《地藏经》阎浮众生业感品第四 (摘录)
Kṣitigarbha Sūtra’s Chapter Four: Jambudvīpa Sentient Beings’ Karmic Connections (Excerpt)
【留在秽土或往生净土？】
[To Stay In This Defiled Land Or Reach A Pure Land?]
尔时，地藏菩萨摩诃萨白佛言：「世尊！我承佛如来威神力故，遍百千万亿世界，分是身形，救拔一切业报众生。若非如来大慈力故，即不能作如是变化。我今又蒙佛付嘱，至阿逸多成佛已来，六道众生，遣令度脱。唯然，世尊，愿不有虑。」
At that time, Earth Treasury [Kṣitigarbha] Bodhisattva Mahāsattva to [Śākyamuni] Buddha (释迦牟尼佛) said, ‘World-Honoured [One], I, receiving [the] Buddha Thus Come [One’s] majestic supernormal powers thus, everywhere [in a] thousand million koṭis [of] worlds, divide this body’s forms, [to] save all sentient beings [with] karmic retribution. If not [with the] Thus Come [One’s] great loving-kindness’ power thus, [I am] then not able [to] create these such transformations. I now, again receiving [the] Buddha’s entrustment, until Ajita [who will] accomplish Buddhahood [has] already come, [will have the] six paths’ sentient beings, sent [and] enabled, [to be] delivered [and] liberated. It is so, World-Honoured [One]. May [you] not have worries.’
[Note 1: Even as a Great Bodhisattva (大菩萨), Earth Treasury Bodhisattva rides upon the Buddha’s power (佛力) to maximise the power and quantity of his manifestations (化身) in innumerable places, to deliver many sentient beings at the same time. This reminds us that with firm connection to a Buddha via mindfulness of Buddha (念佛), there will be empowerment with the Buddha’s supernormal powers. Such is especially so for all who have reached Āmítuófó’s (阿弥陀佛: Amitā[bha] Buddha) Pure Land (净土) with mindfulness of his name.]
[Note 2: According to Āmítuófó’s Twenty-Second Vow Of Bodhisattvas Attaining The Position Of One Life To Replacement (第二十二：菩萨一生补处愿) in the Immeasurable Life Sūtra’s《无量寿经》Seventh Chapter On Giving Rise To Great Vows (发大誓愿第七), which emphasises ease to most greatly practise the Bodhisattva path anywhere – ‘… Other directions’ Buddha lands’ all Bodhisattva assemblies, who come to be born in my land, will ultimately and definitely reach the Position Of One Life To Replacement (i.e. be ready to manifest Buddhahood). Excluded are those with fundamental vows, who with ease at places manifest, for sentient beings thus, wear the armour of great vows, accumulate and amass virtuous roots, to deliver and liberate all. Travelling to all Buddha lands, cultivating Bodhisattva practices, and making offerings to the ten directions’ all Buddha Thus Come Ones. Inspiring and transforming Ganges’ sands of immeasurable sentient beings, enabling them to be established on the unsurpassable right and true path, surpassing practices of ordinary peers of all grounds, manifesting in the present, cultivating of the virtues of Universal Virtue Bodhisattva (who represents perfect Bodhisattva practices)…’ (… 他方佛土诸菩萨众，来生我国，究竟必至一生补处。除其本愿自在所化。为众生故，被弘誓铠，积累德本，度脱一切。游诸佛国，修菩萨行，供养十方诸佛如来。开化恒沙无量众生，使立无上正真之道，超出常伦诸地之行，现前修习普贤之德。…)
It is thus a false dichotomy to assume that one must either remain in this defiled land (秽土) to practise the Bodhisattva path (菩萨道), or take rebirth in Āmítuófó’s Pure Land to advance on the Buddha path (佛道). The truth is, since the Bodhisattva path is also the path to Buddhahood, it is one with the Buddha path. Just as to be born here does not mean one must remain here, to be born in the Pure Land does not mean one must remain there either. The Pure Land is after all, a spiritual school for learning and practising the Dharma, for actualising it elsewhere, including here.]
