciples; and also by an assembly of great bodhisattvas, an immeasurable number of noble bodhisattvas. He had just finished expounding the Discourse on the Moon.
爾時，南方大香雲來，雨大香雨；大花雲來，雨大花雨；大妙殊麗寶飾雲來，雨大殊麗妙寶飾雨；大妙鮮潔衣服雲來，雨大鮮潔妙衣服雨。是諸雲雨充遍其山，諸牟尼仙所依住處。從諸香花寶飾衣服，演出種種百千微妙大法音聲，謂：歸敬三寶聲、受持學處聲、忍辱柔和聲、精進勇猛聲、降伏四魔聲、趣入智慧聲、廣大名稱遍滿三界聲、勸修殊勝念定總持聲、空無相無願聲、厭離貪欲聲、色如聚沫聲、受如浮泡聲、想如陽焰聲、行如芭蕉聲、識如幻事聲、無常聲、苦聲、無我聲、空聲、慚愧聲、遠離聲、護念聲、慈悲喜捨聲、證得諸法聲、生天涅槃聲、趣向三乘聲、轉大法輪聲、雨大法雨聲、成熟有情聲、度三惡趣聲、修治圓滿六到彼岸聲、善巧方便聲、趣入十地聲、遊戲神通聲、遊戲清淨無上大乘聲、不退轉地聲、無生法忍聲、灌頂受位聲、趣入一切諸佛大海聲。
At that time, from the south came a great cloud of fragrance, raining down a great shower of fragrance; a great cloud of flowers came, raining down a great shower of flowers; a great cloud of exquisite, splendid jeweled ornaments came, raining down a great shower of exquisite, splendid jeweled ornaments; a great cloud of fresh, pure, wonderful garments came, raining down a great shower of fresh, pure, wonderful garments. These clouds and showers filled the entire mountain, the dwelling places of the silent sages.
From these fragrances, flowers, ornaments, and garments, there arose a multitude of hundreds of thousands of subtle and wondrous sounds of the great Dharma, such as:
The sound of taking refuge in the Three Jewels, The sound of upholding the precepts and training, The sound of patience and gentleness, The sound of diligence and courage, The sound of subduing the four demons, The sound of entering into wisdom, The sound of great renown filling the three realms, The sound of encouraging the cultivation of supreme mindfulness, concentration, and dhāraṇī, The sound of emptiness, signlessness, and wishlessness, The sound of turning away from desire, The sound of form being like a mass of foam, The sound of feeling being like a floating bubble, The sound of perception being like a mirage, The sound of formations being like a plantain tree, The sound of consciousness being like an illusion, The sound of impermanence, The sound of suffering, The sound of non-self, The sound of emptiness, The sound of shame and conscience, The sound of renunciation, The sound of mindfulness and protection, The sound of loving-kindness, compassion, sympathetic joy, and equanimity, The sound of realizing all dharmas, The sound of birth in the heavens and nirvana, The sound of heading toward the three vehicles, The sound of turning the great wheel of Dharma, The sound of raining down the great Dharma rain, The sound of maturing sentient beings, The sound of liberating from the three lower realms, The sound of perfecting the six perfections, The sound of skillful means, The sound of entering the ten stages, The sound of playing with spiritual powers, The sound of playing in the pure, unsurpassed great vehicle, The sound of the irreversible stage, The sound of the patience of the unborn dharmas, The sound of receiving the consecration and position, The sound of entering the great ocean of all buddhas.
爾時，一切諸來大眾咸見如是種種雲雨，亦聞如是諸法音聲。隨意所樂，各見其身種種香花、寶飾、衣服之所莊嚴。又各自見兩手掌中持如意珠，從是一一如意珠中雨種種寶，復從一一如意珠中放諸光明。因光明故，一一有情，皆見十方殑伽沙等諸佛世界。又因光明，見諸佛土一一世尊，無量眾會恭敬圍遶。復因光明，見諸佛土一切有情，若有病者，因此光明之所照觸，眾病除愈。諸應被殺、及囚繫者，光明照故，皆得解脫。諸身、語、意、麁重穢濁，因光皆得輕軟清淨，諸飢渴者亦皆飽滿。諸被種種刑罰逼切，光明照故、皆離憂苦。諸少衣服、寶飾、珍財，光明照故，隨念皆足。若諸有情，樂欲殺生，乃至或有樂欲邪見，由此光明之所照觸，皆悉樂欲遠離殺生，乃至樂欲遠離邪見。若諸有情，為於種種求不得苦之所逼切，光明照故，隨願皆得。
At that moment, all the great assembly gathered there witnessed these various clouds and showers of rain, and also heard these Dharma sounds. Each person, according to their own wishes, saw their own body adorned with all kinds of fragrant flowers, precious ornaments, and fine robes. Each also saw in their own palms a wish-fulfilling jewel, and from each of these jewels rained down all kinds of treasures. Moreover, from each wish-fulfilling jewel shone forth rays of light.
Because of this light, every being saw the worlds of the Buddhas, as numerous as the sands of the Ganges, in all ten directions. Through the light, they saw in each Buddha-land every World-Honored One surrounded and revered by boundless assemblies. Further, through the light, they saw all beings in the Buddha-lands: those who were sick, touched by this light, were cured of all illnesses; those who were about to be killed or imprisoned, illuminated by the light, were all set free.
Those with heavy, defiled, and coarse physical, verbal, and mental burdens, through the light, became light, soft, and pure. Those suffering from hunger and thirst were fully satisfied. Those tormented by various punishments and hardships, illuminated by the light, were freed from sorrow and pain. Those lacking clothing, ornaments, or precious wealth, touched by the light, obtained all they wished for according to their thoughts.
If there were beings who took pleasure in killing, or even those who took pleasure in wrong views, when touched by this light, they all came to delight in abandoning killing, and even in abandoning wrong views. If there were beings oppressed by the suffering of not obtaining what they sought, illuminated by the light, they gained all they wished for according to their desires.
又因光明，見諸佛土一切有情所受眾苦，無不休息，皆悉歡娛受諸妙樂。又見如是諸佛土中，由此光明之所照觸，遠離一切昏雲、塵霧、烈風、暴雨、不善音聲，及諸臭穢、苦辛、惡味、惡觸、恐怖；遠離一切邪業、邪語、邪意、邪歸；不寒不熱，安靜坦然，地平如掌，諸妙樂具充滿其中。
Moreover, by this light, they see all sentient beings in the Buddha-lands, free from the suffering they once endured, now filled with joy and delight, experiencing wondrous bliss. They also see that in these Buddha-lands, touched by this light, all is free from dark clouds, dust, mists, fierce winds, torrential rains, unpleasant sounds, foul odors, bitter tastes, harsh sensations, and fears; free from all wrong actions, wrong speech, wrong thoughts, and wrong refuge; neither too cold nor too hot, peaceful and serene, the ground level as the palm of a hand, filled with all kinds of wonderful joys.
爾時，眾會其身欻然，地界增強，堅重難舉。既覩斯瑞，咸悉驚疑：「何因何緣而現此相？」於眾會中，有天帝釋名無垢生，去薄伽梵不遠而坐，即從座起，頂禮世尊合掌向佛，以頌問曰：
At that moment, the assembly felt their bodies suddenly become heavy, as if the ground itself had grown stronger, firm and weighty, difficult to lift. Seeing this miraculous sign, they were all astonished and puzzled: "What is the cause, what is the reason for this phenomenon to appear?"
Among the assembly was the god-king Śakra, named Stainless-Born, seated not far from the Bhagavān. He rose from his seat, bowed his head at the World-Honored One's feet, joined his palms toward the Buddha, and asked in verse:
「具諦語諦見、 諦善住牟尼，
普為眾弘宣， 諦究竟堅法，
令諸有情類， 滅苦、及苦因，
何緣於此中， 現諸雲、雨等？
令舉眾歡悅， 咸生淨信心，
皆發趣大乘， 度疑、生實見。
天、人、大眾身， 地界增堅重，
不能自勝舉， 此相有何緣？
兩手皆珠現， 雨眾寶，放光
照十方；除罪， 息苦，獲安樂；
導師復何因， 令舉眾皆見，
種種香鬘等， 各各自嚴身？
天、人普猶豫， 不測何因緣，
有誰將欲來， 現此神通力？
為是佛菩薩？ 為梵魔釋天？
唯願大導師， 速為眾宣說！」
"O Sage, who speaks the truth, sees the truth, and abides steadfastly in truth, You broadly proclaim for all beings the ultimate, firm Dharma of truth, Enabling all sentient beings to end suffering and its causes. For what reason do clouds and rain now manifest here, Causing the entire assembly to rejoice and give rise to pure faith, Inspiring all to set forth toward the Great Vehicle, dispelling doubts and giving rise to true insight?
The bodies of the heavenly beings, humans, and the great assembly, The earth realm grows firm and heavy, Unable to lift themselves—what is the reason for this sign? Both hands manifest pearls, raining down treasures, emitting light That illuminates the ten directions, dispelling transgressions, pacifying suffering, and bestowing peace and joy. For what cause, O Guide, do you enable the entire assembly to see Various fragrant garlands and adornments, each adorning their own bodies?
Heavenly beings and humans are all perplexed, Unable to fathom the reason— Who is about to come, displaying such miraculous power? Is it a Buddha? A Bodhisattva? Brahma, Mara, or Indra? O Great Guide, we beseech you, swiftly proclaim it for the assembly!"
爾時，世尊告無垢生天帝釋曰：「汝等當知，有菩薩摩訶薩，名曰地藏，已於無量、無數大劫，五濁惡時無佛世界，成熟有情。今與八十百千那庾多頻跋羅菩薩俱，為欲來此禮敬、親近、供養我故，觀大集會生隨喜故，并諸眷屬作聲聞像，將來至此，以神通力現是變化。
At that time, the World-Honored One addressed Śakra, Lord of the Devas, saying: “You should know that there is a great bodhisattva named Kṣitigarbha. For countless, immeasurable kalpas, during the evil age of the five impurities when no Buddha appears in the world, he has been guiding sentient beings to maturity. Now, accompanied by eighty hundred thousand *nayuta* of *piṇḍapāla* bodhisattvas, he is coming here to pay homage, draw near, and make offerings to me. He rejoices in seeing this great assembly and, together with his retinue manifesting in the form of śrāvakas, will arrive here, displaying such transformations through his spiritual power.”