[Note 3: There is often impractical ‘romanticism’ with misunderstanding, thus wishing to ’emulate’ Earth Treasury Bodhisattva ‘directly’, wanting to stay in this defiled land life after life to ‘deliver’ others here. However, such persons are still personally not delivered (i.e. liberated), likely to forget this aspiration in the very next life – just as we have already forgotten our past lives’ aspirations in this life. (In contrast, we will recollect all past lives in Āmítuófó’s Pure Land.)
Ajita (阿逸多) is Maitreya Bodhisattva (弥勒菩萨), who will come to this world about 5.7 billion years later, to manifest Buddhahood (佛果). The six paths (六道) are (i) hell-beings’ path (地狱道), (ii) hungry ghosts’ path (饿鬼道), (iii) animals’ path (畜生道), (iv) human beings’ path (人道), (v) asuras’ path (阿修罗道) and (vi) heavenly beings’ path (天道).
To qualify for the Buddha’s entrustment to take care of all sentient beings here is not so easy after all, what more if one lacks training via a Buddha directly, in his Pure Land. In this Dharma-Ending Age (末法时期), if not practising to reach Pure Land for spiritual upgrading, most will have spiritual backsliding, ending up as the very six paths’ sentient beings who need to be delivered by other Bodhisattvas, including Earth Treasury Bodhisattva! We should only relieve the Bodhisattvas’ burden; not add to it.]
【先亲自生净土或先劝人生净土？】
[To Personally Reach Pure Land First Or Encourage Others To Reach Pure Land First?]
[Note 4: There is also the misconception that one must first reach Pure Land, to be able to guide others to Pure Land. It is possible to learn and practise the Pure Land teachings well, to successfully encourage others to likewise learn and practise them, with them reaching Pure Land before one does. In fact, it is only with the great skilful means of the Pure Land teachings, that ordinary beings (凡夫) like us, riding on the Buddha’s extraordinary vows, can definitively facilitate his deliverance of sentient beings. Upon reaching the Pure Land, all will definitely be liberated, and with training there, be able to function like Earth Treasury Bodhisattva.
In fact, according to the Sūtra In Which The Buddha Speaks Of Kṣitigarbha Bodhisattva《佛说地藏菩萨经》, Earth Treasury Bodhisattva also guides beings TO Āmítuófó’s Pure Land and IN the Pure Land – ‘If there are those… mindful of Earth Treasury Bodhisattva’s name, these persons will definitely attain rebirth in the Western Pure Land Of Ultimate Bliss. These persons, on the days they renounce their lives, will have Earth Treasury Bodhisattva personally come to welcome them, and always be able to be with Earth Treasury Bodhisattva together in one place.’ (若有人… 念地藏菩萨名，此人定得往生西方极乐世界，此人舍命之日，地藏菩萨亲自来迎，常得与地藏菩萨共同一处。)’]
尔时，佛告地藏菩萨：「一切众生，未解脱者，性识无定。恶习结业，善习结果，为善为恶，逐境而生。轮转五道，暂无休息，动经尘劫，迷惑障难。如鱼游网，将是长流，脱入暂出，又复遭网。以是等辈，吾当忧念。汝既毕是往愿，累劫重誓，广度罪辈，吾复何虑？」
At that time, [the] Buddha told Earth Treasury Bodhisattva, ‘All sentient beings, those yet [to be] liberated, [are with] natures [and] consciousnesses not definite. [With] evil habits forming karmas, [and] good habits forming fruits, [with] doing good [and] doing evil, chasing situations then arising. [With] rebirths [in the] five paths, [even] temporarily without rest, [once] moving, passing dust [motes of] kalpas, [with] confusions’ [and] obstacles’ difficulties. Like fish swimming [into] nets, [they] will [think they] have [reached] long flowing [waters]. Liberating [and] entering, temporarily exiting, also again encountering [the] nets. With this kind [of] beings, I will [have] worried thoughts. [However], you, since [for] completing this past vow, [in] continuous kalpas repeating [this] vow, [to] widely deliver transgressive kinds [of beings], I, again, [have] what [to] worry?’
[Note 5: The five paths (五道) are the six paths (六道) listed in Note 3, without the asuras’ path (阿修罗道), as it can be found as a mentality within beings of the five paths.]