「是地藏菩薩摩訶薩，有無量、無數、不可思議、殊勝功德之所莊嚴。一切世間、聲聞、獨覺、所不能測。此大菩薩，是諸微妙功德伏藏、是諸解脫珍寶出處、是諸菩薩明淨眼目、是趣涅槃商人導首，如如意珠，雨眾財寶，隨所希求皆令滿足。譬諸商人所採寶渚，是能生長善根良田、是能盛貯解脫樂器、是出妙寶功德賢瓶。照行善者猶如朗日；照失道者猶如明炬；除煩惱熱如月清涼；如無足者所得車乘、如遠涉者所備資糧、如迷方者所逢示導、如狂亂者所服妙藥、如疾病者所遇良醫、如羸老者所憑几杖、如疲倦者所止床座。度四流者為作橋梁，趣彼岸者為作船筏。是三善根殊勝果報，是三善本所引等流。常行惠施如輪恒轉，持戒堅固如妙高山，精進難壞如金剛寶，安忍不動猶如大地，靜慮深密猶如祕藏，等至嚴麗如妙花鬘，智慧深廣猶如大海，無所染著譬太虛空。妙果近因如眾花葉，伏諸外道如師子王，降諸天魔如大龍象，斬煩惱賊猶如神劍，厭諸諠雜如獨覺乘，洗煩惱垢如清淨水，能除臭穢如疾飄風，斷眾結縛如利刀劍，護諸怖畏如親如友，防諸怨敵如塹如城，救諸危難猶如父母，藏諸怯劣猶若叢林。如夏遠行所投大樹，與熱渴者作清冷水、與飢乏者作諸甘果、為露形者作諸衣服、為熱乏者作大密雲、為貧匱者作如意寶、為恐懼者作所歸依、為諸稼穡作甘澤雨、為諸濁水作月愛珠。令諸有情善根不壞，現妙境界令眾欣悅，勸發有情增上慚愧，求福慧者令具莊嚴。能除煩惱如吐下藥，能攝亂心如等持境，辯才無滯如水激輪，攝事繫心如觀妙色，安忍堅住如妙高山，總持深廣猶如大海，神足無礙譬若虛空。滅除一切惑障習氣，猶如烈日銷釋輕氷。常遊靜慮無色正道，一切智智妙寶洲渚，能無功用轉大法輪。
This great Bodhisattva, Kṣitigarbha Mahāsattva, is adorned with immeasurable, countless, inconceivable, and supremely excellent virtues. All worldly beings, Śrāvakas, and Pratyekabuddhas cannot fathom them. This great Bodhisattva is the treasury of all subtle virtues, the source of all liberation's precious jewels, the pure and bright eyes of all Bodhisattvas, and the guiding leader for merchants seeking Nirvana. Like a wish-fulfilling jewel, he rains down all treasures, satisfying whatever is sought. He is like the treasure island sought by merchants, the fertile field that grows wholesome roots, the vessel that holds the joy of liberation, and the excellent vase that pours forth the jewel of virtue.
For those who practice goodness, he shines like the bright sun; for those who have lost their way, he is a guiding torch; he dispels the fever of afflictions like the cool moon. He is like a chariot for those without feet, provisions for those on a long journey, a guide for those who are lost, a wondrous medicine for the deranged, a skilled doctor for the sick, a supportive cane for the weak and aged, and a resting seat for the weary. For those crossing the four floods, he becomes a bridge; for those seeking the far shore, he becomes a raft.
He is the supreme fruition of the three wholesome roots and the natural outflow born from these wholesome foundations. He constantly practices generosity like a turning wheel; his moral discipline is firm like a magnificent mountain; his diligence is unbreakable like a vajra jewel; his patience is immovable like the great earth; his meditative concentration is profound and secret like a hidden treasury; his meditative attainments are adorned and beautiful like a garland of exquisite flowers; his wisdom is deep and vast like the great ocean; he is utterly unstained, like the open sky.
He is the proximate cause for wonderful fruits, like flowers and leaves; he subdues non-Buddhist paths like a lion king; he overcomes celestial demons like a great elephant; he cuts down the thieves of afflictions like a divine sword; he detests clamor and distraction like a Pratyekabuddha; he washes away the stains of afflictions like pure water; he removes foulness like a swift wind; he severs all bonds like a sharp sword; he protects from all fears like a close friend or relative; he guards against all enemies like a moat or a city wall; he rescues from all perils like a parent; he shelters the timid and weak like a dense forest.
He is like a great tree offering shade to those traveling far in summer; for the hot and thirsty, he becomes cool, clear water; for the hungry and exhausted, he becomes sweet fruits; for the naked, he becomes clothing; for those weary from heat, he becomes a great, dense cloud; for the destitute, he becomes a wish-fulfilling jewel; for the fearful, he becomes a refuge; for all crops, he becomes a nourishing rain; for turbid waters, he becomes the moon-loved pearl.
He causes the wholesome roots of sentient beings not to decay; he manifests wonderful realms, bringing joy to the multitude; he encourages sentient beings, increasing their sense of shame and conscience; for those seeking merit and wisdom, he enables them to be fully adorned. He eliminates afflictions like emetic or purgative medicine; he gathers the scattered mind like an object of meditative equipoise; his eloquence flows unhindered like water turning a wheel; he focuses the mind on tasks like contemplating a beautiful form; his patient endurance stands firm like a magnificent mountain; his retention is deep and vast like the great ocean; his supernormal powers are unobstructed, like empty space.
He extinguishes all habitual tendencies of obstructive delusions, like the blazing sun melting thin ice. He constantly dwells in the right path of the formless meditations; he is the wonderful jewel-island of omniscient wisdom, able to turn the great Dharma wheel effortlessly.
「善男子！是地藏菩薩摩訶薩，具如是等，無量、無數、不可思議殊勝功德。與諸眷屬欲來至此，先現如是神通之相。」
"Virtuous one! This Bodhisattva Ksitigarbha possesses such immeasurable, countless, and inconceivably sublime virtues. Along with his retinue, he is about to arrive here, first manifesting these miraculous signs."
世尊說是地藏菩薩諸功德已。爾時，地藏菩薩摩訶薩，與八十、百、千、那庾多頻跋羅菩薩，以神通力，現聲聞像，從南方來，至佛前住，與諸眷屬，恭敬頂禮世尊雙足，右遶三匝，在如來前，合掌而立，以頌讚曰：
After the World-Honored One had spoken of the various merits of the Bodhisattva Kṣitigarbha, at that moment, the Great Bodhisattva Kṣitigarbha, together with eighty hundred thousand nayutas of piśāca bodhisattvas, by the power of supernatural abilities, manifested in the form of voice-hearers. They came from the south, arrived before the Buddha, and stood there. Together with their retinue, they reverently bowed their heads at the feet of the World-Honored One, circumambulated him three times to the right, and stood before the Tathāgata with palms joined. Then, in verses, they praised him, saying:
「兩足尊導師， 慈心常普覆，
安忍如大地， 遍除瞋忿心。
具殊勝相好， 莊嚴諸佛國，
能以諦慈悲， 充滿一切土。
永絕諸愛網， 如實善安住，
捨諸清淨國， 度染濁眾生。
本願攝穢土， 成熟惡眾生，
起堅固正勤， 久修諸苦行。
久修諸苦行， 聞生悚懼心，
修諸施戒忍， 及精進定慧。
曾供事無量， 佛菩薩聲聞，
及濟諸有情， 飢渴病死者。
本為他有情， 自捨多身命，
本為正法故， 捨多骨血皮。
棄捨自安樂， 悲愍諸有情，
專為諸有情， 勤修斷惑網。
善護於六根， 恒遠離諸欲，
觀有為無常， 苦空無我性。
諸苦業增長， 皆貪愛為因，
故先於六根， 永斷諸貪欲。
普於有情界， 常安住大悲，
雖得勝菩提， 而不捨本願。
隨見諸有情， 逼切在眾苦，
隨起勤精進， 勇猛而濟拔。
令勤修施戒， 忍進定般若，
如母於一子， 慈心而養育。
本於有情類， 常住普慈心，
故速證菩提， 度脫無量眾。
本修菩提行， 無不為眾生，
故今於有情， 不捨於六度。
昔常於末世， 求無上菩提，
今還末世中， 速成無上覺。
調伏諸惡見， 天龍人藥叉，
安住能斷惑， 如金剛聖道。
授無量有情， 得勝菩提記，
成應供導首， 最上良福田。
世尊無等侶， 普覆諸群生，
無量大名聞， 充滿十方界。
是故諸菩薩， 為成就己事，
咸共來歸依， 大牟尼足下。
聞所說妙法， 皆生歡喜心，
起增上正勤， 修習菩提行。
由導師法力， 皆速證菩提，
故今者導師， 大集未曾有，
十三兆藥叉， 恒噉諸血肉，
皆捨諸惡業， 速趣大菩提。
有得勝總持， 安忍及靜慮，
有永盡諸漏， 應供世間尊。
有修四無量， 有住四攝法，
有得四辯才， 有安住順忍，
有得健行定， 有得妙慧眼，
有住無生忍， 皆由導師力。
世尊大威德， 摧滅眾魔怨，
降伏諸外道， 九十五異類。
盡地獄傍生， 餓鬼非天趣，
故貞實有情， 咸歸尊足下。
今者息刀兵， 疫病飢饉劫，
度迷失正道， 盲冥諸有情，
諸煩惱狂亂， 皆安寂滅道，
故我捨諸緣， 來禮敬尊足。
無邊諸佛土， 現在諸導師，
咸廣讚世尊， 聞者皆來此。
我聞遍知海， 真實德無邊，
度脫諸有情， 心歡喜敬禮。
曾修無量福， 今得禮尊足，
願無量劫中， 常修多供養。
我今學世尊， 發如是誓願，
當於此穢土， 得無上菩提。」
Our Guide, the Most Honored of the Two-Legged, With a heart of compassion that constantly shelters all, Steadfast and patient as the great earth, He has utterly removed all anger and resentment.
Adorned with supreme marks of excellence, He beautifies all Buddha-lands. With truthful compassion, He fills every realm.
He has severed forever the net of craving, Dwelling rightly in perfect peace. Forsaking pure lands, He comes to liberate beings in this defiled world.
By his original vow, he embraces this impure realm, To mature even wicked beings. He arouses firm, right effort, And long practices ascetic disciplines.
Hearing of the long, arduous practices, One's heart trembles with awe. He practiced giving, morality, patience, Diligence, meditation, and wisdom.
He served and made offerings to countless Buddhas, Bodhisattvas, and Hearers. He relieved beings suffering from Hunger, thirst, sickness, and death.
For the sake of others, He gave up his own body and life many times. For the sake of the true Dharma, He offered his bones, blood, and skin.
Renouncing his own peace and happiness, He took pity on all beings. Solely for the sake of beings, He diligently worked to cut through the net of delusion.
He guarded well the six senses, Always keeping far from desires. He contemplated the conditioned as impermanent, Suffering, empty, and without self.
All suffering and karmic growth Have craving as their root cause. Therefore, first regarding the six senses, He forever severed all greed and desire.
Toward all beings in the realms, He constantly abides in great compassion. Though he attained supreme Enlightenment, He does not forsake his original vows.
Whenever he sees beings Afflicted by manifold sufferings, He immediately arouses diligent effort, Courageously rescuing and liberating them.
He urges them to diligently practice Giving, morality, patience, diligence, meditation, and wisdom. Like a mother caring for her only child, He nurtures them with a compassionate heart.
From the very beginning toward all beings, He has always dwelt in universal compassion. Therefore, he swiftly attained Enlightenment, To liberate and save countless multitudes.
All his past practices for Enlightenment Were done solely for the sake of beings. Therefore, even now toward beings, He does not abandon the Six Perfections.
In the past, during a Dharma-ending age, He sought the supreme Enlightenment. Now, again in a Dharma-ending age, He swiftly accomplishes the supreme Awakening.
He subdues all wrong views, Among gods, dragons, humans, and yakshas. He abides in the holy path that cuts through delusion, As firm as a vajra.
He confers predictions of supreme Enlightenment Upon countless beings. He becomes a Worthy Guide, the foremost, The supreme field of merit.
The World-Honored One, without equal, Universally shelters all beings. His immeasurable, great renown Fills the worlds of the ten directions.
Therefore, all Bodhisattvas, To accomplish their own aims, All come together to take refuge At the feet of the Great Sage.
Hearing the wonderful Dharma he proclaims, They all give rise to joyful hearts. They arouse supreme, right diligence, And cultivate the practices for Enlightenment.
Through the power of the Guide's Dharma, They all swiftly attain Enlightenment. Therefore now, O Guide, This great assembly, unprecedented, Thirteen trillion yakshas, Who constantly fed on flesh and blood, Have all abandoned their evil ways, And swiftly proceed toward great Enlightenment.
Some attain supreme powers of retention, Patience, and meditative absorption. Some have forever ended all defilements, Becoming Worthy Ones, honored in the world.
Some cultivate the Four Immeasurables, Some abide in the Four Means of Attraction. Some gain the Four Kinds of Eloquence, Some dwell in the Stage of Conformity.
Some attain the Samadhi of Valiant Progress, Some gain the wondrous eye of wisdom. Some abide in the Patience of Non-arising, All through the power of the Guide.
O World-Honored One of great majestic virtue, You crush the hordes of demonic foes. You subdue the ninety-five kinds Of heretical teachers.
You liberate the realms of hell-beings, animals, Hungry ghosts, and asuras. Therefore, all sincere beings Take refuge at your feet.
Now, you quell the calamities Of war, plague, and famine. You guide beings who have lost the right path, The blind and deluded ones.
Those wild with afflictions Are all settled on the path of tranquil extinction. Therefore, I lay aside all other concerns, To come and pay homage at your feet.
In boundless Buddha-lands, The present Guides all Extensively praise the World-Honored One. Hearing this, they all come here.
I have heard of the Ocean of Omniscience, Your true, boundless virtue In liberating all beings. My heart rejoices; I pay homage.
Having cultivated immeasurable merit in the past, I now can pay homage at your feet. I vow for countless ages to come To constantly make abundant offerings.
I now learn from the World-Honored One And make this solemn vow: I shall, within this defiled land, Attain the supreme Enlightenment.
爾時，地藏菩薩摩訶薩以妙伽他禮讚佛已，與諸眷屬復持無量天妙香花、種種寶飾而散佛上，變成寶蓋，住虛空中。為聽法故，即於佛前儼然而坐。
At that time, the Bodhisattva Ksitigarbha, having praised the Buddha with sublime verses, together with his retinue, again took countless heavenly fragrant flowers and various precious ornaments, scattering them upon the Buddha. These transformed into a jeweled canopy, suspended in the sky. For the sake of listening to the Dharma, he then sat solemnly before the Buddha.
爾時，一切諸來大眾，既見地藏菩薩摩訶薩已，皆獲希奇，得未曾有，各持種種上妙香花、寶飾、衣服、幢幡蓋等，奉散地藏菩薩摩訶薩，而為供養。皆作是言：「我等今者快得善利，因佛神力，親得瞻仰、禮敬、供養、如是大士。」
At that moment, all the assembled multitude, having seen the Bodhisattva Mahasattva Ksitigarbha, were filled with wonder and awe, experiencing something they had never known before. Each one held various exquisite incense, flowers, precious ornaments, garments, banners, canopies, and the like, and scattered them as offerings to the Bodhisattva Mahasattva Ksitigarbha. They all spoke these words: "Today, we have gained great and fortunate benefit. Through the Buddha's divine power, we have been able to personally behold, revere, and make offerings to such a great being."
爾時，眾中有菩薩摩訶薩，名好疑問，從座而起，整理衣服，偏袒一肩，禮佛雙足，右膝著地，合掌向佛，而白佛言：「世尊！此善男子從何而來？所居佛國去此遠近？成就何等功德善根，而蒙世尊種種稱歎？復能讚佛不可思議功德法海？我等昔來未曾聞見，唯願為說。」
At that time, among the assembly, there was a great bodhisattva named Good Question. He rose from his seat, straightened his robes, bared one shoulder, bowed at the Buddha’s feet, knelt on his right knee, placed his palms together, and addressed the Buddha, saying:
“World-Honored One, where has this virtuous man come from? How far is his buddha-land from here? What merits and wholesome roots has he accomplished, that he receives such varied praise from the World-Honored One, and is able to extol the immeasurable ocean of the Buddha’s merit and Dharma? We have never before heard of such a thing. We earnestly ask you to explain.”
世尊告曰：「止！善男子！如是大士功德善根，一切世間，天、人、大眾，皆不能測其量淺深。若聞如來為汝廣說如是大士功德善根，一切世間，天、人、大眾，皆生迷悶，或不信受。」
The World-Honored One replied, "Enough, good man. The merit and virtuous roots of such a great being cannot be measured or fathomed by all beings in the world—whether gods or humans. If I were to explain in detail the merit and virtuous roots of this great being, all beings in the world—gods and humans alike—would become bewildered and confused, or fail to believe and accept it."
時，好疑問復重請言：「唯願如來，哀愍為說。」
At that time, the Inquirer, still harboring doubts, respectfully requested once more: "I beseech you, Tathagata, out of compassion, please explain."
佛言：「諦聽！善思念之。吾當為汝略說少分。如是大士，成就無量不可思議殊勝功德；已能安住首楞伽摩勝三摩地，善能悟入如來境界；已得最勝無生法忍，於諸佛法已得自在；已能堪忍一切智位，已能超度一切智海；已能安住師子奮迅幢三摩地，善能登上一切智山；已能摧伏外道邪論，為欲成熟一切有情，所在佛國，悉皆止住。如是大士，隨所止住諸佛國土、隨所安住諸三摩地，發起無量殊勝功德，成就無量所化有情。
The Buddha said: "Listen carefully and reflect deeply. I will now explain a small portion to you. Such a great being has accomplished immeasurable, inconceivable, and supreme virtues; has already attained stable abode in the foremost Samadhi of Shurangama; is profoundly capable of awakening to the realm of the Tathagata; has attained the supreme patience of non-arising, and has achieved mastery over all Buddha-dharmas; is already able to endure the state of all-knowledge, and has crossed the ocean of all-knowledge; has already attained stable abode in the Samadhi of the Lion's Roar Banner, and is profoundly capable of ascending the mountain of all-knowledge; has already vanquished the false doctrines of non-Buddhist paths, and in order to ripen all sentient beings, dwells in every Buddha-land. Such a great being, wherever they dwell in Buddha-lands, and whatever Samadhi they abide in, gives rise to immeasurable supreme virtues and accomplishes the transformation of immeasurable beings."
「如是大士，隨住如是諸佛國土，若入能發智定，由此定力，令彼佛土一切有情，皆悉同見諸三摩地所行境界。隨住如是諸佛國土，若入具足無邊智定，由此定力，令彼佛土一切有情，隨其所應，能以無量上妙供具，恭敬供養諸佛世尊。隨住如是諸佛國土，若入具足清淨智定，由此定力，令彼佛土一切有情，皆悉同見諸欲境界無量過患，心得清淨。隨住如是諸佛國土，若入具足慚愧智定，由此定力，令彼佛土一切有情，皆得具足增上慚愧，離諸惡法，心無忘失。隨住如是諸佛國土，若入具足諸乘明定，由此定力，令彼佛土一切有情，皆得善巧，天眼智通、宿住智通、死生智通，了達此世、他世因果。隨住如是諸佛國土，若入無憂神通明定，由此定力，令彼佛土一切有情，皆離一切愁、憂、昏、昧。
Such a great being, dwelling in such Buddha lands, enters the Samadhi of Wisdom-Arousing Power. Through the power of this samadhi, all beings in that Buddha land together perceive the realms traversed by all samadhis.
Dwelling in such Buddha lands, they enter the Samadhi of Limitless Wisdom. Through the power of this samadhi, all beings in that Buddha land, according to their capacity, are able to reverently make offerings to all Buddhas, the World-Honored Ones, with immeasurable and sublime offerings.
Dwelling in such Buddha lands, they enter the Samadhi of Pure Wisdom. Through the power of this samadhi, all beings in that Buddha land together perceive the immeasurable faults and dangers of the realm of desires, and their minds become purified.
Dwelling in such Buddha lands, they enter the Samadhi of Conscience and Shame Wisdom. Through the power of this samadhi, all beings in that Buddha land attain full conscience and shame, abandon all unwholesome dharmas, and their minds remain free from forgetfulness.
Dwelling in such Buddha lands, they enter the Samadhi of Illumination of All Vehicles. Through the power of this samadhi, all beings in that Buddha land all attain skillful mastery of the divine eye, knowledge of past lives, and knowledge of the passing away and arising of beings, fully comprehending the causes and effects of this world and other worlds.
Dwelling in such Buddha lands, they enter the Samadhi of Unhindered Supernatural Power and Illumination. Through the power of this samadhi, all beings in that Buddha land are freed from all sorrow, worry, confusion, and dullness.