【先成佛或先度众？】
[To Attain Buddhahood First Or Guide Others To Attain Buddhahood First?]
说是语时，会中有一菩萨摩诃萨，名定自在王，白佛言：「世尊！地藏菩萨累劫已来，各发何愿？今蒙世尊，殷勤赞叹。唯愿世尊，略而说之。」
When speaking these words, [the] assembly within had a Bodhisattva Mahāsattva, named Concentration Ease King Bodhisattva, [who] to [the] Buddha said, ‘World-Honoured [One], Earth Treasury Bodhisattva [in] continuous kalpas since, [in] each gave rise [to] what vow, [to] now receive [the] World-Honoured [One’s] attentive [and] diligent high praises? [I] only wish [the] World-Honoured [One, to] briefly then speak [of] this.’
尔时，世尊告定自在王菩萨：「谛听！谛听！善思念之，吾当为汝，分别解说。乃往过去，无量阿僧祇那由他不可说劫，尔时有佛，号一切智成就如来——应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，其佛寿命六万劫。未出家时，为小国王，与一邻国王为友，同行十善，饶益众生。其邻国内，所有人民，多造众恶。二王议计，广设方便。
At that time, [the] World-Honoured [One] told Concentration Ease King Bodhisattva, ‘Attentively listen, attentively listen! Well contemplate [with] mindfulness [of] this, [as] I will for you, differentiate [and] explain. Thus [in] past immeasurable asaṃkhyeya nayutas [of] unspeakable kalpas, at that time, [there] was [a] Buddha, named All-Knowledge Accomplished Thus Come [One] – [One Who] Should [Be] Offered, Right All-Knowing [One, One With] Understanding [And] Practice Complete, Well-Gone [One], World-Understanding [One], Unsurpassable [One], Tamer [Of] Men, Heavenly [And] Human [Beings’] Teacher, Buddha, World-Honoured [One, with] that Buddha’s lifespan [being] sixty thousand kalpas. When yet [to] leave [the] household [life], as [a] small country’s king, [he was] with a neighbouring country’s king as friends, together practising [the] Ten Goodnesses, [to] benefit sentient beings. Their neighbouring countries within, all [their] people, [were with] many creating all evils. [The] two kings discussed [and] planned, [to] widely establish skilful means [for them].
[Note 6: The Ten Goodnesses (十善) or Ten Good Karmas (十善业) are to have the body not doing matters of (i) killing lives, (ii) stealing and (iii) sexual misconduct, the mouth not speaking words of (iv) false speech, (v) frivolous speech, (vi) double-tongued speech and (vii) harsh speech, and the mind not giving rise to thoughts of (viii) greedy desires, (ix) anger and (x) ignorance. (身不行杀生、偷盗、邪淫之事，口不说妄言、绮语、两舌、恶口之话，心不起贪欲、嗔恚、愚痴之念) The good practice of these can lead to a human or heavenly rebirth.]
一王发愿：『早成佛道，当度是辈，令使无余。』一王发愿：『若不先度罪苦，令是安乐，得至菩提，我终未愿成佛。』
One king gave rise [to the] vow, “[I will] soon accomplish [the] Buddha path, then delivering these kinds [of beings], causing [them to be] without [those] remaining.” One king gave rise [to the] vow, “If not first delivering [those with] transgressions [and] suffering, enabling them [to have] peace [and] bliss, [to] attain reaching [of] Bodhi, I [will in the] end, not yet aspire [to] accomplish Buddhahood.”
[Note 7: To summarise, there are two spiritual paths for Buddhists, in terms of initial priorities, by (i) first accomplishing Buddhahood, before delivering all beings, or by (ii) first delivering all beings, before accomplishing Buddhahood. However, the differences are not so clear-cut, as (i) attaining of Buddhahood requires delivering of at least some beings too, just as (ii) delivering of all beings requires at least some advancement towards Buddhahood too.]
[Note 8: The Pure Land path allows the simultaneous practice of advancing towards Buddhahood while delivering beings. One can practise mindfulness of Buddha for reaching his Pure Land, with this advancing towards Buddhahood. While doing this, there can be encouraging of others to practise likewise, with this delivering these beings. Even reaching of Pure Land, by oneself and others, is for training there, for advancing towards Buddhahood, and for delivering more beings. Thus, it is a false dichotomy that one must either advance towards Buddhahood or deliver sentient beings. It is possible to have both higher seeking of the Buddha path, and lower transforming of sentient beings (上求佛道，下化众生). See Note 4 on this too.]