「隨住如是諸佛國土，若入具足勝通明定，由此定力，令彼佛土一切有情，皆得具足神通善巧。隨住如是諸佛國土，若入普照諸世間定，由此定力，令十方界離諸昏暗，令彼佛土一切有情，普見十方諸佛國土。隨住如是諸佛國土，若入諸佛燈炬明定，由此定力，令彼佛土一切有情，捨邪歸依歸正三寶。隨住如是諸佛國土，若入金剛光定，由此定力，令彼佛土所有一切小輪圍山、大輪圍山、蘇迷盧山，及諸餘山、谿㵎、溝壑、瓦礫、毒刺、諸穢、草木，皆悉不現。令彼佛土所有一切眾邪蠱毒、諸惡蟲獸、災橫、疫癘、昏暗、塵垢、不淨、臭穢，悉皆銷滅。令彼佛土地平如掌，種種嘉祥自然踊現，清淨、殊勝、眾相莊嚴。隨住如是諸佛國土，若入智力難摧伏定，由此定力，令彼佛土一切魔王及諸眷屬，皆悉驚怖，歸依三寶。
Wherever he dwells in such Buddha lands, if he enters the Samadhi of Perfect and Supreme Supernatural Powers, through the power of this samadhi, all beings in that Buddha land will attain perfect mastery of supernatural abilities.
Wherever he dwells in such Buddha lands, if he enters the Samadhi that Illuminates All Worlds, through the power of this samadhi, the ten directions will be free from all darkness, and all beings in that Buddha land will universally behold the Buddha lands of the ten directions.
Wherever he dwells in such Buddha lands, if he enters the Samadhi of the Buddha's Torchlight, through the power of this samadhi, all beings in that Buddha land will abandon false refuge and take refuge in the true Triple Gem.
Wherever he dwells in such Buddha lands, if he enters the Vajra Light Samadhi, through the power of this samadhi, all small encircling mountains, great encircling mountains, Mount Sumeru, and other mountains, ravines, gullies, ditches, rubble, poisonous thorns, impurities, and vegetation in that Buddha land will completely vanish. All evil sorceries, poisonous creatures, calamities, plagues, darkness, dust, filth, and foul odors in that Buddha land will be utterly extinguished. The ground of that Buddha land will become level like the palm of a hand, with all kinds of auspicious signs naturally arising, pure, sublime, and adorned with magnificent features.
Wherever he dwells in such Buddha lands, if he enters the Samadhi of Unconquerable Wisdom-Power, through the power of this samadhi, all demon kings and their retinues in that Buddha land will be filled with terror and take refuge in the Triple Gem.
「隨住如是諸佛國土，若入電光明定，由此定力，令彼佛土一切有情，皆悉遠離後世恐怖，得法安慰。隨住如是諸佛國土，若入具足上妙味定，由此定力，令彼佛土一切有情，隨念皆得飲食充足。隨住如是諸佛國土，若入具足勝精氣定，由此定力，令彼佛土一切有情，無不皆得增上力勢離諸病苦。隨住如是諸佛國土，若入上妙諸資具定，由此定力，令彼佛土一切有情，隨樂皆得床座、敷具、衣服、寶飾、諸資身具，無所乏少，殊妙端嚴，甚可愛樂。隨住如是諸佛國土，若入無諍智定，由此定力，令彼佛土一切有情，身心勇健，遠離一切怨憎繫縛，和順歡娛，愛樂具足，施戒安忍，勇猛、精進，心無散亂，成就智慧。
Wherever such a Buddha-land exists, if one enters the Radiant Lightning Samadhi, through the power of this samadhi, all beings in that Buddha-land will be completely freed from fear of future lives and will find comfort in the Dharma.
Wherever such a Buddha-land exists, if one enters the Samadhi of Exquisite Flavor, through the power of this samadhi, all beings in that Buddha-land will, according to their wishes, obtain abundant food and drink.
Wherever such a Buddha-land exists, if one enters the Samadhi of Supreme Vitality, through the power of this samadhi, all beings in that Buddha-land will gain enhanced strength and vigor, free from all sickness and suffering.
Wherever such a Buddha-land exists, if one enters the Samadhi of Sublime Provisions, through the power of this samadhi, all beings in that Buddha-land will, according to their delight, obtain beds, seats, coverings, clothing, precious ornaments, and all necessities for the body, without any lack—all supremely beautiful, dignified, and deeply pleasing.
Wherever such a Buddha-land exists, if one enters the Samadhi of Non-Conflict Wisdom, through the power of this samadhi, all beings in that Buddha-land will have vigorous bodies and minds, be free from all bonds of enmity and hatred, live in harmony, joy, and contentment, and fully cultivate generosity, discipline, patience, courage, diligence, focused minds, and accomplished Wisdom.
「隨住如是諸佛國土，若入能引勝踊躍定，由此定力，令彼佛土一切有情，皆受無量勝妙歡喜。隨住如是諸佛國土，若入具足世路光定，由此定力，令彼佛土一切有情，得無礙智，能修種種清淨事業。隨住如是諸佛國土，若入善住勝金剛定，由此定力，令彼佛土一切有情，皆得諸根具足無缺，常樂遠離，其心寂靜。隨住如是諸佛國土，若入增上觀勝幢定，由此定力，令彼佛土一切有情，皆深呵厭自惡業過，咸善護持十善業道，生天要路。隨住如是諸佛國土，若入具足慈悲聲定，由此定力，令彼佛土一切有情，皆悉發起慈心、悲心、無怨害心、普平等心、更相利益安樂之心。隨住如是諸佛國土，若入引集諸福德定，由此定力，令彼佛土一切有情，離諸鬪諍、疾疫、飢饉、非時風雨、苦、澁、辛、酸、諸惡色觸，悉皆銷滅。
Wherever such a Buddha-land may be, if one enters the Samadhi of Supreme Joy, by the power of this samadhi, all beings in that Buddha-land will experience immeasurable, sublime, and wonderful delight.
Wherever such a Buddha-land may be, if one enters the Samadhi of Illuminating the Worldly Path, by the power of this samadhi, all beings in that Buddha-land will attain unobstructed wisdom and be able to cultivate all kinds of pure deeds.
Wherever such a Buddha-land may be, if one enters the Samadhi of Well-Abiding in Supreme Vajra, by the power of this samadhi, all beings in that Buddha-land will attain complete and unimpaired faculties, constantly delight in solitude, and have minds of tranquility.
Wherever such a Buddha-land may be, if one enters the Samadhi of Increasing Superior Insight, by the power of this samadhi, all beings in that Buddha-land will deeply regret and detest their own evil karmic faults, all will diligently uphold the ten virtuous paths of action, the essential way to birth in the heavens.
Wherever such a Buddha-land may be, if one enters the Samadhi of Perfecting the Sound of Compassion, by the power of this samadhi, all beings in that Buddha-land will universally give rise to minds of loving-kindness, compassion, harmlessness, universal equality, and mutual benefit, peace, and happiness.
Wherever such a Buddha-land may be, if one enters the Samadhi of Gathering All Merits, by the power of this samadhi, all beings in that Buddha-land will be free from conflicts, epidemics, famines, untimely winds and rains, bitterness, astringency, pungency, sourness, and all unpleasant sights and contacts—all will be extinguished.
「如是大士，隨住如是諸佛國土，若入海電光定，由此定力，令彼佛土一切大地眾寶合成，一切過患皆悉遠離，種種寶樹、衣樹、器樹、諸瓔珞樹、花樹、果樹、諸音樂樹、無量樂具周遍莊嚴。以要言之，此善男子，於一一日每晨朝時，為欲成熟諸有情故，入殑伽河沙等諸定，從定起已遍於十方諸佛國土，成熟一切所化有情，隨其所應利益安樂。
Such a great being, dwelling in such Buddha lands, enters the Samadhi of Oceanic Lightning Radiance. Through the power of this samadhi, all the earth in those Buddha lands becomes composed of precious jewels, with all faults and afflictions completely removed. They are adorned everywhere with various jewel trees, clothing trees, vessel trees, ornament trees, flower trees, fruit trees, musical instrument trees, and countless delightful objects. In short, this virtuous man, each day at dawn, enters as many samadhis as there are grains of sand in the Ganges River, for the sake of maturing sentient beings. Arising from samadhi, he pervades all Buddha lands in the ten directions, maturing all beings to be guided, bestowing upon them benefits and happiness according to their needs.
「此善男子，已於無量、無數大劫，五濁惡時無佛世界，成熟有情。復於當來過於是數，或有世界，刀兵劫起，害諸有情。此善男子見是事已，於晨朝時以諸定力，除刀兵劫，令諸有情互相慈愍。或有世界，疫病劫起，害諸有情。此善男子見是事已，於晨朝時以諸定力，除疫病劫，令諸有情皆得安樂。或有世界，飢饉劫起，害諸有情。此善男子見是事已，於晨朝時以諸定力，除飢饉劫，令諸有情皆得飽滿。此善男子，以諸定力作如是等，無量、無邊、不可思議、利益安樂諸有情事。
This virtuous being has, for countless and immeasurable eons, in the evil times of the five impurities and in worlds without a Buddha, guided beings to maturity. Furthermore, in the future, surpassing this number, there may be worlds where the calamity of warfare arises, harming beings. Upon witnessing this, this virtuous being, at the break of dawn, through the power of meditative concentration, dispels the calamity of warfare, causing beings to treat one another with kindness and compassion. Or there may be worlds where the calamity of pestilence arises, harming beings. Upon witnessing this, this virtuous being, at the break of dawn, through the power of meditative concentration, dispels the calamity of pestilence, causing beings to attain peace and well-being. Or there may be worlds where the calamity of famine arises, harming beings. Upon witnessing this, this virtuous being, at the break of dawn, through the power of meditative concentration, dispels the calamity of famine, causing beings to be fully satisfied. Through the power of meditative concentration, this virtuous being performs such immeasurable, boundless, and inconceivable deeds that bring benefit, peace, and happiness to all beings.
「此善男子，具足成就無量、無數、不可思議、殊勝功德，常勤精進利益安樂一切有情。曾於過去無量、無數、殑伽沙等佛世尊所，為欲成熟利益安樂諸有情故，發起大悲，堅固難壞、勇猛、精進、無盡誓願。由此大悲堅固難壞、勇猛、精進、無盡誓願增上勢力，於一日夜或一食頃，能度無量、百、千、俱胝那庾多數諸有情類，皆令解脫種種憂苦，及令一切如法所求，意願滿足。
This virtuous being has fully perfected immeasurable, countless, inconceivable, and supreme virtues. He constantly applies diligent effort to benefit and bring peace and happiness to all sentient beings. In the presence of innumerable, countless Buddhas as numerous as the sands of the Ganges River in past ages, he aroused great compassion for the sake of maturing, benefiting, and bringing peace and happiness to sentient beings, establishing firm, unbreakable, courageous, diligent, and boundless vows. Empowered by this great compassion and his firm, unbreakable, courageous, diligent, and boundless vows, within a single day and night or even the time it takes to eat a meal, he is able to liberate countless hundreds, thousands, millions, and billions of sentient beings, freeing them from all kinds of sorrow and suffering, and fulfilling all their righteous wishes and aspirations.
「隨所在處，若諸有情，種種希求憂苦逼切；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，離諸憂苦。隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，飢渴所逼；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，飲食充足。隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，乏少種種衣服、寶飾、醫藥、床敷、及諸資具；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得如法所求，衣服、寶飾、醫藥、床敷、及諸資具無不備足，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，愛樂別離，怨憎合會；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得愛樂合會，怨憎別離，隨其所應，安置生天、涅槃之道。
In any place, if there are beings who are tormented by various desires and sorrows, and if someone can sincerely call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then all will have their rightful wishes fulfilled and be freed from all sorrows. According to their needs, they will be set on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings who are driven by hunger and thirst, and if someone can sincerely call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then all will have their rightful wishes fulfilled and be amply provided with food and drink. According to their needs, they will be set on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings who lack various clothes, precious ornaments, medicine, bedding, or other necessities, and if someone can sincerely call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then all will have their rightful wishes fulfilled and be fully supplied with clothes, precious ornaments, medicine, bedding, and all other necessities. According to their needs, they will be set on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings who suffer from separation from loved ones or forced association with those they resent, and if someone can sincerely call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then all will be reunited with loved ones and separated from those they resent. According to their needs, they will be set on the path leading to rebirth in heavenly realms or to Nirvana.
「隨所在處，若諸有情，身心憂苦，眾病所惱；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得身心安樂、眾病除愈，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，互相乖違，興諸鬪諍；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得捨毒害心，共相和穆，歡喜忍受，展轉悔愧，慈心相向，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，閉在牢獄、杻械、枷鎖、檢繫其身，具受眾苦；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得解脫牢獄、杻械、枷鎖，自在歡喜，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，應被囚執、鞭撻、拷楚、臨當被害；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得免離囚執、鞭撻加害，隨其所應，安置生天、涅槃之道。
Wherever beings may be, if they are distressed in body and mind, tormented by various illnesses; and if there are those who can wholeheartedly call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will attain peace and happiness in body and mind, and their illnesses will be cured. According to their circumstances, they will be placed on the path leading to rebirth in heavenly realms or to Nirvana.
Wherever beings may be, if they are in conflict with one another, engaging in disputes and quarrels; and if there are those who can wholeheartedly call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will abandon their harmful intentions, become harmonious and respectful, joyfully endure, repent and feel remorse toward one another, and treat each other with kindness. According to their circumstances, they will be placed on the path leading to rebirth in heavenly realms or to Nirvana.
Wherever beings may be, if they are confined in prisons, bound by shackles, chains, and fetters, suffering various torments; and if there are those who can wholeheartedly call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will be freed from prisons, shackles, chains, and fetters, attaining freedom and joy. According to their circumstances, they will be placed on the path leading to rebirth in heavenly realms or to Nirvana.
Wherever beings may be, if they are facing imprisonment, flogging, torture, or imminent execution; and if there are those who can wholeheartedly call upon, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will be spared from imprisonment, flogging, and harm. According to their circumstances, they will be placed on the path leading to rebirth in heavenly realms or to Nirvana.
「隨所在處，若諸有情，身心疲倦氣力羸惙；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得身心暢適，氣力強盛，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，諸根不具，隨有損壞；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得諸根具足，無有損壞，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，顛狂心亂，鬼魅所著；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得心無狂亂，離諸擾惱，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，貪欲、瞋恚、愚癡、忿恨、慳嫉、憍慢、惡見、睡眠、放逸、疑等皆悉熾盛，惱亂身心，常不安樂；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離貪欲等身心安樂，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，為火所焚，為水所溺，為風所飄，或於山巖崖岸，樹舍顛墜墮落，其心慞惶；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸危難，安隱無損。隨其所應，安置生天、涅槃之道。
In any place, if there are beings whose bodies and minds are weary, whose energy is depleted and strength is weak, and who can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha—they will all attain ease and comfort in body and mind, abundant energy and robust strength. According to their capacity, they will be established on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings whose faculties are incomplete or impaired in any way, and who can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha—they will all attain complete and unimpaired faculties. According to their capacity, they will be established on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings who are deranged, mentally confused, or possessed by ghosts and spirits, and who can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha—they will all attain minds free from madness and confusion, liberated from all disturbances and afflictions. According to their capacity, they will be established on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings in whom greed, hatred, ignorance, resentment, stinginess, jealousy, arrogance, wrong views, drowsiness, heedlessness, doubt, and so forth blaze fiercely, tormenting body and mind so that they find no constant peace or joy, and who can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha—they will all be freed from greed and the rest, attaining peace and joy in body and mind. According to their capacity, they will be established on the path leading to rebirth in heavenly realms or to Nirvana.
In any place, if there are beings caught in fire, drowning in water, blown by fierce winds, or who have fallen from cliffs, rocky ledges, trees, or buildings—their hearts terrified—and who can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha—they will all escape every danger and be safe, secure, and unharmed. According to their capacity, they will be established on the path leading to rebirth in heavenly realms or to Nirvana.
「隨所在處，若諸有情，為諸毒蛇毒蟲所螫，或被種種毒藥所中；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸惱害，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，惡鬼所持成諸瘧病，或日日發，或隔日發，或三四日而一發者，或令狂亂，身心戰掉，迷悶失念，無所了知；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得解脫無畏，身心安適，隨其所應，安置生天、涅槃之道。隨所在處，若諸有情，為諸藥叉、羅剎、餓鬼、畢舍遮鬼、布怛那鬼、鳩畔荼鬼、羯吒布怛那鬼、吸精氣鬼，及諸虎、狼、師子、惡獸、蠱毒、厭禱、諸惡呪術、怨賊、軍陣，及餘種種諸怖畏事之所纏繞，身心慞惶、懼失身命，惡死貪生，厭苦求樂；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切皆得離諸怖畏，保全身命，隨其所應，安置生天、涅槃之道。
Wherever you may be, if any living being is bitten by poisonous snakes or insects, or is afflicted by various toxic substances; if they can wholeheartedly call upon the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will be freed from such afflictions and harm. According to their capacity, they will be established on the path leading to rebirth in the heavens or to Nirvana.
Wherever you may be, if any living being is possessed by evil spirits, resulting in malarial fevers—whether they occur daily, every other day, or every three or four days—or if they are driven to madness, their bodies and minds trembling, confused and losing mindfulness, unaware of their surroundings; if they can wholeheartedly call upon the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will be liberated from fear. Their bodies and minds will find peace and comfort, and according to their capacity, they will be established on the path leading to rebirth in the heavens or to Nirvana.
Wherever you may be, if any living being is entangled by Yaksas, Rakshasas, hungry ghosts, Pisacas, Putanas, Kumbhandas, Kataputanas, or spirits that drain one's vitality, as well as by tigers, wolves, lions, fierce beasts, venomous creatures, curses, evil incantations, enemies, thieves, armies, battles, and all other kinds of terrifying circumstances—if their bodies and minds are filled with panic, fearing for their lives, dreading a bad death while clinging to life, weary of suffering and seeking happiness; if they can wholeheartedly call upon the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, all will be freed from such fears, their lives preserved. According to their capacity, they will be established on the path leading to rebirth in the heavens or to Nirvana.
「隨所在處，若諸有情，或為多聞、或為淨信、或為淨戒、或為靜慮、或為神通、或為般若、或為解脫、或為妙色、或為妙聲、或為妙香、或為妙味、或為妙觸、或為利養、或為名聞、或為功德、或為工巧、或為花果、或為樹林、或為床座、或為敷具、或為道路、或為財穀、或為醫藥、或為舍宅、或為僕使、或為彩色、或為甘雨、或為求水、或為稼穡、或為扇拂、或為涼風、或為求火、或為車乘、或為男女、或為方便、或為修福、或為溫暖、或為清涼、或為憶念、或為種種世、出世間，諸利樂事，於追求時，為諸憂苦之所逼切；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，此善男子，功德、妙定、威神力故，令彼一切皆離憂苦，意願滿足，隨其所應，安置生天、涅槃之道。
Wherever they may be, if there are beings who, in their pursuit of any of the following—whether for extensive learning, pure faith, pure precepts, meditative concentration, spiritual powers, wisdom, liberation, beautiful form, pleasing sounds, fragrant scents, exquisite tastes, delightful sensations, material support, reputation, merit, skillful craftsmanship, flowers and fruits, groves of trees, beds and seats, coverings and furnishings, roads and paths, wealth and grain, medicine and healing, houses and dwellings, servants and attendants, colors and hues, timely rain, seeking water, farming and harvest, fans and whisks, cool breezes, seeking fire, vehicles and carriages, sons and daughters, skillful means, cultivating blessings, warmth, coolness, remembrance, or any of the various worldly and transcendental benefits and joys—are tormented and oppressed by sorrow and suffering in their striving, if they can wholeheartedly invoke the name, recite, revere, and make offerings to the Bodhisattva Mahasattva Ksitigarbha, then through this noble one's merit, wondrous concentration, and majestic spiritual power, he will cause all of them to be freed from sorrow and suffering, their wishes fulfilled, and according to their capacity, establish them on the path leading to rebirth in heavenly realms or to Nirvana.
「隨所在處，若諸有情，以諸種子，殖於荒田、或熟田中，若勤營務、或不營務；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，此善男子，功德、妙定、威神力故，令彼一切果實豐稔。所以者何？此善男子，曾過無量、無數大劫，於過數量佛世尊所，發大精進堅固誓願，由此願力，為欲成熟諸有情故，常普任持一切大地，常普任持一切種子，常普令彼一切有情隨意受用。此善男子威神力故，能令大地一切，草木、根鬚、芽莖、枝葉、花果，皆悉生長，藥穀、苗稼、花果、茂實成熟，潤澤香潔軟美。
Wherever beings may be—whether they sow seeds in barren fields or fertile soil, whether they tend them diligently or not—if they wholeheartedly invoke the name of, recite, revere, and make offerings to the Bodhisattva Mahasattva Kṣitigarbha, then through this noble being’s merit, wondrous concentration, and majestic power, all their fruits and grains will flourish abundantly.
Why is this so? For countless, immeasurable great kalpas, this noble being has made firm and vigorous vows before innumerable Buddhas, World-Honored Ones. Through the power of these vows, in order to ripen all beings, he constantly upholds and sustains the entire earth and all seeds, always enabling all beings to enjoy them at will.