佛告定自在王菩萨：「一王发愿早成佛者，即一切智成就如来是。一王发愿永度罪苦众生，未愿成佛者，即地藏菩萨是。」
[The] Buddha told Concentration Ease King Bodhisattva, ‘That one king [who] gave rise [to the] vow [to] soon accomplish Buddhahood, thus is All-Knowledge Accomplished Thus Come [One]. That one king [who] gave rise [to the] vow [to] completely [i.e. ‘forever’] deliver sentient beings [with] transgressions [and] suffering, yet [to] aspire [to] accomplish Buddhahood, thus is Earth Treasury Bodhisattva.’
[Note 9: However, in the Sūtra On Divination And Observation Of Good And Evil Karmic Rewards And Retribution《占察善恶业报经》, it is revealed that Earth Treasury Bodhisattva has already attained Buddhahood, who is thus a re-manifested Bodhisattva – ‘[Śākyamuni] Buddha (释迦牟尼佛) told Firm Pure Faith Bodhisattva, “You should not give rise to thoughts of high and low. This good man [i.e. Earth Treasury Bodhisattva], since giving rise to the Bodhi Mind, passing immeasurable boundless and inconceivable asaṃkhyeya kalpas, is already long able to cross sarvajña’s ocean, with meritorious virtues fulfilled. However, relying on the power of his fundamental vow and ease thus, with skilful means appearing and manifesting, with images responding in the ten directions. Although repeatedly and universally travelling in all lands, constantly giving rise to meritorious achievements, and in the five defilements’ evil periods, with transformative benefits leaning towards the substantial, also relying on his vow’s power’s permeation thus, and because of sentient beings’ transformative karma that they should receive thus. He, from eleven kalpas ago since, adorned this world, to mature sentient beings. Therefore, in this assembly within, with body’s form dignified, and majestic virtues excellent, only other than the Thus Come One, it is without those able to surpass him.”‘（【释迦牟尼】佛告坚净信：「汝莫生高下想。此善男子【地藏菩萨)】发心已来，过无量无边不可思议阿僧祇劫，久已能度萨婆若海，功德满足。但依本愿自在力故，权巧现化，影应十方。虽复普游一切刹土，常起功业，而于五浊恶世，化益偏厚，亦依本愿力所熏习故，及因众生应受化业故也。彼从十一劫来，庄严此世界，成熟众生。是故在斯会中，身相端严，威德殊胜，唯除如来无能过者！」）
To be able to cross sarvajña’s ocean (能度萨婆若海) is to have attained all-knowing wisdom (omniscience) with attainment of Buddhahood. As Bodhisattvas advance on the Bodhisattva path to Buddhahood to be more efficient Bodhisattvas, it is natural that all meritorious virtues (功德) and wisdom (智慧) for Buddhahood will be fulfilled and realised respectively, thus accomplishing Buddhahood. If not, there will be no actual advancement. Thus, diligent Bodhisattvas will naturally become Buddhas, who are essentially perfect Bodhisattvas. However, after attaining Buddhahood, Buddhas can re-manifest as Bodhisattvas to complete their vows, such as that of aspiring to deliver all beings. Even if this takes indefinite time, it will be done with great peace, bliss and ease. It is precisely because Earth Treasury Bodhisattva is an ancient Buddha (古佛), who has long attained Buddhahood, that he can continually manifest as a Great Bodhisattva (大菩萨), who embodies and expresses the perfect great vows (or aspirations) (大愿) of all Bodhisattvas and Buddhas.]