By the majestic power of this noble being, all grasses, trees, roots, fibers, sprouts, stems, branches, leaves, flowers, and fruits upon the earth are made to grow. Medicinal plants, grains, seedlings, crops, flowers, fruits—all become rich, ripe, moist, fragrant, pure, soft, and delicious.
「隨所在處，若諸有情，貪、瞋、癡等，皆猛利故，造作殺生、或不與取、或欲邪行、或虛誑語、或麁惡語、或離間語、或雜穢語、或貪、或瞋、或復邪見、十惡業道；有能至心稱名、念誦、歸敬、供養地藏菩薩摩訶薩者，一切煩惱悉皆銷滅，遠離十惡，成就十善，於諸眾生，起慈悲心及利益心。此善男子，成就如是，功德、妙定、威神之力，勇猛、精進，於一食頃，能於無量、無數佛土，一一土中以一食頃，皆能度脫無量、無數、殑伽沙等所化有情，令離眾苦皆得安樂，隨其所應，安置生天、涅槃之道。
Wherever beings may be, if they are driven by intense greed, hatred, or delusion to commit the ten unwholesome deeds—such as killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, idle chatter, greed, hatred, or wrong view—those who sincerely call upon the name, recite, take refuge in, and make offerings to the Bodhisattva Kṣitigarbha will see all their afflictions dissolve. They will turn away from the ten unwholesome actions and accomplish the ten wholesome ones, cultivating a mind of compassion and benefit toward all beings.
This noble being, through the power of his merit, profound concentration, and majestic spiritual might, with courageous and diligent effort, can in the time it takes to eat a single meal liberate immeasurable, countless beings—as numerous as the sands of the Ganges—in each and every one of countless Buddha‑lands. He relieves them of all sufferings and brings them happiness, guiding them according to their capacity toward rebirth in heavenly realms or the path to Nirvana.
「此善男子，成就如是，如我所說，不可思議諸功德法，堅固誓願，勇猛、精進。為欲成熟諸有情故，於十方界，或時現作大梵王身，為諸有情如應說法。或復現作大自在天身、或作欲界他化自在天身、或作樂變化天身、或作覩史多天身、或作夜摩天身、或作帝釋天身、或作四大王天身、或作佛身、或作菩薩身、或作獨覺身、或作聲聞身、或作轉輪王身、或作剎帝利身、或作婆羅門身、或作茷舍身、或作戍達羅身、或作丈夫身、或作婦女身、或作童男身、或作童女身、或作健達縛身、或作阿素洛身、或作緊捺洛身、或作莫呼洛伽身、或作龍身、或作藥叉身、或作羅剎身、或作鳩畔荼身、或作畢舍遮身、或作餓鬼身、或作布怛那身、或作羯吒布怛那身、或作粤闍訶洛鬼身、或作師子身、或作香象身、或作馬身、或作牛身、或作種種禽獸之身、或作剡魔王身、或作地獄卒身、或作地獄諸有情身，現作如是等，無量、無數異類之身，為諸有情如應說法，隨其所應，安置三乘不退轉位。
This noble being has attained these inconceivable qualities and virtues, just as I have described. With unwavering vows, courageous and diligent effort, he works to mature all sentient beings. Throughout the ten directions, he manifests in various forms to teach beings according to their needs.
He may appear as the Great Brahma King, or as the Great Lord of the Heavens. He may take the form of a god in the Realm of Desire, such as a Paranimmita-vasavatti deva, a Nimmānarati deva, a Tusita deva, a Yāma deva, a Śakra deva, or a Four Heavenly Kings deva.
He may manifest as a Buddha, a Bodhisattva, a Pratyekabuddha, or a Śrāvaka. He may appear as a Wheel-Turning King, a Kshatriya, a Brahmin, a Vaishya, or a Shudra. He may take the form of a man, a woman, a young boy, or a young girl.
He may manifest as a Gandharva, an Asura, a Kinnara, a Mahoraga, or a Nāga. He may appear as a Yaksha, a Rākshasa, a Kumbhāṇḍa, a Piśāca, a hungry ghost, a Putana, a Kataputana, or a Vetāla.
He may take the form of a lion, a fragrant elephant, a horse, a cow, or various kinds of birds and beasts. He may manifest as Yama, the lord of the underworld, as a hell guard, or as a being suffering in the hell realms.
In this way, he manifests in countless, immeasurable different forms, teaching beings according to their needs and guiding them, as appropriate, to secure their place on the Three Vehicles, never to regress.
「善男子！如是大士，成就如是不可思議諸功德法，是諸殊勝功德伏藏、是諸解脫珍寶出處、是諸菩薩明淨眼目、是趣涅槃商人導首。如是乃至能無功用轉大法輪，如前廣說。
"Virtuous one! Such a great being has attained these inconceivable virtuous qualities. They are a treasury of supreme merits, a source of liberation's precious jewels, the clear eyes of all bodhisattvas, and the guide for merchants journeying toward Nirvana. They can even turn the great Dharma wheel effortlessly, as previously explained in detail."
「善男子！假使有人，於其彌勒及妙吉祥，并觀自在、普賢之類，而為上首，殑伽沙等諸大菩薩摩訶薩所，於百劫中，至心歸依、稱名、念誦、禮拜、供養、求諸所願，不如有人於一食頃，至心歸依、稱名、念誦、禮拜、供養地藏菩薩，求諸所願速得滿足。所以者何？地藏菩薩利益安樂一切有情，令諸有情所願滿足，如如意寶，亦如伏藏。如是大士，為欲成熟諸有情故，久修堅固大願、大悲、勇猛、精進，過諸菩薩。是故，汝等應當供養。」
"Good man! Suppose there were a person who, for a hundred eons, with utmost sincerity took refuge in, invoked the name of, recited, bowed to, and made offerings to as many great bodhisattvas as there are sands in the Ganges River—with Maitreya, Mañjuśrī, Avalokiteśvara, Samantabhadra, and others as their leaders—seeking the fulfillment of their wishes. Even that would not compare to someone who, for the span of a single meal, with utmost sincerity takes refuge in, invokes the name of, recites, bows to, and makes offerings to the Bodhisattva Kṣitigarbha, seeking the fulfillment of their wishes, for they would swiftly attain satisfaction. Why is this? The Bodhisattva Kṣitigarbha benefits and brings peace and happiness to all sentient beings, fulfilling their wishes like a wish-fulfilling jewel or a hidden treasure. This great being, for the sake of maturing sentient beings, has long cultivated steadfast great vows, great compassion, courage, and diligence, surpassing other bodhisattvas. Therefore, all of you should make offerings to him."
爾時，十方諸來大眾、一切菩薩摩訶薩，及諸聲聞、天人、藥叉、健達縛等，皆從座起，隨力所作，各持種種金銀等屑，眾寶、花香，奉散地藏菩薩摩訶薩。復持種種上妙衣服、末尼寶珠、真珠花鬘、真珠瓔珞、金銀寶縷、幢幡蓋等，奉上地藏菩薩摩訶薩。復以無量上妙音樂、種種讚頌、恭敬供養地藏菩薩。
At that moment, all the great assemblies from the ten directions—every great Bodhisattva, every voice-hearer, deva, human, yaksha, and gandharva—rose from their seats. According to their ability, they each took various offerings: gold and silver dust, precious gems, flowers, and incense, and respectfully scattered them before the great Bodhisattva Ksitigarbha.
They also presented him with many exquisite garments, mani jewels, pearl garlands, pearl necklaces, gold and silver threads, banners, canopies, and more.
Furthermore, they offered boundless, sublime music and sang various hymns of praise, all to honor and make offerings to the Bodhisattva Ksitigarbha.
爾時，地藏菩薩摩訶薩，持此種種上妙供具，迴奉世尊，而說頌曰：
At that time, the Bodhisattva Kṣitigarbha, the Great Being, holding these various sublime offerings, presented them to the World-Honored One and spoke this verse:
「天、人、龍、神所供養， 十方菩薩皆來奉，
聞救世有大功德， 唯願受我最勝供。」
"Heavenly beings, humans, dragons, and spirits make offerings, Bodhisattvas from all directions come to pay homage. Hearing of the great merit in saving the world, I pray you accept my most sublime offering."
爾時，地藏菩薩摩訶薩說是頌已，頂禮佛足。於是世尊復說頌曰：
Then, after reciting these verses, the Bodhisattva Mahasattva Ksitigarbha bowed at the Buddha's feet. Thereupon, the World-Honored One spoke these verses in reply:
「起堅固慧清淨心， 滅諸有情無量苦，
施眾妙樂如寶手， 能斷惑網如金剛。
起大悲慧具精進， 善持妙供奉世尊，
以海智救苦眾生， 登諸趣有無畏岸。」
"With steadfast wisdom and a pure heart, You relieve beings of boundless suffering, Grant exquisite joy like a treasure-bestowing hand, And sever delusion's net like a diamond.
With compassionate wisdom and tireless vigor, You offer sublime worship to the World-Honored One, Using ocean-deep wisdom to save suffering beings, Guiding them fearlessly to the shore beyond all realms."
爾時，地藏菩薩摩訶薩即從座起，而白佛言：「大德世尊！我當濟度此四洲渚世尊弟子，一切苾芻，及苾芻尼，鄔波索迦，鄔波斯迦，令其皆得，增長憶念、增長守護憶念、增長壽命、增長身體、增長無病、增長色力、增長名聞、增長資具、增長親友、增長弟子、增長淨戒、增長多聞、增長慧捨、增長妙定、增長安忍、增長方便、增長覺分聖諦光明、增長趣入大乘正道、增長法明、增長成熟有情、增長大慈大悲、增長一切白法、增長妙稱遍滿三界、增長法雨普潤三界、增長一切大地精氣滋味、增長一切眾生精氣善作事業、增長正法精氣善行、增長智慧光明、增長六到彼岸妙行、增長五眼、增長灌頂、增長生天涅槃。所謂有名，具足水火吉祥光明大記明呪總持章句，我於過去殑伽沙等佛世尊所，親承受持此陀羅尼，能令增長一切白法，增長一切種子、根鬚、芽莖、枝葉、花果、藥穀、精氣、滋味，增長雨澤，增長有益地、水、火、風，增長喜樂，增長財寶，增長勝力，增長一切受用資具。此陀羅尼能令一切智慧猛利，破煩惱賊。」
At that time, the Bodhisattva Mahasattva Ksitigarbha rose from his seat and addressed the Buddha, saying: "O Virtuous World-Honored One! I shall aid and deliver all the disciples of the World-Honored One in these four continents and isles—all bhikkhus and bhikkhunis, upasakas and upasikas—enabling them all to attain:
- increase in mindfulness, - increase in the protection of mindfulness, - increase in lifespan, - increase in physical health, - increase in freedom from illness, - increase in vigor and complexion, - increase in reputation, - increase in resources and necessities, - increase in friends and relatives, - increase in disciples, - increase in pure precepts, - increase in learning, - increase in wisdom and generosity, - increase in sublime concentration, - increase in patience and forbearance, - increase in skillful means, - increase in the illumination of the factors of enlightenment and the noble truths, - increase in entry into the great vehicle’s true path, - increase in the clarity of the Dharma, - increase in the maturation of sentient beings, - increase in great compassion and great kindness, - increase in all wholesome qualities, - increase in excellent renown pervading the three realms, - increase in Dharma rain moistening the three realms, - increase in the vital essence and flavor of all the great earth, - increase in the vital energy of all beings for performing good deeds, - increase in the vital essence of the true Dharma for virtuous practice, - increase in the light of wisdom, - increase in the sublime practices of the six perfections, - increase in the five eyes, - increase in empowerment, - increase in rebirth in the heavens and attainment of Nirvana.