[Note 10: In this evil period (恶世) are the five defilements (五浊), which are (i)-(v), as explained by the Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì (净土宗九祖澫益大师) in the Essential Explanation Of The Sūtra In Which The Buddha Speaks Of Amitā[bha] Buddha《佛说阿弥陀经要解》-
‘That (i) Kalpa’s Defilement, is when defiled dharmas [i.e. phenomena of mind and matter, such as the below] gather. Within Kalpa’s Defilement, if not using the Pure Land Practice of bringing [evil] karma to horizontally exit [the three realms of existence, of desire, form and formlessness], one definitely will not be able to be delivered [from the cycle of birth and death]. (劫浊者，浊法聚会之时。劫浊中，非带业横出之行，必不能度。)
That (ii) Views’ Defilement, has five sharp agents [of wrong views] that make evil views increase and flourish. Namely, (a) Self View [of thinking there is self within the body], (b) Extreme View [of clinging to extremely wrong concepts], (c) Attachment To False Views, (d) Attachment To Precepts [as the complete path to liberation] and (e) all Evil Views [which are other wrong views, such as disregard of the karmic law of cause and effect, which make us] muddled, confused and sunken. Thus is it named as a defilement. Within Views’ Defilement, if not not having help from that Pure Land Practice as skilful means, one definitely will not be able to be delivered [from the cycle of birth and death]. (见浊者，五利使，邪见增盛。谓身见、边见、见取、戒取及诸邪见，昏昧汩没，故名为浊。见浊中，非不假方便之行，必不能度。)
That (iii) Afflictions’ Defilement, has five dull agents that make afflictions and confusions increase and flourish. Namely, (a) greed, (b) anger, (c) delusion, (d) arrogance and (e) doubt, as afflictions that make us troubled and disturbed. Thus is it named as a defilement. Within Afflictions’ Defilement, if not using the Pure Land Practice of seeing that even though with the ordinary mind, it is the Buddha’s mind, one definitely will not be able to be delivered [from the cycle of birth and death]. (烦恼浊者，五钝使，烦惑增盛。谓贪、嗔、痴、慢、疑，烦动恼乱，故名为浊。烦恼浊中，非即凡心是佛心之行，必不能度。)
That (iv) Sentient Beings’ Defilement, by (ii) Views’ and (iii) Afflictions’ Defilements, those induced confused and coarse Five Aggregates [of form, feeling, perception, volition and consciousness] joined, falsely named as sentient beings, are with forms and minds together all lowly and inferior. Thus is it named as a defilement. Sentient beings within this defilement, if not using the Pure Land Practice of rejoicing for birth in the Pure Land and having aversion for birth and death in the Sahā World, one definitely will not be able to be delivered [from the cycle of birth and death]. (众生浊者，见烦恼所感粗弊五阴和合，假名众生，色心并皆陋劣，故名为浊。众生浊中，非欣厌之行，必不能度。)
That (v) Lifespan’s Defilement, with cause and effect [i.e. karma] together lowly, lifespans are short and fleeting, and even not filling a hundred years. Thus is it named as a defilement. Within Lifespan’s Defilement, if not using the Pure Land Practice that does not wastes the time of kalpas, not labouring with toilsome suffering, one definitely will not be able to be delivered [from the cycle of birth and death]. (命浊者，因果并劣，寿命短促，乃至不满百岁，故名为浊。命浊中，非不费时劫，不劳勤苦之行，必不能度。)
Furthermore, only with this Faith and Aspiration adorning each recitation of “Āmítuófó”, transforms (i) Kalpa’s Defilement to be a pure ocean-wide assembly, transforms (ii) Views’ Defilement to be immeasurable light [of wisdom], transforms (iii) Afflictions’ Defilement to be eternal still light [of peace], transforms (iv) Sentient Beings’ Defilement to be lotus flower’s transformed birth, and transforms (v) Lifespan’s Defilement to be immeasurable life.’ (复次只此信愿庄严一声阿弥陀佛，转劫浊为清净海会，转见浊为无量光，转烦恼浊为常寂光，转众生浊为莲华化生，转命浊为无量寿。)]
[Note 11: See next section on ‘Record Of Bright Eyes’ Mindfulness Of Buddha To Save Her Mother And Giving Rise Of The Bodhi Mind’ (光目念佛救母发菩提心记) at https://purelanders.com/2022/09/15/record-of-bright-eyes-mindfulness-of-buddha-to-save-her-mother-and-giving-rise-of-the-bodhi-mind.]
Namo Amituofo : Translation and notes by Shen Shi’an
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