There is what is called the 'Great Dharani of Auspicious Light, Complete with Water and Fire, Which Bears Great Illumination and Remembrance.' In the past, at the place of as many Buddhas, World-Honored Ones, as there are sands in the Ganges River, I personally received and upheld this dharani. It can cause the increase of all wholesome qualities, the increase of all seeds, roots, fibers, sprouts, stems, branches, leaves, flowers, fruits, medicinal herbs, grains, vital essence, and flavors; the increase of rainfall; the increase of beneficial earth, water, fire, and wind; the increase of joy and happiness; the increase of wealth and treasures; the increase of superior power; the increase of all enjoyments and resources.
This dharani can make all wisdom sharp and fierce, capable of destroying the thieves of afflictions."
即說呪曰：
Then he spoke this mantra:
「讖蒱(一)讖蒱(二)讖讖蒱(三)阿迦舍讖蒱(四)縛羯洛讖蒱(五)菴跋洛讖蒱(六)筏羅讖蒱(七)伐折洛讖蒱(八)阿路迦讖蒱(九)萏摩讖蒱(十)薩帝(丁𤿺反)摩讖蒱(十一)薩帝(丁𤿺反)昵(泥吉反)訶羅讖蒱(十二)毘婆(縛迦反)路迦插婆讖蒱(十三)鄔波睒摩讖蒱(十四)奈野娜讖蒱(十五)鉢剌惹三牟底(都異反)剌拏讖蒱(十六)剎拏讖蒱(十七)毘濕婆(縛迦反)梨夜讖蒱(十八)舍薩多臘婆(縛迦反)讖蒱(十九)毘阿(去聲)荼素(上聲)吒(二十)(知戒反)莫醯隸(二十一)萏謎(二十二)睒謎(二十三)斫羯洛細(二十四)斫羯洛沫呬隸(二十五)廁(初凡反)隷(二十六)諀(匹里反)隸(二十七)揭剌婆跋羅伐剌帝(二十八)𣢁(上聲醯以反)㘑(二十九)鉢臘薜(三十)鉢剌遮囉飯怛泥(三十一)(去聲)曷剌怛泥(三十二)(去聲)播囉(三十三)遮遮遮遮(三十四)𣢁(上聲)隸(三十五)弭隸(三十六)黳羯他(三十七)託契(三十八)託齲盧(三十九)闥㘑(四十)闥㘑(四十一)弭隸(四十二)磨綻(四十三)(徒界反)癉綻(四十四)(徒界反)矩隸(四十五)弭隸隸(四十六)盎矩之多毘(四十七)遏𠼝(四十八)祁(上聲)𠼝(四十九)波囉祁(上聲)𠼝(五十)矩吒苫沫隸(五十一)敦祇(五十二)(葵計反)敦祇(五十三)(葵計反)敦具隸(五十四)滸盧(五十五)滸盧(五十六)滸盧(五十七)矩盧窣都弭隸(五十八)弭𭇶第(五十九)彌𭇶綻(六十)(徒界反)叛荼陀(六十一)喝(訶葛反)羅(六十二)𣢁(上聲)梨(六十三)滸盧(六十四)滸魯盧(六十五)
Chenpu(1) Chenpu(2) Chen Chenpu(3) Ajiashe Chenpu(4) Fojieluo Chenpu(5) Anbaluo Chenpu(6) Faluo Chenpu(7) Fazheluo Chenpu(8) Alujia Chenpu(9) Danmo Chenpu(10) Sadimo Chenpu(11) Sadiniheluo Chenpu(12) Pipo Lujia Chapo Chenpu(13) Wuboshanmo Chenpu(14) Naiyena Chenpu(15) Bolarezhanmoudi Lanuo Chenpu(16) Chanuo Chenpu(17) Pishipo Liye Chenpu(18) Sheshaduolapo Chenpu(19) Pi'atu Suzha(20) Mo Xili(21) Danmi(22) Shanmi(23) Zhuojieluoxi(24) Zhuojieluomoxili(25) Celai(26) Pilai(27) Jielapoboluofaladi(28) Xili(29) Bolabei(30) Bolazhelafandani(31) Heladani(32) Boluo(33) Zhe Zhe Zhe Zhe(34) Xili(35) Mili(36) Yijieta(37) Tuoqi(38) Tuoqulu(39) Talai(40) Talai(41) Mili(42) Mozhan(43) Danzhan(44) Julai(45) Mililai(46) Angjuzhiduopi(47) Echi(48) Qichi(49) Boluo Qichi(50) Juzhashanmoli(51) Dunqi(52) Dunqi(53) Dunjulai(54) Hulü(55) Hulü(56) Hulü(57) Julusudumili(58) Miqidi(59) Miqizhan(60) Pantuotuo(61) Heluo(62) Xili(63) Hulü(64) Hululu(65)
「善說能淨諸有塵、 善說能淨鬪諍劫、
善說能淨濁惡意、 善說能淨濁大種、
善說能淨濁惡味、 善說能淨濁惡氣、
善說能滿諸希望、 善說能成諸稼穡、
善說能令一切佛， 如來世尊所加護，
善說又能令一切， 菩薩加護而隨喜。
Well spoken, it purifies all worldly dust; Well spoken, it purifies the age of conflict; Well spoken, it purifies defiled intentions; Well spoken, it purifies the corrupted elements; Well spoken, it purifies foul tastes; Well spoken, it purifies foul odors; Well spoken, it fulfills all hopes; Well spoken, it brings forth abundant harvests; Well spoken, it is blessed and protected By all Buddhas, the Tathagatas, the World-Honored Ones; Well spoken, it is also guarded and rejoiced in By all Bodhisattvas.
「世尊！如是具足水火吉祥光明大記明呪總持章句，我於過去殑伽沙等佛世尊所，親承受持此陀羅尼。能令增長一切白法，廣說乃至增長一切受用資具。
"World-Honored One! This great mantra, complete with the auspicious light of water and fire, this total mastery of verses, I have personally received and upheld from as many Buddhas, World-Honored Ones, as there are sands in the Ganges River. It can cause all wholesome qualities to increase, and broadly speaking, it even increases all provisions and necessities for living."
「大德世尊！此陀羅尼，普能濟度此四洲渚世尊弟子，一切苾芻、及苾芻尼、鄔波索迦、鄔波斯迦，令其皆得增長憶念，廣說乃至增長一切受用資具。此陀羅尼，能令世尊甘露聖教熾然久住，利益安樂三界眾生。」
"Venerable World-Honored One! This dhāraṇī has the power to universally aid and liberate all disciples of the World-Honored One across the four continents and islands—all bhikkhus and bhikkhunīs, upāsakas and upāsikās—enabling them to increase mindfulness and, broadly speaking, to enhance all necessities and provisions for their livelihood. This dhāraṇī can cause the World-Honored One’s holy teaching of nectar to blaze forth and endure long, bringing benefit, peace, and happiness to all beings in the three realms."
爾時，地藏菩薩摩訶薩，演說如是大記明呪總持章句。時，佉羅帝耶山，普皆震動，俱胝天樂不鼓自鳴，雨無量種天妙香花及珍寶等，一切眾會咸悉驚躍，皆獲希奇得未曾有。
At that moment, the Bodhisattva Kṣitigarbha, the Great Being, proclaimed this great mantra of clear remembrance and all-embracing verses. Then, Mount Khāradvīja shook in its entirety, countless celestial instruments sounded without being struck, and a rain of innumerable heavenly fragrant flowers and precious jewels descended. All those gathered were filled with awe and wonder, experiencing something rare and unprecedented.
時，眾會中有，大吉祥天女、具大吉祥天女、大池妙音天女、大堅固天女、具大水天女、放大光天女而為上首，總有一萬八千天女，於四大種皆得自在，從座而起，稽首佛足，合掌恭敬，而白佛言：「希有，大德！甚奇，世尊！我等雖於諸四大種得自在轉，而不能知是四大種初中後相生滅違順。如此大士，已得微細甚深般若波羅蜜多，能善了知是四大種初中後相生滅違順。」
At that time, among the assembly, there were the Great Auspicious Goddess, the Goddess Endowed with Great Auspiciousness, the Goddess of Wonderful Sound from the Great Lake, the Goddess of Great Firmness, the Goddess Endowed with Great Waters, and the Goddess Who Emits Great Light, leading a total of eighteen thousand goddesses. They had mastery over the four great elements. Rising from their seats, they bowed at the feet of the Buddha, joined their palms respectfully, and addressed him, saying:
"Rare and extraordinary, O Great Sage! How wondrous, O World-Honored One! Though we possess mastery over the four great elements, we cannot comprehend their beginning, middle, and end—their arising and ceasing, their opposition and harmony. Yet this great being has attained the subtle and profound perfection of wisdom and skillfully understands the beginning, middle, and end of the four great elements—their arising and ceasing, their opposition and harmony."
佛言：「如是，如是。天女！此善男子，已得微細甚深般若波羅蜜多，能善了知是四大種初中後相生滅違順。天女當知，如如意珠具足眾德，能雨種種上妙珍寶，施諸眾生；此善男子亦復如是，能雨種種覺支珍寶，施諸眾生。如寶洲渚種種珍寶，充滿其中；此善男子亦復如是，成就種種覺支珍寶。如天波利質多羅樹，眾妙香花之所嚴飾；此善男子亦復如是，種種微妙佛法珍寶，而自莊嚴。如師子王，一切畜獸無能驚伏；此善男子亦復如是，一切眾生無能驚伏。譬如朗日，能滅世間一切昏暗；此善男子亦復如是，能滅一切眾生惡見，無明昏暗。譬如明月，於夜分中，能示一切失道眾生平坦正路，隨其欲往，皆令得至；此善男子亦復如是，於無明夜，能示一切迷三乘道，馳騁生死曠野眾生，三乘正路，隨其所應，方便安立，令得出離。譬如大地一切種子，樹山、稼穡、地身眾生，之所依止；此善男子亦復如是，一切殊妙菩提分法之所依止。譬如大寶妙高山王，善住堅固，無缺無隙；此善男子亦復如是，善住一切不共佛法。由不棄捨諸眾生故，名為無缺。一切善根皆善施與諸眾生故，名為無隙。譬如虛空一切眾生，皆所受用；此善男子亦復如是，一切眾生皆所受用。此善男子，成如是等，無量、無邊、諸功德法。」
The Buddha said: "Indeed, indeed. Heavenly maiden! This virtuous man has already attained the subtle and profound perfection of wisdom, and is able to skillfully understand the arising, ceasing, opposition, and harmony of the four great elements from beginning to end. Heavenly maiden, you should know: just as a wish-fulfilling jewel, endowed with all virtues, can rain down various exquisite treasures to bestow upon all beings, so too is this virtuous man—he can rain down the treasures of the awakening factors upon all beings. Just as a jeweled island is filled with all kinds of precious gems, so too is this virtuous man—he is accomplished in the treasures of the awakening factors. Just as the celestial Pārijāta tree is adorned with all wonderful fragrant flowers, so too is this virtuous man—he is adorned with the precious jewels of the subtle and wondrous Dharma. Just as the lion king cannot be startled or subdued by any beast, so too is this virtuous man—he cannot be startled or subdued by any being. Just as the bright sun can dispel all darkness in the world, so too is this virtuous man—he can dispel all the evil views and the darkness of ignorance in beings. Just as the bright moon, in the night, can show all lost beings the level and right path, enabling them to reach wherever they wish to go, so too is this virtuous man—in the night of ignorance, he can show all beings who are lost on the three vehicles, racing through the wilderness of birth and death, the right path of the three vehicles. According to their capacities, he skillfully establishes them, enabling them to escape. Just as the great earth is the support for all seeds, trees, mountains, crops, and earth-dwelling beings, so too is this virtuous man—he is the support for all the sublime factors of enlightenment. Just as the great precious king of mountains stands firm, solid, without flaw or gap, so too is this virtuous man—he stands firm in all the unique qualities of the Buddha-Dharma. Because he never abandons beings, he is called flawless. Because he skillfully bestows all wholesome roots upon beings, he is called gapless. Just as space is used by all beings, so too is this virtuous man—he is used by all beings. This virtuous man has accomplished such immeasurable, boundless qualities of merit."
時，諸大眾聞說地藏菩薩摩訶薩，成就無量稱讚功德，皆獲希奇得未曾有，尊重恭敬，皆大歡喜，至心諦觀地藏菩薩目不暫捨。爾時，世尊重顯此義，而說頌曰：
At that time, the great assembly, hearing that the Bodhisattva Mahasattva Kṣitigarbha had accomplished immeasurable praiseworthy merits, all felt wonder such as they had never known before. With deep respect and reverence, they were filled with great joy. With utmost sincerity, they gazed intently upon Bodhisattva Kṣitigarbha, not letting their eyes stray from him for even a moment. Then, the World-Honored One, to further clarify this meaning, spoke these verses:
「地藏真大士， 具杜多功德，
現聲聞色相， 來稽首大師。
施諸眾生樂， 救脫三有苦，
雨無量種雨， 為供養大師。
天帝無垢生， 觀察四方已，
合掌恭敬住， 讚請於大師。
我見世尊眾， 末尼寶光明，
遍照諸佛國， 無不皆明了。
六通照世間， 今當來至此，
勇猛名地藏， 現出家威儀。
七聖財伏藏， 無畏佛音聲，
諸菩薩勝幢， 眾生之導首。
解脫寶所依， 福海具精進，
悲意樂聰敏， 救苦諸有情。
與怖者為城， 如明月示道，
生善根如地， 破惑如金剛。
能施解脫寶， 如水漂眾惑，
煩惱熱為蓋， 愈疾如良醫。
一日稱地藏， 功德大名聞，
勝俱胝劫中， 稱餘智者德。
能解諸眾生， 一切煩惱縛，
至健行定等， 諸定之彼岸。
十二緣清淨， 諸智如虛空，
破無邊佛土， 諸有情暗聚。
隨諸土入定， 四靜慮等流，
普令諸有情， 入定除惑熱。
眾生宿惡業， 刀兵病飢饉，
隨所在惱害， 皆能令解脫。
眾生五趣身， 諸苦所逼切，
歸敬地藏者， 有苦悉皆除。
眾生乘苦輪， 展轉相違害，
歸敬地藏者， 皆住忍慈心。
十二緣所怖， 追求苦所依，
歸敬地藏者， 皆安住無畏。
若樂修諸福， 正念戒聞慧，
歸敬地藏者， 所求皆滿足。
樂一一功德， 工巧藥種子，
歸敬地藏者， 所求皆滿足。
求諸穀藥田， 男女衣僕使，
歸敬地藏者， 所求皆滿足。
眾德具相應， 能任持大地，
因茲諸穀藥， 潤澤而細軟。
諸煩惱所覆， 樂行十惡業，
歸敬地藏者， 煩惱惡皆除。
現作種種身， 為眾生說法，
具足施功德， 悲愍諸眾生。
假使百劫中， 讚說其功德，
猶尚不能盡， 故皆當供養。」
"Kṣitigarbha, the true Great Being, possesses the complete virtues of ascetic practice. He appears in the form of a voice-hearer, and comes to bow in reverence to the Great Teacher.
He bestows joy upon all beings, rescuing them from the suffering of the three realms. He rains down immeasurable showers of Dharma, as offerings to the Great Teacher.
The Heavenly Lord, born without defilement, having observed the four directions, stands with palms joined in reverence, praising and inviting the Great Teacher.
I see the assembly of the World-Honored One, with jewel-like light of mani pearls, illuminating all Buddha-lands, making everything perfectly clear.
With six supernatural powers illuminating the world, he now comes to this place. The courageous one named Kṣitigarbha, manifests the dignified appearance of a renunciant.
A treasury of the seven noble riches, the fearless voice of the Buddha, a supreme banner among bodhisattvas, a guide for all beings.
A refuge of liberation's treasure, an ocean of merit with vigorous effort, his compassionate mind delights in wisdom, saving all suffering sentient beings.
A fortress for the fearful, like the moon showing the path, he nurtures wholesome roots like the earth, shatters delusion like a diamond.
He bestows the treasure of liberation, washing away afflictions like water. The heat of defilements is a cover, he heals like a skilled physician.
If one recites Kṣitigarbha's name for a single day, the merit and great renown gained surpasses that of praising other wise ones for countless eons.
He can liberate all beings from every bond of affliction, reaching the shore of meditative states like the 'Heroic Progress' samādhi.
With the twelve links purified, his wisdom is like empty space, destroying the dense darkness of sentient beings in boundless Buddha-lands.
Entering samādhi according to each land, flowing from the four meditations, he universally enables all beings to enter samādhi and remove afflictions' heat.
Beings' past evil karma— war, sickness, famine— whatever distress arises, he enables them to be liberated.
Beings in the five destinies, tormented by all sufferings, those who take refuge in Kṣitigarbha will have all their sufferings removed.
Beings riding the wheel of suffering, harming each other in turn, those who take refuge in Kṣitigarbha will abide in patience and compassion.
Terrified by the twelve links, pursuing suffering's basis, those who take refuge in Kṣitigarbha will dwell securely, without fear.
If you delight in cultivating merit, right mindfulness, precepts, learning, and wisdom, those who take refuge in Kṣitigarbha will have all their wishes fulfilled.
Delighting in each virtue, skill, medicine, or seeds, those who take refuge in Kṣitigarbha will have all their wishes fulfilled.
Seeking grains, medicinal fields, sons, daughters, clothes, or servants, those who take refuge in Kṣitigarbha will have all their wishes fulfilled.
Endowed with all virtues in harmony, able to sustain the great earth, through this, all grains and medicines become moist, soft, and rich.
Those covered by afflictions, delighting in ten unwholesome deeds, who take refuge in Kṣitigarbha will have afflictions and evils removed.
Manifesting in various forms, he teaches Dharma to beings. Complete in giving's merit, he has compassion for all beings.
Even if for a hundred eons one praised his virtues, still one could not exhaust them. Therefore, all should make offerings."
大乘大集地藏十輪經卷第一
Mahayana Great Collection Sutra of Ksitigarbha's Ten Wheels, Volume 1
(永徽二年正月廿三日於長安大慈恩寺翻經院法師玄奘奉 詔譯)
Translated on the twenty-third day of the first month in the second year of the Yonghui era, at the Great Ci'en Monastery in Chang'an, by the Dharma Master Xuanzang, by imperial decree.
(大慈恩寺沙門大乘光筆受 法海寺沙門神昉筆受)
Transcribed by the monk Dacheng Guang of the Great Compassion Temple and the monk Shenfang of the Fahai Temple.
(大總持寺沙門道觀筆受 蒲洲普救寺沙門行友證文)
Transcribed by the monk Daoguan of the Great Dhāraṇī Monastery, verified by the monk Xingyou of the Universal Salvation Monastery in Puzhou.
(普光寺沙門道智證文 汴洲真諦寺沙門玄忠證文)
Text certified by Monk Daozhi of Puguang Temple. Text certified by Monk Xuanzhong of Zhenyi Temple in Bianzhou.
(弘福寺沙門明濬正字 大總持寺沙門玄應正字)
Hongfu Temple Monk Mingjun proofread the text. Dazongchi Temple Monk Xuanying proofread the text.
(弘福寺沙門文備證義 蒲洲栖巖寺沙門神泰證義)
Hongfu Temple Monk Wenbei verified the text, Puzhou Qiyan Temple Monk Shentai verified the text.
(廓洲法講寺沙門道深證義 寶昌寺沙門法祥證義)
(Certified by Monk Daoshen of Kuozhou Fajiang Temple, and Monk Faxiang of Baochang Temple.)
(羅漢寺沙門慧貴證義 實際寺沙門道明證義)
Luohan Temple Monk Huigui verified the meaning. Shiji Temple Monk Daoming verified the meaning.
(大總持寺沙門道洪證義 大慈恩寺沙門玄奘奉詔譯)
The Great Dharani Monastery Monk Daohong verified the meaning. The Great Ci'en Monastery Monk Xuanzang translated by imperial decree.